Paul Tillich, Correlation & Paradox: Salvation in Human Reason (Introduction)
Although this marks the beginning of chapter three in terms of my dissertation, it’s really here that my academic journey began. Having been raised in the relatively passive and mystically oriented environment of Catholicism, I later became involved with Protestant evangelicalism which stressed one’s individual decision in the process of salvation. I lost my faith among the evangelicals; or rather, it was here that my capacity to think about faith was awakened, then frustrated in a way that I could not understand at the time. Looking back, the trouble for me was that the individualistic element in evangelicalism was stressed so much that the element of mystical participation that I had received from Catholicism was lost. What I was left with was a rationalized form of religiosity. It moved on the surface of life but had difficulty making contact with the depths.
What I mean by this can be seen in the shape of the existential crisis which occurred in me during that time. The form of this crisis was the impasse created by my unconditional drive to affirm the meaning of my life as revealed in the love of Christ, colliding with my likewise unconditional drive to arrive at the truth concerning the historical ground of that fundamental affirmation. Did what was said to have happened, really happen? If, as my evangelical friends believed, the truth of the former rested on an affirmative answer to the latter, then the honest doubt would always be a corrosive force on the meaning of my life. Under these conditions there was no way out, for the truths of history are impossible to be known without the criticism of doubt.
It was here that the work of Paul Tillich was introduced to me. His writings did something to me that no other religious writers I had read to that point were able to accomplish. He united the mystical, participatory dimensions of Catholicism with the individualistic, prophetic dimensions of Protestantism in the form of a paradox. Bringing this movement to light will be the goal of this chapter.
In terms of my own story, this can be seen in Tillich’s statement that “Jesus could not have been the Christ without sacrificing himself as Jesus to himself as the Christ.” This was a revolutionary way of encapsulating something I had sensed but could not find the words for. Pace my evangelical friends, Jesus as the Christ is not a stable historical ground on which one might try to anchor one’s faith. Instead, the image of Jesus we get from the gospels is of one who deflects all attempts to make him an object of temporal security. In the terms of first century Palestine, that object of temporal security was thought to be the emergence of a sort of spiritualized king capable of throwing off the Roman occupation and ushering in a utopian reign of God. This figure was to be the “anointed one,” meshiah in Hebrew, or in Greek, christos, the Christ.
Tillich helps us see how radically Jesus transformed these titles. His kingdom was “not of this world” in the sense that he served the eternal Father whose compassion extended to all, even the Romans. As such, his kingdom could not established according to the divisions of this world. In fact, any mindset that sought security in this-worldly terms would either be deflected by Jesus or be forced to kill him. For this reason both attempts to accept Jesus or to reject Jesus in this-worldly terms amounts only to seating oneself with the opposing side. The life of Jesus is an embodied paradox. Because of that, as Tillich continued, “any acceptance of Jesus as the Christ which is not the acceptance of Jesus the crucified is a form of idolatry.” (The Dynamics of Faith, 122.) And likewise, any denial of Jesus as the Christ with the affirmation of Jesus as the crucified is a form of faith. This is a puzzling way of speaking. For now, simply allow these words to be suggestive hints at what will soon be explained with more precision.
In this chapter, by way of Robert Scharlemann’s analysis of Paul Tillich’s theology, I will be seeking to show how the paradox of salvation appears in the dimension of reason. The themes of the terror of death and stage transition will once again be in play. In the dimension of reason the terror of death emerges in the form of doubt. Though doubt can be used as a form of self-protection, I will here be focusing on doubt as it pertains to our deepest commitments and hopes. Self-protective doubt is truth-avoiding, whereas the form of doubt I will be addressing is truth-seeking. The difficulty is that, from a temporal perspective, to encounter truth is simultaneously to encounter death. Thus truth-seeking doubt is often something we avoid. The argument that will be presented is that, like psychological development, reason proceeds through stages where the reflecting subject is progressively “lost” as the structure of reason deepens and the scope of doubt increases.
This post is a continuation of a series in which I make use of the blogosphere to motivate my dissertation free-writing. For context, read the short summary of my work here. There you will also find a table of contents with links to all the posts in this series.
 It seems to me that I must have been somewhere between Kegan’s “traditionalism” and “modernism” at this time. I was developing the capacity to by my own person in a way distinct from my earlier culture of embeddedness (Catholicism and my familial norms), but I was not yet able to hold my new developing ideology (evangelical Protestantism) as an object of reflection. It’s categories simply were “the” categories for me.
 Without knowing it, I had wandered into Lessing’s Ditch which states essentially that eternal truths cannot be proved by historical truths. “That, then, is the ugly great ditch which I cannot cross, however often and however earnestly I have tried to make that leap.” (Lessing, Philosophical and Theological Writings, 87)
 This matter is complex. See E.M.B. Green for a summary of pre-Hasmonean “this-worldly” factors leading to the development of these terms (The Meaning of Salvation, 38-39) James Kugel gives further insight into the development of more “other-worldly” expectations and the development of “apocalyptic” literature (How to Read the Bible, 655-657) Finally, E.P. Sanders gives a good overview of what can be made of first century usages of the titles messiah and christ. (The Historical Figure of Jesus, 240-243)