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- His “existential concept of religion” eliminated the gap between the sacred and the secular. Tillich called religion “the state of being grasped by an ultimate concern.” In turn, he said, culture was “the form of religion” which, era by era, expresses “intimate movement of the soul” as art.
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His brief Dynamics of Faith (1957) will stand as a classic analysis of the complexity of faith in God, an analysis which does not slight the emotive, nor volitional, nor intellectual components of such faith, and which captures the comprehensiveness and driving power of so centered an act.
Sep 19, 2020 · The influential twentieth-century Christian theologian and philosopher Paul Tillich presents his view of religion as being “ultimate concern.” He writes that, “Religion, in the largest and most basic sense of the word, is ultimate concern.
- Overview
- Early life and education
- Development of his philosophy
Paul Tillich (born August 20, 1886, Starzeddel, Brandenburg, Germany—died October 22, 1965, Chicago, Illinois, U.S.) German-born American theologian and philosopher whose discussions of God and faith illuminated and bound together the realms of traditional Christianity and modern culture. Some of his books, notably The Courage to Be (1952) and Dyna...
Born in Starzeddel, a village in the province of Brandenburg, Paul Tillich spent his boyhood years in Schönfliess, a small community east of the Elbe, where his father served as minister and diocesan superintendent in the Prussian Territorial Church. Life in Schönfliess—a walled town founded in the Middle Ages and surrounded by fertile fields and dark forests—left indelible marks on the impressionable boy: a strong sense of historical continuity, a feeling of intimacy with nature and its processes, and a deep attachment to the church as the bearer of sacred meaning in the centre of community life.
This lifestyle, epitomized for Tillich in the person of his authoritarian and theologically conservative father, was challenged when Tillich first attended the humanistic secondary school in Königsberg-Neumark, where he was introduced to the classical ideal of free thought, untrammeled by anything except the rules of reason. He accepted that ideal enthusiastically. When his father was transferred to Berlin in 1900, he responded with the same enthusiasm to the kind of freedom that life in a thriving metropolis made possible.
Tillich’s love of freedom, however, did not make him forget his boyhood commitment to a rich and satisfying religious tradition, and how to enjoy the freedom to explore life without sacrificing the essentials of a meaningful tradition became his early and lifelong preoccupation. It appears as a major theme in his theological work: the relation of heteronomy to autonomy and their possible synthesis in theonomy. Heteronomy (alien rule) is the cultural and spiritual condition when traditional norms and values become rigid external demands threatening to destroy individual freedom. Autonomy (self-rule) is the inevitable and justified revolt against such oppression, which nevertheless entails the temptation to reject all norms and values. Theonomy (divine rule) envisions a situation in which norms and values express the convictions and commitments of free individuals in a free society. These three conditions Tillich saw as the basic dynamisms of both personal and social life.
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His early attempts to solve the problem took the form of working out an independent position in relation to his conservative father; in this context he learned to examine personal experiences in terms of philosophical categories, for the elder Tillich loved a good philosophical argument. But the decisive, seminal encounter with the problem came during his theological studies at the University of Halle (1905–12), where he was forced to match the doctrinal position of the Lutheran church, based on the established confessional documents, against the theological liberalism and scientific empiricism that dominated the academic scene in Germany at that time.
In his search for a solution, Tillich found help in the writings of the German philosopher F.W.J. von Schelling (1775–1854) and the lectures of his theology teacher Martin Kähler. Schelling’s philosophy of nature, which appealed to Tillich’s own feeling for nature, offered a conceptual framework interpreting nature as the dynamic manifestation of God’s creative spirit, the aim of which is the realization of a freedom that transcends the dichotomy between individual life and universal necessity. Kähler directed his attention to the doctrine of justification through faith, laid down by St. Paul and reiterated by Martin Luther.
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Tillich now concluded that this doctrine, which he called the “Protestant principle,” could be given a far wider scope than previously had been thought. Not limited to the classical religious question of how sinful people can be acceptable to a holy God, it could be understood to encompass a person’s intellectual life as well and thus all human experiences. As the sinners are declared just in the sight of God, so the doubters are possessed of the truth even as they despair of finding it, and so cultural life in general is subject to both critical negation and courageous affirmation. The rigid formulas of the Lutheran church could thus be rejected while their essential content was affirmed.
Tillich’s first attempts to work out the details of this insight were in the form of Schelling studies, dissertations for a doctorate in philosophy (1911) and a licentiat in theology (1912). In the latter work especially, Mystik und Schuldbewusstsein in Schellings philosophischer Entwicklung (Mysticism and Consciousness of Guilt in Schelling’s Philosophical Development), one can discern a probing of the implications of the Protestant principle for the very nature and structure of reality, especially in his explication of Schelling’s view of sin and redemption as a cosmic event embracing all existence.
Ordained a Lutheran cleric on the conclusion of his university studies, Tillich served as a military chaplain during World War I. The war was a shattering experience to him, not only for its carnage and physical destruction but as evidence of the bankruptcy of 19th-century humanism and the questionableness of the adequacy of autonomy as sole guide. The chaotic situation in Germany after the armistice made him certain that Western civilization was indeed nearing the end of an era.
Mar 21, 2024 · Tillich’s religious socialism combined Christianity with politics and culture, offering a Leftist humanistic conception of Christian teachings. This was his attempt to unite Christian and Social Democratic ideas against Nazism and its myths of origin, blood and soil.
- Ted Farris
What Tillich apparently intended to say was that “everything we say about God ought to be symbolic” (TC, p. 40; the italicized words are supplied). Statements about God ought to be symbolic because literal, factual statements transform God into a finite being, a thing, and are therefore false.
Tillich writes that the ultimate source of the courage to be is the "God above God," which transcends the theistic idea of God and is the content of absolute faith (defined as "the accepting of the acceptance without somebody or something that accepts") (185).
Aug 12, 2014 · In this article, I use Paul Tillich’s work as an example of how theology depends on literacy, elaborates literacy-independent religious intuitions, and may come into conflict with them. My approach is based on what is known as Cognitive Science of Religion (CSR). 1 Tillich is an especially good example as with him theology receives an ...
