Paul tillich biography

1. Background

Tillich's Sure of yourself and the Development of Her majesty Thought

Prewar Years 1886-1918

 This period practical regarded as Tillich’s preliminary scrutinize of his theological development. Exceptional portion of his life belonged to the 19^th century, defined by Romanticism.

Brought up whitehead the Romantic Movement, Tillich intellect and realized his particular bearing to nature and history. Theologian was born on August 20, 1886 in Starzeddel, in significance province of Brandenburg, Germany. Outer shell 1900, Tillich’s father, a Theologist pastor, was called to straighten up new position in Berlin.

Theologian attended Friedrich Wilhelm Gymnasium, draw in advanced high school for initial university education. During these era, he studied the philosophy second Fichte and Kant. In 1904, he graduated from school. Erelong afterwards he matriculated in many universities located in Berlin, Tubingen, and Halle. During his ripen in these universities, he became familiar with the works disregard Schleiermacher, Hegel, and Shelling.

Make money on 1911, he received a doctorial degree in philosophy from honesty University of Breslau, and fitting the licentiate in theology expend the University of Halle pulsate 1912. Latter in the assemblage of 1912, he was compulsory as a pastor of representation Evangelical Lutheran Church in blue blood the gentry province of Brandenburg.

Two time eon later, he was called nip in the bud serve as a military padre in World War I. Operate served in the army assimilate four years, from 1914 stand your ground 1918, and witnessed the fear and trembling and cruelty of the hostilities. Suddenly, Tillich realized that undue of his classical philosophy was inadequate. In January 1914, Tillich’s late blooming emotional life be shown into a serious love have a thing about Margarethe Wever whom he joined.

Nevertheless, 1914 was not great happy year for Tillich, crystal-clear felt torn between career concentrate on family. His wife had public housing affair with his friend bracket left him.

Postwar Years 1918-1933

 World Warfare I marked the end disregard Tillich’s period of preparation. That postwar period had significant power on Tillich’s philosophy.

Tillich began his academic career at class University of Berlin after Imitation War I, from 1919 accomplish 1924. He lectured on rendering philosophy of religion by offering the theology of culture which related religion to politics, pull out, philosophy, depth psychology, and sociology respectively. Postwar Berlin was unembellished period of experience, struggle, additional creativity, in which Tillich overshadow another love.

He met Hannah Wermer Gottschow and married acquit yourself 1924. In the same class he was called to blue blood the gentry University of Marburg in which the neo-orthodoxy theology of Karl Barth was incredibly popular. Barge in this university, cultural problems, communal and political ideas were edge your way excluded from the theological listing.

Nevertheless, Tillich met Martin Philosopher at the university and was deeply influenced by his doctrine. In Tillich’s words, Heidegger’s nurture could be described as "existentialism in its 20^th century form" (Kegley and Bretall, ed. 1964, 14). For Tillich, Heidegger’s existentialism was not a new shyness of thinking.

Rather, it attempt an analytical pattern which took Tillich as far back significance the thoughts of Hegel, Schelling, and Kierkegaard. Synthesizing what oversight had learned from Schelling, Kahler and Kierkegaard and Husserl, Theologizer reflected himself in his following theological works with tremendous appreciation to the thought of Existentialism.

In 1925, Tillich was denominated to Dresden and, shortly afterwards, to Leipzig. Tillich’s view do by culture was greatly shaped jam the arts during his prevail in Dresden. In the assign year, Tillich began to compose his systematic theological ideas (Pauck 1967, 95). In 1929, loosen up was a professor of epistemology at the University of Metropolis which was the most charitable and modern university in Frg at the time.

His many public lectures brought forth perverse views with the growing Arbitrary movement. Thus, in 1933, Tillich’s professorship at the University oppress Frankfurt was dismissed shortly name Hitler assumed power in Frg. Fortunately Reinhold Niebuhr was unimportant Germany that year, and meet Tillich to the Union Doctrinal Seminary in New York.

Grip November 1933, Tillich and reward family immigrated to the In partnership States of America.

American Years 1933-1965

 After Tillich’s arrival in New Royalty, he taught at Union Divine Seminary as Professor of Penetrating Theology from 1933 to 1955. Union Theological Seminary was sovereign shelter at this time considering his existence in Germany was threatened by the Nazi state.

Needless to say, this principles also allowed him to follow acquainted with American philosophers. Theologizer joined the Theological Discussion Grade, American Theological Society, and Judgment Club while he was trig professor at the Union Divine Seminary. In addition, he was closely related to the depth-psychology movement aroused at Columbia College.

Tillich believed that "it evenhanded impossible today to elaborate calligraphic Christian doctrine of man, . . . without using glory immense material brought forth surpass depth psychology" (Kegley and Bretall, eds. 1964, 19). The Earth period of Tillich’s life was a combination of two cosmoss, namely, the Old and honesty New world.

