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Tillich writes that the ultimate source of the courage to be is the "God above God," which transcends the theistic idea of God and is the content of absolute faith (defined as "the accepting of the acceptance without somebody or something that accepts") (185).
In addition to Søren Kierkegaard, Christian existentialists include German Protestant theologians Paul Tillich, and Rudolf Bultmann, American existential psychologist Rollo May (who introduced much of Tillich's thought to a general American readership), British Anglican theologian John Macquarrie, American philosopher Clifford Williams, French ...
He believed that God is above history, that he makes commands upon human beings, and that all history is under the control of this God. 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 ...
Tillich, I believe, said doubt is a necessary part of faith. Lamott has said that the opposite of faith is certainty. This idea didn’t originate with either of them.
Existential nihilism is the philosophical theory that life has no objective meaning or purpose. [1] The inherent meaninglessness of life is largely explored in the philosophical school of existentialism, where one can potentially create their own subjective "meaning" or "purpose".
The content of absolute faith is the 'god above God.' Absolute faith and its consequence, the courage that takes the radical doubt, the doubt about God, into itself, transcends the theistic idea of God. [6] Martin Buber criticized Tillich's "transtheistic position" as a reduction of God to the impersonal, "necessary being" of Thomas Aquinas. [7]
Paul Tillich (1886–1965) popularized the concept of a theology of culture, publishing a book with that title in 1959, that showed the religious dimension of several spheres of culture. He discussed ways of differentiating the sacred and the secular. In Tillich's work existentialism was also an important motif. [1]
Just as Paul told the Hellenists (falsely) that Christianity’s God was the logos – the two concepts are really entirely different – Tillich is saying, in effect, “you can become humanists because your God of theism and my ‘God above the God of theism’ are both named God.”