Don Camillo Cupitt

1. Introduction

Don Camillo Cupitt (b. 1934) is an English Anglican priest, theologian, and philosopher of religion whose work stands at the intersection of late‑twentieth‑century liberal theology, analytic philosophy of language, and postmodern religious thought. He is best known for developing theological non-realism—the claim that religious language does not describe a supernatural reality “out there,” but articulates humanly created values and aspirations—and for articulating the implications of this stance for Christian belief, ethics, and spirituality.

Emerging from within the Church of England and the University of Cambridge, Cupitt became widely known through his BBC television series and accompanying book The Sea of Faith (1984), which narrated the historical “ebb” of traditional belief in an objective, interventionist God. From this diagnosis he developed a project of post-metaphysical religion, proposing that Christianity be reinterpreted as a symbolic and ethical tradition rather than as a set of metaphysical truths.

Within contemporary thought he is often grouped with “death of God” and radical theologians, yet his work is distinctive in its systematic engagement with Wittgensteinian philosophy of language, its persistent concern with the everyday practice of faith, and its constructive proposals for secular spirituality. Supporters regard him as a pioneering voice in reimagining religion for a secular age; critics view his non-realism as a departure from, or even abandonment of, historic Christian orthodoxy.

This entry surveys his life, the evolution of his ideas, his major writings, and the principal debates they have generated, situating Cupitt within broader discussions about realism, secularization, and the future of religious belief and practice.

2. Life and Historical Context

2.1 Early Life and Education

Don Cupitt was born on 22 May 1934 in Oldham, Lancashire, into a milieu often described as working- or lower‑middle‑class northern English. Commentators sometimes link this background with his later suspicion of metaphysical and clerical privilege. In 1952 he entered Trinity Hall, Cambridge, initially studying natural sciences before turning to theology. This dual formation is frequently cited as a source of his later insistence that Christian thought must be accountable both to scientific cosmology and to modern critical philosophy.

After theological training at Westcott House, Cambridge, he was ordained as an Anglican priest in 1960. His early pastoral and academic posts kept him within the orbit of the Church of England’s liberal theological tradition.

2.2 Academic and Ecclesial Positions

In 1965 Cupitt was appointed Dean of Emmanuel College, Cambridge, a post combining pastoral oversight of the college chapel with teaching and administrative duties. This position gave him a significant platform for experimenting with liturgy and for testing emerging theological ideas within a university context. He remained Dean until his retirement in 1994, after which he continued to write and lecture independently.

2.3 Wider Historical Setting

Cupitt’s career unfolded against major shifts in postwar British society:

These conditions form the backdrop against which his increasingly radical reinterpretation of Christianity was received as both timely and controversial.

3. Intellectual Development

3.1 From Scientific Training to Liberal Anglicanism

Cupitt’s early engagement with the natural sciences encouraged a respect for empirical methods and a non-interventionist understanding of the universe. When he moved into theology, he initially worked within liberal Anglican frameworks that sought to reconcile traditional doctrines with modern knowledge. Early writings from the late 1960s and 1970s interpreted miracles, revelation, and Christology symbolically, but generally retained theistic assumptions.

3.2 Turn Toward Linguistic and Existential Concerns

Influenced by Wittgenstein, ordinary language philosophy, and existential theology, Cupitt increasingly emphasized that religious meaning arises in and through language and communal practice. Proponents of this reading highlight works from the 1970s in which he experiments with non-literal interpretations of Christian doctrines, treating them as expressions of a form of life rather than as metaphysical descriptions.

3.3 Public Radicalization: Taking Leave of God and The Sea of Faith

By the late 1970s, Cupitt had moved toward a more radical position. In Taking Leave of God (1980) he questioned the coherence and plausibility of traditional theism. The Sea of Faith (1984) presented a historical narrative in which belief in an objective God gradually recedes under the impact of modern thought. Scholars often treat this period as the point at which Cupitt becomes a leading advocate of theological non-realism in the English-speaking world.