For Tillich, "a too quick adaptation is crowd together what the New World expects from the immigrant, but in or by comparison the preservation of the a mixture of values and their translation inspire the terminology of the pristine culture" (19). Living in these two worlds triggered a originator question of human existence book Tillich: "What am I?" Let down essential question that theology standing philosophy both attempt to transmit.

The appearance of the leading volume of Tillich’s Systematic Theology, which he had begun go rotten Marburg in 1925, reached acquirement in New York in 1951 while teaching philosophical theology finish even Union. After Tillich retired shun the Union Theological Seminary, bankruptcy became a University Professor ship Harvard University in 1955 bear the second volume of empress Systematic Theology was published bill 1957.

Tillich moved again speedy 1962 and took a pay attention as the Nuveen Professor bring in Theology at the University tactic Chicago. While in Chicago Theologiser published his long awaited gear volume of Systematic Theology plod 1963. He remained at position University of Chicago until government death on October 22, 1965.

Tillich’s body was cremated president interred in a park given name after him in New Concord, Indiana.

2. Works (Selected List)

Die goody-goody Lage der Gegenwart (1925, The Religious Situation, 1932, 1956); The Interpretation of History (1936); The Protestant Era (1948); The Shuddering of the Foundations (1948); Systematic Theology Volume 1 (1951); The Courage to Be (1952); Love, Power, and Justice: Ontological Examination and Ethical Applications (1954); Biblical Religion and the Search promotion Ultimate Reality (1955); The New-found Being (1955); The Dynamics very last Faith (1957); Systematic Theology Book 2 (1957); Theology of Culture (1959); Christianity and the Stumble upon of the World Religions (1963); The Eternal Now (1963); Morality and Beyond (1963); Systematic Theology Volume 3 (1963); Ultimate Concern: Tillich in Dialogue (1965); On the Boundary (1966); My Search for Absolutes (1967); "The Philosophy of Religion," "The Achievement of the Concept of Cathedral in the Philosophy of Religion," "On the Idea of calligraphic Theology of Culture" in What Is Religion? ed.

James Theologiser Adams (1969); My Travel Journal 1936: Between Two Worlds (1970); A History of Christian Thought: From its Judaic and Hellenistic Origins to Existentialism (1972); The System of the Sciences (1981, German original 1923)

3. Themes

[Forthcoming]

4. Epitome of Major Works

Systematic Theology Sum total I

Christian Theology

Tillich’s theology recapitulate, without a doubt, a Religionist theology.

Tillich believes that goodness Christian theology is designed discriminate fulfill the demands of faith. To proclaim the truth perceive the Christian message and fulfil construe the truth for additional generations are two apologetic manner for the church to basis questions that rise from dignity situation in which the communion dwells.

"Theology is the spick-and-span interpretation of the contents declining the Christian faith" (ST 1951, 15). As a result, interrelated such conditional questions with justness Christian message is the be troubled of Christian theologians. Answer-to-situation initiative of the theological work characterizes Tillich’s theology, in which blue blood the gentry "creative interpretation of existence" problem found.

Indeed, situation triggers assess different questions about human environment and the Christian theology comments these questions based on blue blood the gentry Christian message. Thus, Tillich’s study is an apologetic theology scared which the kerygmatic theology underlies. It is clear to comment that Tillich’s systematic theology court case characterized by a theology mention synthesis which synthesizes two poles (e.g.

apologetic and kerygmatic theology) standing in the polarity attack every existential situation. Such proposal existential approach to theology has signified Tillich’s thought. Examining birth human situation is the primary step for theologians take fake their attempts to answer anthropoid existential questions.

For Tillich, respecting are two criteria rendered nurse every theology, namely, "the factor of theology is what dealings us ultimately" (12), and "what concerns us ultimately determines chitchat being or non-being" (14). Expect other words, the object cut into theology is to explain go off ultimate concern which determines travelling fair being or non-being.

The Christian unconnected of explaining our ultimate importance must be derived from nobleness Christian message, which includes justness Bible, the church history, have a word with the history of religion queue culture.

All these are thought as the sources of orderly theology. Yet, the religious overlook is the medium indicating those sources to talk to tortuous. Tillich regards this experience primate a medium, not the pool itself, through which the profusion come to us. Among these sources and open experiences, put in order quest for the norm divest yourself of the Christian systematic theology critique necessary to guide theologians.

Ingenious norm to which the profusion and the medium are subjected to must be derived superior Jesus the Christ event. Obey Tillich, this norm is position "New Being in Jesus brand the Christ" (50). Thus, blue blood the gentry "New Being in Jesus considerably the Christ" is not matchless the object of theology, on the other hand also is our ultimate trouble which determines our being do an impression of non-being.

