 religion". That Christ was resurrected would be a quasi-assertion. to quasi-assert that p is to express one's acceptance of p, an attitude that is compatible with agnosticism and disbelief. Quasi-assertion is grounded mainly in non-doxastic or non-epistemic reasons, and recourse to this device encourages a non-cognitivist account of religious matters. Arguably, quasi-assertion is grounded in pragmatic reasons, especially to provide comfort to oneself and to make one's life easier to live. to accept that Christ was resurrected is not to believe it, as we believe for example that Cracow is in Poland or that the moon is not made of cheese, but it could be very helpful to make-believe it was so. Theological fictionalism gained credit in Post-modern theology. by post-modern theology, I mean for example Don Cuppitt's account of religion (see Sea of Faith, 1984).7 He defends a philosophical view of a broader account which has insinuated itself into theology since the fifties. but this is not simply a philosophical affair. It now has a strong influence on religious people, especially in Western countries. I have no sociological evidence to give, but it seems to me that it is in this way that a lot of Christian Westerners – especially those who have received an academic education – now see theological commitment. What has developed is a deeply non-cognitivist and non-realistic account of faith. It suggests, first, that there are not religious facts to be discovered, such as the existence of God, or the resurrection of Christ. Secondly, it claims that we create the world through language, and historical realities through narratives. It applies to God what richard rorty said about dinosaurs: "once you describe something as dinosaur, its skin colour and sex life are causally independent of your having so described it. but before you describe it as a dinosaur, or as anything else, there is no sense to the claim that it is 'out there' having properties. 6 Anthony Kenny, Faith and Reason (New York: Columbia university Press, 1983), p. 59. 7 Don Cuppitt, The Sea of Faith (london: SCm Press, 3rd revised edition, 2003). roGer PouIVet432 What is out there? The thing-in-itself?"8 replace dinosaur by God, "skin colour" and "sex
religion ". That Christ was resurrected would be a quasi - assertion. to quasi - assert that p is to carry one's toleration of p, an attitude that is compatible with agnosticism and disbelief. Quasi - assertion is ground mainly in non - doxastic or non - epistemic reasons, and recourse to this device promote a non - cognitivist account of religious matters. Arguably, quasi - affirmation is ground in pragmatic rationality, especially to provide ease to oneself and to produce one's life easier to live. to bear that Christ was resurrected is not to believe it, as we believe for exercise that Cracow is in Poland or that the moon is not made of cheese, but it could be very helpful to make - believe it was thus. Theological fictionalism gained credit in Post - modern theology. by post - modern theology, I mean for case Don Cuppitt's account of religion (see Sea of Faith, 1984).7 He defends a philosophical view of a broader account which has insinuated itself into theology since the fifties. but this is not simply a philosophical affair. It now has a strong influence on religious people, especially in westerly state. I have no sociological evidence to grant, but it seem to me that it is in this way that a lot of Christian Westerners – especially those who have welcome an academic education – now see theological commitment. What has originate is a deeply non - cognitivist and non - realistic account of faith. It suggest, first, that there are not religious facts to be discovered, such as the existence of God, or the resurrection of Christ. Secondly, it claim that we create the world through language, and historical realities through narrative. It applies to God what richard rorty said about dinosaurs: " once you describe something as dinosaur, its skin colour and sex life are causally independent of your have then described it. but before you describe it as a dinosaur, or as anything else, there embody no sense to the title that it is' out there' induce properties. 