3.4 Post-Metaphysical and Ethical Non-Realism

From the mid‑1990s, in works such as After God and Emptiness and Brightness, Cupitt elaborated a comprehensive post-metaphysical ethic. He drew selectively on Buddhist notions of emptiness and on postmodern critiques of foundationalism to propose an ethic of life‑intensification and generosity in a finite world. His thought here integrates non-realist accounts of God, self, and world with proposals for everyday ethical practice.

3.5 Late Reflections and Post-Christian Spirituality

In the 2000s and 2010s, Cupitt increasingly reflected on his own trajectory and on the possibilities for post-Christian spirituality. He explored simplified liturgical forms, aesthetic appreciation of religious symbols, and a more explicitly secular orientation, while still engaging in debate with church-based theologians and secular philosophers alike.

4. Major Works

Cupitt’s writings are extensive; the following overview highlights works commonly regarded as central to his project and indicates their main themes and reception.

Many scholars also emphasise the importance of shorter essays, lectures, and later reflective works, which refine his language philosophy, ethical proposals, and practical suggestions for non-realist religious practice. Across these writings, interpreters identify a trajectory from critical revision of Christian doctrine to an increasingly explicit advocacy of post-Christian, secular spirituality.

5. Core Ideas and Theological Non-Realism

5.1 Theological Non-Realism

At the centre of Cupitt’s thought lies theological non-realism. On this view, terms such as “God,” “heaven,” and “salvation” do not refer to independently existing, supernatural entities. Instead, they function as human symbols expressing moral and spiritual commitments. Proponents describe his position as importing realism/anti-realism debates from analytic philosophy into theology and applying them systematically to Christian doctrine.

Cupitt frequently characterizes God as a projection or symbolic construct:

"

“We can no longer honestly believe in God as a great metaphysical Being existing apart from the world; we must instead see ‘God’ as a symbol that we ourselves create and continually reinterpret.”
— Paraphrased from themes in Taking Leave of God

5.2 Post-Metaphysical Religion

For Cupitt, recognizing the non-realist status of religious language leads to a rejection of metaphysics understood as a discourse about a second, higher level of reality. He argues there is “no world behind the world,” only the one, finite, shared life that humans interpret and transform. Religion, in this light, becomes a cultural practice of meaning‑making rather than a report about transcendent facts.

5.3 Faith as Way of Life

Cupitt redefines faith not as assent to propositions but as adopting a stance toward life—characterized by self-giving, trust, and creative engagement:

"

“Faith is not about believing certain things to be true; it is about living in a certain way, with a particular moral and spiritual stance toward life.”
— Paraphrased from The Sea of Faith

Religious traditions are therefore evaluated for their capacity to foster generous, life‑affirming practices within a finite world, rather than for their doctrinal accuracy.

5.4 Secular Spirituality

From these premises he develops a notion of secular spirituality: individuals and communities may draw on religious symbols, narratives, and rituals without commitment to a realist theology. Supporters see this as enabling continued spiritual depth within a secular culture; critics argue that it risks reducing religion to expressive subjectivity or cultural aesthetics.

6. Methodology and Use of Language

6.1 Wittgensteinian and Pragmatic Orientation

Cupitt’s methodology is shaped by Wittgenstein’s later philosophy, particularly the idea that meaning is use and that language is embedded in forms of life. He treats doctrines, creeds, and liturgies not primarily as descriptive statements but as rules and practices that guide behavior and shape communal identity. Analysts note that this move allows him to decentre questions about the “referent” of religious language and focus instead on what religious utterances do in human life.

6.2 Anti-Metaphysical Strategy

Methodologically, Cupitt adopts a consistently anti-metaphysical stance. He resists appeals to an underlying, timeless reality that language might somehow picture correctly. Instead, he emphasizes historicity, linguistic mediation, and conceptual relativity: religious ideas are seen as contingent cultural products open to revision. This aligns him with broader currents in post-metaphysical philosophy and postmodern theology.

6.3 Reinterpretation Rather Than Rejection

Cupitt does not advocate the wholesale abandonment of religious vocabulary. Rather, he proposes its re-lexicalization or poetic reinterpretation. Traditional terms are retained but given explicitly non-realist meanings. For example:

Critics suggest that this strategy may generate ambiguity, while supporters argue it facilitates continuity with religious traditions.

