 Paul Johannes TillichTheology
Tillich's approach to Protestant theology was highly systematic. He sought to correlate culture and faith such that "faith need not be unacceptable to contemporary culture and contemporary culture need not be unacceptable to faith". Consequently, Tillich's orientation is apologetic, seeking to make concrete theological answers that are applicable to ordinary daily life. This contributed to his popularity because it made him easily accessible to lay readers. In a broader perspective, revelation is understood as the fountainhead of religion. Tillich sought to reconcile revelation and reason by arguing that revelation never runs counter to reason (affirming Thomas Aquinas who said that faith is eminently rational), but both poles of the subjective human experience are complementary.
In his metaphysical approach, Tillich was a staunch existentialist, focusing on the nature of being. Nothingness is a major motif of existentialist philosophy which Tillich employed as a means of reifying being itself. Tillich argued that anxiety of non-being (existential anguish) is inherent in the experience of being itself. Put simply, people are afraid of their own deaths. Following a line similar to Søren Kierkegaard and almost identical to that of Sigmund Freud, Tillich says that in our most introspective moments we face the terror of our own nothingness. That is, we "realize our mortality", that we are finite beings. The question which naturally arises in the mind of one in this introspective mood is what causes us to "be" in the first place. Tillich concludes that radically finite beings (which are, at least potentially, infinite in variation) cannot be sustained or caused by another finite or existing being. What can sustain finite beings is being itself, or the "ground of being". This Tillich identifies as God. Much of Tillich's phenomenological language with regard to being can be traced back to Martin Heidegger, with whom Tillich was in contact prior to 1933. Tillich also utilized some of the basic framework of Heidegger's fundamental ontology in the discussion on Being and God in the Systematic Theology.
Another name for the ground of being is essence. Essence is thought of as the power of being, and is forever unassailable by the conscious mind. As such it remains beyond the realm of thought, preserving the need for revelation in the Christian tradition.
Contrasted to essence but dependent upon it is existence. Existence is that which is finite. Essence is the infinite. Since existence is being and essence is the ground of being, then essence is the ground or source of existence. But because the one is infinite and the other not, then existence (the finite) is fundamentally alienated from the essence. Man is alienated from God. This Tillich takes to be sin. To exist is to be alienated.
Tillich's radical departure from traditional Christian theology is his view of Christ. According to Tillich, Christ is the "New Being", who rectifies in himself the alienation between essence and existence. Essence fully shows itself within Christ, but Christ is also a finite man. This indicates, for Tillich, a revolution in the very nature of being. The gap is healed and essence can now be found within existence. Thus for Tillich, Christ is not God per se in himself, but Christ is the revelation of God. Whereas traditional Christianity regards Christ as wholly man and wholly God, Tillich believed that Christ was the emblem of the highest goal of man, what God wants men to become. Thus to be a Christian is to make oneself progressively "Christ-like", a very possible goal in Tillich's eyes. In other words, Christ is not God in the traditional sense, but reveals the essence inherent in all existence. Thus Christ is not different from other humans except insofar as he reveals God within his own finitude, something that in principle, all humans can achieve.
"God does not exist. He is being itself beyond essence and existence. Therefore to argue that God exists is to deny him."
This Tillich quotation summarizes his conception of God. He does not think of God as a being who exists in time and space, because that constrains God, and makes God finite. But all beings are finite, and if God is the Creator of all beings, God cannot logically be finite since a finite being cannot be the sustainer of an infinite variety of finite things. Thus God is considered beyond being, above finitude and limitation, the power or essence of being itself.
Tillich stated that since things in existence are corrupt and therefore ambiguous, no finite thing can be (by itself) infinite. All that is possible is for the finite to be a vehicle for revealing the infinite, but the two should never be confused. This leaves religion in the situation where it should not be taken too dogmatically, because of its conceptual and therefore finite and imperfect nature. True religion is that which correctly reveals the infinite, but no religion can ever do so in any way other than through metaphor and symbol. Thus the whole of the Bible should be understood symbolically, and all spiritual and theological knowledge cannot be other than symbol. This idea is used by theologians as an effective counterpoint to religious fundamentalism. Tillich argued that symbols are immensely important to faith because "faith is the state of being ultimately concerned." Faith without symbols is a form of idolatry. It is faith in something finite, something that can be expressed without symbols, and something that is fundamentally less than the ultimate.In the article, "Paul Tillich," Encarta contributors made the following statement about Tillich:
Tillich believed that Protestant theology may incorporate the critical posture and scientific concepts of contemporary thought without endangering its Christian faith. Thus, he was quick to utilize the insights of depth psychology and existential philosophy in his attempts to renew the relevance of theology for modern secular society. His Systematic Theology (3 volumes, 1951-63) was the major instrument of this reformulation.
