New Being

This is the first of Tillich's works I have read and I really liked it. This is the second volume of Tillich's published sermons. The Shaking of the Foundations is the first volume of his sermons. Tillich and others have recommended reading his sermons before his systematic theology. I enjoy reading these short sermons in a sort of devotional manner. Tillich writes on the New Being a person is when they accept Christ as a personal, liberating experience rather than a set of theological propositions which require intellectual assent. These New Being sermons are grouped into three subsets, New Being as: love, freedom and fulfillment. Each grouping has about 5-8 sermons for a total of 23. My personal favorite is in the freedom section: By What Authority. Tillich always starts with a scripture passage (Luke 20:1-8 in this case) and interprets in light of the existential concerns of contemporary man while still respecting historical and orthodox background as touchstones. In By What Authority Tillich approaches each question in his explanation/outline with the care of a philosopher, briefly exploring the nature of authority itself starting with parents, society, state and even rebellion. He interprets Jesus question to the elders as an indicator that they cannot recognize power by its own internal presence. They see "the rise of an authority without ritual or legal foundation...but deny the possibility of it...so they deny both the Baptist" and Jesus himself. They "deny the possibility of an authority guaranteed by its inner power." "There is something in the Christian message which is opposed to established authority." Tillich then goes on to illustrate how church and state are both just pale images of the true authority of Christ as their best is just an attempt to emulate some of His attributes. The New Being wants to know him in more fullness than these pseudo-authority structures acknowledge or even encourage. Clearly, this is not light devotional reading, but neither is it long and tedious. I do not understand all of Tillich's thought, and I may never, but I love some of these sermons. If you have some background in theology or philosophy and don't mind some neo-orthodox interpretations of well loved passages, Tillich may be just right for you. Note however, neo-orthodoxy is a far cry from orthodox. Tillich is not confined by the usual strictures of purely biblical hermeneutics. So if you strongly prefer a traditional approach to Christian inspirational preaching/reading, this may not sit well.

Well-written short pieces amplifying Bible lessons from one of the foremost Protestant theologians of the last century, but applicable to today. Straight talk. Tillich points to what it means to say we are a new creation in Christ. Excellent reading!

Paul Tillich's book "The New Being" has delved very deep into Christianity to the point where just reading it once may not be enough. This collection of his sermons has taught me a lot about what it means to be Christian. Taking Bible verses that I've read my whole life and explaining the power of those lessons. Something as well known as "The Golden Rule" for instance has spawned hours of discussion among those of us who are reading this very enlightening work. Although I've been using it as part of a small group religious study, this book can also be helpful for personal devotion as well.

For anyone interested in theology, Christianity, philosophy, existentialism...this is a MUST read. It is accessible to the thoughtful reader, some background in Tillich or philosophy may help although not necessary. Like most Tillich writing, reading this book will open up many avenues of thought in the reader. I read this book after a hospital stay and it was a comfort and thought provoking. Another must read Tillich book is "the Courage to Be." You just can't find writings of this quality anymore.

As Mary Ann Stegner states in her introduction to this volume, Tillich is far better known as a systematic theologian and philosopher than as a preacher. Indeed, he is the bane of the existence of many a seminary student who struggles through his magnum opus, the three-volume work entitled simply 'Systematic Theology'. However, Tillich always had the sense that this systematic theological and philosophical work was not an end in itself, but rather was a foundational task toward the greater Christian work, part of which is embodied most directly for most in the preaching and hearing of sermons and homilies. 'In this volume of sermons, Tillich preaches God's love, liberating truth, and fulfilling job, given to us in the New Being of Jesus as the Christ.' Tillich is not an easy read. Educated in German schools deeply influenced by liberal theology of the nineteenth century and philosophical schools reacting to the breakdown of Enlightenment thinking, Tillich sought to make theology a relevant subject in the academy. Much of his writing is primarily geared toward other academics, philosophers in particular. But this is not so with his sermons. Many seminarians have difficulty with Tillich, both in making real-world connections as well as traversing the language -- Tillich invents his own terminology and develops his own linguistic methods of discussing theological issues, but these things are made more clear in his sermons, meant for the wider audience. They also have more of a direct application - 'Tillich's sermons speak to us, at least in part, because he experienced deeply the same anxieties we do, anxieties of death, meaninglessness and guilt...' Tillich was profoundly influenced by his experiences in the first world war, where he served as a chaplain in the trench warfare. Unlike theologians such as Barth, he initially had a young man's bravado and support for the war, until the grim realities set in. This experience would never leave Tillich, and he continued to strive all his life to craft a systematic theology that would on the one hand address the concerns of culture but at the same time resist traditional pitfalls of theology-of-culture that make it less universal, and too much a human construct. Tillich's development of Christology, with Christ as the New Being, is very significant, the way for Tillich's more general philosophical theology to find a grounding in Christianity. It gives this collection its title. Tillich had a long fascination with other religions, Buddhism in particular, and was charged by some critics of relegating Christianity to a secondary status. Like many of Tillich's theological ideas, there is a tension apparent in his Christological development that exists between different traditional methods of dealing with the issue historically, philosophically and theologically. However, Tillich is clear about the 'reality of the New Being which transforms Old Being, the reality who is Jesus as the Christ surrende