Paul Tillich

Saturday, 27 October 2012

Paul Tillich

Paul Tillich on Christian faith and symbolism

A Conversation with Dr. Paul Tillich - Part 2

A Conversation with Dr. Paul Tillich - Part 3

Fr. Barron comments on What Faith Is and What Faith Isn't

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Berlin
Berlin (; ) is the capital city of Germany and one of sixteen states of Germany. With a population of 3.4 million people, Berlin is Germany's largest city. It is the second most populous city proper and the eighth most populous urban area in the European Union. Located in northeastern Germany, it is the center of the Berlin-Brandenburg Metropolitan Area, comprising 5 million people from over 190 nations. Geographically embedded in the European Plains, Berlin is influenced by a temperate seasonal climate. Around one third of the city's territory is composed of forests, parks, gardens, rivers and lakes.
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Chojna
Chojna (; ) is a small town in western Poland in the West Pomeranian Voivodeship. It lies approximately 60 km south of Szczecin and participates in the Douzelage.
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Columbia University
Columbia University in the City of New York (Columbia University) is a private research university in New York City and a member of the Ivy League. Columbia is the oldest institution of higher learning in the state of New York, the fifth oldest in the United States, and one of the country's nine Colonial Colleges founded before the American Revolution. It was founded in 1754 as King's College by royal charter of George II of Great Britain, and is one of only three United States universities to have been founded under such authority.
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Esalen Institute
Esalen Institute is a retreat center in Big Sur, California, United States, for humanistic alternative education and a nonprofit organization which describes itself as being devoted to multidisciplinary studies ordinarily neglected or unfavored by traditional academia "in subjects ranging from meditation to massage, Gestalt, yoga, psychology, ecology, spirituality, art, music, and much more." Esalen offers more than 500 public workshops a year in addition to invitational conferences, residential work-study programs, research initiatives, and internships.
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German Empire
http://wn.com/German_Empire
Germany
Germany (), officially the Federal Republic of Germany (, ), is a country in Western Europe. It is bordered to the north by the North Sea, Denmark, and the Baltic Sea; to the east by Poland and the Czech Republic; to the south by Austria and Switzerland; and to the west by France, Luxembourg, Belgium, and the Netherlands. The territory of Germany covers 357.021 km2 and is influenced by a temperate seasonal climate. With 81.8 million inhabitants, it is the most populous member state of the European Union, and home to the third-largest number of international migrants worldwide.
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New Harmony, Indiana
New Harmony is a historic town on the Wabash River in Harmony Township, Posey County, Indiana, United States. It lies north of Mount Vernon, the county seat. The town's population has remained relatively constant over the years at around 1,000 residents; the population was 916 as of the 2000 census. It is part of the Evansville metropolitan area. Many of the old Harmonist buildings still stand and have been restored. The New Harmony State Memorial is located here. Just to the south of town on State Road 69 is Harmonie State Park.
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Stanford University
The Leland Stanford Junior University, commonly referred to as Stanford University or Stanford, is a private research university located in Stanford, California, United States. The university is located on an campus in northwestern Santa Clara Valley approximately southeast of San Francisco and approximately northwest of San Jose.
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Starzeddel
http://wn.com/Starzeddel
United States
The United States of America (also referred to as the United States, the U.S., the USA, or America) is a federal constitutional republic comprising fifty states and a federal district. The country is situated mostly in central North America, where its forty-eight contiguous states and Washington, D.C., the capital district, lie between the Pacific and Atlantic Oceans, bordered by Canada to the north and Mexico to the south. The state of Alaska is in the northwest of the continent, with Canada to the east and Russia to the west across the Bering Strait. The state of Hawaii is an archipelago in the mid-Pacific. The country also possesses several territories in the Caribbean and Pacific.
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University of Berlin
http://wn.com/University_of_Berlin
University of Halle
http://wn.com/University_of_Halle

