Systematic Theology, vol. 3: Life and the Spirit: History and the Kingdom of God

It's a brand new book and in excellent condition. It's packaging was without question and arrived earlier than scheduled date. I'm highly pleased with it. Thanks.

Tillich, in the complete three-volume series on Systematic Theology, addresses the overall problem of meaning and meaninglessness in modern times. Written in the middle of the twentieth century, Tillich's theology is greatly influenced by the intellectual developments of the late nineteenth/early twentieth century philosophies, including such schools of thought as phenomenology (Husserl, Heidegger, etc.) as well as existentialism, and in particular issues such as `the death of God' philosophical/theological speculations. Tillich's theology is also significantly influenced by (as are the intellectual developments of which he was part) larger historical events such as the first and second world wars. Tillich, a native of Germany, saw meaninglessness first-hand in the trench warfare of the first world war, in which he served as a chaplain. He also saw problems in the rise of the Nazi party, not just for political and cultural issues, but also theological issues (such as the idolatry of the state over God). Tillich, spirited out of Germany during the rise of the Nazi power, spent the remainder of his career teaching in universities and seminaries in the United States. This second volume of his major work in Systematic Theology was produced in 1957, while he was teaching in the United States - it is dedicated to his friends at Union Theological Seminary, where he first taught after leaving Germany. In Tillich's first volume of this series, he discusses the sources of theology as he sees them - scripture (both text and the events behind the text), the overall church history and tradition, and the wider traditions and history of religion in the world. Tillich has a problem with seeing experience as a source, but rather prefers this to be seen more appropriately as the medium through which the sources are understood and analysed. Tillich introduces norms and the rational character of systematic theology - Tillich is in many ways writing for philosophers who have discounted the validity of theology in the modern world; by emphasising the aspects of reason and logic in his system, he carries more weight in that community. Tillich also develops his famous Method of Correlation, a dialectical system of engagement between the temporal situation and the eternal in an ongoing process. Tillich explores the various aspects and relationship of reason and revelation, including ways of trying to make sense in a rational manner of revelations, including what constitutes final revelation. From here, Tillich proceeds with his ontological constructions - one of the keys to Tillich's overall theology is contained here, in which God is the `ground of being'. Some have accused Tillich of being an existential atheist, because they have heard that Tillich claims that God does not exist - while it is true that, for Tillich, God does not exist, it is not true that there is no God; Tillich defines the term `existence' as being `that which is created', and as God

Paul Tillich's ~Systematic Theology~ is one of the most important theological works of the 20th century, and the theological system par excellence of liberal Protestant Christianity. In his day, Tillich was held in high esteem not only among theologians, but by experts in many different fields for his incredible breadth of knowledge, his insight into culture, and his humanity.'Liberal Protestantism' sought to reconcile the gospel and the Christian faith with contemporary cultural ideas, rather then set the two up against each other. Religion is, for Tillich, the best of culture. (An alternative view, for example, is that of Karl Barth, who saw the gospel as fundamentally a critique of culture - as the Word speaking from outside ~to~ the world, not within the world). So, for Tillich, there should be signs of God everywhere, not just in Christianity, and religion and culture and closely connected.God, for Tillich, is not therefore the anthropomorphized God of the Old Testament, who has a personality and creates and destroys and judges in an almost arbitrary fashion. Instead, Tillich sees God as 'the ground of being'. God is the very fundament on which rests everything that is. God is the Abyss.The problem with man, for Tillich, is his 'finitude'. Man's life is finite, his body makes him finite, his capacities are finite, yet he craves to transcend these, to be unlimited, to be God. This is impossible; rather one should accept one's finitude courageously. This is what Jesus did singularly and perfectly - he never sinned, because he always accepted the finite nature of his being; he faced death courageously. Tillich's christology is therefore a 'spirit christology' (Jesus was led by the spirit) rather than a 'logos christology' (Jesus was God incarnate, the Word made flesh).The last important thing is that Tillich makes use of his famous 'theory of correlation'. This is how the 3 volumes of his ~Systematic Theology~ are set up. According to this theory, things in culture are correlated with the theology; theology provides the 'answers' to the 'questions' posed by culture. So his five sections (divided among the 3 volumes) are called: 'Reason and Revelation', 'Being and God', 'Existence and the Christ', 'Life and the Spirit', 'History and the Kingdom of God'.Tillich's writing is for the most part easy enough to read for the layperson - just don't get bothered by particular tricky bits. I would recommend it to anyone interested in theology; it has influenced a generation of theologians.