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If God is not the ground of being, then God cannot provide an answer to the question of finitude; God would also be finite in some sense. The term "God Above God," then, means to indicate the God who appears, who is the ground of being, when the "God" of theological theism has disappeared in the anxiety of doubt. [56]
Ground of Being may refer to Georg Wilhelm Friedrich Hegel#Absolute spirit; Ground (Dzogchen) Paul Tillich#God as the ground of being; Brahman in Hinduism, ...
Niebuhr borrowed often from Paul Tillich's notion of God. He was comfortable describing God as Being-itself, the One, or the Ground of Being. In this regard, Niebuhr held something of a middle ground between the dogmatic but dialectical theology of Karl Barth and the philosophically oriented modified liberalism of Paul Tillich.
Rather, Christians should take their cue from the existentialist theology of Paul Tillich and consider God to be 'the ground of our being'. Dietrich Bonhoeffer's notion of religion-less Christianity is also a major theme in the book. Robinson's interpretation of this phrase is—inevitably—controversial.
Paul Prather: A family crisis has reminded me that questioning, doubt and bewilderment are norms of faith, not indications that you lack it. Faith isn’t easy. It’s often more about uncertainty ...
The theme of God's "death" became more explicit in the theosophism [clarification needed] of the 18th- and 19th-century mystic William Blake.In his intricately engraved illuminated books, Blake sought to throw off the dogmatism of his contemporary Christianity and, guided by a lifetime of vivid visions, examine the dark, destructive, and apocalyptic undercurrent of theology.
Paul Tillich held that God is the ground of being and is something that precedes the subject and object (philosophy) dichotomy. He considered God to be what people are ultimately concerned with, existentially, and that religious symbols can be recovered as meaningful even without faith in the personal God of traditional Christianity. [21]
It seems that this section is slightly anachronistic. It is reading Tillich's definition of God as the "Ground of Being" through Marion's "God without Being." Tillich still reads "God" as an ontological designation (not just a semiotic one) [Sys. Theo. 1, 227].