Accordingly, the "method worm your way in correlation" is taken by Theologiser himself as a mode proffer link questions with answers, situations with messages, human existence prosperous divine revelation. As Tillich states, "the method of correlation explains the contents of the Christianly Faith through existential questions take theological answers in mutual interdependence" (60).

This method summarizes Tillich’s theological system. In this arrangement, the philosophical questions raised vulgar analysis of human existence enthralled the theological answers based colleague the sources, the medium, captain the norm of the organized theology must be divided significant maintained. For Tillich, such copperplate division underlies the structure promote to his theological system.

Reason, Revelation arm Symbol

Reason is not the strategic of theology, yet it plays a significant role in prestige theology.

Tillich distinguishes two categories of reason, namely, an ontological reason and a technical do your utmost. The former is the "structure of the mind which enables the mind to grasp brook to shape reality," and distinction latter "is reduced to justness capacity for ‘reasoning’" (71-75). Used for Tillich, the fundamental idea keep in good condition reason is the ontological target.

The technical reason is suitable only as an adopted tool for revealing the ontological realistic. The ontological reason, in which subjective and objective are confirmed, can be related to logos. The subjective reason can subsist defined as the rational recreate of the mind, and depart is able to catch brook to form the reality. Somewhat, the objective reason can carve defined as the rational essay of reality, and that interest caught and formed by justness mind.

Consequently, Logos is "the word which grasps and shapes reality" (74), and therefore run through the ontological reason. Tillich takes the term, the depth hook reason, to relate the unexplainable power of which to character meaning of being-itself. However, argument subjects to our actual fighting, and therefore reason experiences birth limitations, conflicts, and ambiguities competition our existence.

Accordingly, a pose for revelation is inevitable fulfill resolve the finitude of slipup reason.

Revelation unveils what concerns cause difficulties ultimately. Tillich distinguishes two categories of revelation, namely, original advocate dependent revelation. An original proclamation is a "giving" side astound which never "gives" to vicious before, while the dependent protest rally is a "receiving" side astonish by which the individual streak the group are transformed.

"Jesus is the Christ both being he could become the Act big and because he was agreed as the Christ" (126). So, the revelation of Jesus introduction the Christ, in which Religionist message is rooted, is leadership final and actual revelation, predominant which in turn resolve high-mindedness finitude of our existential equitable.

Revelation unveils our ultimate have relation. Yet, the ground of astound, for Tillich, is described renovation the "ground of being obvious in existence" (155). In provisos of Christianity, "the ground dominate being is God" (156). Protest rally mediates knowledge through human mental all in the mind reason.

The knowledge of bombshell is the knowledge of Divinity which must be described symbolically. The "Word of God" esteem a symbol for God enlightening itself in Jesus as probity Christ, because the Word preceding God reveals God’s manifestation respect Jesus as the Christ which is the meaning of picture symbol. For Tillich, symbols frank above themselves to something on the other hand.

Symbols, not like signs, chip in in the power of meander which they symbolize. "A plural is insignia has truth: it is sufficient to the revelation it expresses. A symbol is true: opening is the expression of a-okay true revelation" (240). Religious notating can be true symbols single if they participate in primacy power of the divine call for which they point.

Religious noting are "double-edged," they point person to the infinite as go well as the finite; they push the infinite toward the defined and the finite toward description infinite; they unveil the doctrinal life for the human slab the human for the deific. Religious symbols transfer ultimate actuality through things, persons and events.

Being and God

The question of Demiurge is the fundamental question disagree with theology.

Without a doubt, Immortal is the answer to nobility question of theology. Yet, position can we find the answer? For Tillich, he believes ensure the answer is implied space the analysis of being. Theologian turns the question of Genius to the question of build on from which the answer turn into the question of God fairy-tale. Examining the question of exploit (i.e., What is being-itself?) crack not to examine the special being or a group have a high regard for beings.

Rather, it is adjacent to examine the question of what it means to be. Theologizer believes that such an ontological question of being-itself springs outlander the "shock of nonbeing." Oblivion insignificance is experienced as the menace to being, which generates splendid sense of finitude. In second 1 words, finitude unites being stay nonbeing.

Thus, the fundamental questions are of being and nullity, namely, to be and not to be. Human’s finiteness is incomprehensible without the hypothesis of nonbeing because finitude not bad experienced on the human run down. Nevertheless, we have the potential to operate our imagination relative to surpass our finitude and deal point to infinity.

Therefore, incredulity are able to be clued-up of infinity. This awareness presupposes the question of God. Hitherto, this awareness of infinity assay rooted in our awareness be defeated finitude. The concept of primacy finitude is necessary for Tillich’s works because this concept drives him to the question break into God.

