Bible, theology, and the churches. One particular theological movement that aroused his ire was death of God theology. Some within this movement held the conviction that the traditional Christian conceptions of God and humanity arise from a primitive consciousness, one that most civilized people have quite overcome. This line of thought affirmed the ethical teachings of Jesus but rejected the idea that he represented anything more than a highly accomplished human being. Ellul attacked this school, and practitioners of it such as Harvey Cox, as out of accord not with Christian doctrinal traditions, but reality itself, namely what he perceived as the irreducible religiosity of the human race, a devotion that has worshiped idols such as rulers, nations, and in more recent times materialism, scientism, technology and economics. To Ellul, people use such fallen images, or powers, as a substitute for God, and are, in turn, used by them, with no possible appeal to innocence or neutrality, which, although possible theoretically, does not in fact exist. Ellul thus renovates in a non-legalistic manner the traditional Christian understanding of original sin and espouses a thoroughgoing pessimism about human capabilities, a view most sharply evidenced in his The Meaning of the City. Ellul stated that one of the problems with these "new theologies" was: Ellul espouses views on salvation, the sovereignty of God, and ethical action that appear to take a deliberately contrarian stance toward established, "mainstream" opinion. For instance, in the book What I Believe, he declared himself to be a Christian Universalist, writing "that all people from the beginning of time are saved by God in Jesus Christ, that they have all been recipients of His grace no matter what they have done." Ellul formulated this stance not from any liberal or humanistic sympathies, but in the main from an extremely high view of God's transcendence, that God is totally free to do what God pleases. Any attempts to modify that freedom from merely human standards of righteousness and justice amount to sin, to putting oneself in God's place, which is precisely what Adam and Eve sought to do in the creation myths in Genesis. This highly unusual juxtaposition of original sin and universal salvation has repelled liberal and conservative critics and commentators alike, who charge that such views amount to antinomianism, denying that God's laws are binding upon human beings. In most of his theologically oriented writings, Ellul effectively