The final chapter clarifies the sense in which iconoclastic theology is atheistic and outlines some of the ways in which its secretion is productive. For Deleuze, neither atheism nor “the death of God” is a problem for philosophers. “Atheism is not a drama but the philosopher’s serenity and philosophy’s achievement.” Deleuze was not aware of the findings in the bio-cultural sciences that help to explain the cognitive and coalitional biases that engender and reproduce shared imaginative engagement with supernatural agents. The inversion of Plato and the dissolution of Oedipus will have only a limited effect on Christ – or any other religious Figure of transcendence. Unveiling the secrets of theism helps. But to move people to where Deleuze wants to begin will also require disclosing the mechanisms that make it so easy to keep religious secrets in the first place. Producing atheism involves the intentional integration of naturalism and secularism. Shults concludes with an overview and assessment of different ways in which Deleuze has been appropriated by theologians in recent years, and a reflection on the future of iconoclastic theology.
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