6.4 Narrative and Autobiographical Elements

Especially in later works, Cupitt employs narrative and occasionally autobiographical modes of writing. Commentators interpret this as methodologically significant: by showing how his own beliefs evolved, he exemplifies the historical and personal contingency of theological positions. This narrative style coexists with analytic concerns, giving his work a hybrid character that has appealed to both academic and non-specialist audiences.

7. Key Contributions to Philosophy of Religion

7.1 Systematic Articulation of Theological Non-Realism

Cupitt is widely cited for giving one of the most developed accounts of non-realism in theology, integrating debates about realism, language, and meaning from analytic philosophy with Christian doctrinal reflection. Philosophers of religion note that his work forced clearer distinctions between realist, non-realist, and fictionalist treatments of religious discourse.

7.2 Reframing the Function of Religious Language

By treating religious utterances as pragmatic, expressive, and ethical rather than representational, Cupitt contributed to a shift in focus from the truth-conditions of doctrines to their role in shaping forms of life. This move has been influential in discussions of religious fictionalism, expressivism, and non-cognitivism, though Cupitt’s own position does not map neatly onto any single category.

7.3 Secularization as Theological Opportunity

In The Sea of Faith, Cupitt presented a historical-philosophical narrative of secularization as the “ebb” of realist belief. Rather than lamenting this as a disaster, he proposed it as the context for a creative reimagining of religion. Philosophers of religion have engaged this thesis when debating whether the “death of God” entails nihilism, humanism, or new forms of spirituality.

7.4 Ethics Without Metaphysical Foundations

Works such as The New Christian Ethics and After God develop an ethic that dispenses with divine command and metaphysical grounding. Cupitt’s proposals for an ethic of self-giving, creativity, and life-intensification contribute to broader debates about moral realism, constructivism, and the autonomy of ethics from religion.

7.5 Cross-Cultural and Postmodern Dialogues

Cupitt’s engagement with Buddhist concepts like emptiness, and with postmodern critiques of foundationalism, has provided a distinctive bridge between Western philosophy of religion and non-theistic spiritual traditions. Some scholars see his work as an early example of using cross-cultural resources to articulate a post-theistic religious philosophy.

Across these areas, even critics acknowledge that Cupitt has served as a reference point, prompting others to clarify their commitments regarding religious realism, metaphysics, and the nature of spiritual practice.

8. Sea of Faith and Public Engagement

8.1 BBC Series and Book

The BBC television series The Sea of Faith (1984) and its accompanying book brought Cupitt’s ideas to a wide public audience. The series traced how modern science, philosophy, and culture had eroded confidence in an external, realist God, echoing Matthew Arnold’s image of the “melancholy, long, withdrawing roar” of the sea of faith. Commentators often note that this project showcased Cupitt not only as a theorist but also as a communicator of complex philosophical issues in accessible form.

8.2 The Sea of Faith Movement

Following the series, supporters and interested viewers formed the Sea of Faith network (often called the Sea of Faith movement). It functioned as a loose association of clergy, laypeople, and academics exploring religion as a human creation. Activities have included conferences, local groups, and publications where participants experiment with non-realist liturgies, pastoral practices, and forms of community.

Observers differ on the degree to which Cupitt directly directed the movement; many describe him more as an inspirational figure than as an organizational leader.

8.3 Media and Popular Writing

Beyond The Sea of Faith, Cupitt has participated in radio discussions, television debates, and popular lectures, often addressing themes of belief, doubt, and secularization. His more accessible books—such as Philosophy and the Meaning of Life—have been used in adult education and church study groups. Supporters see this public engagement as exemplifying public philosophy of religion, while critics argue that the simplifications required for media audiences may overstate or distort historical and theological complexities.

8.4 Impact on Clergy and Lay Debates

Within the Church of England and other denominations, Cupitt’s public work has stimulated discussion about the honesty of belief, the viability of traditional creeds, and the pastoral handling of doubt. Some clergy report that his ideas provided language for questions already present in congregational life; others regard his influence as destabilizing for church teaching. In either case, the Sea of Faith initiatives made non-realist and radical theological positions more visible in public religious discourse.

