Atheism in contemporary Theology

Vincent P. Miceli, The gods of atheism (Arlington: New Rochelle, NY 1971)

We hope to show that atheism's vigor arises from its heroic will to create mythical gods in place of the true God. We hope to prove that its feebleness is demonstrated by its utter inability to cure the contradictory crisis it creates between man whom it would advance in freedom and its own New God whom it cannot restrain from devouring mankind.
Thus, this study will maintain that no atheist chooses merely to deny God. For the atheist's spiritual posture against God is at the same time his posture in preference for some other Being above God. As he dismisses the true God he is welcoming his New God. Why must this be so? Because every personal commitment of man presupposes, deep in the metaphysical core of his being, a hunger for being and goodness. ...

We have said that it is terrifying to attempt to live without God. Kirilov, one of the many atheists in The devils [or The possessed by Feodor Dostoevsky] testifies to this truth. "To realize that there is no God and not to realize at the same instant that you have become God yourself--is an absurdity, for else you would certainly kill yourself. I cannot understand how an atheist could know that there is no God and not kill himself at once!"

The aim of this work is to indicate that the great sin of contemporary atheism is that it consists, through a sustained act of Supreme Self-Will, in a total preoccupation with the human. This atheism induces man to fall down before himself in narcissistic adoration and love. In one form or another, the systems of thought expounded in this work call man to a religious allegiance solely to Man-God. ...
It is hoped that this study may lead readers to reject the paths that run to the temples of the strange Gnostic Gods of humanistic atheism.

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created 1jun1996, revised 20mar98     |     comments on this site? tpkunesh@atheisms.info