A. J. Ayer
http://wn.com/A_J_Ayer
Alvin Plantinga
Alvin Carl Plantinga (born 1932) is an American analytic philosopher, formerly the John A. O'Brien Professor of Philosophy at the University of Notre Dame. He is known for his work in philosophy of religion, epistemology, metaphysics, and Christian apologetics. Plantinga is a Christian and known for applying the methods of analytic philosophy to defend orthodox Christian beliefs. Notably, he has argued that some people can know that God exists as a basic belief, requiring no argument, similar to how people usually claim to know that other minds exist. He has also argued that there is no logical inconsistency between the existence of evil and the existence of an all-powerful, all-knowing, wholly good God.
http://wn.com/Alvin_Plantinga
Anthony Kenny
Sir Anthony John Patrick Kenny FBA (born 16 March 1931 in Liverpool) is an English philosopher whose interests lie in the philosophy of mind, ancient and scholastic philosophy, the philosophy of Wittgenstein and the philosophy of religion. With Peter Geach, he has made a significant contribution to Analytical Thomism, a movement whose aim is to present the thought of St Thomas Aquinas in the style of modern philosophy by clearing away the trappings and obscurities of traditional Thomism. He is one of the executors of Wittgenstein's literary estate. He is a former President of the British Academy and current President of the Royal Institute of Philosophy.
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Antony Flew
http://wn.com/Antony_Flew
Aristotle
http://wn.com/Aristotle
Arthur Schopenhauer
http://wn.com/Arthur_Schopenhauer
Augustine of Hippo
: For other uses, see Augustine, Augustinus and Saint Augustine.
http://wn.com/Augustine_of_Hippo
Averroes
http://wn.com/Averroes
Baron d'Holbach
http://wn.com/Baron_d'Holbach
Baruch Spinoza
http://wn.com/Baruch_Spinoza
Benjamin Lee Whorf
Benjamin Lee Whorf (April 24, 1897 in Winthrop, Massachusetts – July 26, 1941) was an American linguist. Whorf is widely known for his ideas about linguistic relativity, the hypothesis that language influences thought. An important theme in many of his publications, he has been credited as one of the fathers of this approach, often referred to as the "Sapir-Whorf hypothesis", named after him and his mentor Edward Sapir. Originally educated as a chemical engineer, he took up an interest in linguistics late in his life, studying with Sapir at Yale University. In the last ten years of his life he dedicated his spare time to linguistic studies, doing field work on Native American languages in the US and Mexico. He managed to become one of the most influential linguists of his time, even while still working as a fire inspector for the Hartford Fire Insurance Company. He published a grammar of the Hopi language, studies of Nahuatl dialects, Maya hieroglyphic writing, and the first attempt at a reconstruction of Uto-Aztecan. He also published many articles in the most prestigious linguistic journals, many of them dealing with the ways in which he saw that different linguistic systems affected the thought systems and habitual behaviour of language users.
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Bertrand Russell
http://wn.com/Bertrand_Russell
Billy Graham
William Franklin "Billy" Graham, Jr. KBE (born November 7, 1918) is an American evangelical Christian evangelist. As of April 25, 2010, when he met with Barack Obama, he has been a spiritual adviser to twelve United States presidents going back to Harry S. Truman, and is number seven on Gallup's list of admired people for the 20th century. He is a Southern Baptist. He rose to celebrity status as his sermons were broadcast on radio and television.
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Blaise Pascal
http://wn.com/Blaise_Pascal
Boethius
http://wn.com/Boethius
Cicero
Marcus Tullius Cicero (; Classical Latin: ; January 3, 106 BC – December 7, 43 BC; sometimes anglicized as "Tully"), was a Roman philosopher, statesman, lawyer, political theorist, and Roman constitutionalist. He came from a wealthy municipal family of the equestrian order, and is widely considered one of Rome's greatest orators and prose stylists.
http://wn.com/Cicero
Confucius
http://wn.com/Confucius
David Hume
http://wn.com/David_Hume
Derek Parfit
Derek Parfit (born December 11, 1942) is a British philosopher who specializes in problems of personal identity, rationality and ethics, and the relations between them. His 1984 book, Reasons and Persons (described by Alan Ryan in The Sunday Times as "something close to a work of genius") has been very influential. He has worked at Oxford for the whole of his academic career, and is presently a Senior Research Fellow at All Souls College, Oxford. He is also a Visiting Professor of Philosophy at New York University, Harvard University, and Rutgers University. Between 1965-66 he was Harkness Fellow at Columbia University and Harvard University [http://as.nyu.edu/object/aboutas.globalprofessor.DerekParfit].
http://wn.com/Derek_Parfit
Desiderius Erasmus
http://wn.com/Desiderius_Erasmus
Duns Scotus
Blessed John (Johannes) Duns Scotus, O.F.M. (c. 1265 – 8 November 1308) was one of the more important theologians and philosophers of the High Middle Ages. He was nicknamed Doctor Subtilis for his penetrating and subtle manner of thought.
http://wn.com/Duns_Scotus
Eckhart Tolle
Eckhart Tolle (, born Ulrich Tolle, 1948) is a German-born writer, public speaker, and spiritual teacher. He is the author of the bestsellers, The Power of Now and A New Earth. In 2008, an article in the New York Times referred to him as "the most popular spiritual author in the nation". He lives in Vancouver, Canada.
http://wn.com/Eckhart_Tolle
Edward Sapir
Edward Sapir (), (January 26, 1884 – February 4, 1939) was a German-born American anthropologist-linguist and a leader in American structural linguistics. He was one of the creators of what is now called the Sapir-Whorf hypothesis. He was a highly influential figure in American linguistics, influencing several generations of linguists across several schools of the discipline.
http://wn.com/Edward_Sapir
Emil Brunner
Heinrich Emil Brunner (December 23, 1889 – April 6, 1966) was a Swiss Protestant (Reformed) theologian. Along with Karl Barth (see Relationship with Karl Barth), he is commonly associated with neo-orthodoxy or the dialectical theology movement.
http://wn.com/Emil_Brunner
Ernest Becker
Dr. Ernest Becker (September 27, 1924, Massachusetts - March 6, 1974, Vancouver, British Columbia) was a cultural anthropologist and interdisciplinary scientific thinker and writer.
http://wn.com/Ernest_Becker
Ernst Haeckel
http://wn.com/Ernst_Haeckel
Ernst Troeltsch
http://wn.com/Ernst_Troeltsch
Franz Boas
Franz Boas (July 9, 1858 – December 21, 1942) was a German American anthropologist a pioneer of modern anthropology who has been called the "Father of American Anthropology" and "the Father of Modern Anthropology." Like many such pioneers, he trained in other disciplines; he received his doctorate in physics, and did post-doctoral work in geography. He applied the scientific method to the study of human cultures and societies; previously this discipline was based on the formulation of grand theories around anecdotal knowledge.
http://wn.com/Franz_Boas
Friedrich Nietzsche
Friedrich Wilhelm Nietzsche (; in English , ) (October 15, 1844 August 25, 1900) was a 19th-century German philosopher and classical philologist. He wrote critical texts on religion, morality, contemporary culture, philosophy and science, displaying a fondness for metaphor, irony and aphorism.
http://wn.com/Friedrich_Nietzsche
G. E. Moore
:"G.E. Moore" redirects here. For the cofounder of Intel, see Gordon Moore.
http://wn.com/G_E_Moore
Georgia Harkness
Georgia Elma Harkness (April 21, 1891- August 21, 1974) was a Christian theologian in the Methodist tradition. Born in Harkness, New York, a town named after her grandfather, Harkness has been described as one of the first significant American female theologians and was important in the movement to gain ordination for women in American Methodism. Teaching at Garrett Biblical Institute and later at the Pacific School of Religion, she was also one of the first women to teach theology in a seminary, and became a leading figure in the modern ecumenical movement.
http://wn.com/Georgia_Harkness
Gilbert Ryle
Gilbert Ryle (19 August 1900, Brighton – 6 October 1976, Oxford), was a British philosopher, and a representative of the generation of British ordinary language philosophers that shared Wittgenstein's approach to philosophical problems, and is principally known for his critique of Cartesian dualism, for which he coined the phrase "the ghost in the machine". Some of his ideas in the philosophy of mind have been referred to as "behaviourist" (not to be confused with the psychological behaviourism of B. F. Skinner and John B. Watson). Ryle's best known book is The Concept of Mind (1949), in which he writes that the "general trend of this book will undoubtedly, and harmlessly, be stigmatised as 'behaviourist'." Ryle, having engaged in detailed study of the key works of Bernard Bolzano, Franz Brentano, Alexius Meinong, Husserl, and Heidegger, himself suggested instead that the book "could be described as a sustained essay in phenomenology, if you are at home with that label."
http://wn.com/Gilbert_Ryle
Gottlob Frege
http://wn.com/Gottlob_Frege
Gustav Bergmann
http://wn.com/Gustav_Bergmann
Hans-Georg Gadamer
Hans-Georg Gadamer (; February 11, 1900 – March 13, 2002) was a German philosopher of the continental tradition, best known for his 1960 magnum opus, Truth and Method (Wahrheit und Methode).
http://wn.com/Hans-Georg_Gadamer
Heidegger
http://wn.com/Heidegger
Henri Bergson
http://wn.com/Henri_Bergson
Henry Sidgwick
http://wn.com/Henry_Sidgwick
Heraclitus
Heraclitus of Ephesus (Ancient Greek: — ; c. 535–c. 475 BCE) was a pre-Socratic Greek philosopher, a native of the Greek city Ephesus, Ionia, on the coast of Asia Minor. He was of distinguished parentage. Little is known about his early life and education, but he regarded himself as self-taught and a pioneer of wisdom. From the lonely life he led, and still more from the riddling nature of his philosophy and his contempt for humankind in general, he was called "The Obscure," and the "Weeping Philosopher."
http://wn.com/Heraclitus
Hitler
http://wn.com/Hitler
Ibn Khaldun
http://wn.com/Ibn_Khaldun
Immanuel Kant
http://wn.com/Immanuel_Kant
J. L. Austin
http://wn.com/J_L_Austin
J. L. Mackie
John Leslie Mackie (25 August 1917–12 December 1981) was an Australian philosopher, originally from Sydney. He made significant contributions to the philosophy of religion, metaphysics, and the philosophy of language, and is perhaps best known for his views on meta-ethics, especially his defence of moral skepticism.
http://wn.com/J_L_Mackie
Jacques Derrida
Jacques Derrida () (15 July 1930 – 8 October 2004) was a French philosopher born in Algeria. He developed the critical technique known as deconstruction, and his work has been associated both with post-structuralism and postmodern philosophy. His prolific output of more than 40 published books, together with essays and public speaking, has had a significant impact upon the humanities, particularly on literary theory and continental philosophy. His best known assertion with regard to his methodology is that "there is no outside-the-text."
http://wn.com/Jacques_Derrida
James Rosati
James Rosati (1911, Washington, Pennsylvania 1911- 1988, New York City) was an American abstract sculptor.
http://wn.com/James_Rosati
Jean-Luc Marion
