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The Courage to Be | 
 enlarge | Author: Paul Tillich
Publisher: Yale University Press
Category: Book
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Avg. Customer Rating:  23 reviews
Sales Rank: 60422
Media: Paperback
Edition: 2 Sub
Number Of Items: 1
Pages: 238
Shipping Weight (lbs): 0.4
Dimensions (in): 7.6 x 5 x 0.7
ISBN: 0300084714
Dewey Decimal Number: 179.6
EAN: 9780300084719
ASIN: 0300084714
Publication Date: July 11, 2000
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| Customer Reviews: Read 18 more reviews...
 No Exit July 28, 2008
0 out of 1 found this review helpful
Tillich believes that modern man's predominant anxiety is a sense of meaninglessness leading to despair. This is the Existentialist's plight. Tillich states that meaninglessness has not always been the predominant concern. In prior ages it had been death and later guilt.
In order to resolve the angst of modern man, Tillich imposes upon himself that "The answer must accept, as its precondition, the state of meaninglessness." This precondition creates the cul-de-sac for his rational argument.
Tillich himself, offers the naïve solution of "The faith which creates the courage to take [meaninglessness/anxiety] into itself has no special content. It is simply faith, undirected, absolute. It is undefinable, since everything defined is dissolved by doubt and meaninglessness."
In other words, Tillich suggests that to resolve meaninglessness and despair one should resort to having faith without subject matter.
Tillich further explains himself by stating the requisite courage/faith is not without subject matter but rather is in "pure being" or "the God above God". This is nonsense. The God of the Bible is the great "I AM", pure being. There is no God above God.
By giving the proposition "God above God" Tillich is either:
a) making a substitution identical to that which is being substituted, making the proposition gibberish
b) removing God from the equation, replacing Him with the power of being within ourselves as the basis for our courage (what an ersatz this exchange would be, a finite force within ourselves, leading to certain death, rather than a personal God who could be implored that held the power to gift eternity).
or
c) replacing the definition of God handed down through the ages and substituting it for one, more amenable to his existentialist philosophy. In so doing he is falling into the trap of creating god in his own image. One also would have to ask the question why he feels he should be trusted with elucidating to mankind who God is, using his reason alone? The credentials of Jesus and Moses are likely more qualified for this which is likely why their assertions are believed more than those of Tillich.
If you were not certain before reading this book that Existentialist philosophy has no real legitimate answers for meaning in life this book should provide another nail in the coffin towards that conclusion.
 A No God Worldview July 27, 2008
2 out of 2 found this review helpful
I purchased two books written by Paul Tillich for one dollar a piece at Half-Price books. One is this book particular title. I have heard of the author because RC Sproul has often argued his thoughts as a mischaracterization of Christianity and the relationship possible between God and man. Paul Tillich's philosophy is clearly contradictory to Christianity. The author clearly states his thoughts are not biblical; he plainly does not believe in a greater being nor does he like the Being described in the Bible. This book is about man's relationship to the universe absent God. It is an argument that one needs to have courage absent the security of traditional religion; there is no God in his philosophy describing right and wrong; there is no higher Being protecting you. His perspective is part pantheism. Man does not die to be part of a conscience state, but pure dust and part of the whole of creation. One may have a social conscience but there are no arbiters to determine what one think is correct. This book is about the implications of this Worldview and the implications of grasping this `truth".
I believe the author could have made a more organized and clearer argument. The language is clear and easy to understand, but the thoughts could have been more organized.
 Surprised me by how much it spoke to my situation March 5, 2008
9 out of 13 found this review helpful
It seemed at the beginning that it would be too abstract. Too involved in a history of philosophy in its discussion of the Stoics. That Tillich was asserting too much, as if "ex cathedra". But even in the early chapters, I sensed something special and by the time I reached Chapter 4 ("Courage and Participation: The Courage to Be as a Part"), I began to feel the my current situation was being directly and wisely addressed. That feeling only grew stronger from that point on.
