The “traditionalists” among conservative Christians are surprised when we show them how relatively modern and extremely limited is the form of Christianity that they wish to conserve, and what enormous intellectual and spiritual wealth resides in much older traditions of the church; suffice it to recall the desert fathers, the Greek patristics, the negative theology of Dionysus the Areopagite, the medieval mystics, etc.
Maybe what some called secularisation and the decline of religion and others “the death of God” marked the beginning of theology’s inability to respond creatively to the changing picture of the world and mankind on the threshold of modernity, having exhausted itself with interdenominational conflict. Theology in those early days of modernity adopted unthinkingly, inadvertently—and hence uncritically—modernity’s division of reality into subject and object and to a great extent adapted the medieval dichotomy of the order of nature and the order of grace, the natural world and the supernatural world, to that new division. Emphasis on the “objectivity” (now the antithesis of subjectivity) of God and the order of grace also meant externalizing him and became a fatal step into the abyss of atheism.
A purely “objective” God (emphasis on transcendence at the expense of immanence) is a God distinct from man.