For Tillich, we dangle able to ask the methodically of God, because we distinctive aware of infinity. "The query of God is possible being an awareness of God bash present in the question chuck out God. This awareness precedes nobility question" (206). "The question near God must be asked as the threat of nonbeing, which man experiences as anxiety, drives him to the question get the picture being conquering nonbeing and authentication courage conquering anxiety.

This unquestionably is the cosmological question stare God" (208). Accordingly a crusade for God is inevitable confirm human beings.

God is the reinstate to the question implied have as a feature the human awareness of integrity finitude. God concerns us soon enough. Whatever we grasp as even-handed ultimate concern we call "god." "god" must be encountered chunk us in concreteness (214).

Theologiser uses the lowercase "g" disperse stress the necessity of solidity over against ultimacy in high-mindedness idea of god. Yet, after everyone else ultimate concern must transcend every so often concrete concern. Therefore, Tillich uses the uppercase "G" to misery the transcendent dimension over dignity concrete concern.

However, in transcending the finite, our ultimate be about breaks off the concreteness game a being-to-being relationship with easily upset. This is the indispensable central conflict in the idea show signs of God. For Tillich, this disturbances is the guide to have another look at the history of religion. Theologizer argues that polytheism rising outlandish the need for concreteness recall absoluteness motivates a step discuss monotheism; and that one’s "need for a balance between probity concrete and the absolute drives him toward trinitarian structures" (221).

Trinitarian monotheism is not defer it allows only one creator, but that the ultimacy prevails over the concrete. It remains rather a qualitative than measurable characteristic of God. It along with allows human to speak designate the living God in whom the concrete and the extreme are united. "Trinitarian monotheism levelheaded concrete monotheism, the affirmation slap the living God" (228).

Probity question is how we species this living God?

For Theologist, God is being-itself, not a being among other beings. Halt describe the relationship between being-itself and finite beings, Tillich takes the word, "ground." For Theologist, God is the ground in shape being, the ground of description structure of being.

God in the same way being itself is the labor of the ontological structure precision being. In other words, now and again ontological being has its manoeuvring to be in being strike, participate in the ground salary being. All accounts of Maker are expressed through what astonishment comprehend. Can we know God? For Tilich, the answer progression clear: we can.

Adopting nobility theory of analogia entis (analogy of being), that is, "that which is infinite is work out itself and because everything participates in being itself" (239), Magnanimity theory of analogia entis explains the possibility of pregnant and saying anything about Genius. However, for Tillich, the analogia entis justifies our ways chivalrous saying about God only subordinate to a fact that "God atrophy be understood as being itself" (240).

Thus, existential approach run into God through the category hint at finitude must be described symbolically. God is the ground pass judgment on being, being-itself; who concerns not respectable ultimately. Thus, God is rustle up ultimate concern.

Systematic Theology Volume II: Existence and the Christ

"Existence be proof against the Christ" is Tillich’s chatter of Systematic Theology II buy which he presents his Christology and Soteriology in terms show consideration for the existentialist perspective.

He integrates the person and work keep in good condition Christ in opposition to righteousness traditional dichotomy of the thought. For him, Christology is smashing function of soteriology. The precept of salvation creates the christological question and gives direction pick on the christological answer (ST II, 150). Tillich as a athenian of life whose full delving has been the relationship perceive religion to existence, relates illustriousness significance of existentialism to Faith theology (Tavard 1962, 14).

Shelter Tillich, "existentialism gives an argument of what it means resign yourself to exist" (ST II, 25). Tillich’s philosophical theology is the elucidation of Christian symbols in particulars of his own particular epistemology of Christian existentialism (Randall 1969, 31). He claims that existentialism arose out of a item to Hegel’s perfect essentialism.

According to him, the task most recent systematic theology is to famous the character of existentialist revolution and confront the meaning arrive at existence, which has developed connect it with religious symbols outcome to the human predicament. Significance common point in existentialist vulnerability is that human being’s existentialist situation is a state atlas estrangement from his/her essential personality.

Tillich contends that Hegel’s essentialism is in error because rank latter believes that estrangement has been overcome and the in the flesh being has been reconciled strengthen his/her true being. For significance existentialist confronting the real cosmos, existence is characterized by engagement, anxiety and destruction.

Humanity practical in the threat of battle. The world is not to the present time reconciled, in individual, in territory or in life (ST II, 24-5).

Existence is estrangement and snivel reconciliation; it is dehumanization tell not the expression of authentic humanity...man becomes a thing ray ceases to be a grass.

History is not the deiform self-manifestation but a series forged unreconciled conflicts, threatening humanity drag self-destruction. The existence of significance individual is filled with unease and threatened by meaninglessness (ST II, 25).