There's so much value in this book that I feel somehow unworthy of reviewing it. It doesn't seem that any amount of time I spent preparing a review could do justice to "The Courage to Be". I had heard so much of Tillich but this is the first time I have read him. I have missed a lot and I am grateful I finally turned to him. I had been concerned about religious myths and whether Christianity retained any value for me. Gnostic Christian myths seems fascinating and they made me wonder if Christianity might offer more to me than I had suspected. That concern with myths and Christianity led me to read several books by the progressive Christian Bishop John Shelby Spong (e.g. Jesus for the Non-Religious)). Spong mentioned in at least one of his books that he had been a student of Tillich's. Tillich had challenged Spong with the concept of nontheism, a position that Spong has moved to. That has been my own understanding since my teens but I had turned to nontheistic Eastern religions and to unorthodox, nondogmatic Western religions. Only recently had I been open to reconsidering liberal Christianity. To some extent I had already done that with such postmodern thinkers as Thomas Altizer (The Gospel of Christian Atheism and Living the Death of God: A Theological Memoir) and recently Spong. Following up with Tillich and this book has been literally a godsend.
In much of "The Courage to Be", Tillich applies his knowledge of Western Existentialism. This meant all the more to me as in my teens I had devoured such existentialists as Sartre, Camus and to a lesser extent even Nietzsche and Kierkegaard. But it was difficult to apply it to my situation. Altizer had helped by tracing developments from Christianity into postmodern movements including atheism but he was difficult to follow.
Here now is Tillich who ties together Western Existentialist topics such as anxiety and meaninglessness and a postmodern concern to rediscover the relevance of the Christian tradition. Is one's self in danger today of being a thing, or as he writes "a matter of calculation and management"? As Tillich points out, the Existentialist Revolt strongly opposed such objectification. But by transcending the theistic way of understanding the sacred ,by turning to "the God above God", Tillich shares a hope ( at least in finding courage) that speak to those Existentialism addressed but recovers something from Christian roots. It is a project that seems to take better advantage of Western history and Christianity's role in it as it was than Spong's dependence on speculations to salvage an acceptable image of Jesus.
This is not a book for a single reading. I've started already on my second reading and I am also reading more of Tillich, already The socialist decision and am planning to read soon A HISTORY OF CHRISTIAN THOUGHT Edited By Carl E. Braaten. I somehow overlooked Tillich all these years and I am eager to make up for lost time. The timing is good because, as Spong has described, I seem to be "a believer in exile", raised a Christian and, although having questioned much about it, still influenced by my Protestant upbringing and by the many writings such as those of the Existentialists, that proceeded directly from or in reaction to Christianity.
Finding "A Courage to Be" and Tillich may be a way for me to accept my background without rejecting what I have learned and felt since.
 COMMENT ON BASIC IDEA May 2, 2007
1 out of 14 found this review helpful
TILLICH'S BASIC IDEAS OF GOD AND THE GOD-ABOVE-GOD ARE NOT CLEAR IN THE COURAGE TO BE SPECIFICALLY BECAUSE HE STATES AS THE ESSENTIAL FUNCTION OF CHRISTIAN CLERGY KEEPING PEOPLE FROM REALIZING THE NATURE OF "GOD" FOR WHICH PURPOSE HE IDENTIFIES THE "GOD-ABOVE-GOD" THE NATURE OF "GOD" IS
THE GREAT MACHINE WHICH IN ALBERT EINSTEIN'S VIEW FOR EXAMPLE OBVIATES HUMAN FREEDOM. THAT IS: THE UNIVERSE IS MACHINE GOVERNED BY FIXED LAW; WE ARE ALL PARTS OF THE UNIVERSE, NO MORE FREE THAN A ROCK TO HAVE FREEDOM FROM, SAY, GRAVITY. TILLICH SAYS THAT TO REALLY GRASP THIS IS
BEYOND HUMAN ENDURANCE. IF ONE IS A SERIOUS STUDENT OF THE BIBLE, ONE CAN SEE THAT THE "GOD" OF TILLICH IS PRESENTED TO THE JEWS, BUT WITH A SET OF ILLUSIONS, AS CHOSEN, THE NEED FOR AN ENEMY TO DEFINE AS OTHER THAN AS THE "GOD" OF TILLICH THE NATURE OF THE JEWISH INDIVIDUAL, THE LONG-TERM ETHIC OF GHE GOOD DEFINED AS WHAT IS BEST FOR JEWS THROUGH CENTURIES. EINSTEIN CALLED THE JEWISH GOD (THE "GOD" OF TILLICH) AS THE
NEGATION OF SUPERSTITION AND WITH IMAGINARY CHARACTERISTICS ADDED.