Jean-Luc Marion (born 3 July 1946) is among the best-known living philosophers in France, former student of Jacques Derrida and one of the leading Catholic thinkers of modern times. Marion's take on the postmodern is richly enhanced by his expertise in patristic and mystical theology, phenomenology, and modern philosophy. Although much of his academic work has dealt with Descartes and phenomenologists like Martin Heidegger and Edmund Husserl, it is rather his explicitly religious works that have garnered much recent attention. God Without Being, for example, is concerned predominantly with an analysis of idolatry, a theme strongly linked in Marion's work with love and the gift, which is a concept also explored at length by Derrida. To a certain extent, Marion also takes up the mantle of Emmanuel Levinas in directing our thought beyond being. There is a widespread but possibly dubious designation of Jean-Luc Marion as a leading contributor to postmodern theology.
http://wn.com/Jean-Luc_Marion
Jeremy Bentham
Jeremy Bentham ( or ; 15 February 1748 – 6 June 1832) was an English jurist, philosopher, and legal and social reformer. He became a leading theorist in Anglo-American philosophy of law and a political radical whose ideas influenced the development of welfarism. He is best known for his advocacy of utilitarianism and the ethical treatment of animals, and the idea of the panopticon.
http://wn.com/Jeremy_Bentham
John Rawls
http://wn.com/John_Rawls
John Shelby Spong
John Shelby Spong (born June 16, 1931 in Charlotte, North Carolina, United States) is the retired American bishop of the Episcopal Church Diocese of Newark (based in Newark, New Jersey). He is a liberal Christian theologian, religion commentator and author. He calls for a fundamental rethinking of Christian belief, away from theism and from such doctrines and practices as prayer.
http://wn.com/John_Shelby_Spong
John Stuart Mill
John Stuart Mill (20 May 1806 – 8 May 1873) was a British philosopher and civil servant. An influential contributor to social theory, political theory, and political economy, his conception of liberty justified the freedom of the individual in opposition to unlimited state control. He was a proponent of utilitarianism, an ethical theory developed by Jeremy Bentham, although his conception of it was very different from Bentham's. Hoping to remedy the problems found in an inductive approach to science, such as confirmation bias, he clearly set forth the premises of falsification as the key component in the scientific method. Mill was also a Member of Parliament and an important figure in liberal political philosophy.
http://wn.com/John_Stuart_Mill
Karl Barth
Karl Barth ( – ) (pronounced "Bart") was a Swiss Reformed theologian whom critics hold to be among the most important Christian thinkers of the 20th century; Pope Pius XII described him as the most important theologian since Thomas Aquinas. Beginning with his experience as a pastor, he rejected his training in the predominant liberal theology typical of 19th-century European Protestantism. Instead he embarked on a new theological path initially called dialectical theology, due to its stress on the paradoxical nature of divine truth (e.g., God's relationship to humanity embodies both grace and judgment). Other critics have referred to Barth as the father of neo-orthodoxy — a term emphatically rejected by Barth himself. The most accurate description of his work might be "a theology of the Word." Barth's theological thought emphasized the sovereignty of God, particularly through his innovative doctrine of election.
http://wn.com/Karl_Barth
Karl Marx
http://wn.com/Karl_Marx
Leonard Bloomfield
http://wn.com/Leonard_Bloomfield
Lev Shestov
Lev Isaakovich Shestov (), born Yehuda Leyb Schwarzmann (), was a Ukrainian/Russian existentialist philosopher. Born in Kiev (Russian Empire) on , he emigrated to France in 1921, fleeing from the aftermath of the October Revolution. He lived in Paris until his death on November 19, 1938.
http://wn.com/Lev_Shestov
Lev Vygotsky
http://wn.com/Lev_Vygotsky
List of ethicists
List of ethicists including religious or political figures recognized by those outside their tradition as having made major contributions to ideas about ethics, or raised major controversies by taking strong positions on previously unexplored problems.
http://wn.com/List_of_ethicists
Loyal Rue
Dr. Loyal D. Rue is professor of religion and philosophy at Luther College of Decorah, Iowa , and focuses on naturalistic theories of religion.
http://wn.com/Loyal_Rue
Ludwig Wittgenstein
http://wn.com/Ludwig_Wittgenstein
Maimonides
http://wn.com/Maimonides
Martin Buber
http://wn.com/Martin_Buber
Martin Heidegger
http://wn.com/Martin_Heidegger
Martin Luther King
http://wn.com/Martin_Luther_King
Mencius
:For the book with the same name, see Mencius (book).
http://wn.com/Mencius
Mircea Eliade
http://wn.com/Mircea_Eliade
Mozi
http://wn.com/Mozi
Nietzsche
http://wn.com/Nietzsche
Noam Chomsky
Avram Noam Chomsky ( or ; born December 7, 1928) is an American linguist, philosopher, cognitive scientist, and political activist. He is an Institute Professor and professor emeritus of linguistics at the Massachusetts Institute of Technology. Chomsky is well known in the academic and scientific community as one of the fathers of modern linguistics, and a major figure of analytic philosophy. Since the 1960s, he has become known more widely as a political dissident and an anarchist, referring to himself as a libertarian socialist. Chomsky is the author of more than 100 books and has received worldwide attention for his views, despite being typically absent from the mainstream media.
http://wn.com/Noam_Chomsky
Origen
http://wn.com/Origen
P. F. Strawson
Sir Peter Frederick Strawson FBA (23 November 1919 – 13 February 2006) was an English philosopher. He was the Waynflete Professor of Metaphysical Philosophy at the University of Oxford (Magdalen College) from 1968 to 1987. Before that he was appointed as a college lecturer at University College, Oxford in 1947 and became a tutorial fellow the following year until 1968. On his retirement in 1987, he returned to the college and continued working there until shortly before his death.
http://wn.com/P_F_Strawson
Paul Grice
Herbert Paul Grice (March 13, 1913, Birmingham, England – August 28, 1988, Berkeley, California), usually publishing under the name H. P. Grice, H. Paul Grice, or Paul Grice, was a British-educated philosopher of language, who spent the final two decades of his career in the United States.
http://wn.com/Paul_Grice
Paul Ricœur
http://wn.com/Paul_Ricœur
Paul Tillich
http://wn.com/Paul_Tillich
Pavel Florensky
http://wn.com/Pavel_Florensky
Peter Geach
Peter Thomas Geach (; born March 29, 1916) is a British philosopher. His areas of interest are the history of philosophy, philosophical logic, and the theory of identity.
http://wn.com/Peter_Geach
Peter Singer
Peter Albert David Singer (born 6 July 1946) is an Australian philosopher. He is the Ira W. DeCamp Professor of Bioethics at Princeton University, and laureate professor at the Centre for Applied Philosophy and Public Ethics (CAPPE), University of Melbourne. He specialises in applied ethics, approaching ethical issues from a secular preference utilitarian perspective.
http://wn.com/Peter_Singer
Philippa Foot
http://wn.com/Philippa_Foot
Plato
:For other uses, see Plato (disambiguation) and Platon (disambiguation).
http://wn.com/Plato
Reinhold Niebuhr
Karl Paul Reinhold Niebuhr (; June 21, 1892 – June 1, 1971) was an American theologian and commentator on public affairs. Niebuhr was the archetypal American intellectual of the Cold War era. Starting as a leftist minister in the 1920s indebted to theological liberalism, he shifted to the new Neo-Orthodox theology in the 1930s, explaining how the sin of pride created evil in the world. He attacked utopianism as useless for dealing with reality, writing in The Children of Light and the Children of Darkness (1944):
http://wn.com/Reinhold_Niebuhr
René Descartes
http://wn.com/René_Descartes
René Guénon
http://wn.com/René_Guénon
Richard Swinburne
Richard G. Swinburne (born 26 December 1934) is an Emeritus Professor of Philosophy at the University of Oxford. Over the last 50 years Swinburne has been a very influential proponent of natural theology, that is, philosophical arguments for the existence of God. His philosophical contributions are primarily in philosophy of religion and philosophy of science. He aroused much discussion with his early work in the philosophy of religion, a trilogy of books consisting of The Coherence of Theism, The Existence of God, and Faith and Reason.
http://wn.com/Richard_Swinburne
Rollo May
http://wn.com/Rollo_May
Rudolf Carnap
Rudolf Carnap (May 18, 1891 – September 14, 1970) was an influential German-born philosopher who was active in Europe before 1935 and in the United States thereafter. He was a leading member of the Vienna Circle and a prominent advocate of logical positivism.
http://wn.com/Rudolf_Carnap
Saul Kripke
Saul Aaron Kripke (born November 13, 1940) is an American philosopher and logician. He is a professor emeritus at Princeton and teaches as a Distinguished Professor of Philosophy at CUNY Graduate Center. Since the 1960s Kripke has been a central figure in a number of fields related to mathematical logic, philosophy of language, philosophy of mathematics, metaphysics, epistemology, and set theory. Much of his work remains unpublished or exists only as tape-recordings and privately circulated manuscripts (see "Unpublished Manuscripts and Online Lectures" below). Kripke was the recipient of the 2001 Schock Prize in Logic and Philosophy. A recent poll conducted among philosophers ranked Kripke among the top ten most important philosophers of the past 200 years.
http://wn.com/Saul_Kripke
Sergei Bulgakov
Fr. Sergei Nikolaevich Bulgakov () ( - July 12, 1944) was a Russian Orthodox theologian, philosopher and economist.
http://wn.com/Sergei_Bulgakov
Søren Kierkegaard
http://wn.com/Søren_Kierkegaard
Thomas Hobbes
http://wn.com/Thomas_Hobbes
Thomas Nagel
Thomas Nagel (born July 4, 1937 in Belgrade, in present-day Serbia) is an American philosopher, currently University Professor of Philosophy and Law at New York University, where he has taught since 1980. His main areas of philosophical interest are philosophy of mind, political philosophy and ethics. He is well-known for his critique of reductionist accounts of the mind in his essay "What Is it Like to Be a Bat?" (1974), and for his contributions to deontological and liberal moral and political theory in The Possibility of Altruism (1970) and subsequent writings.
http://wn.com/Thomas_Nagel
Wilhelm von Humboldt
http://wn.com/Wilhelm_von_Humboldt
William Alston
http://wn.com/William_Alston
William James
:This article is about the American psychologist and philosopher. For other people named William James see William James (disambiguation)
http://wn.com/William_James
William L. Rowe
William Leonard Rowe (born 26 July 1931) is a professor emeritus of philosophy at Purdue University who specialises in the philosophy of religion. His work has played a leading role in the "remarkable revival of analytic philosophy of religion since the 1970s". He is most notable for his formulation of the evidential argument from evil.
http://wn.com/William_L_Rowe
William Lane Craig
William Lane Craig (born August 23, 1949) is an American Evangelical Christian apologist, theologian, and analytic philosopher known for his contributions to the philosophy of religion, historical Jesus studies, and the philosophy of time. He is one of the most visible contemporary proponents of natural theology, often participating in debates on the existence of God. In 1979, Craig authored The Kalam Cosmological Argument, a modern defense of the kalam cosmological argument—which is today the most published-on contemporary argument for theism in the philosophy of religion.
http://wn.com/William_Lane_Craig
William of Ockham
http://wn.com/William_of_Ockham
William Whewell
William Whewell (24 May 1794 – 6 March 1866) was an English polymath, scientist, Anglican priest, philosopher, theologian, and historian of science. His surname is .
http://wn.com/William_Whewell
William Wollaston
http://wn.com/William_Wollaston