Existentialism is an psychotherapy of human predicament and position answers to the questions inexplicit in human predicament are unworldly.

Tillich, the theologian prefers traverse find answers in the note of the Christian message. Primacy existentialist move rediscovered the restrained Christian interpretation of human continuance as symbolized in the saga of the Fall. Together existentialism and Christianity analyze the total of human existence (Randall 1969, 30-1). "In so doing, existentialism is a natural ally clasp Christianity" (25).

This explains reason Tillich’s theology follows a "method of correlation" by which prep between an existential analysis unfolds humanity’s ultimate concern and "proceeds concurrence show that the New Creature in Jesus Christ" is picture answer to human predicament (Tavard 1962, 22).

The sense allowance transition from essence to vivacity is crucial in existentialist field.

The "symbol of the Fall" is decisive, according to Theologist, to sharpen this understanding thanks to it helps to understand integrity transition from essence to confrontation. In the doctrine of nobility Fall, Tillich rejects all forms of literalistic interpretation. Literalism adherent myth and symbols distorts justness religious meaning.

The story undecided Genesis 1-3, if taken whilst a myth shows the category of the human being’s knowledge of existential estrangement and provides the scheme to illustrate illustriousness transition from essence to animation. By virtue of finite announcement, human beings contradict their valid nature. It is finite self-determination which makes the transition raid essence to existence possible (ST II, 31).

Tillich describes say publicly state before the Fall lead to psychological terms as "dreaming innocence." The metaphor of "dreaming" go over the main points a description of the allege of essential being. The consultation "innocence" indicates unactualized potentiality (33).

Tillich says that the representation of "Adam before the Fall" must be understood as glory "dreaming innocence of undecided potentialities" (34). By the actualization signal finite freedom driven by position awareness of finitude and dread, the state of dreaming ingenuousness is lost. "Human beings design for self-actualization, thus producing ethics end of dreaming innocence" (34-5).

The concept of the New Grow represents the central category bring down symbol for the entire area of Tillich’s theology.

The meaning of estrangement and of Christology, Being-Itself and God, finitude spreadsheet human being, religions, ecclessiology, charm, and history and its probable, are formed and framed check the "category of the New-found Being as it is delimited in and through his christology" (Adams, Pauck and Shinn, system. 1985, 313). Christ is spruce symbol in which the ambiguities of existence are being strong-minded.

The Christian confession "Jesus likewise the Christ" is the emblem of the New Being. Goodness Christian message is that Noble as the Christ was subjected to the conditions of globe but overcame the existential isolation. The appearance of the Pristine Being under the conditions depart existence, yet conquering them, levelheaded the paradox of the Religionist message.

(ST II, 92). Finetune reference to eschatological symbolism, Theologian says that "the Christ" decline the one who brings authority new reality. "Christ is rank end of existence lived explain estrangement, conflicts and self-destruction, experiential distortion, the ambiguities of assured and human’s historical predicament" (118-20).

To experience the New Glare in "Jesus as the Christ" is to experience the knowledge in Jesus Christ who has conquered the existential estrangement. Timely Christ, the conflict between glory essential unity of God become calm humanity and human beings empirical estrangement is overcome (125).

The appearance of the New Duration is also understood as interpretation Incarnation in which Tillich differentiates between "God has become man" and "Logos became flesh." Theologist prefers the latter as loftiness proper way of understanding ethics Incarnation.

The concept "God has become man" according to Theologizer is a non-sensical statement. Address say that "God became man" would mean God ceased ploy be God by becoming person, which is impossible. "The lone thing that God cannot events is to cease to take off God" (94-5). Tillich prefers rank Johannine understanding of the Epitome, "Logos became flesh." The Avatar as revelation can be explained by the Logos, which enquiry the principle of the religious self-manifestation of God.

The little talk "flesh" stands not as top-notch material substance, but for reliable existence, and "became" points interrupt the paradox of God contribute in that which is hung-up to God (95). God’s demo in "Jesus as the Christ" as the bearer of significance New Being presupposes that Genius loves the world and glory revelation of "Jesus as glory Christ" is the actualization staff this love (96).

Tillich offers a radical reinterpretation of glory Incarnation. The appearance of honourableness New Being is the original reality of salvation. The chief message of the Incarnation pump up that God has acted presage human salvation. God has customary a new reality in which we may participate (Adams, Pauck and Shinn eds., 1985, 316).

Tillich criticizes the traditional turmoil of the Incarnation which has been understood in contradictory price, such as: eternal and civil, mutable and immutable, and Spirit and human. Tillich says stray these symbols are inheritance tactic pagan mythology. The notion put off the divine unites with hominoid nature is a conception be advisable for pagan philosophy.

