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Boulding's central point is that we are moving from a civilized
to a post-civilized society which is characterized by the mass
media, automation, and a rapid rate of change. Fu~thermore,
the literature dealing with the process of secularization is
pointing to a new freedom from the tribe and calling for crea-
tive and responsible answers to the complex problems of the
twentieth century world. In the area of art, Hamilton cites the
music of John Cage as declaring " •••that the end of artistic
creativity is not order or value but purposeless play, a play.
that affirms life and invites other men to wake up to the.ord1nary
life around them that can be lived here and now.tt3 Certa1n con-
temporary artists are celebrating the ordinary, the mundane, ~nd
the discarded by reassembling such objects as tin cans, old t1reS,
and soda bottles into creative works of art. The picture would
not be complete, however without acknowledging the rejoicing
sounds and movements of Britain's latest long hairs--the Beatles.
Lastly, the civil rights movement stands as the final indication
of a new posture in American culture. The prophetic forthrightneSS
of this movement to bring about some long overdue changes in
American society is symptomatic of a new freedom involving a real
responsibility to our fellow man.

They, radical theology is saying that we are on the brink
of a new cultural epoch, and that God's death is a signpost
pointing to its birth.

Reaction

There have been two aspects of the negative reaction to the
death of God theology. The first reaction was the extremely defen-
sive, fanatical (don't you kill MY God!) attitude expressed by many
people, most of whom have never read a single word written by or .
about the death of God theologians. This type of religious parano1a
is very sad indeed; it may well be a reason for proclaiming God's
death. The second type of reaction to radical theology is the
critical reaction of many contemporary theologians and reviewers.
Some have said that radical theology, while stating opposition to
theology and metaphYSics, is at the same time spinning a new
theology, and metaphYSic, or religion around a dead deity. OtherS.
have attacked the movement as a new fad. And still others are ask1n g
whether God has really died or if this is a symbolic or allegorical
way of saying something else. At any rate this type of thoughtful,
reflective criticism has been very helpful'in clarifying these
theologians' positions, and in pointing out the shortcomings of the
new theology.

The positive reaction to the death of God is most vividly

symbolized by church renewal and its accompanying theology. This

is an affirmative reaction to the more moderate forms of the death

of God theology where the church has re-examined its doctrine and

structure and is modifying them both to meet the needs of twentieth

century urban-secular man. This is a new church which is not .

ultimately concerned with metaphysical systems or complex systemat1c

theologies, but rather with involvement and service in the world.