PAUL TILLICH BY RUSSELL RE MANNING

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published: 25 Jun 2012

A Conversation with Dr. Paul Tillich - Part 1

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published: 14 May 2011

Fest-riffed: Paul Tillich.

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published: 08 May 2011

Paul Tillich 1 of 12.mp4

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published: 04 Jun 2012

Paul Tillich on Christian faith and symbolism

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published: 27 Apr 2012

A Conversation with Dr. Paul Tillich - Part 2

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published: 14 May 2011

A Conversation with Dr. Paul Tillich - Part 3

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published: 14 May 2011

Paul Tillich

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published: 03 Feb 2009

What I've been reading

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published: 17 Jan 2012

Interview of Paul Tillich Part 1

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published: 28 Oct 2008

Fr. Barron comments on What Faith Is and What Faith Isn't

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published: 19 Oct 2011

Famous quotes from Paul Tillich

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published: 14 Feb 2009

Paul Tillich

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published: 25 May 2012

Paul Tillich 2 of 12

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published: 04 Jun 2012

Qui était Paul Tillich

published: 24 Jan 2012

Author: Meromedia

God Can Be a Person: Christmas Eve Dharma Talk

This is the Dharma talk offered by Thay in the Lower Hamlet of Plum Village on Christmas E...

published: 24 Dec 2011

Author: Plum Village Online Monastery

Paul Knitter on John Hick

Paul Knitter, Tillich Professor of Theology at Union Theological Seminary...

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Author: Arts at Birmingham

Whirlpool Cabrio "Stats" Broadcast

Project Name: Whirlpool Cabrio "Stats" Running Time: :30 Date Of First Airing: 2/6/11 (...

published: 25 Jan 2011

Author: Leviathan

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Photo: WN / Yolanda Leyba

Virgin for sale: Website auctions off virginity of college student for $780,000 (Video)

The Examiner

26 Oct 2012

Related topics virgin auctionvirginity auction Advertisement A 20 year-old Brazilian student has sold her virginity for the sum of $780,000 through an online auction on a website simply called Virgins...

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Kim Jong-il Funeral ceremony .Kim Jong-il died of a suspected heart attack on 17 December 2011 at 08:30 while traveling by train to an area outside Pyongyang.

N. Korean Army General Executed with Mortar for Drinking

Novosti

25 Oct 2012

MOSCOW, October 25 (RIA Novosti) - A high-ranking North Korean Army official was reportedly executed with a mortar round for drinking liquor during the 100-day...

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Paul Tillich
220px
Region	Western philosophy
Born	August 20, 1886 (1886-08-20) Starzeddel, Germany
Died	October 22, 1965 (1965-10-23) (aged 79) New Harmony, Indiana, United States
Occupation	Theologian
Language	English, German
Period	20th-century philosophy
Tradition or movement	Christian existentialism
Main interests	Ontology, Ground of Being
Notable ideas	God above God, New Being
Notable works	The Courage to Be (1952), Systematic Theology (1951–63)
Influences	Origen, René Descartes, Johann Gottlieb Fichte, Friedrich Schleiermacher, Søren Kierkegaard, Martin Heidegger
Influenced	Rollo May, Thomas J. J. Altizer, Martin Luther King, Robert Cummings Neville, Ernest Becker, John Shelby Spong

Paul Johannes Tillich (August 20, 1886 – October 22, 1965) was a German-American theologian and Christian existentialist philosopher. Tillich was one of the most influential Protestant theologians of the 20th century.^[1] Among the general public, he is best known for his works The Courage to Be (1952) and Dynamics of Faith (1957), which introduced issues of theology and modern culture to a general readership. Theologically, he is best known for his major three-volume work Systematic Theology (1951–63), in which he developed his "method of correlation": an approach of exploring the symbols of Christian revelation as answers to the problems of human existence raised by contemporary existential philosophical analysis.^[2]^[3]

1 Biography
2 Theology
3 Popular works by Tillich
4 Reception
- 4.1 Criticism
5 Bibliography
6 See also
7 References
8 Further reading
9 External links

Biography [link]

Tillich was born on August 20, 1886, in the small village of Starzeddel Silesia which was then part of Germany. He was the oldest of three children, with two sisters: Johanna (b. 1888, d. 1920) and Elisabeth (b. 1893). Tillich’s Prussian father Johannes Tillich was a conservative Lutheran pastor of the Evangelical State Church of Prussia's older Provinces; his mother Mathilde Dürselen was from the Rhineland and was more liberal. When Tillich was four, his father became superintendent of a diocese in Schönfliess, a town of three thousand, where Tillich began elementary school. In 1898, Tillich was sent to Königsberg Chojna to begin gymnasium. At Königsberg, he lived in a boarding house and experienced loneliness that he sought to overcome by reading the Bible. Simultaneously, however, he was exposed to humanistic ideas at school.^[3]

In 1900, Tillich’s father was transferred to Berlin, Tillich switching in 1901 to a Berlin school, from which he graduated in 1904. Before his graduation, however, his mother died of cancer in September 1903, when Tillich was 17. Tillich attended several universities – the University of Berlin beginning in 1904, the University of Tübingen in 1905, and the University of Halle in 1905-07. He received his Doctor of Philosophy degree at the University of Breslau in 1911 and his Licentiate of Theology degree at the University of Halle in 1912.^[3] During his time at university, he became a member of the Wingolf.

That same year, 1912, Tillich was ordained as a Lutheran minister in the province of Brandenburg. On 28 September 1914 he married Margarethe ("Grethi") Wever (1888–1968), and in October he joined the German army as a chaplain. Grethi deserted Tillich in 1919 after an affair that produced a child not fathered by Tillich; the two then divorced.^[4] Tillich’s academic career began after the war; he became a Privatdozent of Theology at the University of Berlin, a post he held from 1919 to 1924. On his return from the war he had met Hannah Werner Gottswchow, then married and pregnant.^[5] In March 1924 they married; it was the second marriage for both.

During 1924-25, he was a Professor of Theology at the University of Marburg, where he began to develop his systematic theology, teaching a course on it during the last of his three terms. From 1925 until 1929, Tillich was a Professor of Theology at the University of Dresden and the University of Leipzig. He held the same post at the University of Frankfurt during 1929-33.