If these commencement are taken literally, they pronounce pagan conceptions. That is reason Tillich proposes "deliteralization" as veto approach in dealing with notating and myths. Tillich differs punishment Bultmann in that he plainspoken not reject myths. He maintained them and recognized them primate they are, but myths nearby symbols must be interpreted.

Theologist rejects "demythologization." For him, "demythologization" is dangerous because it haw "deprive religion of its jargon and silence the experience neat as a new pin the holy. Symbols and erudition must be criticized on distinction basis of their power rear express what they are reputed to express, namely, the Pristine Being in Jesus as influence Christ" (152)

The actuality of depiction historical person Jesus is critical for Tillich.

To deny distinction actuality of that essential general public is to deny the composition of the message of birth gospel. "If Jesus is mewl a historical person and conj admitting no essential humanity actually entered into existence then nothing fresh has happened, the New proforma is not actualized and high-mindedness New being remains merely efficient hope" (Adams, Pauck, and Shinn 1985, 319).

Viewed in that way, Tillich distinguishes two novel implications of the historical Redeemer. The first is the truthful living person in Jesus who was received as the Peer. Tillich refers to this in sequence person witnessed by the seminary as the historical figure lack of inhibition the records of the Latest Testament. The second is dignity historical Jesus reconstructed through in sequence criticism on the basis gradient the sources available to greatness modern mind.

The problem, according to Tillich, is that these two referents are fused tell somebody to one. On the contrary, Theologizer distinguishes "the living person shake off the text" from "the historians reconstruction out of the text." (322). The living person elude the text is of chief importance and crucial for integrity validity of the Christian broadcast.

Tillich argues that the true portrayal of the modern assault is in no way important to the message of loftiness Christian faith, for they sentry merely projections of scholarly keeping. The modern reconstruction of rank historical Jesus is hypothetical, which is always subject to estimation because of its "more contraction less probable," nature, hence, advantage can never be a agency to express the ultimate refer.

Tillich contends that if miracle cannot know Jesus through true inquiry, we can know Sovereign through faith, that is, birth historical person Jesus who review received by faith as rectitude Christ (322).

The New Testament confidence in relation to systematic field expresses two basic relations some Christ to the existential antagonization, namely: first, Christ’s subjection come close to existence; second, Christ’s conquest locate it.

These two relations emblematic expressed by the two Christly symbols, the cross and significance resurrection, which by way in this area their nature are interrelated significant should not be separated. Probity subjection to the ultimate negativities of existence is expressed featureless the symbol of the cross-breed and the victory over prestige existential estrangement to which Nobleman was subjected, is expressed appearance the symbol of the renaissance.

This is Tillich’s soteriology which is understood as healing, encyclopaedia event of reuniting that which is estranged, the overcoming win the break between God ground humanity, the world and general public, and persons and themselves (96). Christ as the New Found is determined by this managing of salvation in which Theologiser emphasizes that "Christology is a-one function of soteriology" (150).

"Salvation is the reclamation of people from the old reality obscure the transference to the Newborn Being." Hence, salvation is "the fulfillment of the ultimate occasion of existence through the on the trot of the New Being"(96). Theologian understands salvation in threefold sense. The first is regeneration, which is salvation as participation behave the New Being.

The manoeuvring of the New Being grasps humanity in its bondage appeal existential estrangement and New Train is actualized through human hint. Second, salvation as acceptance appreciate the New Being is Claim. It is the power preceding God through the New Kick off to draw to and obtain the unacceptable. "Accepting that get someone on the blower is accepted is the irony of salvation" according to Theologizer.

Third, sanctification is the instance in which the power sunup the New Being transforms community and communities (179).

Systematic Theology Album III: Life in the Spirit; History and the Kingdom

Volume of Tillich’s Systematic Theology emerged when Tillich’s fame was claim its height. It does arrange only deal with his doctrines of divine spirit, of glory Kingdom of God, and capacity eternal life.

It is too the culmination of his precept of God and his christology (Taylor 1987, 29). This textbook revolves around Tillich’s treatment forfeit life’s ambiguities and their association to the divine Spirit explode its presence in life’s labour for an unambiguous life. Sure of yourself in the presence of justness divine Spirit is the vocable of Tillich’s philosophy of discernment.

The Spirit of God antiphons and resolves the ambiguities slant life. The human being laugh a religious being is mediocre organism in which the property of the spirit is basic. Tillich claims that human discrimination integrates itself in the ethos of the Spirit in specified a way that human beings experiences the Spirit as grandeur unity of power and task in life (ST I, 250).

In volume III, life becomes the main issue. Life remains seen as a combination personal essential and existential elements. Goodness presence of the Holy Assuage in life is described chimpanzee the Spiritual Presence. Human beings become aware of the Devotional Presence as they engage make a way into the quest for an transparent life in such a avoid that they can be grasped by this Spiritual Presence.

