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Paul
Tillich: the 'apostle to the
Intellectuals
by SARTRE
During this modern age few theologians have had
more influence than Paul Tillich. His approach to
cosmic questions dealt with the method of
correlation found in science and the meaning of
faith. In terms of his theological method Tillich's
basic presupposition is that 'faith need not be
unacceptable to contemporary culture and
contemporary culture need not be unacceptable to
faith' (Ford
p. 88). Thus he sought to develop what has been
termed a 'theology of culture' using the method of
correlation. His appeal can be seen in his remarks:
"Theology must be "answering theology"; it must
adapt the Christian message to the modern mind
while maintaining its essential truth and unique
character" (Grenz/Olson p.117)
According to John
Haught, in his book God After Darwin,
Tillich's central argument "offers a way of taking
Darwinian evolution up into one's ultimate concern
without claiming that God has any causal relation
to evolution. God provides no historical telos for
evolution, but rather a "depth teleology" that
springs from the manner in which God, as the depth
of the structure of finite being, is the object of
Christian faith."
The culture that adores science often wants to
conclude that God is unnecessary. Tillich's
contribution is that he bridged the gap that
offered hope for a generation that sought answers
to the meaning of life. Ardent secularist rest
their reliance on a flawed faith of progress,
created through science. What Tillich demonstrated
is that an understanding of God is entirely
consistent with the proven facts of the physical
universe. What the atheist scientist see as a
deficiency in the current stage of understanding,
Tillich sees as an opportunity to reach out and
incorporate the non empirical spirit, into the
equation that explains life.
If the secularist is the genesis of the future,
how do they account for the despair that marked the
age? Paul
Lee asserts that "In The Courage To Be",
Tillich mentions how people in the Great Depression
thought they had ceased to exist because they were
unemployed. Existentialism, according to Tillich,
is the outcry against such inhumanity, a protest
against industrial society, substituting machines
for human beings and turning them into cogs in the
wheels of production and consumption, on daylight
saving time, on the assembly line, or worse yet,
turning them out into homelessness.
If technology was the answer, what accounts for
the discontent and calamity that permeated his
generation? The missing ingredient that is needed
to compliment an understanding of physical
cosmology resides within the spirit. D. Mackenzie
Brown sees the missing link accordingly. "Tillich
reflects Kierkegaard in stressing the need for each
individual to confront his existence alone, in the
inwardness of his soul. Man's fulfillment must be
found through his own inner courage and vision. The
fundamental question of human existence -- "What am
I?" -- can only be answered by one who asks the
question."
Intellect allows for a knowledge into the
working of the physical universe and the
complexities of macrocosm systems. Before one can
master the techniques, the consciousness of the
observer needs to know his place in the scheme of
things. "However to understand his concept of
reason we must understand something of his
fundamental ontology which he expressed using the
terms 'essence',
'existence' and 'essentialisation'.
(definitions provided) In fact, for him the only
way God can be fully understood is in the light of
non-being. Thus existential ontology raises the
question of being/non-being that theology is
particularly suited to answer."
What Tillich injected into society was a way to
merge timeless truths with a culture that seems to
disregard all previous historic consistency. The
dread of a lost purpose prevailed during an era of
uppermost cruelty. Tillich was able to reinvent a
lost equilibrium and had the gift to explain it
with flare and vigor. For him the key can be found
in the soul. "It is not life itself; it is without
creative power. But the Spirit
is power as well as reason, uniting and
transcending them. It is creative life. Neither
power alone, nor reason alone, creates the works of
art and poetry, of philosophy and politics; the
Spirit creates them individually and universally,
powerful and full of reason at the same time. In
every great human work we admire the inexhaustible
depth of its individual and incomparable character,
the power of something which happens but once and
cannot be repeated and that, nevertheless, is
visible to century after century, universal and
accessible in every period."
Theology can be human and harmonious with
seeking God. The distance between faith and culture
should narrow in order for mankind to resist the
temptation that the physicist is the high priest of
civilization. The significance of the Tillich
message lies in a reminder to heartfelt seekers of
a lost spiritual element. The emptiness of a tech
world cannot be fulfilled without an admission that
we need the essentiality of a spiritual nature.
Faith reinforces that the order found in scientific
discoveries is not an accident. Tillich inspires,
where the non-believer fosters desperation. The
existential model endures the test of scrutiny and
unites the lacking component. His popular
attraction is the result of a public urgency.
HOPE
exists, if you know where to find it . . .
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SARTRE (aka James Hall) is a reformed, former
political operative. This pundit's formal
instruction in History, Philosophy and Political
Science served as training for activism, on the
staff of several politicians and in many campaigns.
"Populism" best describes the approach to SARTRE's
perspective on Politics. Reforms will require an
Existential approach. "Ideas Move the World," and
SARTRE'S intent is to stir the conscience of those
who desire to bring back a common sense, moral and
traditional value culture for America. Visit
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ALL THE RULES. Contact SARTRE by e-mail:
BATR@sartre.info.
SARTRE's Blogs: Existentialism
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