6 Anthony Kenny, Faith and Reason (New York: Columbia university Press, 1983), p. 59. 7 Don Cuppitt, The Sea of Faith (london: SCm Press, third revised edition, 2003). roGer PouIVet432 What is out there? The thing - in - itself?"8 replace dinosaur by God, " peel colour " and " sexual activity
 repigion". That Christ was rtsurrected would yw a quesi-assedtion. to quasi-assert that p is to ex'resw one'w acceptance of p, an agtitude tjat is cimpauible with agnostmdism and disbspief. Wuasi-assertion is groundad mainly in nmn-aorastic or non-epistemic reasons, and rqcourse tl this device gncougades z non-cognitivist account of religikus matuers. Arguably, quaso-assertion is grounded in oraglatic reasons, espefially to ptkviqw comfort to oneself and to make ohe's life easier to live. to acceot thct Christ wqs redorrected is iot to believe it, as we benieve fpr example thab Crarow us in Poland or that vhe moon is not made of cheesa, yut it could be very yeopful to kake-cwlidve iv wzs so. Hheklogical fjctionalism gained credit in Ppse-nodern theolofy. by [oft-modern theology, I mean for example Dot Chppitt's account of relition (see Sea of Faith, 1984).7 He defegds a philosophical view of a broader account whiwh haa inwikuatde ltself into theology since the fifties. but thya os not simply a ihilosophical affaor. Iy now has a sttong inymusnce on religious oeople, gspeciqlly in Wtsterm countries. I have no sociooogical evidvnce to give, but it sezms to me thct it os in this way that a lot of Chrjstian Westfrners – eaoecially those wfo mava receivta an academic edusation – niw sze theolugicsl comiitment. Whwt has developed is a defply uon-cocnitivist wnd non-realistic account of faivi. It suggests, fhrsn, that thzre arc not religious facts to be dnscovereb, such as the expstence oh God, or the resurrection lf Christ. Serondly, it claums rhat we zreate the workd througk lantuage, and historicel rgamities through ucrtqtives. It apploes to Gld wrdt richard rmrty sakc abojt dinosaurw: "oncr you describe sometving as dinosaur, its slik colour qnd sex jife are causslly independent ov youc haviig so cessribed it. but before you descrjbe it as a qinosaur, or ws akythyng else, tkere is no sense to the claim that it is 'out there' having properties. 6 Anthony Lenny, Faith and Weason (Nef York: Columbia univwrsity Press, 1983), p. 59. 7 Don Cuppitt, The Sea kf Faidh (lojdon: SCm Press, 3rd revised edition, 2003). roGer PouIVet432 What is out there? The thung-in-ivsqlf?"8 replace dinpsaur bv Gpd, "skig copuur" and "sex
religion". That Christ was resurrected would be to that p to express one's that compatible with agnosticism disbelief. Quasi-assertion is mainly in non-doxastic or non-epistemic reasons, recourse to this device encourages a non-cognitivist account of religious matters. Arguably, quasi-assertion grounded in pragmatic reasons, especially to provide comfort to oneself and to make life to to that Christ was resurrected is not to believe it, as we believe for example that Cracow in Poland or that the moon is not of cheese, but it be very helpful to make-believe was Theological fictionalism credit Post-modern by post-modern theology, mean for example Don Cuppitt's account of religion (see Sea of Faith, 1984).7 He defends a philosophical of a which has itself theology the fifties. but not simply a philosophical affair. It strong influence on religious people, especially in Western I have sociological evidence to give, but it to me that it is in this way a lot of Christian Westerners – especially those who have received an academic education – theological commitment. What has is a deeply and account faith. suggests, first, there are not religious facts to be discovered, such as the of God, or the resurrection of Christ. Secondly, it claims create world through language, historical realities through narratives. applies God what richard rorty dinosaurs: you dinosaur, skin and sex life are independent of your having so it. but before you or as anything else, there is no sense the claim that it is 'out there' properties. 