52 quotes
We cannot love unless we have accepted forgiveness, and the deeper our experience of forgiveness is, the greater is our love.
The New Being (1955)
But doubt is not the opposite of faith; it is an element of faith.
Systematic Theology (1951)
The first element is the experience of the power of being which is present even in the face of the most radical manifestation of non being.
The Courage to Be (1952)
In Calvinism and sectarianism man became more and more transformed into an abstract moral subject, as in Descartes he was considered an epistemological subject.
The Courage to Be (1952)
Enthusiasm for the universe, in knowing as well as in creating, also answers the question of doubt and meaninglessness. Doubt is the necessary tool of knowledge. And meaninglessness is no threat so long as enthusiasm for the universe and for man as its center is alive.
The Courage to Be (1952)
A self which has become a matter of calculation and management has ceased to be a self. It has become a thing. You must participate in a self in order to know what it is.
The Courage to Be (1952)
Christianity speaks of resurrection and eternal life, Platonism of a participation of the soul in the transtemporal sphere of essences. But the modern idea of immortality means a continuous participation in the productive process.
The Courage to Be (1952)
The New Being is not something that simply takes the place of the Old Being. But it is a renewal of the Old which has been corrupted, distorted, split and almost destroyed.
The New Being (1955)
At the end of ancient civilization ontic anxiety is predominant, at the end of the Middle Ages moral anxiety, and at the end of the modern period spiritual anxiety.
The Courage to Be (1952)
Plato … teaches the separation of the human soul from its “home” in the realm of pure essences. Man is estranged from what he essentially is. His existence in a transitory world contradicts his essential participation in the eternal world of ideas.
The Courage to Be (1952)
If I were asked to sum up the Christian message for our time in two words, I would say with Paul: It is the message of a "New Creation."
The New Being (1955)
And one can become aware of the God above the God of theism in the anxiety of guilt and condemnation when the traditional symbols that enable men to withstand the anxiety of guilt and condemnation have lost their power.
The Courage to Be (1952)
Since every day a little of our life is taken from us—since we are dying every day—the final hour when we cease to exist does not of itself bring death; it merely completes the death process.
The Courage To Be (1952)
Man is ultimately concerned about that which determines his ultimate destiny beyond all preliminary necessities and accidents.
Systematic Theology (1951)
The existential attitude is one of involvement in contrast to a merely theoretical or detached attitude. “Existential” in this sense can be defined as participating in a situation, especially a cognitive situation, with the whole of one’s existence.
The Courage to Be (1952)
From this difference convergent and divergent trends emerge in the relation of theology and philosophy.
Systematic Theology (1951)
Theology moves back and forth between two poles, the eternal truth of its foundation and the temporal situation in which the eternal truth must be received.
Systematic Theology (1951)
Mechanical engineering is scientific theory. But actual mechanical engineering is impossible without praxis. Even in mechanical technology, concrete reality, or the individual gestalt, always contains
Individualism is the self-affirmation of the individual self as individual self without regard to its participation in its world. As such it is the opposite of collectivism, the self affirmation of the self as part of a larger whole without regard to its character as an individual self.
The Courage to Be (1952)
Faith is the state of being ultimately concerned. The content matters infinitely for the life of the believer, but it does not matter for the formal definition of faith. And this is the first step we have to make in order to understand the dynamics of faith.
Dynamics of Faith (1957)