Dynamics of Faith

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Overview

One of the greatest books ever written on the subject, Dynamics of Faithis a primer in the philosophy of religion. Paul Tillich, a leading theologian of the twentieth century, explores the idea of faith in all its dimensions, while defining the concept in the process.

This graceful and accessible volume contains a new introduction by Marion Pauck, Tillich's biographer.

"His analyses of the...dynamics of faith are superbly subtle in distinguishing what is true from ...

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Dynamics of Faith

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Overview

One of the greatest books ever written on the subject, Dynamics of Faithis a primer in the philosophy of religion. Paul Tillich, a leading theologian of the twentieth century, explores the idea of faith in all its dimensions, while defining the concept in the process.

This graceful and accessible volume contains a new introduction by Marion Pauck, Tillich's biographer.

"His analyses of the...dynamics of faith are superbly subtle in distinguishing what is true from what is false..."--Reinold Niebuhr

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Product Details

  • ISBN-13: 9780060937133
  • Publisher: HarperCollins Publishers
  • Publication date: 10/28/2001
  • Series: Harper Perennial
  • Edition description: 1ST PERENN
  • Edition number: 1
  • Pages: 176
  • Sales rank: 335,247
  • Product dimensions: 5.31 (w) x 8.00 (h) x 0.39 (d)

Meet the Author

Paul Tillich (1886-1965), one of the great theologians of the twentieth century, taught at Union Theological Seminary, New York, and then at the University of Chicago and Harvard University.

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Read an Excerpt

Chapter One

What Faith Is

1. Faith As Ultimate Concern

Faith is the state of being ultimately concerned: the dynamics of faith are the dynamics of man's ultimate concern. Man, like every living being, is concerned about many things, above all about those which condition his very existence, such as food and shelter. But man, in contrast to other living beings, has spiritual concerns — cognitive, aesthetic, social, political. Some of them are urgent, often extremely urgent, and each of them as well as the vital concerns can claim ultimacy for a human life or the life of a social group. If it claims ultimacy it demands the total surrender of him who accepts this claim, and it promises total fulfillment even if all other claims have to be subjected to it or rejected in its name. If a national group makes the life and growth of the nation its ultimate concern, it demands that all other concerns, economic well being, health and life, family, aesthetic and cognitive truth, justice and humanity, be sacrificed. The extreme nationalisms of our century are laboratories for the study of what ultimate concern means in all aspects of human existence, including the smallest concern of one's daily life. Everything is centered in the only god, the nation — a god who certainly proves to be a demon, but who shows clearly the unconditional character of an ultimate concern.

But it is not only the unconditional demand made by that which is one's ultimate concern, it is also the promise of ultimate fulfillment which is accepted in the act of faith. The content of this promise is notnecessarily defined. It can be expressed in indefinite symbols or in concrete symbols which cannot be taken literally, like the "greatness" of one's nation in which one participates even if one has died for it, or the conquest of mankind by the "saving race," etc. In each of these cases it is "ultimate fulfillment" that is promised, and it is exclusion from such fulfillment which is threatened if the unconditional demand is not obeyed.

An example — and more than an example — is the faith manifest in the religion of the Old Testament. It also has the character of ultimate concern in demand, threat and promise. The content of this concern is not the nation — although Jewish nationalism has sometimes tried to distort it into that — but the content is the God of justice, who, because he represents justice for everybody and every nation, is called the universal God, the God of the universe. He is the ultimate concern of every pious Jew, and therefore in his name the great commandment is given: "You shall love the Lord your God with all your heart, and with all your soul, and with all your might" (Deut 6:5). This is what ultimate concern means and from these words the term "ultimate concern" is derived. They state unambiguously the character of genuine faith, the demand of total surrender to the subject of ultimate concern. The Old Testament is full of commands which make the nature of this surrender concrete, and it is full of promises and threats in relation to it. Here also are the promises of symbolic indefiniteness, although they center around fulfillment of the national and individual life, and the threat is the exclusion from such fulfillment through national extinction and individual catastrophe. Faith, for the men of the Old Testament, is the state of being ultimately and unconditionally concerned about Jahweh and about what he represents in demand, threat and promise.

Another example — almost a counter-example, yet nevertheless equally revealing — is the ultimate concern with "success" and with social standing and economic power. It is the god of many people in the highly competitive Western culture and it does what every ultimate concern must do: it demands unconditional surrender to its laws even if the price is the sacrifice of genuine human relations, personal conviction, and creative eros. Its threat is social and economic defeat, and its promise — indefinite as all such promises — the fulfillment of one's being. It is the breakdown of this kind of faith which characterizes and makes religiously important most contemporary literature. Not false calculations but a misplaced faith is revealed in novels like Point of No Return. When fulfilled, the promise of this faith proves to be empty.

Faith is the state of being ultimately concerned. The content matters infinitely for the life of the believer, but it does not matter for the formal definition of faith. And this is the first step we have to make in order to understand the dynamics of faith.

2. Faith As a Centered Act

Faith as ultimate concern is an act of the total personality. It happens in the center of the personal life and includes all its elements. Faith is the most centered act of the human mind. It is not a movement of a special section or a special function of man's total being. They all are united in the act of faith. But faith is not the sum total of their impacts. It transcends every special impact as well as the totality of them and it has itself a decisive impact on each of them.

Since faith is an act of the personality as a whole, it participates in the dynamics of personal life. These dynamics have been described in many ways, especially in the recent developments of analytic psychology. Thinking in polarities, their tensions and their possible conflicts, is a common characteristic of most of them. This makes the psychology of personality highly dynamic and requires a dynamic theory of faith as the most personal of all personal acts. The first and decisive polarity in analytic psychology is that between the so-called unconscious and the conscious. Faith as an act of the total personality is not imaginable without the participation of the unconscious elements in the personality structure. They are always present and decide largely about the...Dynamics Of Faith. Copyright © by Paul Tillich. Reprinted by permission of HarperCollins Publishers, Inc. All rights reserved. Available now wherever books are sold.
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Customer Reviews

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Sort by: Showing all of 3 Customer Reviews
  • Anonymous

    Posted June 25, 2005

    Paul Tillich has changed the definition of faith!

    This book teaches us how to view faith from many different perspectives, and it shows us that we all can have faith without believing in a god. Faith is not simply believing in a higher power, instead it is a matter of what one's ultimate concern is. Excellent read!

    2 out of 2 people found this review helpful.

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    Posted October 22, 2013

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    Posted April 26, 2011

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