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Both the counterculture and its music will be examined using the concepts of heteronomy, autonomy, and theonomy and their dialectical relationship according to Paul Tillich's theory of religion and culture. The main themes beneath the emergence of the counterculture will be outlined, and the ways in which the dominant culture of the time may be considered what Tillich describes as a heteronomous phenomenon will be presented. The historical significance of the counterculture will then be demonstrated in terms of Tillich's concept of kairos. Through examination of the lyrics of some of the most popular songs between 1965 and 1970, the years during which the movement was at its height, the ways in which the counterculture may be seen as autonomous protest will be discussed. This will be followed by an examination of theonomous elements apparent in the song lyrics and an evaluation of the movement in terms of the Tillichian dialectic.

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This study focuses on three basic issues raised in the writings of Dietrich Bonhoeffer (1906-1945): (1) The "weakness of God," which goes hand in hand with the "scandal of the cross"; (2) Freeing Christianity from the concept of religion; (3) The "world come of age": its relevance for believers and non-believers alike. An enlightened critique of religion in no way equates joining the 'death of God' school; and the current demise of the visible church does not herald the downfall of Christian faith. The conclusion expresses the firm hope that a world shaped by two thousand years of Jesus' influence will find the basic orientation it needs for a renewed Christianity. / Cette étude axée sur l'héritage de Dietrich Bonhoeffer (1906-1945) examine trois questions : (1) la « faiblesse de Dieu », étroitement reliée au "scandale de la croix" ; (2) le christianisme libéré du concept religieux ; (3) le « monde parvenu à maturité » et sa pertinence pour le croyant et pour le non-croyant. Une critique éclairée de la religion ne signifie pas qu'il faille joindre le mouvement dit de la « mort de Dieu », et l'actuelle pauvreté de l'église visible n'annonce en rien la fin de la foi chrétienne. La conclusion exprime l'espoir qu'un monde modelé sur l'enseignement de Jésus pendant deux millénaires trouvera les réponses fondamentales dont il a besoin dans un christianisme renouvelé.

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Jacques Derrida's lecture entitled "How to Avoid Speaking: Denials", given in Jerusalem in 1986, responds both to those who subsume his project within negative theology and to those that ignore their interrelation. The former fail to see that while negative theology is oriented towards ineffable union with the divine, deconstruction radically denies the possibility of this union. The latter, however, read negative theology solely in the context of this ineffable union, ignoring the possibility of a second apophatic language whose critique of language is itself so radical that it engages in a paradoxcical self-critique that denies, if not union itself, at least the possibility of speaking about union. This second, concurrent language has a distinct family resemblance to Derrida's own deconstructive project, for it embraces the radically negative denials of differance. This study will first present a critique of those who offer either an affirmative or negative answer to the question "Is deconstruction a form of negative theology?", arguing instead that Derrida denies all answers. Its final step will analyze the similarities between negative theology's escape from the silence of pure denial--prayer--and Derrida's own means of escaping the silence summoned when he asks: "How to avoid speaking?"

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