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By Paul Tillich

In 'A historical past of Christian Thought', Paul Tillich has complete the supremely tricky feat of constructing a piece immediately brilliantly authoritative and accomplished, whereas final transparent and uncluttered via scholarly annotation and debate. initially added as lectures on the Union Theological Seminary and on the Divinity tuition of the college of Chicago, this version has been fantastically edited by way of Carl E. Braaten of the Lutheran tuition of Theology in Chicago.

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But they were people who took upon themselves the task of creating a spiritual world by observing reality objectively as it was given to them, interpreting it in terms of analytic and synthetic reason. 1. Skepticism This great attempt of the Greek philosophers to create a world of meaning broke down at the end of the ancient world and 4 A History of Christian Thought produced what I call the skeptical end of the ancient development. Originally skepsis meant "observing" things. But it has received the negative sense of looking at every dogma, even the dogmata of the Greek schools of philosophy, and thereby undercutting them.

80. "33 A theology fully informed by the universal revelation of God in the history of religions and purified by the concrete event on which Christianity as a particular religion is based points to a way beyond these two barriers. "84 Tillich's vision of the future of theology was formed in part through his association with Professor Mircea Eliade in their joint seminars on "History of Religions and Systematic Theology" in 1964. Eliade reports how Tillich opened his mind to the new stimulus from the side of the history of religions.

So a system cannot be avoided unless you choose to make nonsensical or self-contradictory statements. Of course, this is sometimes done. The system has the danger not only of becoming a prison, but also of moving within itself. It may separate itself from reality and become something which is, so to speak, above the reality it is supposed to describe. Therefore, my interest is not so much in the systems as such, but in their power to express the reality of the church and its life. The doctrines of the church have been called dogmas.

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