Man and nature belong together in their created glory – in their tragedy and in their salvation.
The fact that man never is satisfied with any stage of his finite development, the fact that nothing finite can hold him, although finitude is his destiny, indicates the indissoluble relation of everything finite to being-itself.
For encountering God means encountering transcendent security and transcendent eternity.
Man lives ‘in’ meanings, in that which is valid logically, esthetically, religiously. The most fundamental expression of this fact is the language which gives man the power to abstract from the concretely given and, after having abstracted from it, to return to it, to interpret and transform it. The most vital being is the being which has the word and is by the word liberated from bondage to the given.
Providence,” he argues, “is not a theory about some activities of God; it is the religious symbol of the courage of confidence with respect to fate and death.
The basic error of fundamentalism is that it overlooks the contribution of the receptive side in the revelatory situation and consequently identifies one individual and conditioned form of receiving the divine with the divine itself.
Christianity sees in the picture of Jesus as the Christ a human life in which all forms of anxiety are present but in which all forms of despair are absent.
Man is essentially ‘finite freedom’; freedom not in the sense of indeterminacy but in the sense of being able to determine himself through decisions in the center of his being. Man, as finite freedom, is free within the contingencies of his finitude. But within these limits he is asked to make of himself what he is supposed to become, to fulfill his destiny.
This is biblical ethics. It has little to do with the middle-class ethics of avoiding a few things which are supposed to be wrong and doing a few things which are supposed to be right. Biblical ethics means standing in ultimate decisions for or against God.
And he wanted more than anything else, deeply and compassionately, to be of help; and he could be of help in this age, and was of help, because artist and philosopher as well as theologian, he cared for culture as well as for Christ.6.
Reasoning as a limited cognitive function, detached from the personal center, never could create courage. One cannot remove anxiety by arguing it away.
To overcome our sense of loneliness is a life long pursuit. Let us not despair in its pursuit!
Ordinary theism has made God a heavenly, completely perfect person who resides above the world and mankind. The protest of atheism against such a highest person is correct. There is no evidence for his existence, nor is he a matter of ultimate concern. God is not God without universal participation. “Personal God” is a confusing symbol.
Man is the question he asks about himself, before any question has been formulated. It is, therefore, not surprising that the basic questions were formulated very early in the history of mankind.
He who is grasped by the one thing that is needed has the many things under his feet. They concern him but not ultimately, and when he loses them he does not lose the one thing he needs and that cannot be taken from him.
Only if God IS ultimate reality, can he be our unconditional concern; only then can he be the object of surrender, obedience, and assent. Faith in anything which has only preliminary reality is idolatrous.
The law of love is the ultimate law because it is the negation of law; it is absolute because it concerns everything concrete. The paradox of final revelation, overcoming the conflict between absolutism and relativism, is love.
The faith which makes the courage of despair possible is the acceptance of the power of being, even in the grip of non-being. Even in the despair about meaning being affirms itself through us. The act of accepting meaninglessness is in itself a meaningful act. It is an act of faith.
It is not Christianity as a whole, but Calvinist Protestantism whose attitude towards nature contradicts almost completely the Buddhist attitude.
Philosophy deals with the structure of being in itself; theology deals with the meaning of being for us.
The gratitude of those who receive help is first and always gratitude for love and only afterwards gratitude for help.