While at Frankfurt, Tillich gave public lectures and speeches throughout Germany that brought him into conflict with the Nazi movement. When Hitler became German Chancellor in 1933, Tillich was dismissed from his position. Reinhold Niebuhr visited Germany in the summer of 1933 and, already impressed with Tillich’s writings, contacted Tillich upon learning of Tillich’s dismissal. Niebuhr urged Tillich to join the faculty at New York City’s Union Theological Seminary; Tillich accepted.^[4]^[6]

At the age of 47, Tillich moved with his family to America. This meant learning English, the language in which Tillich would eventually publish works such as the Systematic Theology. From 1933 until 1955 he taught at Union, where he began as a Visiting Professor of Philosophy of Religion. During 1933-34 he was also a Visiting Lecturer in Philosophy at Columbia University. Tillich acquired tenure at Union in 1937, and in 1940 he was promoted to Professor of Philosophical Theology and became an American citizen.^[3]

Tillich’s gravestone in the Paul Tillich Park, New Harmony, Indiana

At the Union Theological Seminary, Tillich earned his reputation, publishing a series of books that outlined his particular synthesis of Protestant Christian theology and existential philosophy. He published On the Boundary in 1936; The Protestant Era, a collection of his essays, in 1948; and The Shaking of the Foundations, the first of three volumes of his sermons, also in 1948. His collections of sermons would give Tillich a broader audience than he had yet experienced. His most heralded achievements though, were the 1951 publication of volume one of Systematic Theology which brought Tillich academic acclaim, and the 1952 publication of The Courage to Be. The first volume of the systematic theology series prompted an invitation to give the prestigious Gifford lectures during 1953–54 at the University of Aberdeen. The latter book, called "his masterpiece" in the Paucks’s biography of Tillich (p. 225), was based on his 1950 Dwight H. Terry Lectureship and reached a wide general readership.^[3]

These works led to an appointment at the Harvard Divinity School in 1955, where he became one of the University’s five University Professors – the five highest ranking professors at Harvard. Tillich’s Harvard career lasted until 1962. During this period he published volume 2 of Systematic Theology^[7] and also published the popular book Dynamics of Faith (1957).

In 1962, Tillich moved to the University of Chicago, where he was a Professor of Theology until his death in Chicago in 1965. Volume 3 of Systematic Theology was published in 1963. In 1964 Tillich became the first theologian to be honored in Kegley and Bretall's Library of Living Theology. They wrote: "The adjective ‘great,’ in our opinion, can be applied to very few thinkers of our time, but Tillich, we are far from alone in believing, stands unquestionably amongst these few." (Kegley and Bretall, 1964, pp. ix-x) A widely quoted critical assessment of his importance was Georgia Harkness' comment, "What Whitehead was to American philosophy, Tillich has been to American theology."^[8]^[9]

Tillich died on October 22, 1965, ten days after experiencing a heart attack. In 1966 his ashes were interred in the Paul Tillich Park in New Harmony, Indiana.

Theology [link]

Method of correlation [link]

The key to understanding Tillich’s theology is what he calls the "method of correlation." It is an approach that correlates insights from Christian revelation with the issues raised by existential, psychological, and philosophical analysis.^[2]

Tillich states in the introduction to the Systematic Theology:

Theology formulates the questions implied in human existence, and theology formulates the answers implied in divine self-manifestation under the guidance of the questions implied in human existence. This is a circle which drives man to a point where question and answer are not separated. This point, however, is not a moment in time.^[10]

The Christian message provides the answers to the questions implied in human existence. These answers are contained in the revelatory events on which Christianity is based and are taken by systematic theology from the sources, through the medium, under the norm. Their content cannot be derived from questions that would come from an analysis of human existence. They are ‘spoken’ to human existence from beyond it, in a sense. Otherwise, they would not be answers, for the question is human existence itself.^[11]

For Tillich, the existential questions of human existence are associated with the field of philosophy and, more specifically, ontology (the study of being). This is because, according to Tillich, a lifelong pursuit of philosophy reveals that the central question of every philosophical inquiry always comes back to the question of being, or what it means to be, to exist, to be a finite human being.^[12] To be correlated with these questions are the theological answers, themselves derived from Christian revelation. The task of the philosopher primarily involves developing the questions, whereas the task of the theologian primarily involves developing the answers to these questions. However, it should be remembered that the two tasks overlap and include one another: the theologian must be somewhat of a philosopher and vice versa, for Tillich’s notion of faith as “ultimate concern” necessitates that the theological answer be correlated with, compatible with, and in response to the general ontological question which must be developed independently from the answers.^[13]^[14] Thus, on one side of the correlation lies an ontological analysis of the human situation, whereas on the other is a presentation of the Christian message as a response to this existential dilemma. For Tillich, no formulation of the question can contradict the theological answer. This is because the Christian message claims, a priori, that the logos “who became flesh” is also the universal logos of the Greeks.^[15]

In addition to the intimate relationship between philosophy and theology, another important aspect of the method of correlation is Tillich’s distinction between form and content in the theological answers. While the nature of revelation determines the actual content of the theological answers, the character of the questions determines the form of these answers. This is because, for Tillich, theology must be an answering theology, or apologetic theology. God is called the “ground of being” because God is the answer to the ontological threat of non-being, and this characterization of the theological answer in philosophical terms means that the answer has been conditioned (insofar as its form is considered) by the question.^[16] Throughout the Systematic Theology, Tillich is careful to maintain this distinction between form and content without allowing one to be inadvertently conditioned by the other. Many criticisms of Tillich’s methodology revolve around this issue of whether the integrity of the Christian message is really maintained when its form is conditioned by philosophy.^[17]

The theological answer is also determined by the sources of theology, our experience, and the norm of theology. Though the form of the theological answers are determined by the character of the question, these answers (which “are contained in the revelatory events on which Christianity is based”) are also “taken by systematic theology from the sources, through the medium, under the norm.”^[16] There are three main sources of systematic theology: the Bible, Church history, and the history of religion and culture. Experience is not a source but a medium through which the sources speak. And the norm of theology is that by which both sources and experience are judged with regard to the content of the Christian faith.^[18] Thus, we have the following as elements of the method and structure of systematic theology:

Sources of theology^[19]
- Bible^[20]
- Church history
- History of religion and culture
Medium of the sources
- Collective Experience of the Church
Norm of theology (determines use of sources)
- Content of which is the biblical message itself, for example:
  - Justification through faith
  - New Being in Jesus as the Christ
  - The Protestant Principle
  - The criterion of the cross

As McKelway explains, the sources of theology contribute to the formation of the norm, which then becomes the criterion through which the sources and experience are judged.^[21] The relationship is circular, as it is the present situation which conditions the norm in the interaction between church and biblical message. The norm is then subject to change, but Tillich insists that its basic content remains the same: that of the biblical message.^[22] It is tempting to conflate revelation with the norm, but we must keep in mind that revelation (whether original or dependent) is not an element of the structure of systematic theology per se, but an event.^[23] For Tillich, the present day norm is the “New Being in Jesus as the Christ as our Ultimate Concern”.^[24] This is because the present question is one of estrangement, and the overcoming of this estrangement is what Tillich calls the “New Being”. But since Christianity answers the question of estrangement with “Jesus as the Christ”, the norm tells us that we find the New Being in Jesus as the Christ.

There is also the question of the validity of the method of correlation. Certainly one could reject the method on the grounds that there is no a priori reason for its adoption. But Tillich claims that the method of any theology and its system are interdependent. That is, an absolute methodological approach cannot be adopted because the method is continually being determined by the system and the objects of theology.^[25]

The use of "Being" in systematic theology [link]

Tillich used the concept of "being" in systematic theology. There are 3 roles :

...[The concept of Being] appears in the present system in three places: in the doctrine of God, where God is called the being as being or the ground and the power of being;

in the doctrine of man, where the distinction is carried through between man's essential and his existential being;

and finally, in the doctrine of the Christ, where he is called the manifestation of the New Being, the actualization of which is the work of the divine Spirit.

— Tillich, Systematic Theology Vol. 2, p.10

...It is the expression of the experience of being over against non-being. Therefore, it can be described as the power of being which resists non-being. For this reason, the medieval philosophers called being the basic transcendentale, beyond the universal and the particular...

The same word, the emptiest of all concepts when taken as an abstraction, becomes the most meaningful of all concepts when it is understood as the power of being in everything that has being.

— Tillich, Systematic Theology Vol. 2, p.11

Life and the Spirit [link]

This is part four of Tillich's Systematic Theology. In this part, Tillich talks about life and the divine Spirit.

Life remains ambiguous as long as there is life. The question implied in the ambiguities of life derives to a new question, namely, that of the direction in which life moves. This is the question of history. Systematically speaking, history, characterized as it as by its direction toward the future, is the dynamic quality of life. Therefore, the "riddle of history" is a part of the problem of life.

