'But spirit is not bound to the universal; it is something absolutely particular, individual, though it can take up the universal within itself. Every spiritual act is, therefore, an individual meaningful act fusing thought and being. It is an individual meaning-fulfilling act. Considered in its cultural context, the reality in which the spirit-or spirit bearing form-lives and creates is meaningful reality. The meaningful reality represents the creative unity of thought, being and intuited meaning. Thus it represents the unity of intention toward the universal and the realization of creative individuality. Where the universal is ignored, the purely arbitrary results; where the creative individuality is ignored, pure abstraction or formalism is the consequence.'
' There are three elements in every awareness of meaning. First, an awareness of the content of meaning in which every separate meaning stands and without which it would be meaningless. Second, an awareness of the meaningfulness of the context of meaning and thus of every particular meaning, ie. the consciousness of an unconditioned meaning which is present in every particular meaning. Third, an awareness of the demand under which a particular meaning stands, to fulfill the unconditioned meaning.'
'....this unconditionedness of meaning is itself, however not a meaning, it is rather the ground of meaning.'
Paul Tillich's Philosophy of Culture, Science and Religion, James L Adams, p 58-59.
...'the Gestalt of grace in which the unconditioned meaning is expressed and in which the claim to exhaust it is renounced.' p 60.'
'...imbued by a principle supporting and at the same time breaking through them but not shattering them.' p 60
'Hence the command to Abraham to go out from his established space into an unknown future is symbolic of human existence in general. It is symbolic also of the spiritual and social struggles of our time, for today the deepest cause of struggle is the fact that the gods, the powers of limited space, resist being uprooted to grow into a more encompassing space, into a space for humanity and into a future in which human existence may fulfill itself anew.' p 103
'Tillich believed that a philosophy of meaning can be achieved only by bringing the autonomous and questioning attitude of philosophy into vital relation with the theonomous and integrating attitude of theology.' p 118
'In every spiritual act the orientation is toward the unconditioned meaning. Yet one can concentrate attention upon the forms or upon the import: if upon the forms, the attitude is autonomous; if upon the import, the attitude is theonomous.' p 158
'Thus the proper relationship is the maintenance of the tension between theonomy and autonomy, the former not annulling but rather deepening and fulfilling the latter, the latter providing the conditioned forms of, the inner assent to, the former.' p 164
re: import and form: 'The synthesis of the two may take various forms. It may be a heteronomous dogma. But the more desirable synthesis produces a metaphysical symbolism creatively adapted on the one hand to the theonomous attitude and on the other to the autonomous concept-material. Where this synthesis is successful we have theonomous metaphysics-the metaphysics that imbues autonomous forms with a theonomous attitude.' p 166
'In Tillich's mystical view, the principles of the macrocosm are given in the microcosm.' p 183
'...to establish the relation between theonomy and autonomy. For this reason, Tillich holds that philosophy of religion, understood in this context, is really theonomous philosophy deepening autonomy.'
'The ultimate goal of philosophy of religion is self-annihilation in favor of a theonomous philosophy that carries autonomy within it as an equally justified element.' p 185
'it is the task of the Christian mission to gather the potential, divided church out of all religions and cultures and to lead it into the actual church, and in so doing to transform potential world history into actual world history to give humanity a unified historical consciousness.'
Tillich, Theology of Peace, p 39
People of science and of religion (one hundred and forty or so years earlier....):
'That the admired (men) of science in my most honored contemporary age, men whose concern in their search after the system is known to the whole congregation and who are concerned to find a place for sin within it, may find the above position highly unscientific is entirely in order. But let the congregation join in the search, or at least include these profound seekers in their pious intercessions; they will find the place as surely as he who hunts for the burning tow finds it when he is unaware that it is burning in his own hand.'
Kierkegaard, The Concept of Anxiety, p 51, 1842