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The Polarity of Dynamics and Form View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Helsingin yliopiston digitaalinen arkisto Lasse Halme THE POLARITY OF DYNAMICS AND FORM The Basic Tension in Paul Tillich’s Thinking Helsinki 2002 Copyright ©2002 Lasse Halme ISBN 951-97045-1-5 (nid.) ISBN 952-10-0199-2 (PDF) 3 ABSTRACT Lasse Halme The Polarity of Dynamics and Form The Basic Tension in Paul Tillich’s Thinking This study examines the idea of the polarity of dynamics and form in Tillich’s thinking. The tension of the polarity of dynamics and form is the starting- point of Tillich’s thinking, and the polarity has its ground in God. The analysis shows that Tillich’s thinking can be interpreted with the three functions of life: self-integration, self-creation, and self-transcendence. Explicitly, the polarity of dynamics and form is the basis for the self-creation of life but it can be found also in the other functions of life. Tillich’s ontology and description of the New Being are based on the idea of self-integration: the ideal is the unity and balance of dynamics and form, and both of the elements are equally important. Form remains unbroken and form is the essence of a thing. There are forms of the self-transcendence of form: even if the form is transcended, this happens within the form. This is the way that Tillich unites the classical and the modern view of dynamics and form. If we are ready to accept Tillich’s system as coherent, we will have to accept this kind of dialectical thinking. The first two volumes of Systematic Theology emphasize the unity and balance of dynamics and form. The situation changes when Tillich moves to the self-creation of life. In self-creation, dynamics as vitality breaks through the form and creates new forms. There is a moment of chaos between the old and the new form, and this gives a possibility for creation or destruction. This view is different compared to self-integration and the classical view of form: the modern view of dynamics and form becomes dominant. The third function of life is self- transcendence, and it can be used to interpret Tillich’s views of life and history: the Spirit or the Spiritual Presence transcends the finite forms and manifests itself in different forms. Self-creation and self-transcendence sometimes blend with each other, because they both emphasize the dynamic side of the polarity. Tillich wants to include the three functions of life in one system, and this creates the basic tension and the conceptual problems in his thinking. In the ontological context, Tillich gives a classical definition of form: form makes a thing what it is, it is its essence; this indicates self-integration. In the self-creation of life, creation is always creation of form, and every new form is made possible only by breaking through the old form. The element of form 4 becomes static compared to the classical view of form. In self-transcendence, the Spirit transcends the finite forms and manifests itself in different forms: the connection between dynamics and form loosens, and the form element is expressed in “finite forms”. In self-integration, dynamics is in unity and balance with form; in self-creation, dynamics as the vitality of life breaks through the form; in self-transcendence, the dynamic substance transcends the forms. Tillich uses the polarity of dynamics and form in a symbolic way to speak about God. In the ontological context, the ideal is the unity and balance of the elements. The power of being or the abyss or the ground of being express the dynamic side of the polarity. The element of meaning and structure is logos, which unites meaningful structure with creativity. God’s Spirit combines the ontological elements: the Spirit is the unity of power and meaning. However, the emphasis is different in the context of self-transcendence where the Spiritual Presence is dynamic and transcends all the forms. There are three main symbols that Tillich uses to talk about God and they can be interpreted using the three functions of life: God as “Being-Itself” corresponds to the unity and balance of dynamics and form and to the self- integration of life. God as “the Power of Being” corresponds to the self- creation of life where dynamics breaks through the form. God as “the Spirit” corresponds to the self-transcendence of life where the dynamic substance transcends the forms. The elements of the ontological polarities belong essentially together in an unbroken unity, but in finitude, polarity becomes tension where the elements draw away from one another. The New Being in Jesus as the Christ is essential being under the conditions of existence. There are no traits of existential estrangement in Jesus, and it becomes indirectly clear that the balance of dynamics and form was not distorted in Jesus’ life. The perfect balance of dynamics and form is achieved in the Kingdom of God. Tillich’s thinking combines different influences. There is a strong Aristotelian strain in the classical definition of form and in the idea of self- integration. The description of the