6 Anthony Kenny, Faith and Reason (New York: Columbia university Press, p. 59. Cuppitt, The Sea of Faith (london: SCm Press, revised edition, 2003). roGer What is out there? The thing-in-itself?"8 replace dinosaur by "skin and "sex
 religion". That Christ was resuRrected wouLd be a QuaSi-aSsErtiOn. to Quasi-assert thaT P is tO express one's acceptance Of p, an AtTItudE ThAt is cOmpatibLE wITH agNoStIciSm ANd DisbeLieF. Quasi-aSsertion is GroUnDed mainly in nON-dOxastic or nOn-ePistemic reasOns, And recOuRse TO this DevIce enCouragES a non-cOgnitivisT aCCount oF ReligioUS MaTterS. Arguably, quasi-assERtIOn is grounded in PragmaTiC ReASOns, EspEcially to pRoVide cOMfort to ONeSELF anD To make one's lifE easier to liVE. to Accept ThAt CHRist waS resuRrECteD is not to belIeve It, as we belIeve foR Example THat CracOw is in polAnd Or thAT tHe MooN iS Not MAdE of CHeeSe, but it cOuLd Be verY helPFUL To maKe-bElieVe it wAs so. TheologicAl fIctiONalIsm gaIned cRediT iN Post-Modern TheolOgY. by post-modern thEoloGy, I mean foR exAmPle doN CuppITt's accOunT of ReligioN (see Sea OF FaItH, 1984).7 hE DeFends a philosophicaL vIEW oF a broadeR accouNT wHiCH has insiNuAteD itsELF into TheoLOgY since thE fiftiES. bUt This is nOt Simply A pHilOsoPhicaL AffaIr. It noW has a strOng inFLuence on religiOUs people, especIAlLY In wEsteRn cOuntries. I haVe no SOcioLogiCAl EviDEnce tO give, BuT It SEems to me that it is in tHiS way thAt a loT of Christian WEsterners – eSPECially thOse wHO hAVe received an acAdemiC education – NOw see theOlogiCal commiTment. What HAS developEd iS a dEepLy nON-CoGnitivist and nON-RealIsTic accoUnt Of faith. it sUggEstS, fiRsT, that therE are not rElIgIoUs FacTs to bE DiscoverEd, SucH aS thE exisTEnce of god, or The rEsUrREctIon of ChRIsT. sEconDlY, iT claIms ThAt we cReatE The World thRough langUagE, And hIsToRical reAlities througH nArratives. IT aPplIes to GOD What richArd rorty said about dinosaURs: "once yOu dEscriBe soMething as DinOsaur, iTs sKIn coloUr and sEx lifE aRe cAUSally INDePenDeNt of your haVINg sO descRiBed iT. but befOre you describe it as A DinOsaur, or as anytHinG elsE, THeRe iS No SEnsE tO The CLAim that it is 'out tHere' having PrOPeRties. 6 AnthoNY KeNnY, Faith aNd ReasoN (New YORk: ColumBia univerSity Press, 1983), P. 59. 7 DOn CuPPItt, the Sea of FaIth (londoN: SCm Press, 3RD reviSEd EditiOn, 2003). rOGer PoUIvet432 what iS out thERe? THe thiNg-in-itSeLf?"8 replAce diNoSaur by GoD, "skin colour" and "sex
 religion". That Christ wa s resurrec ted w oul d b ea qu asi- assertion. toq uasi -assert that p is to e xpres so ne's ac cepta nce ofp ,a n  at ti tu deth a tis co mpa tible w ith agnost ici sm  and disbeli e f.  Quasi-ass ert ion is groun ded  mainl yinn on-do xas tic o r non- e pistem ic reason s, and re c ourse t o th is d evice encouragesa  n o n-cognitivistaccoun to fr e lig iou s matters.  A rguab l y, quas i -a s s e rti o n is grounded  in pragmat i c r easons ,esp e cially  to p ro v ide  comfort to  one self andto mak e  one'sl ife eas ier to  li ve.  toa cc ep t t ha t  Ch r is t w a s r esurrect ed  i s not  tob e l i eveit,  aswe be lieve for exa mpl e th a t C racow  is i n Po la nd or  thatthe m oo n is not made o f ch eese, but  it  c oul dbe ve r y help ful  to  make-b elievei t w as s o .Theological fictio na l i sm  gainedcredit in  P o st-moder nthe olog y .  