Paul Tillich Biography

After the First World War, together with K. Bart, E. Brunner and others, he acted as one of the main critics of liberal Protestantism, demanding a return to the original ideas of the reformation. Podoprigora, A. Tillich, Paul Tillich, German theologian, opponent of the Nazi regime. Born on August 20 in Startzedella. He studied at the universities of Berlin, Tubingen, Galle and Dresden.

He was a teacher of theology at the University of Berlin, a professor of theology in Marburg, taught religious philosophy in Dresden and Leipzig, was the dean of the University of Frankfurt-on-Main. In Berlin, Tillich became a co -founder of a movement known as religious socialism. As one of the leaders of the Evangelical Lutheran Church, Tillich developed the theological system based on “Protestant principles”, according to which each “yes” should have the corresponding “no”.

He did not consider human truth as the truth in the final instance. In his system, he included deep psychology, which he considered an integral part of the improvement of the Christian doctrine. In the opposition of the Nazi authorities, Tillich was fired from the Frankfurt University. At the invitation of Reinhold Nibur, he arrived in New York and began to teach philosophy in the united spiritual seminary.

In the became a professor at Harvard University. He worked at the universities of Berlin and Hamburg, and C at the University of Chicago. Tillich died in Chicago on October 22, the material of the Encyclopedia of the Third Reich was used. Tillich Tillich Paul, after the 1st World War, acted as one of the critics of liberal Protestantism, demanding a return to the original ideas of the Reformation.

In the 10ths, the leader of the religious and socialist movement in Germany is a kind of Christian socialism. Since the year in exile in the USA. Tillich sought to combine the main trends of Protestantism and Christian theology as a whole and to lay the foundations of their new “ecumenical” synthesis. He put forward the task of creating a “theology of culture”, which would give religion.

Tillich criticizes historical Protestantism, which, having replaced the symbols of Catholicism by rational concepts, moral laws and subjective emotions, created a threat of the disappearance of the foundations of churchness. Unlike Bart, Tillich emphasizes the religious value of culture and the need to maintain autonomous human activity in religion; God for Tillich is in this world as His own basis and depth.

God cannot be “sought” as a thing, and He does not exist as a private being, therefore, according to Tillich, completely justifying the protest of atheism against God as a perfect heavenly person who is living over the world. Christ, according to Tillich, is the image of a “new being” that overcomes the demonic mechanisms of personal and social alienation. In contrast to Bultman, Tillich believed that the symbols of myths form the “natural language” of religion and are not subject to any replacement.

Tillich’s activity is a characteristic example of an attempt to build a theological system “open” for the influence of various currents of modern philosophy, psychology, and sociology in a crisis of religion. Tillich had a significant impact on both the Protestant and Catholic philosophy of the mid -20th century. Philosophical Encyclopedic Dictionary. Ilyichev, P.

Fedoseev, S. Kovalev, V. Works: Gesammelte Werke, BD 1-14, Stuttg. Literature: Armbruster C. Tillich, N. Tillich, Mil. Tillich Tillich Paul is the German -American Protestant theologian and philosopher, one of the classical representatives in the early period of his work of dialectical theology. Theological education at the universities of Berlin, Breslau and Hall. Doctor of Theology and Philosophy; In - Capellan in the army of Germany.

He taught at the Marburg and Frankfurt Universities, in exile in connection with the advent of the Nazis to power - at the New York Higher Theological School, Harvard University, the main works: “courage to be”, “dynamics of faith”, “theology of culture”, “systematic theology”, etc. The theological system of T. death, anxiety of emptiness and loss of meaning, anxiety of guilt and condemnation.

Exploring the nature of the anxiety, T. The courage is rooted in the experience of God - the experience that takes anxiety of the lack of meaning and the anxiety in the situation of the destruction of traditional symbols and institutions of the Cairos era - the situation on the border of human capabilities, which is determined by T. The work "Dynamics of faith" develops the topics of "courage to be." The specifics of Protestant religiosity reveals T.

Dynamics in the inclusion of a critical element in the act of faith, that is, doubts. Then the principle of “justification by faith” is transformed in the principle of “justification of doubt”, and the criterion of truth is the expression of the ultimate, characterizing the unconditional faith. The concept of "unconditional" allows T. religious experience, which is at the foundation of culture, is the main theme of the "theology of culture".According to the Protestant principle, sacred no closer to the highest than the professional: both of them are infinitely far and infinitely close to the divine.

Religion as ultimate interest is determined by T. Any religious action in a situation of organized religion or movement of the soul is formed by culture, so that religious and secular - are not divided, they are located one in another. A wide interpretation of religion allows T. Their meeting with religions itself sets the specifics of the current situation and is considered in the work "Christianity and the meeting of world religions" theology of culture T.

