Thomas Jonathan Jackson Altizer (May 28, 1927 – November 28, 2018) was an Americanuniversity professor,religious scholar, andtheologian, noted for his incorporation ofDeath of God theology andHegelian dialectical philosophy into his body of work. He regarded his philosophical theology as also being grounded in the works ofWilliam Blake and considered his theology to have come into its own with his extended study of Blake's radical visionary thinking:The New Apocalypse: The Radical Christian Vision of William Blake (1967); indeed he regarded himself as the first and only fully Blakean theologian.[1][2][3]
After receiving his doctoral degree, he sought ordination as an Episcopal priest, but failed the psychiatric test. He relates that shortly before this, he had a terrifying experience: "I suddenly awoke and became trulypossessed and experienced an epiphany of Satan which I have never been able fully to deny, an experience in which I could actually feel Satan consuming me, absorbing me into his very being, as though this was the deepest possible initiation and bonding, and the deepest and yet most horrible union." He adds that it was perhaps the deepest experience of his life, and one that he believes "profoundly affected my vocation as a theologian, and even my theological work itself."[7] However, a second notable religious experience happened in 1955, while reading an essay on Nietzsche and Rilke, Altizer truly experienced the death of God as a conversion. “…it truly paralleled my earlier experience of the epiphany of Satan, this time I experienced a pure grace, as though it were the very reversal of my experience of Satan.”[8]
During Altizer's time at Emory, twoTime magazine articles featured his religious views—in the October 1965 and April 1966 issues. The latter issue, published atEaster time, put the question on its cover in bold red letters on a plain black background: "Is God Dead?"
Altizer repeatedly claimed that the scorn, outcry, and evendeath threats he subsequently received were misplaced. Altizer's religious proclamation viewed God's death (really a self-extinction) as a process that began at the world's creation and came to an end throughJesus Christ—whosecrucifixion in reality poured out God's full spirit into this world. In developing his position Altizer drew upon the dialectical thought of Hegel, the visionary writings of William Blake, theanthroposophical thought ofOwen Barfield, and aspects ofMircea Eliade's studies of the sacred and the profane.
In the mid-1960s Altizer was drawn into discussions about his views with other radical Christian theologians such asGabriel Vahanian,William Hamilton, andPaul Van Buren, and also the rabbiRichard Rubenstein. Those religious scholars collectively formed a loose network of thinkers who held different versions of the death of God. Altizer also entered into formal critical debates with the orthodox LutheranJohn Warwick Montgomery, and theChristian countercult movement apologistWalter Martin. The conservative theologians faulted Altizer on philosophical, methodological and theological questions, such as his reliance on Hegelian dialectical thought, his idiosyncratic semantic use of theological words, and the interpretative principles he used in understanding biblical literature.[citation needed]
InGodhead and the Nothing (2003), Altizer examined the notion ofevil. He presented evil as the absence ofwill, but not separate from God. Orthodox Christianity—considerednihilistic byNietzsche—named evil and separated it from good without thoroughly examining its nature. However, theimmanence of the spirit (after Jesus Christ) within the world embraces everything created. The immanence of the spirit is the answer to the nihilistic state that Christianity, according to Nietzsche, was leading the world into. Through the introduction of God in the material world (immanence), the emptying of meaning would cease. No longer would followers be able to dismiss the present world for atranscendent world. They would have to embrace the present completely, and keep meaning in the here and now.
Beginning in 1996 Altizer lived in thePocono Mountains,Pennsylvania. His 2006 memoir is entitledLiving the Death of God.
The Death of the Death of God [audiotapes], debate between Thomas Alltizer and John W. Montgomery at the Rockefeller Chapel, University of Chicago, February 24, 1967.
Schoonenberg, Piet, "The Transcendence of God, Part I," Transcendence and Immanence, Reconstruction in the Light of Process Thinking, Festschrift in Honour of Joseph Papin, ed. Joseph Armenti, St. Meinrad: The Abbey Press, 1972: 157–166.
Schoonenberg, Piet, "From Transcendence to Immanence, Part II," Wisdom and Knowledge, Essays in Honour of Joseph Papin, ed. Joseph Armenti, Villanova University Press, 1976: 273–282.
Corrington, Robert S. (1992-04-01). "Genesis and Apocalypse: A Theological Voyage Toward Authentic Christianity By Thomas J.J. Altizer Louisville, Westminster/John Knox, 1990. 198 pp. $18.95".Theology Today.49 (1):132–134.doi:10.1177/004057369204900121.S2CID170385467.
Oriental Mysticism and Biblical Eschatology (Philadelphia: Westminster, 1961).
Mircea Eliade and the Dialectic of the Sacred (Philadelphia: Westminster, 1963; Westport: Greenwood, 1975).ISBN0-8371-7196-2
Radical Theology and the Death of God, co-authored with William Hamilton (Indianapolis: Bobbs-Merrill, 1966; Harmondsworth: Penguin, 1968).
The Gospel of Christian Atheism (Philadelphia: Westminster, 1966).
The New Apocalypse: The Radical Christian Vision of William Blake (East Lansing: Michigan State University Press, 1967; Aurora, CO: Davies Group, 2000).ISBN1-888570-56-3
Toward A New Christianity: Readings in the Death of God, ed. Altizer (New York: Harcourt, Brace & World, 1967).
The Descent into Hell (Philadelphia: Lippincott, 1970).
The Self-Embodiment of God (New York: Harper & Row, 1977).ISBN0-06-060160-4
Total Presence: The Language of Jesus and the Language of Today (New York: Seabury, 1980).ISBN0-8164-0461-5
History as Apocalypse (Albany: State University of New York Press, 1985).ISBN0-88706-013-7
Genesis and Apocalypse: A Theological Voyage Toward Authentic Christianity (Louisville: Westminster John Knox, 1990).ISBN0-664-21932-2
The Genesis of God (Louisville: Westminster/John Knox, 1993).ISBN0-664-21996-9
The Contemporary Jesus (Albany: State University of New York Press, 1997).ISBN0-7914-3375-7
The New Gospel of Christian Atheism (Aurora: Davies Group, 2002).ISBN1-888570-65-2
Godhead and the Nothing (Albany: State University of New York Press, 2003).ISBN0-7914-5795-8
Living the Death of God: A Theological Memoir (Albany: State University of New York Press, 2006).ISBN0-7914-6757-0
The Call to Radical Theology, ed. Lissa McCullough (Albany: State University of New York Press, 2012).ISBN978-1-4384-4451-2
The Apocalyptic Trinity (New York: Palgrave Macmillan, 2012).
Thomas J. J. Altizer Papers, Special Collections Research Center, Syracuse University Libraries — The Thomas J. J. Altizer Papers contain correspondence (1960–1970); typescript books and page proofs; published articles and essays; three audio tapes; and four scrapbooks. Much of the correspondence pertains to the "death of God" movement of the 1960s, of which Altizer was a leader. Arranged in four series:Audiotape recordings: three tapes with recordings of appearances at colleges and on radio programs.Correspondence: primarily responses to Altizer's "death of God" theology representing a wide variety of opinions from grade-school children to learned theologians.Printed material: essays and miscellany.Writings: books, essays, and magazine articles by Altizer. There are no access restrictions on this material.
