Do I disagree with theism? Yes. Do I oppose it? Usually. Do I consider myself an anti-theist? No. An anti-theist I am not.
"Anti-theism is active and vocal opposition to belief in gods of any sort and to institutions built around belief in a deity. Anti-theists are not passive atheists; they delight in atheism and delight in exposing the errors, absurdities, and pretensions of theists."
http://www.skepdic.com/antitheism.html
This seems to summarize how anti-theism is generally defined.
Theism is a very broad term covering countless interpretations of God, being an anti-theist would place me in opposition to belief in gods of "any" sort, which I am not. The vaguer the definition of God a person gives and the less certain a person is with their belief, the less against it I find myself to be. To one person God may be the first cause, to another person the universe or nature, to another person it can be some unknown. Why would I have a problem with people investing belief in the concept when presented as such especially when they claim no certainty to it? What real harm could come from that? I may think it is a waste of time and a belief not worth investing in but against it? No.
Theism becomes a problem when individuals and organized religion clearly define what their God is, when they pretend to know what their God wants, and when the belief in God supersedes the verifiable. Once they do this they leave their God open to a bombardment of reasoning which renders their God impossible. The devil is in the details; the arch nemesis of theism. This is the type of theism I am against.
I am an atheist and I am not against theism in its entirety. I may express anti-theistic sentiments to particular gods and institutions; nevertheless, an anti-theist I am not.
Nice distinction.
ReplyDeleteYou might be interested in these guys (or not):
"The cover of the April 8, 1966 edition of Time and the accompanying article concerned a movement in American theology that arose in the 1960s known as the "death of God". The death of God movement is sometimes technically referred to as "theothanatology" (In Greek, Theos means God and Thanatos means death.)
The main proponents of this theology included the Christian theologians Gabriel Vahanian, Paul Van Buren, William Hamilton and Thomas J. J. Altizer, and the rabbi Richard L. Rubenstein.
In 1961, Vahanian's book The Death of God was published. Vahanian argued that modern secular culture had lost all sense of the sacred, lacking any sacramental meaning, no transcendental purpose or sense of providence. He concluded that for the modern mind "God is dead". In Vahanian's vision a transformed post-Christian and post-modern culture was needed to create a renewed experience of deity.
Both Van Buren and Hamilton agreed that the concept of transcendence had lost any meaningful place in modern thought. According to the norms of contemporary modern thought, God is dead. In responding to this collapse in transcendence Van Buren and Hamilton offered secular people the option of Jesus as the model human who acted in love. The encounter with the Christ of faith would be open in a church-community.
Altizer offered a radical theology of the death of God that drew upon William Blake, Hegelian thought and Nietzschean ideas. He conceived of theology as a form of poetry in which the immanence (presence) of God could be encountered in faith communities. However, he no longer accepted the possibility of affirming belief in a transcendent God. Altizer concluded that God had incarnated in Christ and imparted his immanent spirit which remained in the world even though Jesus was dead.
Unlike Nietzsche, Altizer believed that God truly died. He is considered to be the leading exponent of the Death of God movement.
Rubenstein represented that radical edge of Jewish thought working through the impact of the Holocaust. In a technical sense he maintained, based on the Kabbalah, that God had "died" in creating the world. However, for modern Jewish culture he argued that the death of God occurred in Auschwitz. Although the literal death of God did not occur at this point, this was the moment in time in which humanity was awakened to the idea that a theistic God may not exist. In Rubenstein's work, it was no longer possible to believe in an orthodox/traditional theistic God of the Abrahamic covenant; rather, God is a historical process."