Radiova The latest philosophical dictionary. Gritsanov A. Minsk, Tillich Tillich Paul August 20, Startzedel, Prussia-October 22, Chicago, USA-German-American theologian, representative of neo-Oortodox theology, philosopher of culture. B - studied philosophy and theology at the universities of Berlin, Tubingen, Galle. In the Lutheran pastor in Berlin, during the 1st World War he served as a chaplain in the army, and taught in Berlin, Marburg, Dresden and Frankfurt.

For performances against Nazism, he was removed from the post of professor, emigrated to the United States. B-C-as a full-time professor worked in the famous Union Theological Seminary New York, in Harvard-and Chicago-universities. A great influence on the young Tillich was exerted by the father - the priest and the diocesan manager of the Lutheran Church.

In his student years, he studied Western theology and culture, especially F. Schelling, whose teaching became the topic of his docking dissertations on philosophy and theology direct participation in the bloody war, perceived by Tillich as evidence of the bankruptcy of the humanistic concepts of the 19th century. But every act of perception of the event of the “Great Cairos” is experienced by people as “Small Kayros”.

This is the time when a person’s religious experience is clearly revealed as the basis, the substance of culture, without which the latter loses its maximum, unconditional, absolute Ultimate meaning. The most fully the teachings of Tillich are presented in the three-volume “Sis Tematic Theology” of Systematic Teology, which covers all the main fundamental topics of Christian dogma: religious ontology, shosoloshi, Christology, ec-clasiology, philosophy of history and eschatology.

Tillich seeks to maximize the continuity of his system with the tradition of Lutheranism and at the same time radically rethink obsolete positions, taking into account the achievements of modern culture, primarily existentialism and psychoanalysis. The true “Protestant principle” so Tillich usually called his approach not to the traditional question about how and why the sinner can be justified by the Creator, he should affect the entire real situation, the real conditions of existence and the intellectual life of a modern person.

Tillich called his theology of “apologetic”: apologetic theology is “responsible theology”. It is guided by the “correlation method”, which makes theology by a constant dialogue correlating the questions asked by the human research and restless mind, with the answers contained in the experience of revelation, questions that the historical situation imply, and the answers consisting in eternal Christian news.

The views of Tillich can see the strong influence of existentialism, first of all, S. Kierkegaard, and he examines in detail the three, in his opinion, the main anxiety of modern man: the inevitable death, the meaninglessness of existence and inexperienced guilt. Tillich describes the "border situation." He is interested in the ontological characteristics of such a state that he explains as a reaction to the threat from non -being, which a sinful person himself is not capable of getting rid of.

Sin is not just a n-response of any external laws or commandments, but the alienation of a person’s existence from his genuine entity, from the basis of being, from the creator. If, however, a person recognizes his complete helplessness and hopelessness and turns to Christ, to a new being, alienation can be overcome and there is hope for salvation. The image of Jesus as Christ of the Bible is the image of a “new being”-the core concept of the Tillich system: “Jesus from Nazareth is a guide for the final revelation precisely because he completely sacrifices to Jesus as Christ” systematic theology is a force that “liberates and transforms us so that we participate in a new creation that appeared and still appears; It is hidden and apparently, it is here and here.

Accept him, go into him, let him capture you. " This is a significant point: according to Tillich, religious representations in the t. Tillich does not accept the idea of ​​God as the highest anthropomorphic being, sitting in heaven, the denial of such an image with atheists, in his opinion, is quite reasonable. God is not over, not under, not along with the existing - he is “identity”: an endless and inexhaustible depth, the basis, the power of our being.

God is, spiritually present in any existence and at the same time endlessly transcends and all individual things and the totality of existing, that is what is the ultimate concern of the Ultimate Concern, but unlike purely everyday worries aimed at the final Finite objects and are idolatry, God personifies care, without which the existence of man is impossible. as a spiritual being.

You can deny the popular evidence of the existence of the Creator, but if you know that God is a depth, this is the basis, then you know a lot about him and is no longer entitled to be called an atheist. Human intellectual efforts are unable to lead to the basis. Since, at the time of a complete break with God and despair, the paradoxical experience of His presence appears, it can be argued: there is no truth without doubt and doubt without truth.

If, however, the merciful God accepts a sinful man, then he, according to Tillich, accepts a person who is doubting his existence. The problem of the harmonious combination of the sacred in the religious tradition with new living conditions, external norms and internal freedom, characteristic of modern culture, has become the central in the theological system of Tillich, which affirms the onset of such a divine order of Theonomy, in which the norms and values ​​express the beliefs and uglings of a free person in a free society-this is the essence of the upcoming theorenic culture, according to Thillich.