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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] While on the one hand this God goes beyond the God of theism as usually defined, it finds expression in many religious symbols of the Christian faith, particularly ...
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 ...
Yet Tillich asserted that God is not “endlessly extended in space” (ST-1, 276-77). (So far, humanity hasn't gotten much beyond earth.) Tillich also said the God above God “transcends both mysticism and the person-to-person encounter” (Courage, 178). In short, the author does not know what he is talking about and does not understand Tillich.
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#God as the ground of being; Brahman in Hinduism, the metaphysical ground of all being; See also. Theistic personalism This page was last edited on 8 ...
The Existentialist Theology of Paul Tillich (New Haven: College and University Press) Michalson, Carl, ed. (1956). Christianity and the Existentialists (New York: Charles Scribner's Sons) Slaate, Howard A. (1971). The Paradox of Existentialist Theology: The Dialectics of a Faith-Subsumed Reason-in-Existence (New York: Humanities Press)
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.
Gilkey was respected academically for his work on Reinhold Niebuhr and Paul Tillich, [5] but was popularly known for his writings on science and religion. [4] He argued against both Christian fundamentalist attacks on science and secularist attacks on religion. He was an expert witness for the American Civil Liberties Union in the 1981 McLean v.