Barth's approach tears up any possibility of dialogue between faith and unfaith or between theology and other human sciences. Theology just says what it says on the basis of scripture, and that's that.

I'm not sure if Cupitt himself still uses this term, but it's useful in suggesting that, actually, there are more choices than the choice between nihilism and faith. In fact, the issue may not be faith as such but the fact that for millennia, Christianity has buttressed itself with a particular kind of metaphysics that has now seemingly reached the end of its life-span. But perhaps Buddhist metaphysics could provide an alternative here - or, at least, offer a direction of travel.

I think he [Heidegger] sets the question up in a useful way and, despite appearances, he's not 'against' technology. He just wants us to have a questioning and thoughtful relation to it. This must be relevant to any approach.

It's strange that in an age when we pride ourselves on our independence of thought we meekly submit without further question to the declaration of a clearly unbalanced nineteenth century philosopher that God is dead! That's cheeky, of course - and one rarely comes away from reading Nietzsche without learning something new and significant. He's certainly FAR more unsettling for faith than any contemporary atheist I know of.

Schleiermacher, however, starts by attempting to find what he takes to be a basic element of the human condition as such, namely, that we did not invent ourselves but find ourselves born into a life and a world that precedes us in manifold ways.

Perhaps - and this goes for the Kyoto School too - one of these insights is that nothingness and unknowing don't have to be equated with a destructive nihilism but with the experience of unity and participation - whilst resisting the tendency of objectifying metaphysics to claim that we can in some way 'know' that this experienced unity is really the truth of how things are, i.e., reveals being itself.

Now, as at the beginning of the 19th century, there is a certain discovery of Eckhart and related figures. There are questions as to how far our Eckhart accords with the real medieval teacher of that name, but there are certainly images in his work that help us work our way past several of the aporia with which we're confronted in our attempts to think about God.