The "deaths of God" express the various ideological stages that have generated the current crisis of faith in God. On the one hand, philosophy has highlighted the human inability to speak of a transcendent divinity without distorting it. Nietzsche has been the fundamental reference, but not the only one, to underline the decline of the Jewish and Christian divinity in the West. But the crisis of God has internal roots, beginning with the wild images of the divinity in the Old Testament and the projective and retrospective character of the monotheistic image. One can not ignore the ambiguity of the biblical God and the mythical character of the imaginary that represents it. To this we must add the new historical-critical context of the Christian texts. Especially the cross of Jesus is the subject of debate, since it is necessary to understand how the execution of a presumed delinquent can become a saving event and a divine revelation. Christianity has to show how silence and non-intervention by God can be the manifestation of a merciful God. The problem is aggravated by the announcement of the resurrection and its various interpretations, which not only offer hermeneutics different from death but also from salvation, from the images of God and from the meaning of Jesus' divine filiation. The passage from the son of man to Son of God accentuates the tension inherent in a bloody death and its pretensions of salvation. Humanist atheism today paradoxically serves as an alternative to religious faith, spiritualities arise without God and opts for an impersonal absolute as opposed to the monotheistic belief in a personal God. But the death of God in a secularized and globally non-religious society can be a historic opportunity to rethink faith in God. Humanist atheism and Christian spirituality can converge in projects of meaning, although they also have substantial differences in their global vision of the human being and of life.