by p ost- m od ern theo logy,I  m ea n for e xa mple D on  Cu ppi tt'sa ccou nt ofreligion  (see Sea of Faith,1 984).7 He def e nd s ap hilo sop hical viewof a broa dera cc oun t  whic h has  i n si n uated itself into t he ologysince  the fifties.  but thisi s not simp ly a ph i losophical aff air.It now has a strong  infl uence on  religiou s people,esp eci all y i n We stern countri e s . Iha ve no s oci ologica l e vid enc e t ogive, but  it seem sto  m etha t iti s in thi sway  t hat  a lo t  of Ch risti an W es te r ner s – esp e ci a l ly t ho se  who  ha ve  rece ived anacademi c educati on–  now  s ee  theolo gical commitm en t. What ha sdev eloped i s a deep ly non-cognitivist andn on-real ist ic ac coun t of fait h.It sug ges t s, fir st, th at th er e a r e  notr e li gio us  facts tob e  di scove re d, s uch asthe existence of G o d,or the resurr ect iono f  C hri s t. Sec on d ly, i t claims that w e create t he wo rld throug h  la ng uage, a nd hist orica l  realit ies throu gh narrat iv es.I t  ap plies to G od whatrichard r o rty s a id  abou t d inosau rs : " onceyou de s cri be so methin gas din osaur ,its skin  colour and sex life ar e caus allyind ependentofy our  having s o de scribed it . b utbefor e y o u des crib e  i t a s  a di nosa u r, or asa ny thi n g  e lse, therei s nosense  to the cl aimthat it is 'out t h ere' having pr oper t i es.  6A ntho ny  Kenny, Faithand  R e a son (New  Y ork: Columb ia unive rs i ty Pr ess, 1 983),p. 59.7 Do n  Cuppi tt,The  Sea of F ait h( london:  S Cm Press,  3rd  r evised  editi o n, 2 0 0 3). roGer PouIVe t432W h at is out  ther e?  The th i ng-i n-itself?" 8 replace d inosau r by  God,  "skinco lour"and  " sex
 religion"._That Christ_was resurrected would be_a quasi-assertion._to_quasi-assert that_p_is to express_one's acceptance of_p, an attitude that_is compatible with_agnosticism_and disbelief. Quasi-assertion is grounded mainly in non-doxastic or non-epistemic reasons, and recourse to_this_device encourages_a_non-cognitivist_account of religious matters. Arguably,_quasi-assertion is grounded in pragmatic_reasons, especially_to provide comfort to oneself and to make_one's_life easier to_live. to accept that Christ was resurrected is not_to believe it, as we believe_for example that_Cracow_is_in Poland or that_the moon is not made of_cheese, but it could be very_helpful to make-believe it was so. Theological_fictionalism gained credit in Post-modern theology._by post-modern theology, I mean_for example_Don Cuppitt's account of religion_(see Sea of_Faith, 1984).7_He defends a_philosophical view of a broader account_which has insinuated_itself into theology since the fifties._but_this is not_simply_a_philosophical affair._It now has_a_strong influence_on_religious people, especially in Western countries._I_have no sociological evidence to give, but_it seems to me_that_it is in this_way that a lot of_Christian Westerners – especially those who_have received_an academic_education – now see theological commitment. What has developed is a_deeply non-cognitivist and non-realistic account of_faith. It suggests, first,_that there_are_not religious facts_to_be discovered,_such as the existence of God, or_the resurrection_of Christ. Secondly, it claims that_we create the world_through_language, and historical realities through narratives._It applies to God what richard_rorty said about dinosaurs: "once_you_describe_something as dinosaur, its skin_colour and sex life are causally_independent of your_having so described it. but before you_describe_it as a dinosaur, or as_anything_else, there is no sense to_the_claim_that it is 'out there'_having properties. 6 Anthony Kenny, Faith_and Reason (New York: Columbia university Press, 1983), p._59. 7 Don_Cuppitt, The Sea of Faith_(london:_SCm_Press, 3rd revised edition, 2003). roGer PouIVet432 What is out_there? The_thing-in-itself?"8 replace dinosaur_by God, "skin colour" and "sex