The first shock wave created by the recent use of the metaphor "the death of God" is beginning to subside. The religiously secure were briefly irritated because it was Christian theologians rather than atheists who were daring to use such irreverent language. But the reassurances that all was well in the world of religion began to appear. ...

Religious language and institutions might be in need of renewal, but God remained alive and in good health. Nor did the death-of-God theology seem to have any more profound and lasting effect upon the nonreligious community. The silent atheism of our culture, which is hidden under the pragmatic axiom which exclude all ultimate concerns from the arena of decision-making, took no notice of the supposed withdrawal of the Absolute. ...

Belief or disbelief in God involves a whole hierarchy of ideas, attitudes, and feelings about nature, history, and the manner in which one aspires and acts within human community. Both theism and atheism are long-range, radical commitments. As Sartre pointed out, it is not possible, without bad faith, merely to cross out the word "God" and go on existing within a theistic world of feeling and action. 83-5

Sam Keen, To a dancing God (Harper & Row: NY 1970)