essential and existential state of things indicates the Platonic scheme of essence and existence and the views of existentialism. The idea of self-creation and the modern view of dynamics and form has been influenced by Schelling and the philosophy of life, and it is near the views of process philosophy. The dynamic substance in self- transcendence mirrors the idea of dynamis panton in Neo-Platonism, and Tillich’s view of history also mirrors Hegelian views. PREFACE I first became acquainted with Paul Tillich’s thinking more than twenty years ago when I read his Systematic Theology. I wrote to my note book that I have never read any theology so close to my own thinking. That started a process of studying and learning. Later I used Tillich’s theology in the analysis of contemporary rock culture. At that time, however, I started to notice some problems in Tillich’s thinking that I could not solve: there seemed to be a tension between the ontological starting points and the cultural theological notions of his system. This started the research process for this dissertation. Even if my text is critical at points, I still appreciate Tillich’s theology as one of the outstanding interpretations of the Christian message in the last century. In theology, we will have to go on with the questions he leaves us. I would like to thank many people who have contributed to my work. Professor Miikka Ruokanen accepted my theme for dissertation and has given me support during the years of examination in his seminar together with Dr. Timo Vasko. Professor Pauli Annala has given me a lot of advice and criticism for my work. Professor Eeva Martikainen and Professor Tuomo Mannermaa have read the text and given valuable comments. I am deeply grateful that I have had the chance to meet Professor Langdon Gilkey and Professor John Clayton who have helped me to understand Tillich’s thinking. My English text has been corrected by Donald Smart. In 1998 I visited The Lutheran School of Theology at Chicago with financial support from The Research Center of the Evangelical Lutheran Church of Finland and The Christian Foundation for Science and Arts in Finland. The arrangements were made by the Department for International Relations of the Evangelical Lutheran Church of Finland. I want to thank everyone engaged in this pleasant and successful journey. Finally, I want to thank my wife Hannele and my children Miia, Antti and Essi-Reetta for their support and endurance. In my family, the polarity of dynamics and form finds its best expression. Lasse Halme CONTENTS ABSTRACT.................................................3 PREFACE ..................................................5 1. INTRODUCTION ..........................................9 1.1. The starting points for the examination .................9 1.2. The concepts of dynamics and form and the idea of their polarity in Tillich studies ..................................25 2. SELF-INTEGRATION: THE UNITY AND BALANCE OF DYNAMICS AND FORM .........................................35 2.1. The ontological unity and essential balance of dynamics and form...........................................35 2.2. The polarity of dynamics and form in God ..............49 2.3. Dynamics and form in existence and in the New Being in Jesus as the Christ.....................................60 3. SELF-CREATION: DYNAMICS BREAKS THROUGH THE FORM ...................................................73 3.1. The self-creativity of life ............................73 3.2. Self-creation under the dimension of spirit: culture .......82 3.3. Morality, culture, and religion .......................93 4. SELF-TRANSCENDENCE: THE SPIRIT TRANSCENDS THE FORMS 104 4.1. The Spiritual Presence and its manifestation ...........104 4.2. The divine-demonic vitality ........................116 4.3. Self-transcending history and the Kingdom of God ......127 5. CONCLUSION..........................................137 8. THE SOURCES AND LITERATURE ........................147 8.1. Tillich’s writings .................................147 8.2. Other literature ..................................152 INDEX OF NAMES ........................................174 9 1. INTRODUCTION 1.1. The starting points for the examination Paul Tillich1 is no doubt one of the great theologians of the century. His influence has been great especially in America where he was ranked as the major influence on systematic theologians two decades ago,2 but the impulses given by his work have spread to other parts of the world as well. However, no uniform school of thought has developed after him. Many theologians have been inspired by his thoughts, but they have also interpreted and applied them in their own direction.3 Frederick J. Parrella says that “Tillich’s greatest legacy may be visible not only in the depths of his own systematic thinking but in the power of his thought to inspire others to seek answers to questions unthinkable to Tillich during his life.”4 Tillich’s philosophical theology has evoked different kinds of responses, both critical and affirmative.
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