Don Cupitt

This was the book which first garnered international celebrity and notoriety for its author and which fire-started a debate about the supernatural claims of Christianity. Rejecting Christian doctrines and metaphysics in favour of the religious consciousness which characterises human identity, Cupitt 'takes leave' of God by abandoning objective theism. Because he remained an ordained priest of the Church of England, the author attracted considerable attention and criticism for his position. Indeed, Keith Ward, now Oxford's Regius Professor of Divinity, wrote an entire book - Holding Fast to God - which attempted to counter Cupitt's views. Whatever one thinks of the author's beliefs, Taking Leave of God contributed to one of the most important theological discussions of its time.

Many ideas once thought to be foundational to Christianity are now known to be false due to scientific discoveries regarding the nature of the universe and historical findings about how Christianity began. Is Christianity doomed to irrelevance or even extinction? How might Christianity reinvent itself so that it can address the real concerns of people in today's world? This collection of essays from such leading thinkers as Karen Armstrong and John Shelby Spong addresses questions such as life after death, the meaning of God, apocalypticism, and the significance of Jesus' death. Contributors: Karen Armstrong, Don Cupitt, Arthur J. Dewey, Robert W. Funk, Lloyd Geering, Roy W. Hoover, Robert J. Miller, Stephen J. Patterson, Bernard Brandon Scott, John Shelby Spong

In this book Don Cupitt presents his systematic philosophy of religion, describing his own position as combining nihilism with radical humanism , and as a language-mediated radical religious humanism. From this he derives philosophy's own religion.

In his Everyday Speech books, Don Cupitt is introducing a new empirical way of doing theology by showing from ordinary language what religious outlook currently belongs to us all. In The New Religion of Life in Everyday Speech he showed from current idioms how life itself has recently become the new religious object. Now in this new book he studies our use of the terms It and It All, to show how ordinary language sees the human condition. The answer turns out to be a form of radical religious humanism: language seeks to affirm and defend the integrity of our human converse by resisting the constant pressure of life's threatening impersonal backdrop, It All.

When Don Cupitt was struck by a very brief yet violent religious experience he wrote a note about it on the spot. Now in retrospective analysis of that moment he develops a postmodern vision of the world and the human condition.

In Mysticism After Modernity, Don Cupitt argues that the extensive modern literature about mysticism has rested upon a mistake - the belief that there can be meaningful experience prior to language.

In Mysticism After Modernity, Don Cupitt argues that the extensive modern literature about mysticism has rested upon a mistake - the belief that there can be meaningful experience prior to language.

Don Cupitt's ethics may seem strange and furious; but he says that this is a religious ethic to fit the truth about the world and our own life as we now understand it.

Don Cupitt describes time-pessimism as the spiritual disorder of the age, and its cure as the prime task of postmodern religious thought. We must redeem and revalue time, transience and this mortal life of ours. He believes that it can be done. It really can be done.