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Theology after the Birth of GodLetting gods Go: Naturalism and Secularism

Theology after the Birth of God: Letting gods Go: Naturalism and Secularism [Many parents find it difficult to let their children go. In extreme cases, parental selves are so fused with their progeny that they cannot live without them under their roof, or at least under their control. Many children in late adolescence also find it difficult to let go of their parents and live on their own—a difficulty often faced again in the late senescence of the parents. Insofar as the gods are imaginatively triangulated within our religious families of origin, it is difficult to let them go as well. Some gods, like ancestor-ghosts and god, are conceptualized as progenitors. As we have seen, however, all supernatural agent conceptions are descendant from cognitive and coalitional mechanisms, the offspring and not the ancestors of humanity. The gods are born—and we have borne them. Once the identities of selves and groups become entangled with shared imaginative engagement with gods, bound up in ongoing attempts to rightly interpret their revelations and correctly practice their rituals, it is hard to imagine surviving without them.] http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png

Theology after the Birth of GodLetting gods Go: Naturalism and Secularism

Part of the Radical Theologies Book Series
Shults, F. LeRon
Theology after the Birth of God — Oct 15, 2015
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Publisher
Palgrave Macmillan US
Copyright
© Palgrave Macmillan, a division of Nature America Inc. 2014
ISBN
978-1-349-47336-6
Pages
149 –182
DOI
10.1057/9781137358035_6
Publisher site
See Chapter on Publisher Site

Abstract

[Many parents find it difficult to let their children go. In extreme cases, parental selves are so fused with their progeny that they cannot live without them under their roof, or at least under their control. Many children in late adolescence also find it difficult to let go of their parents and live on their own—a difficulty often faced again in the late senescence of the parents. Insofar as the gods are imaginatively triangulated within our religious families of origin, it is difficult to let them go as well. Some gods, like ancestor-ghosts and god, are conceptualized as progenitors. As we have seen, however, all supernatural agent conceptions are descendant from cognitive and coalitional mechanisms, the offspring and not the ancestors of humanity. The gods are born—and we have borne them. Once the identities of selves and groups become entangled with shared imaginative engagement with gods, bound up in ongoing attempts to rightly interpret their revelations and correctly practice their rituals, it is hard to imagine surviving without them.]

Published: Oct 15, 2015

Keywords: Public Sphere; Religious Group; Public Reason; Comprehensive Doctrine; Methodological Naturalism

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