共查询到20条相似文献,搜索用时 0 毫秒
1.
2.
3.
Paul Tillich (1886–1965) was one of the leading theologians of the twentieth century. Tillich was born in Germany and received
his education and first academic appointments there. Tillich left Germany in 1933 to teach at Union Theological Seminary after
having been dismissed from his university position by the National Socialist government for his radical views and political
associations. In the United States, he became a highly successful lecturer, preacher, and public intellectual who reached
numbers of persons who had departed or who had doubts regarding traditional religious belief and practice. Tillich underwent
a series of traumatic losses in the early decades of his life that powerfully shaped his subsequent contributions to religious
and cultural discourse. This essay outlines this pattern of loss and speculates about its impact upon his theological work.
It lifts up Tillich’s perspective of living and working “on the boundary” of disciplines, eras, and cultures, most particularly
where psychoanalytic ideas contributed to his “theology of culture.” It also stresses Tillich’s role in initiating the ongoing
dialogue between religion and psychiatry and psychoanalysis. The essay concludes with a summary critique of Tillich’s work
along with an affirmation of his considerable legacy. This essay was originally a presentation for the Richardson Research
Seminar in the History of Psychiatry at Weill Cornell Medical College. 相似文献
4.
5.
6.
7.
8.
9.
10.
11.
12.
Mary Montgomery Clifford 《Zygon》2004,39(1):103-110
An analysis of Paul Tillich's three‐volume Systematic Theology and Pitirim A. Sorokin's The Ways and Power of Love: Types, Factors, and Techniques of Moral Transformation reveals how a metaphysical dialogue on God and love contributes to scientific and theological scholarship on altruism. This article focuses on similarities and differences in Tillich and Sorokin. Similarities include a belief in the importance of the ontological/love connection and the conclusion that a special state, ecstasy, is integral to the experience of genuine love. Differences serve to complement rather than negate. For example, Tillich's recognition that ecstatic connections with the divine within finitude are fragmentary balances Sorokin's view that these ecstatic peaks are reached only by the few. The similarities give resonance and point to the overall creation, while the differences often serve as counterpoint to balance the ideas of the scientist and the theologian. 相似文献
13.
Russell Re Manning 《International Journal of Systematic Theology》2013,15(4):437-452
Throughout his theological career Paul Tillich (1886–1965) was fundamentally concerned with the question of the religious meaning of culture. The answers that he gave – initially in the revolutionary ferment of 1920s–1930s Germany and then again in the brave new world of post‐World War II America – were profound and far‐reaching in their importance for twentieth‐century theology. This article will explore the development of Tillich's interpretations of the religious meaning of culture and apply his analyses to our contemporary religious and cultural situation by suggesting a trinitarian enlargement of Tillich's concept of theonomous metaphysics towards a multidimensional theology of culture. 相似文献
14.
15.
16.
John F. Haught 《Zygon》2002,37(3):539-554
Pierre Teilhard de Chardin challenged theology to reach for an understanding of God that would take into account the reality of evolution. Paul Tillich's notion of New Being goes a long way toward meeting this challenge, and a theology of evolution can gain a great deal from Tillich's religious thought. But Teilhard would still wonder whether the philosophical notion of being , even when qualified by the adjective new , is itself adequate to contextualize evolution theologically. To Teilhard a theology attuned to a post–Darwinian world requires nothing less than a revolution in our understanding of what is ultimately real. It is doubtful that Tillich's rather classical theological system is radical enough to accommodate this requirement. For Teilhard, on the other hand, a metaphysics grounded in the biblical vision, wherein God is understood as the future on which the world rests as its sole support, can provide a more suitable setting for evolutionary theology. 相似文献
17.
18.
Wendell G. Johnson 《Journal of Religious & Theological Information》2013,12(4):128-133
ABSTRACTPaul Tillich is widely regarded as one of the theological giants of twentieth-century theology, and yet, according to Russell Re Manning, remains perhaps the most neglected great theologian of recent times (Re Manning, 2009). This study, based on Tillich's three-volume Systematic Theology (1967) describes Tillich's epistemology and discusses its effect upon his Christology, specifically with a view towards the concept “the uniqueness of Christ.” The article concludes with bibliographic annotations on Tillich's life. 相似文献
19.