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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 ...
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. Niebuhr was also ...
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)
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".
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 ...
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.
Famous people quotes about life. 46. “There is only one certainty in life and that is that nothing is certain.” —G.K. Chesterton (June 1926) 47. “Make it a rule of life never to regret and ...
He proposed that those godly qualities which resemble human qualities are described analogously, with reference to human terms; for example, when God is described as good, it does not mean that God is good in human terms, but that human goodness is used as a reference to describe God's goodness. [2]