9. Criticisms and Debates

9.1 Realist Theological Critiques

Many theologians committed to traditional or realist understandings of God object to Cupitt’s non-realism. They argue that if “God” names only a human symbol, the central claims of Christianity—creation, incarnation, resurrection—lose their content. Critics in this camp contend that Cupitt effectively turns theology into anthropology, studying human religious behavior rather than speaking about God. Some also question his historical account of secularization, suggesting it is overly linear and Western-centric.

9.2 Philosophical Concerns

Philosophers of religion have raised several issues:

• Coherence of non-realism: Some ask whether Cupitt’s view collapses into fictionalism or expressive non-cognitivism, and whether he adequately distinguishes his position from straightforward atheism.
• Truth and normativity: Critics wonder how robust ethical and spiritual norms can be sustained if religious language is acknowledged to be purely human construction, and whether Cupitt offers sufficient criteria for criticizing harmful religious practices.

Supporters respond that his emphasis on life-affirmation and communal creativity supplies alternative standards, though the adequacy of these remains debated.

9.3 Internal Radical-Theology Debates

Within radical and “death of God” theologies, some thinkers claim that Cupitt does not go far enough, retaining too much traditional vocabulary and ecclesial connection. Others suggest that his focus on individual spiritual style risks underplaying structural and political dimensions of religion, such as liberation or feminist concerns.

9.4 Pastoral and Ecclesial Objections

Many clergy and church leaders worry about the pastoral implications of non-realism. They argue that reinterpreting doctrinal language non-realistically while continuing to use traditional liturgy may confuse congregations or appear intellectually disingenuous. Conversely, sympathizers within churches see Cupitt’s approach as a way to speak honestly in a secular age while still drawing on Christian traditions.

9.5 Reception Outside Christianity

Non-Christian observers offer mixed assessments. Some Buddhist and secular thinkers appreciate his use of emptiness and his critique of metaphysics, while questioning the extent to which his project remains tied to Christian categories. Others see his work as an instructive case study in how a historic religion negotiates modern and postmodern pressures.

10. Legacy and Historical Significance

10.1 Influence on Radical Theology and Liberal Christianity

Cupitt is widely recognized as a major figure in late‑twentieth‑century radical theology. His articulation of theological non-realism provided a conceptual framework for theologians and clergy exploring post-theistic or “Christian atheistic” positions. Within liberal Christianity, his work sharpened debates about how far reinterpretation of doctrine can go while still remaining recognizably Christian.

10.2 Contribution to Public Understandings of Secularization

Through The Sea of Faith and subsequent writings, Cupitt helped popularize the idea that modern culture has undergone a profound loss of realist belief in God. Historians and sociologists of religion often reference his narrative as a distinctive theological response to secularization, even when they dispute its details. His work thereby occupies a place in broader cultural conversations about belief, doubt, and the “post-Christian” West.

10.3 Impact on Religious Practice and Spirituality

The Sea of Faith movement and related initiatives demonstrate Cupitt’s practical influence on liturgy, pastoral care, and experimentation with secular spirituality. For some practitioners, his ideas have legitimized forms of religious involvement that do not presuppose belief in a supernatural deity. Evaluations of this impact differ: some see it as a creative adaptation of religion to contemporary conditions, others as a stepping-stone toward complete secularization.

10.4 Place in Philosophy of Religion

In academic philosophy of religion, Cupitt is frequently cited in discussions of religious non-realism, expressivism, and post-metaphysical thought. Even where his conclusions are rejected, his work has functioned as a foil requiring philosophers to articulate more clearly their positions on realism, truth, and the function of religious discourse.

10.5 Ongoing Reception

As of the 2010s and beyond, interest in Cupitt’s writings continues in theology, religious studies, and philosophy, particularly among those exploring post-Christian and cross‑cultural forms of spirituality. His blend of Cambridge analytic influences, engagement with Buddhist ideas, and sustained reflection on church life marks him as a distinctive voice in the late modern reconfiguration of religion, whose long-term historical standing is still being assessed.