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.

Ultimately, we live in the face of an irresolvable mystery about our origin and, for that matter, about our end. And what Schleiermacher would have us do is (a) acknowledge that this is the case and (b) accept it as something positive, a point of departure for a life of trusting joy.

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.

I'm not sure how far Derrida's later 'theological' interests are really rooted in post-structuralism or whether they don't rather reflect a kind of Kantian-Marxist trajectory - with a French twist on the centrality of liberty, equality and fraternity (cf. Politics of Friendship). Not to mention the role of Levinas and, behind Levinas, Judaism's twinning of eschatology and the call for justice.

Sartre is one example of someone who does just this. Every text is, after all, a human document and whatever Kierkegaard thought about God was clearly a matter of human thought that can, in principle, be retrieved and interpreted by other human beings. A phenomenological approach to religion must, it seems to me, adopt the old adage: nothing human is alien to me.

And this is also what he takes Christian doctrine, in all its complexity, to be centrally about, that is, teaching an attitude rather than a set of propositions. Call it joyous openness to life. What's not relevant about that?

And one thing the void certainly can teach us is how to wait, how to become truly patient, and how to let go of superfluous intellectual baggage - all of which is a good lesson for hyper-agitated multi-tasking goal-focussed contemporary human beings.