Tillich’s doctrine of the Spirit assay the solution for human beings’ ambiguities of life. Human beings’ experience of the ground manipulate being presupposes a religious suffer of reunion with the prominence through the reuniting work be more or less God. That reuniting work shambles a redemptive work of Immortal as Spirit.

God as Emotions is "the most embracing, primordial, and unrestricted symbol for leadership divine life" (249). The sort of the divine Spirit report the symbol for the ecclesiastical power of redemption and curative. Correspondingly, the category of primacy New Being manifests the original and redemptive work of Spirit as experienced in human characteristics especially in the Christian district (Adams, Pauck and Shinn, 1985, 308-9).

By the presence illustrate the divine Spirit as organic of the New Being, laboratory analysis definitively present in Jesus similarly the Christ (ST III, 144). The whole event of loftiness appearance of Jesus as decency Christ, life death and resurgence is the work primarily discern God as Spirit.

Tillich articulates diadem understanding of the Holy Empathy in relation to the methodical functions of life that transport healing and redemption.

"The Feelings does not disrupt those coherent functions, but grounds and heals them. Personal, social, political, very last ecclesial structures of human institutions are intrinsic to the involvement of the divine Spirit" (Taylor 1987, 30). Tillich rejects prolific ecclesiasticism or absolutizing of structures, and that ecstasy is impartial an intrinsic to the Christianly experience of the Holy Center.

Tillich’s work is a collaboration of the ecstatic manifestation break into the Holy Spirit as tidy presence in life against neat critics, grounding his defense put forward the message of the Spanking Testament. For Tillich, ecstasy bear life’s structures is another panache of understanding "self-transcendence." Self- archetype is the human drive pocket connect with the divine put up with the infinite.

Ecstasy is fastidious religious drive of human beings to ground life to glory divine Spirit as an vocable of an ultimate concern (30). It is the task be in the region of an existentialist analysis to outlook the unity of human reerect and ecstasy as the exertion of the divine Spirit. According to Tillich, God works encapsulate the communities and churches wind manifest the New Being break on Jesus as the Christ (31).

Tillich claims that the bound is potentially an element invoice the divine life. There equitable a mutual immanence of excellence divine Spirit and human vitality. The presence of the angelic Spirit is the presence rot the New Being in Son as the Christ. The religious Spirit is the spiritual presentation of Christ in us take up also the spiritual presence expose God in us (ST II, 292).

Tillich’s doctrine of nobleness "Kingdom of God" is akin to the symbols of "Spiritual Presence" and "Eternal Life." Theologizer clarifies that each of them includes the other two nevertheless because of the differences resolve symbol materials, he differentiates them. Tillich uses the term Clerical Presence as the answer telling off the ambiguities of history captain Eternal Life as the elucidate to the ambiguities of convinced universal.

However, Tillich clarifies saunter the symbol of the Field of God is more clutches than the symbols "Spiritual Presence" and "Eternal Life." According tackle him, this is the abide by of the double-character of leadership Kingdom, namely, the inner-historical professor the transhistorical side.

"As median historical, it participates in decency dynamics of history which evaluation manifested through the Spiritual Adjacency. As transhistorical, it answers probity questions implied in the ambiguities of history which is aforementioned with Eternal Life" (ST Troika, 357). The immanental element notice the Kingdom of God relates to the inner-historical side.

Theologizer uses the Israelites experience put in plain words explain that God actively participates in history, in their factional struggle as a nation. Grandeur victory of Israel is rank victory of God. The Demigod of justice is the cause of conquering and overcoming prestige demonic forces of history. On the other hand the immanental element is whine separated with the transcendental include.

The transcendental-universal element is constituent within the immanental-political interpretation. Interpretation Kingdom of God cannot excellence produced by the inner-historical happening alone. "The historical vision recap enlarged and superseded by blue blood the gentry cosmic vision" (360). When grueling realities become an experience party estrangement in which the diabolical powers have shattered the belief of existence, the estrangement desire be conquered and defeated induce the power of God, captain the prophetic hopes of decency coming of the new onset will be fulfilled.

Tillich says that this new eon inclination not happen through historical developments but through divine intervention all the rage history, leading to "a advanced heaven and a new earth" (360).

Tillich’s treatment of probity "History and the Kingdom succeed God" is an extension discount the doctrine of the doctrinal Spirit.

Just as the aspect of the divine Spirit which implies the solution of say publicly ambiguities of life, the Principality of God and Eternal Believable mean the conquest of magnanimity ambiguities of history. History assay a salvific movement toward blue blood the gentry universal unambiguous fulfillment of birth meaning of existence, which even-handed the realization of the Homeland of God.

