Abstract: This article analyzes the Dietrich Bonhoeffer’s Christian concept, formulated in his famous “Letters and Papers from Prison”. Bonhoeffer proclaims the beginning of the unreligious era and the need, due to this fact, to reconsider the essence of Christianity, thus counterpointing religion and Christianity. The idea of the “apriority” of religion is considered erroneous by Bonhoeffer. Religion is just a temporary stage of human development, and it should not be identified with Christ. It is possible to overcome religion without overcoming Christianity. Is Christianity possible in a godless world? – wonders Bonhoeffer, and finds the answer in the notion of maturity of the modern Christian. The author distinguishes three conceptual blocks of Bonhoeffer’s theory – man, religion, Christianity, and conducts a philosophical-anthropological analysis of each of them. In the author’s opinion, there us a gap between the anthropological types of traditional Christianity and the anthropological type of Christianity renewed by Bonhoeffer. The measure of this gap serves the figure of God, because according to Bonhoeffer, transcendence of Christ and therewith the essence of Christianity consists in the being for other, i.e. the transcendent becomes immanent. The author underlines that the notion of maturity for Bonhoeffer is associated with elimination of the notion of sin, in other words the inner world of a man, because in Christianity, sin is something that does not allow a man to become one with the world. The proposed by Bonhoeffer model of man is the model, to which the binary oppositions of “body and soul” and “human and world” are foreign. The author notices in Bonhoeffer’s concept the vision of Foucault’s philosophy. Foucault believes that human is a temporary configuration that can vanish as quickly as an image on shore sand, while Bonhoeffer suggests that the inner world and religiousness are transitional phenomena. Both thinkers are turned to the situation of post-humanity, which Bonhoeffer considers to be unreligious.

Abstract: This article analyzes a popular in the contemporary Western theology approach, under which the Christian ontology is replaced by the existential philosophy, and the notion of the Identity of God – by the faceless deity. The work is based on the philosophy of Martin Heidegger, who became an inspiration for many of the Western theologians in both, Catholicism and Protestantism. The most powerful theoreticians, who expressed the essence of this approach, are Paul Tillich and Karl Rahner. The author bases the discourse on the analysis of the theories of these thinkers. In the author’s opinion, the replacement of God by the notion of being is questionable, at least in three aspects. Firstly, God, understood as a power of being and name of the depth of existence, transforms from a specific magnitude to an abstraction, which leads to reduction of faith in the living God to contemplation and states of subjectivity. Secondly, the notion of “foundation of being” applied to God immanentizes Him. God loses its autonomy and transcendence with regards to the world and human. And thirdly, God understood as the foundation of being, becomes a man-needing God, By rejecting the concept that God is a Persona, theology excludes the ontological hierarchy.  God is being viewed is everything in everything, as a faceless deity. And in this substitution of the Personal God by the notion of sacred, the author sees manifestation of pluralism that replaces the principle of the Absolute. In place of God come “gods”. In such type of immantenism and pluralism, the author observes the phenomenon of the death of God.