— Tillich , Systematic Theology, Vol.2 , p.4

Absolute faith [link]

Tillich stated the courage to take meaninglessness into oneself presupposes a relation to the ground of being: absolute faith.^[26] Absolute faith can transcend the theistic idea of God, and has three elements.

… The first element is the experience of the power of being which is present even in the face of the most radical manifestation of non being. If one says that in this experience vitality resists despair, one must add that vitality in man is proportional to intentionality. The vitality that can stand the abyss of meaninglessness is aware of a hidden meaning within the destruction of meaning.

— Tillich , The Courage to Be, p.177

The second element in absolute faith is the dependence of the experience of nonbeing on the experience of being and the dependence of the experience of meaninglessness on the experience of meaning. Even in the state of despair one has enough being to make despair possible.

— Tillich , The Courage to Be, p.177

There is a third element in absolute faith, the acceptance of being accepted. Of course, in the state of despair there is nobody and nothing that accepts. But there is the power of acceptance itself which is experienced. Meaninglessness, as long as it is experienced, includes an experience of the "power of acceptance". To accept this power of acceptance consciously is the religious answer of absolute faith, of a faith which has been deprived by doubt of any concrete content, which nevertheless is faith and the source of the most paradoxical manifestation of the courage to be.

— Tillich , The Courage to Be, p.177

Faith as ultimate concern [link]

According to the Stanford Encyclopedia of Philosophy, Tillich believes the essence of religious attitudes is what he calls "ultimate concern". Separate from all profane and ordinary realities, the object of the concern is understood as sacred, numinous or holy. The perception of its reality is felt as so overwhelming and valuable that all else seems insignificant, and for this reason requires total surrender.^[27] In 1957, Tillich defined his conception of faith more explicitly in his work, Dynamics of Faith.

… "Man, like every living being, is concerned about many things, above all about those which condition his very existence...If [a situation or concern] claims ultimacy it demands the total surrender of him who accepts this claim...it demands that all other concerns...be sacrificed."

— Tillich , Dynamics of Faith, p.1-2

Tillich further refined his conception of faith by stating that

… "Faith as ultimate concern is an act of the total personality. It is the most centered act of the human mind...it participates in the dynamics of personal life."

— Tillich , Dynamics of Faith, p.5

An arguably central component of Tillich's concept of faith is his notion that faith is "ecstatic". That is to say that

… "It transcends both the drives of the nonrational unconsciousness and the structures of the rational conscious...the ecstatic character of faith does not exclude its rational character although it is not identical with it, and it includes nonrational strivings without being identical with them. 'Ecstasy' means 'standing outside of oneself' - without ceasing to be oneself - with all the elements which are united in the personal center."

— Tillich , Dynamics of Faith, p.8-9

In short, for Tillich, faith does not stand opposed to rational or nonrational elements (reason and emotion respectively), as some philosophers would maintain. Rather, it transcends them in an ecstatic passion for the ultimate.^[28]

It should also be noted that Tillich does not exclude atheists in his exposition of faith. Everyone has an ultimate concern, and this concern can be in an act of faith, "even if the act of faith includes the denial of God. Where there is ultimate concern, God can be denied only in the name of God"^[29]

God Above God [link]

Bust of Tillich by James Rosati in New Harmony, Indiana

Throughout most of his works Paul Tillich provides an apologetic and alternative ontological view of God. Traditional medieval philosophical theology in the work of figures such as St. Anselm, Thomas Aquinas, Duns Scotus, and William of Ockham tended to understand God as the highest existing Being^{[citation needed]}, to which predicates such as omnipotence, omniscience, omnipresence, goodness, righteousness, holiness, etc. may be ascribed. Arguments for and against the existence of God presuppose such an understanding of God. Tillich is critical of this mode of discourse which he refers to as "theological theism," and argues that if God is a Being [das Seiende], even if the highest Being, God cannot be properly called the source of all being, and the question can of course then be posed as to why God exists, who created God, when God's beginning is, and so on. To put the issue in traditional language: if God is a being [das Seiende], then God is a creature, even if the highest one, and thus cannot be the Creator. Rather, God must be understood as the "ground of Being-Itself." The problem persists in the same way when attempting to determine whether God is an eternal essence, or an existing being, neither of which are adequate, as traditional theology was well aware.^[30] When God is understood in this way, it becomes clear that not only is it impossible to argue for the "existence" of God, since God is beyond the distinction between essence and existence, but it is also foolish: one cannot deny that there is being, and thus there is a Power of Being. The question then becomes whether and in what way personal language about God and humanity's relationship to God is appropriate. In distinction to "theological theism," Tillich refers to another kind of theism as that of the "divine-human encounter." Such is the theism of the encounter with the "Holy Other," as in the work of Karl Barth and Rudolf Otto, and implies a personalism with regard to God's self revelation. Tillich is quite clear that this is both appropriate and necessary, as it is the basis of the personalism of Biblical Religion altogether and the concept of the "Word of God",^[31] but can become falsified if the theologian tries to turn such encounters with God as the Holy Other into an understanding of God as a being.^[32] In other words, God is both personal and transpersonal.^[33]

Tillich's ontological view of God is not without precedent in the history of Christian theology. Many theologians, especially in the period denoted by scholars as the Hellenistic or Patristic period of Christian theology, that of the Church Fathers, understood God as the "unoriginate source" (agennetos) of all being.^[34] This was the view, in particular, of the theologian Origen, one among the crowd of thinkers by whom Tillich was deeply influenced, and who themselves had shown notable influences from middle Platonism.

Tillich further argues that theological theism is not only logically problematic, but is unable to speak into the situation of radical doubt and despair about meaning in life, which is the primary problem typical of the modern age, as opposed to a fundamental anxiety about fate and death or guilt and condemnation.^[35] This is because the state of finitude entails by necessity anxiety, and that it is our finitude as human beings, our being a mixture of being and nonbeing, that is at the ultimate basis of anxiety. If God is not the ground of being itself, then God cannot provide an answer to the question of finitude; God would also be finite in some sense. The term "God Above God," then, means to indicate the God who appears, who is the ground of being itself, when the "God" of theological theism has disappeared in the anxiety of doubt.^[36] While on the one hand this God goes beyond the God of theological theism, it is nevertheless rooted in the religious symbols of Christian faith, particularly that of the crucified Christ, and is, according to Tillich, the possibility of the recovery of religious symbols which may otherwise have become ineffective in contemporary society.

Tillich argues that the God of theological theism is at the root of much revolt against theism and religious faith in the modern period. Tillich states, sympathetically, that the God of theological theism

deprives me of my subjectivity because he is all-powerful and all-knowing. I revolt and make him into an object, but the revolt fails and becomes desperate. God appears as the invincible tyrant, the being in contrast with whom all other beings are without freedom and subjectivity. He is equated with the recent tyrants who with the help of terror try to transform everything into a mere object, a thing among things, a cog in a machine they control. He becomes the model of everything against which Existentialism revolted. This is the God Nietzsche said had to be killed because nobody can tolerate being made into a mere object of absolute knowledge and absolute control. This is the deepest root of atheism. It is an atheism which is justified as the reaction against theological theism and its disturbing implications.^[37]

Another reason Tillich criticized theological theism was because it placed God into the subject-object dichotomy. This is the basic distinction made in Epistemology, that branch of Philosophy which deals with human knowledge, how it is possible, what it is, and its limits. Epistemologically, God cannot be made into an object, that is, an object of the knowing subject. Tillich deals with this question under the rubric of the relationality of God. The question is "whether there are external relations between God and the creature."^[38] Traditionally Christian theology has always understood the doctrine of creation to mean precisely this external relationality between God, the Creator, and the creature as separate and not identical realities. Tillich reminds us of the point, which can be found in Luther, that "there is no place to which man can withdraw from the divine thou, because it includes the ego and is nearer to the ego than the ego to itself."^[39] Tillich goes further to say that the desire to draw God into the subject-object dichotomy is an "insult" to the divine holiness.^[40] Similarly, if God were made into the subject rather than the object of knowledge (The Ultimate Subject), then the rest of existing entities then become subjected to the absolute knowledge and scrutiny of God, and the human being is "reified," or made into a mere object. It would deprive the person of his or her own subjectivity and creativity. According to Tillich, theological theism has provoked the rebellions found in atheism and Existentialism, although other social factors such as the industrial revolution have also contributed to the "reification" of the human being. The modern man could no longer tolerate the idea of being an "object" completely subjected to the absolute knowledge of God. Tillich argued, as mentioned, that theological theism is "bad theology".

