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The Journal of Religion
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Reviews
In his earliest writings, which include as major works two doctoral disser
tations on Schelling and a Habilitationsschrift on the supernatur
theologians in the period just before Schleiermacher, Paul Tillich w
centrally occupied with the principle of identity-a living unity of uni
versal and particular, of concept and intuition, of subject and object, o
absolute and relative-without which there is no truth. The
Habilitationsschrift, of which half was originally publishe
otherwise published or translated. The two doctoral di
now available in a translation by Victor Nuovo. Their app
welcomed not only by scholars interested in the thought o
Schelling but also by those interested in the history of sy
ogy and philosophy of religion in the modern period. For
as much a contributor to theology as he was to philos
influence seems to be as extensive as it is subterranea
unusual wording of his call to Berlin-he was to come
professor but as the philosopher chosen by God and called
of the time"2-already attests that fact. In any case, Tillic
incidentally August 20 was the day of birth as it was the d
Schelling) explicitly acknowledged his indebtedness to th
philosophy" of this man, and Karl Barth's theology bears
stamp of Schelling on it to have Ludwig Lambinet describe
out Schelling's philosophy.3 Moreover, Schelling's deb
after 1827 has provided a paradigm for subsequent system
105
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The Journal of Religion
pinpointing the place at which the break with one kind of idealism
inevitably must be made toward a recognition of what Walter Schulz calls
the finished finitude, the "vollendete Vollendlichkeit,"4 of human exis-
tence and what Schelling called its potenzlos being.
In The Construction of the History of Religion in Schelling's Positive
Philosophy: Its Presuppositions and Principles, a dissertation in philosophy at
the University of Breslau published in 191o, Tillich analyzes the princi-
ples at work in Schelling's religious, historical, and philosophical con-
struction of the history of religion. He concludes with a critique of
Schelling's effort, in the "positive philosophy," to deduce the incarnation
of Christ as an external, empirical fact. Opposition to the rationalist
opinion that the historical element in Christianity was "an inadequate
clothing for eternal truths of reason" (p. 157) led Schelling at this point
to incorporate a heterogeneous element into his system; for by viewing
the historical element as a purely external actuality, he abandoned the
fundamental position of idealism that there is no truth without identity.
Tillich bases this criticism on Schelling's own systematic principle. But it
becomes a statement in Tillich's position in the theses on christology of
191 5 which affirm the possibility of giving a proof that Jesus the Christ
was an actual historical figure while denying the possibility of devising
any proof that the historical Jesus was the Christ. Tillich's immanent
critique of Schelling thus became the basis of his own debate with the
supranaturalist and neo-Kantian christologies.
The year in which Tillich completed his first dissertation also saw the
publication of a work which was to prompt the second, theological dis-
sertation. Theodor Schlatter's Die philosophische Arbeit seit Cartesius (191 o)
propounded a thesis to the effect that the tragedy of Schelling, who as a
philosopher of nature was enthusiastically welcomed and as a
philosopher of religion was scornfully disregarded, lay in the insoluble
contradiction between the mystical and the Christian elements, or be-
tween the feeling of fusion with the absolute and the moral categories, in
his philosophy of religion. According to this thesis, Schelling attempted
to carry out the Kantian theory of the identity of universal and indi-
vidual reason in the operation of the will, but the attempt failed-and
that failure spelled the catastrophe of critical idealism. The tragedy of
Schelling, in this view, was not that he was unjustly denied recognition
for his accomplishment, but that he did not achieve a synthesis at all.
Tillich devotes his second dissertation, Mysticism and Guilt-Consciousness
in Schelling's Philosophical Development, presented at the University of Halle
4Walter Schulz, Die Vollendung des deutschen Idealismus in der Spiitphilosophze Schellings
(Stuttgart, 1955), P. 306.
5Paul Tillich, "Die christliche Gewissheit und der historische Jesus" (1911). An incom-
plete manuscript and a typewritten transcription are on hand in the Paul Tillich archive in
Gottingen.
106
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Tillich on Schelling
o107
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The Journal of Religion
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Tillich on Schelling
1og
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The Journal of Religion
7A typescript copy, with one page missing, is on hand in the Paul Tillich archive at
Harvard and G6ttingen. Though it bears the same title as an address published in 1924,
this "Rechtfertigung und Zweifel" of 1919 has a quite different content. It is a basic treatise
on subjectivity and theological method, and it contains Tillich's criticism of Karl Heim's use
of concrete paradox.
8English translation, "On the Idea of a Theology of Culture," in What Is Religion? (New
York, 1969), pp. 155-81.
110
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Tillich on Schelling
9See Walter F. Otto, Die Gestalt und das Sein (Darmstadt, 1959), P. 22o.
1oDie Geschichte der neuern evangelischen Theologie, vol. 5 (Giitersloh, 1949), p. 270.
"Karl Barth, Fides quaerens intellectum: Anselm's Beweis der Existenz Gottes (Zollikon, 1931,
1958); English translation: Anselm: Fides quarens intellectum; Anselm's Proof of the Existence of
God in the Context of His Theological Scheme (London, 1960).
111
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The Journal of Religion
12For example, "das was das Seiende ist" (Construction, p. 18) should, I think, be trans-
lated "that which what is is" or "that which the one who is is" instead of "that which is what
is"; similarly "that which can be God" (ibid., p. 6o) should be "that which God can be." The
context in Schelling makes clear what the subject and predicate of the clause are. Examples
of lapses are on pp. 46 ("has ... remained") and 162, n. 12 ("has been operative"), where
the compound past in German should be translated by a simple past in English. Similarly,
"one moment" would be better than "a moment" (ibid., p. 171, n. 21). The correction of
Tillich's text (Mysticism, p. 83, cf. p. 146, n. xix) with the translation of nachher as "earlier"
may be unnecessary; Tillich may have meant "later" because the identity implicit in
Schelling's philosophy of nature came after that of his Fichtean moralism.
112
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