Paul Tillich cytaty (71 cytatów, strona 2)

Źródło: The Courage to Be (1952), p. 127
Źródło: Systematic Theology, Vol 2: Existence and the Christ
Kontekst: Plato … teaches the separation of the human soul from its “home” in the realm of pure essences. Man is estranged from what he essentially is. His existence in a transitory world contradicts his essential participation in the eternal world of ideas.

“Language has created the word “loneliness” to express the pain of being alone. And it has created the word “solitude” to express the glory of being alone.”

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Paul Tillich

Źródło: The Eternal Now

“The courage to be is rooted in the God who appears when God disappears in the anxiety of doubt.”

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Paul Tillich książka The Courage to Be

The Courage to Be (1952)

“Dialectics is the way of seeking for truth by talking with others from different points of view, through "Yes" and "No," until a "Yes" has been reached which is hardened in the fire of many "No's" and which unites the elements of truth promoted in the discussion. It is most unfortunate that in recent years the name "dialectical theology" has been applied to a theology that is strongly opposed to any kind of dialectics and mediation and that constantly repeats the "Yes" to its own and the "No" to any other position. This has made it difficult to use the term "dialectical" to denote theological movements of a really dialectical, that is a mediating, character; and it has resulted in the cheap and clumsy way of dividing all theologians into naturalists and supernaturalists, or into liberals and orthodox. The Protestant Era by Paul Tillich 1948 Introduction”

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Paul Tillich

The Protestant Era (1948)

“Philosophy asks the question of reality as a whole; it asks the question of the structure of being. And it answers in terms of categories, structural laws, and universal concepts.”

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Paul Tillich

Systematic Theology (1951–63)

“Faith as ultimate concern is an act of the total personality. It happens in the center of the personal life and includes all its elements. Faith is the most centered act of the human mind. It is not a movement of a special section or a special function of man's total being. They all are united in the act of faith. But faith is not the sum total of their impacts. It transcends every special impact as well as the totality of them and it has itself a decisive impact on each of them.”

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Paul Tillich

Dynamics of Faith (1957)

“The existential attitude is one of involvement in contrast to a merely theoretical or detached attitude. “Existential” in this sense can be defined as participating in a situation, especially a cognitive situation, with the whole of one’s existence.”

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Paul Tillich książka The Courage to Be

Źródło: The Courage to Be (1952), pp. 123-124

“Our ultimate concern is that which determines our being or not-being. Only those statements are theological which deal with their object in so far as it can become a matter of being or not-being for us.”

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Paul Tillich

Systematic Theology (1951–63)
Kontekst: The question now arises: What is the content of our ultimate concern? What does concern us unconditionally? The answer, obviously, cannot be a special object, not even God, for the first criterion of theology must remain formal and general. If more is to be said about the nature of our ultimate concern, it must be derived from an analysis of the concept “ultimate concern.” Our ultimate concern is that which determines our being or not-being. Only those statements are theological which deal with their object in so far as it can become a matter of being or not-being for us.

“Pietism and methodism reemphasized personal guilt, personal experience, and individual perfection. They were not intended to deviate from ecclesiastical conformity, but unavoidably they did deviate; subjective piety became the bridge of the victorious reappearance of autonomous reason. Pietism was the bridge to Enlightenment. But even Enlightenment did not consider itself individualistic. One believed not in a conformity which is based on biblical revelation but in one which should be based on the power of reason in every individual. The principles of practical and theoretical reason were supposed to be universal among men and able to create, with the help of research and education, a new conformity.”

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Paul Tillich książka The Courage to Be

Źródło: The Courage to Be (1952), p. 114

“In a man like Friedrich von Schlegel the courage to be as an individual self produced complete neglect of participation, but it also produced, in reaction to the emptiness of this self-affirmation, the desire to return to a collective. Schlegel, and with him many extreme individualists in the last hundred years, became Roman Catholics. The courage to be as oneself broke down, and one turned to an institutional embodiment of the courage to be as a part.”

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Paul Tillich książka The Courage to Be

Źródło: The Courage to Be (1952), p. 117

“The courage to be as oneself within the atmosphere of Enlightenment is the courage to affirm oneself as a bridge from a lower to a higher state of rationality. It is obvious that this kind of courage to be must become conformist the moment its revolutionary attack on that which contradicts reason has ceased, namely in the victorious bourgeoisie.”

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Paul Tillich książka The Courage to Be

Źródło: The Courage to Be (1952), p. 116