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Tillich: I brought with me from Germany the "theology of crisis," the "philosophy of existence" and "religious socialism," and I tried to interpret these to my classes and readers. In all three of these fields -- the theological, the philosophical and the political -- my thinking has undergone changes, partly because of personal experiences and insights, partly because of the social and cultural transformations these years have witnessed.
Christianity is the message of a New Reality which makes possible the fulfillment of our essential being. To communicate it requires genuine participation in the lives and situations of others.
Existentialist art has a tremendous religious function, in visual art as well as in all other realms of art, namely, to rediscover the basic questions to which the Christian symbols are the answers in a way which is understandable to our time.
(ENTIRE BOOK) A brief intellectual autobiography of the development of the thinking of Paul Tillich, whose lifelong search for truth, reality and the meaning of God lies at the very root of the theological revolution of his times.
(ENTIRE BOOK) The personal diary written by Dr. Tillich on a trip to Europe, three years after he had been forced to immigrate to the United States in 1933. The year 1936 was a time of escalating crisis and growing uncertainty in Europe, with Hitler on the move. This diary provides not only unique insight into Tillich's reflections about those times, but also an understanding into the way his life experiences influenced his theology.
Hannah (Tillich’s wife) leaves the impression Paulus was a prurient person trying to get as many women as possible into bed. This is a distortion of fact and, more seriously, a distortion of his character. Yet people want to hear and see the prurient.
Tillich’s theology revealed a human being involved in a human struggle to understand. It contained a concern with the person of Jesus, encouraged a new look at the church and challenged the preacher during the times when required to preach even when life seemed cruel and sometimes meaningless.
Dr. Tillich explains what it means to say that "religion is the essence of culture, and culture is the form of religion."
(ENTIRE BOOK) A classic collection of sermons preached in university and college chapels between 1955 and 1963. This book portrays Tillich’s understanding of the work of the Eternal in the events of time and circumstance.
Jahweh has proved to be the God of history therefore the god who is really God! Jahweh is the God of history, for he, through his prophets, has shown that he understands the meaning of history, that he knows the past and the future, the beginning and the end.
(ENTIRE LECTURE SERIES) In the Spring of 1953, Professor Tillich offered a course at Union Theological Seminary, entitled "The History of Christian Thought: Lectures in Church History (108)." This was the last time Dr. Tillich offered the course. Students took stenographic notes and distributed copies to the class. What follows are the verbatim notes from that class. There were thirty-eight sessions, but Lecture 11 is missing.
(ENTIRE BOOK) Published in English in 1936, these essays were written by Dr. Tillich in Germany between 1926 and 1933. The first chapter is a general introduction to Tillich's thought, a kind of biographical genesis. The remainder of the chapters deal with how we understand our historical existence, and introduce the English speaking student to many of Tillich's key concepts: the demonic, kairos and logos, the problem of being, understanding power and human existence, the relation of church to culture, and an interpretation of both history and eschatalogy from a Christian viewpoint.
(ENTIRE BOOK) In these twenty-two sermons Dr. Tillich has translated into lay language the insights of his theological thoughts and has developed a most effective way of re-expressing, in terms which will be immediately grasped by present-day congregations, the basic human experiences to which the Biblical and ecclesiastical terminology point.
(ENTIRE BOOK) What is wrong with Christian civilization? Does Protestantism need a Reformation? This volume of essays, translated by James Luther Adams, constitutes a noteworthy contribution to American thought. The epoch now coming to an end has been largely supported by religious and humanist belief in a sort of automatic social harmony. But the conditions that made such a belief plausible and effective are now disappearing. The human manipulation of nature through technology and his "use" of human beings as commodities has resulted in utilitarianism, objectivism, and widespread dehumanization. Many are tempted to flee for "security" to new forms of authoritarianism. A spiritual and social reformation is required. Tillich explains the Protestant principle -- a restless, critical, and creative power -- which is the measure of every religious and cultural reality.
(ENTIRE BOOK) In this classic written in the early 1930's, Dr. Tillich interprets the significance of the revolt against capitalist civilization. He believes that a new attitude is developing as a consequence of these revolutions which may be described in religious terms as an attitude of "belief-ful realism." Religion for Tillich is "direction toward the Unconditioned." It is the reference in all of life to the ultimate source of meaning and to the ultimate ground of being.
In this sermon, the prominent theologian asks the question: Do we have a right to hope? He then affirms that we have a right to hope for ourselves, for others, and for all humankind.
(ENTIRE BOOK) A wide variety of Dr. Tillich's sermons are collected in this work. They are not only original and brilliant, but they have a direct and practical application to the personal and social problems of our religious life.
Much of what Paul Tillich has to say is pertinent to any effort to relate Christian theology and ethics to the social problems of our times and embraced a form of socialism. But he showed a full appreciation of the danger, as seen in the Soviet example, of turning socialism into a form of totalitarianism.
(ENTIRE BOOK) Paul Tillich explains his religious and philosophical beliefs in small group conversations with scholars conversant with his writings in a spontaneous, simple language.
Tillich could speak of emptiness and change and, by turning them inside out, find that the whirl had a structure and the void a heart.