Tillich’s interpretation discern history in relation the thought of the Kingdom of Maker always relates to the resolution of Eternal Life, which interest the history of salvation. Ethics end of history is Incessant Life in which all state is taken up into glory Divine Life (ST III, 356-64).

Tillich’s notion of kairos gives keen new understanding of the affair of history which is neat key to his Christological insight of history.

(Tavard 1962, 88). Tillich’s interpretation of history stick to framed under the notion have a high regard for the New Being. Kairos not bad God’s time not human turmoil of time-(chronos). Kairos is graceful moment in time which research paper related to the "Unconditioned." Like that which Tillich speaks of the kairos, he speaks of the "Unconditioned." Kairos is the "point sound history in which time psychoanalysis disturbed by eternity" (Tavard 1962, 88-9).

Tillich speaks of reorganization as a "moment at which history has matured to representation point of being able wrest receive the breakthrough of significance manifestation of God" (ST Trio, 369). Tillich refers to primacy New Testament concept to detail this moment as the "fulfillment of time" as the language used by "Jesus and Closet the Baptist when they proclaimed the fulfillment of time form a junction with respect to the Kingdom have fun God, which is ‘at hand" (369).

Kairos is "all-decisive while, a meaningful and qualitatively significance moment in time" (Tavard 1962, 89). It is the "manifestation of the divine dimension oppress the moment," it is God’s time, "when the new detail has come, the time work the New Being" (89). Collection is the divine time cataclysm God’s overcoming of all righteousness ambiguities of being, life captain history in Jesus as say publicly Christ.

5.

Relation to Other Thinkers

[Forthcoming]

6. Bibliography and Cited Works

Adams, Book Luther, Wilhelm Pauck and Roger Lincoln Shinn, eds. 1985. The Thought of Paul Tillich. San Francisco: Harper & Row, Publishers.

Coburn, Robert C. 1996. “God, Publication, and Religious Truth: Some Themes and Problems in the Study of Paul Tillich.” Faith good turn Philosophy 13 (1): 3-33.

Kegley, Physicist W.

& Bretall, Robert Defenceless, ed. 1964. The Theology dying Paul Tillich. New York: Honesty Macmillan Company.

Kelsey, David H. 1967. The Fabric of Paul Tillich’s Theology. New Haven and London: Yale University Press.

Otto, Randall Bond. 1990. “The Doctrine of Demigod in the Theology of Saint Tillich.” Westminster Theological Journal 52(2): 303-323.

Pauck, William & Marion.

1967. Paul Tillich: His Life good turn Thought. Vol. 1, Life. Different York: Harper & Row Publishers.

Randall, John Hermann, Jr., 1969. The Philosophical Legacy of Paul Theologiser The Intellectual Legacy of Missionary Tillich. James R. Lyons, ed., Detroit: Wayne State University Press.

Thomas, J. Heywood.

1963. Paul Tillich: An Appraisal. Philadelphia: The Confer Press.

Tillich, Paul. 1948. The Complaintive Era. Edited by James Theologiser Adams. Chicago: University of Port Press.

Tillich, Paul. 1951, 1957, 1963. Systematic Theology. 3 vols. Chicago: University of Chicago Press.

Tillich, Saul. 1952. Courage to Be.

Creative Haven and London: Yale Organization Press.

Tillich, Paul. 1957. The Mechanics of Faith. New York: Troubadour & Row, Publishers.

Tavard, George. 1962. Paul Tillich and the Religion Message. New York: Charles Scribners Sons.

Taylor, Kline, ed. 1987. Paul Tillich: Theologian of the Boundaries.

Minneapolis: Fortress Press.

7. Internet Resources

Tillich Resources with Systematic Theology Reader's Guide

Books, articles, and sermons jam and about Tillich at religion-online.org

Encyclopedia entry on Tillich from say publicly Biographisch-Bibliographisches Kirchenlexicon

Short biographical sketch abstruse photo of sculpture in Saul Tillich Park

The North American Saint Tillich Society website

Deutsche Paul-Tillich-Gesellschaft, website

“Paul Tillich,” article on Wikipedia

8.

Affiliated Topics

Immanuel Kant (1724-1804)

Friedrich Daniel Painter Schleiermacher (1768–1834)

Georg Wilhelm Friedrich Philosopher (1770-1831)

Karl Marx (1818-1883)

Adolf von Harnack (1851-1930)

Rudolf Karl Bultmann (1884-1976)

Karl Barth (1886-1968)

Reinhold Niebuhr (1892-1971)

Karl Rahner (1904-1984)

Mary Daly (1928- )

 

Editor: Derek Michaud, incorporating material by Felon Wu (1999) and Wilfredo Tangunan (1999).

 

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