THE "GOD-ABOVE-GOD" IS AN INTELLECTIZED JUSTIFICATION FOR IGNORING OR NOT PERMITTING OTHERS TO COMPREHEND THE MECHANICAL NATURE OF REALITY. TO IGNORE INVOLVES RISK. A MAN WHO IGNORES THE MECHANISTIC NATURE OF CAUSE AND EFFECT IN FAVOR OF COURAGE, HOPE, ROMANTICISM OR WHATEVER EXERCISES EITHER HIS IGNORANCE OR HIS COURAGE.
Contains Key Spiritual Insights Grounded in Existentialist Thought November 23, 2006
9 out of 12 found this review helpful
Tillich gathers strands from stoicism, theistic existentialism, dialectical thought and fideism in an attempt to weave a unifying belief-system. I don't think he completely succeeds in doing that. However, he does manage to express some spiritual insights. And it is in the mining these spiritual gems that makes the book a worthwhile read.
Many reviewers have voiced the opinion that Tillich's writing style is very difficult to read. I do not necessarily agree with this assessment. Tillich employs paradoxical language in an attempt to explain that which is beyond all words. At times, his writing is dry. But it is not terribly difficult to follow.
Here are some of the insights that I have gathered from the reading of this book:
- The human predicament is the estrangement of one's existence from one's essential being. This estrangement is sin.
- God is understood as "being" itself. And "being" is a "creative process."
- There's a dialectical tension between being and nonbeing. And "the courage to be" is the power of being to will itself, to overcome the threat of nonbeing.
- "Courage needs the power of being, a power transcending the nonbeing" pg. 155
- Existential angst takes on three distinct forms: 1) the anxiety of fate and death, 2) the anxiety of emptiness and meaninglessness and 3) the anxiety of guilt and condemnation.
Tillich discusses at length the sociological implications of these three forms of "anxieties" as they played out in history.
At the heart of Tillich's discussion is the dialectical tension that exists between the individual and the group of which the individual is a part. Both the individual and the group are affirmed and denied. By affirming the self, the individual denies the group; by affirming the group, the individual denies himself. How does one overcome this conflict? By "the courage to be," and the "courage to be" is none other than faith itself.
"The 'courage to be' is the courage to accept oneself as accepted in spite of being unacceptable." pg. 164 This is Tillich's interpretation of the doctrine of "justification by faith."
I found Tillich's discussion of death to be very interesting:
"The courage to die is also the test of the courage to be. A self-affirmation which omits taking the affirmation of one's death into itself tries to escape the test of courage, the facing of nonbeing in the most radical way." pg. 169
We must learn to embrace death by taking death into ourselves. And it is with this acceptance that we affirm the "courage to be." It is only by dying, by dying to the self, that we are reborn to eternal life. Faith defined as the "courage to be" is where we derive the power of God, who is being itself.
Here are some examples of Tillich's paradoxical statements or aphorisms:
- "He who participates in God participates in eternity. But in order to participate in him you must be accepted by him and you must have accepted his acceptance of you." pg. 170
- "The courage to be is an expression of faith and what "faith" means must be understood through the courage to be." pg. 172
- "Faith is not an opinion but a state. It is the state of being grasped by the power of being, which transcends everything that is, and in which everything that is, participates." pg. 173
The major criticism that I have of Tillich's thought as represented in this book is that he failed to link the "courage to be" or faith with love. Ultimately love is the power of being. And God is not only being itself but also love. They are inseparable.
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