Political views
Tillich became an outspoken socialist in Germany following World War I, writing much on the relation of religion and politics. His main work in this field, The Socialist Decision, was published in 1933 but failed to achieve much prominence since it was quickly suppressed, confiscated by the rising Nazi party, and publicly burned (Adolf Hitler took power the same year). Although Tillich turned chiefly to psychological, ontological and theological themes during his time in the United States, The Socialist Decision represents the culmination of nearly fifteen years' intense preoccupation with the question of religious socialism. Unlike most Christian socialists of his time (and up through the late 20th century), Tillich raised not only a moral Christian demand for socialist policies, but analyzed the very roots of both Christian and socialist thought to find their common and reinforcing foundations. Tillich was also an early member of the famous Frankfurt School, along with thinkers such as Theodor W. Adorno, Leo Lowenthal, Friedrich Pollock, Karl Mannheim, Kurt Riezler, Carl Mennicke and Adolph Lowe. Tillich was, among these, the leading scholar of religion and politics.
Critical views
Tillich was described as the "last great 19th century theologian" by paleo-orthodox Methodists Stanley Hauerwas and William Willimon in their 1989 book Resident Aliens. They sharply differed with Tillich's understanding of the words, work, and person of Jesus Christ, and wrote that Tillich's innovations were little more than a retelling of 19th century Protestant liberal thought.
C. S. Lewis took issue with Tillich's agreement with Bultmann, that the Christian message needed to be "demythologized," arguing that the mythological terms in which the narrative is expressed are of a far richer and more multi-valent character than Tillich's existential version. Lewis thought that Tillich had unnecessarily demystified the stories, although Lewis' emphasis on myth and Tillich's emphasis on symbol may be interpreted as different ways of expressing the same thing. Nonetheless, Lewis rejected what he saw as Tillich's extreme departure from the traditional story of Christianity.
In addition to the criticisms of Tillich on the part of the religiously orthodox, he has also been assessed by secular humanist thinkers. Sidney Hook wrote about "The Atheism of Paul Tillich":
With amazing courage Tillich boldly says that the God of the multitudes does not exist, and further, that to believe in His existence is to believe in an idol and ultimately to embrace superstition. God cannot be an entity among entities, even the highest. He is being-in-itself. In this sense Tillich's God is like the God of Spinoza and the God of Hegel. Both Spinoza and Hegel were denounced for their atheism by the theologians of the past because their God was not a Being or an Entity. Tillich, however, is one of the most foremost theologians of our time.
Many academic theologians make similar criticisms of Tillich's view of God. The process theologian Lewis S. Ford accuses Tillich of adopting an impersonal God more akin to Eastern religious conceptions of an impersonal Godhead than the Judaeo-Christian personal one:
In many respects Tillich's writings may be regarded as one long polemic against the view that God is a being. We feel this is his fundamental error. It is an error which jeopardizes the success of his undertaking both religiously and philosophically. The assertion that God is not a being runs counter to the monotheistic character of the Judaeo-Christian tradition, which conceives of God as a living, personal being. It is more akin to the monistic view of the unconditioned, impersonal Brahma of Hinduism.
Bibliography
- The Religious Situation (1925, Die religiose Lage der Gegenwart), Holt 1932, Meridian Press 1956, online edition
- The Interpretation of History (1936)
- The Protestant Era (1948), The University of Chicago Press,
- The Shaking of the Foundations (1948), Charles Scribner's Sons, a sermon collection
- 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 0-68471908-8, a sermon collection 2006 Bison Press edition with introduction by Mary Ann Stenger: ISBN 0-80329458-1
- 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
- Morality and Beyond (1963), Harper and Row, 1995 edition: Westminster John Knox Press, ISBN 0-66425564-7
- The Eternal Now (1963), Charles Scribner’s Sons, 2003 SCM Press: ISBN 0-33402875-2, university sermons 1955–63
- Ultimate Concern: Tillich in Dialogue (1965), editor D. Mackenzie Brown, Harper & Row
- My Search for Absolutes (1967, posthumous), Simon & Schuster, 1984 reprint: ISBN 0-671-50585-8 (includes autobiographical chapter)
- "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.
- 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
Notes
- « "Tillich, Paul Johannes Oskar", The Concise Oxford Dictionary of World Religions. Ed. John Bowker. Oxford University Press, 2000. Oxford Reference Online. Oxford University Press.
- « "Tillich, Paul." Encyclopædia Britannica. 2008. Encyclopædia Britannica Online. retrieved 17 February 2008 [1].
- « Paul Tillich: His Life & Thought–Volume 1: Life, Pauck, Wilhelm & Marion. New York: Harper & Row, 1976
- « Kegley, Charles W., and Bretall, Robert W., eds. 1964. The Theology of Paul Tillich. New York: Macmillan, pp. 3-21
- « pp. 23-54
- « Paul Tillich, Lover, Time, October 8, 1973
- « (Tillich, 1964, p. 16).
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