The God of the theological theism is a being besides others and as such a part of the whole reality. He is certainly considered its most important part, but as a part and therefore as subjected to the structure of the whole. He is supposed to be beyond the ontological elements and categories which constitute reality. But every statement subjects him to them. He is seen as a self which has a world, as an ego which relates to a thought, as a cause which is separated from its effect, as having a definite space and endless time. He is a being, not being-itself"^[41]

Alternatively, Tillich presents the above mentioned ontological view of God as Being-Itself, Ground of Being, Power of Being, and occasionally as Abyss or God's "Abysmal Being." What makes Tillich's ontological view of God different from theological theism is that it transcends it by being the foundation or ultimate reality that "precedes" all beings. Just as Being for Heidegger is ontologically prior to conception, Tillich views God to be beyond Being-Itself, manifested in the structure of beings.^[42] God is not a supernatural entity among other entities. Instead, God is the ground upon which all beings exist. We cannot perceive God as an object which is related to a subject because God precedes the subject-object dichotomy.^[42]

Thus Tillich dismisses a literalistic Biblicism. Instead of rejecting the notion of personal God, however, Tillich sees it as a symbol that points directly to the Ground of Being.^[43] Since the Ground of Being ontologically precedes reason, it cannot be comprehended since comprehension presupposes the subject-object dichotomy. Tillich disagreed with any literal philosophical and religious statements that can be made about God. Such literal statements attempt to define God and lead not only to anthropomorphism but also to a philosophical mistake that Immanuel Kant warned against, that setting limits against the transcendent inevitably leads to contradictions. Any statements about God are simply symbolic, but these symbols are sacred in the sense that they function to participate or point to the Ground of Being. Tillich insists that anyone who participates in these symbols is empowered by the Power of Being, which overcomes and conquers nonbeing and meaninglessness.

Tillich also further elaborated the thesis of the God above the God of theism in his Systematic Theology.

… (the God above the God of theism) This has been misunderstood as a dogmatic statement of a pantheistic or mystical character. First of all, it is not a dogmatic, but an apologetic, statement. It takes seriously the radical doubt experienced by many people. It gives one the courage of self-affirmation even in the extreme state of radical doubt.

— Tillich , Systematic Theology Vol. 2 , p.12

… In such a state the God of both religious and theological language disappears. But something remains, namely, the seriousness of that doubt in which meaning within meaninglessness is affirmed. The source of this affirmation of meaning within meaninglessness, of certitude within doubt, is not the God of traditional theism but the "God above God," the power of being, which works through those who have no name for it, not even the name God.

— Tillich , Systematic Theology Vol. 2 , p.12

…This is the answer to those who ask for a message in the nothingness of their situation and at the end of their courage to be. But such an extreme point is not a space with which one can live. The dialectics of an extreme situation are a criterion of truth but not the basis on which a whole structure of truth can be built.

— Tillich , Systematic Theology Vol. 2 , p.12

Popular works by Tillich [link]

Two of Tillich's works, The Courage to Be (1952) and Dynamics of Faith (1957), were read widely, even by people who do not normally read religious books. In The Courage to Be, he lists three basic anxieties: anxiety about our biological finitude, i.e. that arising from the knowledge that we will eventually die; anxiety about our moral finitude, linked to guilt; and anxiety about our existential finitude, a sense of aimlessness in life. Tillich related these to three different historical eras: the early centuries of the Christian era; the Reformation; and the 20th century. Tillich's popular works have influenced psychology as well as theology, having had an influence on Rollo May, whose "The Courage to Create" was inspired by "The Courage to Be".

Reception [link]

Today Tillich’s most observable legacy may well be that of a spiritually-oriented public intellectual and teacher with a broad and continuing range of influence. Tillich‘s chapel sermons (especially at Union) were enthusiastically received (Tillich was known as the only faculty member of his day at Union willing to attend the revivals of Billy Graham). When Tillich was University Professor at Harvard, he was chosen as keynote speaker from among an auspicious gathering of many who had appeared on the cover of Time Magazine during its first four decades. Tillich along with his student, psychologist Rollo May, was an early leader at the Esalen Institute. Contemporary New Age catchphrases describing God (spatially) as the "Ground of Being" and (temporally) as the "Eternal Now,"^[44] in tandem with the view that God is not an entity among entities but rather is "Being-Itself" - notions which Eckhart Tolle, for example, has invoked repeatedly throughout his career^[45] - were pioneered by Tillich. The introductory philosophy course taught by the person Tillich considered to be his best student, John E. Smith, "probably turned more undergraduates to the study of philosophy at Yale than all the other philosophy courses put together. His courses in philosophy of religion and American philosophy defined those fields for many years. Perhaps most important of all, he has educated a younger generation in the importance of the public life in philosophy and in how to practice philosophy publicly.”^[46] In the 1980s and '90s the Boston University Institute for Philosophy and Religion, a leading forum dedicated to the revival of the American public tradition of philosophy and religion, flourished under the leadership of Tillich’s student and expositor Leroy S. Rouner.

Criticism [link]

Martin Buber criticized Tillich's "transtheistic position" as a reduction of God to the impersonal "necessary being" of Thomas Aquinas.^[47]
Tillich is not held in high regard by biblical literalists many of whom think of him not as a Christian, but a pantheist or atheist.^[48] The Elwell Evangelical Dictionary states, "At best Tillich was a pantheist, but his thought borders on atheism."^[49]

Bibliography [link]

The Religious Situation (1925, Die religiose Lage der Gegenwart), Holt 1932, Meridian Press 1956, online edition
The Socialist Decision (1933, New York : Harper & Row, c1977)
The Interpretation of History (1936), online edition
The Protestant Era (1948), The University of Chicago Press, online edition
The Shaking of the Foundations (1948), Charles Scribner's Sons, a sermon collection, online edition
Systematic Theology, 1951–63 (3 volumes), University of Chicago Press
- Volume 1 (1951). ISBN 0-226-80337-6
- Volume 2: Existence and the Christ (1957). ISBN 0-226-80338-4
- Volume 3: Life and the Spirit: History and the Kingdom of God (1963). ISBN 0-226-80339-2
The Courage to Be (1952), Yale University Press, ISBN 0-300-08471-4 (2nd ed)
Love, Power, and Justice: Ontological Analysis and Ethical Applications (1954), Oxford University Press, ISBN 0-19-500222-9
Biblical Religion and the Search for Ultimate Reality (1955), University Of Chicago Press, ISBN 0-226-80341-4
The New Being (1955), Charles Scribner's Sons, ISBN 0-684-71908-8, a sermon collection, online edition, 2006 Bison Press edition with introduction by Mary Ann Stenger: ISBN 0-8032-9458-1
Dynamics of Faith (1957), Harper and Row, ISBN 0-06-093713-0
Theology of Culture (1959), Oxford University Press, ISBN 0-19-500711-5
Christianity and the Encounter of the World Religions (1963), Columbia University Press, online edition
Morality and Beyond (1963), Harper and Row, 1995 edition: Westminster John Knox Press, ISBN 0-664-25564-7
The Eternal Now (1963), Charles Scribner’s Sons, 2003 SCM Press: ISBN 0-334-02875-2, university sermons 1955–63, online edition
Ultimate Concern: Tillich in Dialogue (1965), editor D. Mackenzie Brown, Harper & Row, online edition
On the Boundary, 1966 New York: Charles Scribner’s
My Search for Absolutes (1967, posthumous), ed. Ruth Nanda Anshen, Simon & Schuster, 1984 reprint: ISBN 0-671-50585-8 (includes autobiographical chapter) online edition
"The Philosophy of Religion", in What Is Religion? (1969), ed. James Luther Adams. New York: Harper & Row
- "The Conquest of the Concept of Religion in the Philosophy of Religion" in What is Religion?
- "On the Idea of a Theology of Culture" in What is Religion?
My Travel Diary 1936: Between Two Worlds (1970), Harper & Row, (edited and published posthumously by J.C. Brauer) online edition
A History of Christian Thought: From its Judaic and Hellenistic Origins to Existentialism (1972), Simon and Schuster, (edited from his lectures and published posthumously by C. E. Braaten), ISBN 0-671-21426-8;
- A History of Christian Thought (1968), Harper & Row, online edition contains the first part of the two part 1972 edition (comprising the 38 New York lectures)
The System of the Sciences (1981), Translated by Paul Wiebe. London: Bucknell University Press. (originally published in German in 1923)
The Essential Tillich (1987), (anthology) F. Forrester Church, editor; (Macmillan): ISBN 0-02-018920-6; 1999 (U. of Chicago Press): ISBN 0-226-80343-0

