From a netfriend:

from Paul Tillich – ‘On The Boundary: An Autobiographical Sketch’ ( Collins; London:1967)

p.13 The boundary is the best place for acquiring knowledge.

p. 15 … the theory of dynamic truth … holds that truth is found in the midst of struggle and destiny …

p. 18 … the substance of religion as the thrust of the eternal into finitude

p. 26 Art is the highest form of play and the genuinely creative realm of the imagination.

p. 31 In religious truth, one’s very existence is at stake. The question is: to be or not to be. Religious truth is existential truth; to this extent it cannot be separated from practice. Religious truth is acted, as the Gospel of John says.

p. 32 If a community gives general recognition to a confessional foundation whose meaning transcends subjective belief or doubt, it will hold together even while allowing room for tendencies toward doubt, criticism, and uncertainty.

p. 35 (Tillich’s 1931 idea for a liberal arts faculty) The liberal arts faculty was to be permeated by the spirit of that philosophy whose task is the illumination of the question of human existence by means of the Logos. There was to be radical questioning without regard for political or religious allegiances.

p. 38 … [I] derived the need for a theonomy, that is, an autonomy informed by a religious substance. … Submission to divine or secular authorities, i.e. heteronomy, was precisely what I had rejected. i neither can nor want to return to it.

pp. 38-39 Freedom that has not been fought for and for which no sacrifices have been made is easily cast aside.

p. 40 Religious dogmatism … comes into being when an historical religion is cloaked with the unconditional validity of the divine, as when a book, person, community, institution, or doctrine claims absolute authority and demands the submission of every other reality … The demonic is something finite and limited which has been invested with the stature of the infinite.

p. 45 … an authoritarian engulfment of the masses is inevitable when they have been deprived of all meaningful existence.

p. 51 No one, not even a believer or a Church, can boast of possessing truth, just as no one can boast of possessing love. orthodoxy is intellectual pharisaism. The justification of the doubter corresponds to the justification of the sinner. Revelation is just as paradoxical as the forgiveness of sins. neither can become an object of possession.

p. 60 The decisive question for both ancient and modern apologetics is that of the common criteria, the court of judgement where the dispute can be settled.

p. 62 Religious socialism, not :”inner mission”, is the necessary for of Christian activity and apologetics among the working classes.

p. 64 In order to reach this group, the Church must proclaim the gospel in a language that is comprehensible to a non-ecclesiastical humanism. It would have to convince both the intellectuals and the masses that the gospel is of absolute relevance for them.

p. 65 I once proposed, for the sake of provocation, that the church impose a thirty-year moratorium on all of its archetypal language. Were this to happen … the church would have to develop a new terminology.

p. 67 … those who have become alienated from organized denominations and traditional creeds …the “latent Church” … was a truer church than the organized denominations, if only because its members did not presume to posses the truth.

p. 71 There are no persons, scriptures, communities, institutions, or actions that are holy in themselves, nor are there any that are profane in themselves. The profane can profess the quality of holiness, and the holy does not cease to be profane.

p. 72 To think of the clergyman as a man whose faith is a professional requirement borders on blasphemy.

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