By Paul Tillich
In 'A historical past of Christian Thought', Paul Tillich has entire the supremely tricky feat of making a piece immediately brilliantly authoritative and entire, whereas final transparent and uncluttered by means of scholarly annotation and debate. initially brought as lectures on the Union Theological Seminary and on the Divinity college of the collage of Chicago, this version has been beautifully edited through Carl E. Braaten of the Lutheran institution of Theology in Chicago.
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Additional resources for A History of Christian Thought
The material world has no ultimate value in comparison with the essential world. Also in Plato the inner aim of human existence is described—somewhere in the Philebus, but also practically everywhere in Plato—as becoming similar to God as much as possible. God is the spiritual sphere. The inner telos of human existence is participation in the spiritual, divine sphere as much as possible. This element in the Platonic tradition was used especially by the Cappadocian Fathers of the church to describe the ultimate aim of human existence.
There were evil as well as good angels. These evil angels are not only the agencies of temptation and punishment under God's direction, but they are also a realm of power in opposition to God. This comes out clearly in Jesus' conversation with the Pharisees concerning the divine or demonic power in connection with his exorcism of demons. This belief in demons permeated the daily life of that time and was also the subject of the highest speculations. Although there was an element of dualism here, it never reached the state of an ontological dualism.
The title "kyrios" means Lord; it is adequate because of its use in the Old Testament where it is an expression of divine power. At the same time it i« inadequate because the mystery gods were also kyrioi, lords, and, furthermore, Jesus was pictured concretely as a finite being. It was adequate because the mystery gods were objects of mystical union, and so was Jesus. For Paul especially, a person could be in Christ (en Christo), that is, in the power, holiness, and fear of his being. Finally, the concept "Logos" was adequate insofar as it expressed the universal self-manifestation of God in all forms of reality.