References [link]

^ Ted Peters (1995), Carl E. Braaten, ed., A map of twentieth-century theology: readings from Karl Barth to radical pluralism, Fortress Press, http://books.google.com/books?id=Xax15MpLyjYC&lpg=PA392, retrieved 2011-01-01, "Backjacket review by Ted Peters: "The current generation of students has heard only the names of Barth, Brunner, Bultmann, Bonhoeffer, Tillich, and the Niebuhrs.""
^ ^a ^b "Tillich, Paul Johannes Oskar", The Concise Oxford Dictionary of World Religions. Ed. John Bowker. Oxford University Press, 2000. Oxford Reference Online. Oxford University Press.
^ ^a ^b ^c ^d ^e "Tillich, Paul." Encyclopædia Britannica. 2008. Encyclopædia Britannica Online. retrieved 17 February 2008 [1].
^ ^a ^b Paul Tillich: His Life & Thought–Volume 1: Life, Pauck, Wilhelm & Marion. New York: Harper & Row, 1976
^ Paul Tillich, Lover, Time, October 8, 1973
^ (Tillich, 1964, p. 16).
^ (1957)
^ "Dr. Paul Tillich, Outstanding Protestant Theologian", The Times, Oct 25, 1965
^ Tillich, John Heywood Thomas, Continuum International Publishing Group, 2002, ISBN 0-8264-5082-2
^ |Paul Tillich|Systematic Theology, vol. 1, p 61
^ Tillich|Systematic Theology, vol. 1, p. 64
^ Paul Tillich, "Biblical Religion and the Search for Ultimate Reality," University of Chicago Press: Chicago, 1955, 11-20
^ Tillich, Systematic Theology, vol. 1, pp 23ff.
^ Tillich, Biblical Religion and the Search for Ultimate Reality, pp 58ff.
^ Tillich, Systematic Theology, vol. 1, p 28.
^ ^a ^b Tillich, Systematic Theology, vol. 1, p 64.
^ McKelway, The Systematic Theology of Paul Tillich, p 47.
^ Tillich, Systematic Theology, vol. 1, p 47.
^ Systematic Theology, vol 1, University of Chicago Press: Chicago, 1951, 40.
^ Systematic Theology, vol 1, University of Chicago Press: Chicago, 1951, 35.
^ McKelway, The Systematic Theology of Paul Tillich, pp 55-56.
^ Tillich, Systematic Theology, vol. 1, p 52.
^ McKelway, The Systematic Theology of Paul Tillich, p 80.
^ Tillich, Systematic Theology, vol. 1, p 50.
^ Tillich, Systematic Theology, vol. 1, p 60.
^ The Courage to Be, page 182
^ Wainwright, William (2010-09-29), "Concepts of God", Stanford Encyclopedia of Philosophy, Stanford University, http://plato.stanford.edu/entries/concepts-god/, retrieved 2011-01-01
^ Tillich Interview part 12
^ Tillich, Dynamics of Faith, p. 52
^ Systematic Theology, vol 1, University of Chicago Press: Chicago, 1951, 236.
^ Biblical Religion and the Search for Ultimate Reality, University of Chicago Press: Chicago, 1955, 21-62.
^ The Courage to Be, Yale: New Haven, 2000, 184.
^ The Courage to Be, Yale: New Haven, 2000, 187.
^ J.N.D. Kelly, Early Christian Doctrines, HarperCollins: New York, 1978, 128.
^ Tillich, Courage To Be, p 184.
^ The Courage to Be, Yale: New Haven, 2000, 190.
^ Tillich, Courage To Be, p 185.
^ Systematic Theology, vol 1, University of Chicago Press: Chicago, 1951, 271
^ Systematic Theology, vol 1, University of Chicago Press: Chicago, 1951, 271.
^ Systematic Theology, vol 1, University of Chicago Press: Chicago, 1951, 272.
^ Tillich, Courage To Be, p 184.
^ ^a ^b Tillich, Theology of Culture, p 15.
^ Tillich, Theology of Culture, p 127-132.
^ "There is no present in the mere stream of time; but the present is real, as our experience witnesses. And it is real because eternity breaks into time and gives it a real present. We could not even say now, if eternity did not elevate that moment above the ever-passing time. Eternity is always present; and its presence is the cause of our having the present at all. When the psalmist looks at God, for Whom a thousand years are like one day, he is looking at that eternity which alone gives him a place on which he can stand, a now which has infinite reality and infinite significance. In every moment that we say now, something temporal and something eternal are united. Whenever a human being says, 'Now I am living; now I am really present,' resisting the stream which drives the future into the past, eternity is. In each such Now eternity is made manifest; in every real now, eternity is present." (Tillich, "The Mystery of Time," in The Shaking of Foundations).
^ In his September 2010 Live Meditation (https://www.eckharttolletv.com/), e.g., Tolle expounds at length on "the dimension of depth."
^ The Chronicle of Higher Education (Jan. 24, 2010)
^ David Novak, Buber and Tillich, Journal of Ecumenical Studies, Vol. 29, 1992 (reprinted in: Talking With Christians: Musings of A Jewish Theologian, 2005)
^ Tillich held an equally low opinion of biblical literalism: "When fundamentalism is combined with an antitheological bias, as it is, for instance, in its biblicistic-evangelical form, the theological truth of yesterday is defended as an unchangeable message against the theological truth of today and tomorrow. Fundamentalism fails to make contact with the present situation, not because it speaks from beyond every situation, but because it speaks from a situation from the past. It elevates something finite and transitory to infinite and eternal validity. In this sense fundamentalism has demonic traits." (This quotation is located at the heart of the first paragraph of Volume I of Systematic Theology).
^ S N Gundry, "Death of God Theology", in Walter A. Elwell, Evangelical Dictionary of Theology, ISBN 978-0-8010-2075-9, http://mb-soft.com/believe/txn/deathgod.htm, retrieved 2011-01-01

External links [link]

Wikimedia Commons has media related to: Paul Tillich

Wikiquote has a collection of quotations related to: Paul Tillich

Paul Tillich (1886-1965) An article in the Boston Collaborative Encyclopedia of Western Theology edited by Derek Michaud incorporating material by James Wu and Wilfredo Tangunan.
Tillich profile, and synopsis of Gifford Lectures
North American Paul Tillich Society
Werner Schüßler (1997). Bautz, Traugott. ed (in German). Tillich, Paul. Biographisch-Bibliographisches Kirchenlexikon (BBKL). 12. Herzberg. cols. 85–123. ISBN 3-88309-068-9. http://www.bautz.de/bbkl/t/tillich_p.shtml. with further reading
James Rosati's sculpture of Tillich's head in the Paul Tillich Park in New Harmony, Indiana
Tillich Park Finger Labyrinth. Walk Tillich Park while discerning Tillich's theology. Created by Rev. Bill Ressl after an inspirational walk in Tillich Park in New Harmony, Indiana.
Sermons and lectures – audio recordings on Compact Disc
Paul Tillich television interview Paul Tillich in four separate interviews entitled (1) philosophy and religion, (2) religion in the philosophy of life, (3) religion and psychotherapy, and (4) philosophy and art. It is conducted by members of the faculty of Pittsburgh Theological Seminary and produced as part of the WQED of Pittsburgh “Heritage” series on NET. The date is unclear. 1st of 12 YouTube segments.
The Courage to Be in the Internet Archive
Dynamics of faith at sina-ishare.

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Name	Tillich, Paul
Alternative names
Short description	American theologian and philosopher
Date of birth	August 20, 1886
Place of birth	Starzeddel, Germany
Date of death	October 22, 1965
Place of death	New Harmony, Indiana

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Contents

Biography [link]

Theology [link]

Method of correlation [link]

The use of "Being" in systematic theology [link]

Life and the Spirit [link]

Absolute faith [link]

Faith as ultimate concern [link]

God Above God [link]

Popular works by Tillich [link]

Reception [link]

Criticism [link]

Bibliography [link]

See also [link]

References [link]

Further reading [link]

External links [link]

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