Following a ten-year period at Woolwich, Robinson returned to Cambridge in as Fellow and Dean of Chapel at Trinity College , where he did not hold a teaching post but lectured and continued to write. Death[ edit ] Robinson was diagnosed with terminal cancer in  and died on 5 December of that year in Arncliffe, North Yorkshire.
A Study of the Christian Doctrine of the Last Things  as arguing for the universal reconciliation of all immortal souls. Vincent, in The Golden Thread  states: This is not speculation: Studies in the Theology of Karl Barth  writes that "[i]f one is looking for an uninhibited proponent of universal salvation, Robinson leaves nothing to be desired.
The most popular was Honest to God published in The book proved contentious because it called on Christians to view God as the "Ground of Being" rather than as a supernatural being "out there". The modifications of the Divine image posited by Robinson have some aspects in common with the psychological deconstruction of God-ideas put forward by his fellow Cambridge theologian Harry Williams in his contribution to the symposium "Soundings" edited by Alec Vidler and published in Whilst Ramsey took Robinson to task for his views, Ramsey's pamphlet "Image Old and New" rushed out as a response, did not entirely dismiss what had been said.
In its place, he offered a reinterpretation of God as "Love". For assertions about God are in the last analysis assertions about Love". However, the work of Robinson in Honest to God provided a departure point which would be followed up in the writings of the radical theologians Don Cupitt and John Shelby Spong and in the symposium The Myth of God Incarnate , edited by John Hick. Whether Robinson would have gone as far as Cupitt did in declaring the idea of God to be an entirely human creation is something which can only be conjectured.
However, he said as he was dying that he "never doubted the essential truth of Christianity,"  which suggests he had not abandoned the idea of God. Robinson seemed to rapidly become a person upon whom religious people projected their own ideas of what he was like, and the book The Honest to God Debate, edited by Robinson and by David L Edwards , also published in , contains a mixture of articles which either praise Robinson for his approach or accuse him of atheism.
Specifically, Robinson examined the reliability of the New Testament as he believed that it had been the subject of very little original research during the 20th century. He also wrote that past scholarship was based on a "tyranny of unexamined assumptions" and an "almost wilful blindness".
Robinson also suggested that the results of his investigations implied a need to rewrite many theologies of the New Testament. Dodd wrote, "I should agree with you that much of the late dating is quite arbitrary, even wanton[;] the offspring not of any argument that can be presented, but rather of the critic's prejudice that, if he appears to assent to the traditional position of the early church, he will be thought no better than a stick-in-the-mud.
He also wanted to prove that John is independent of the Synoptics and better than them at describing the length and time period of Jesus' ministry, Palestinian geography, and the cultural milieu of the early first century there. This work was put together posthumously by J. Coakley according to Robinson's basically complete but unfinished notes for his Bampton Lectures. Other[ edit ] Robinson was also noted for his court testimony against the censorship of Lady Chatterley's Lover , claiming that it was a book which "every Christian should read.
In a interview, Spong recalls reading Robinson's book: I was rather snobbish when the book came out.
I actually refused to read it at first. I read it three times! My theology was never the same. I had to wrestle with how I could take the literalism I had picked up in Sunday school and put it into these new categories. See External links below.