WHAT IS FAITH?

[The Biblical view of faith vs. Paul Tillichs view of faith]

vs.

Tom Park
Senior Dogmatics
11/18/05

Prof. John D. Schuetze

Thomas should be upheld as a good example for the Christians. His doubting shows that he

cares about his spirituality. When I read this passage, I couldnt believe what I was reading.

The book talked about the twelve disciples of Jesus and their personalities. Interestingly, I have

found the book at a second hand store in Korea. Every time, a pastor would talk about Thomas, I

remembered the excerpt which I read over eight years ago. As I advanced in my studies, I

realized that this is a symptom of a bigger problem. This shows how people misinterpret the

Bible.

When I heard about Paul Tillich and his teachings, I immediately remembered the book that I

read long ago. I dont remember who wrote the book or the exact title of it but I still remember

the author making doubt an essential part of faith. Then, I realized that Paul Tillichs teaching is

still alive and well.

Tillichs background

In order to understand Paul Tillichs teachings, it is very important to first find out what

kind of background he had and what impacted this man to write such a controversial idea.

Paul Tillich was born on August 20, 1886 in Starzeddel, Germany. His father was an

orthodox or old Lutheran pastor. In his early years, his father taught him the Biblical

Christian teachings. However, his mother had a reformed background and overemphasized the

role of emotion in faith.1 Paul Tillich experienced different Christian views within his own

family. After his mothers death, Paul struggled because of his strict and conservative father.

According to Dynamics of Doubt, Paul Tillich started to have real issues with his fathers

1
Arne Unhjem, Dynamics of Doubt, Philadelphia, PA: Fortress Press, 1966, p. 5.

2
conservatism.2 He couldnt separate his authoritative father from the Biblical pastor. This

experience made Paul Tillich rebel against conventional Lutheran Christianity.

When his father took a position in Berlin, he started to be exposed to different religious

ideas. He associated himself with the radicals and Gypsies who had different philosophies and

outlooks on life than the typical middle class Germans. Paul Tillich went to several universities

and was exposed to liberal theology and existentialism. The philosopher that impacted him the

most was Schelling. Schellings mixture of philosophy and theology is evident in Tillichs

teachings.3

Shortly after these years, World War I shattered his country. Because of his duty to

Germany, he served as a chaplain. The tragedy of war and the brutality of human beings made

him dislike the finite aspect of life. This experience definitely shaped the concentration of his

studies.

After the war, he became a professor at different universities in Germany. Tillich taught

religion and philosophy. He really enjoyed teaching and writing different books. However, he

was disturbed by the fact that Adolf Hitler and the Nazi party came to power. Tillich left to go to

America by the invitation of Reinhold Niebuhr, who was teaching at the Union Seminary in New

York at that time. This started Paul Tillichs American experience.

The German philosopher taught at the Union Seminary in New York from 1933 to 1955.

At this institution, he was exposed to liberalism and neo-orthodoxy. After his retirement from

Union, he taught at Harvard University and the University of Chicago. He impacted many

students from the U.S. and abroad with his philosophical theology. Tillichs philosophical

2
Ibid., p. 6.
3
___, Friedrich Wilhelm Joseph von Schelling [encyclopedia on-line] (Wikipedia, 15 October 2005);
available fromhttp://en.wikipedia.org/wiki/Friedrich_Schelling; Internet.

3
theology is still alive and well in many parts of the world. And it continues to have an impact

throughout Christianity.

A brief overview of his teachings and writings

Tillich is considered to be a famous theologian, some even called him a theologians

theologian.4 However, when you read his works, it is evident that he is a philosopher at heart.

It is clear why many called him a professor of philosophical theology. Tillich did not quote

many Bible passages but presented many of his ideas philosophically. They are logical but not

Biblical. According to the Wisconsin Lutheran Seminary Dogmatics notes, Paul Tillich's views

on the subject of faith are speculative and muddled the fruit of religious philosophy rather than

study of the Scriptures.5

Tillichs definition of faith

Tillich used other terminology to define faith; he said it was The Ultimate Concern.6 He

defined The Ultimate Concern this way:

Describing mans most basic quest for meaning and, whether he realizes it or not,
the deepest motive in all his actions. Only the holy can satisfy this quest and
motive, although man often attempts to elevate some object of his preliminary
concerns to the level of ultimate concern.7

According to him, a person obtains faith when he or she is only thinking about the higher

thing--God. God is a concept that is beyond our imagination. When we start to describe God in

our human language, we are actually making an idol and shackling God. Obviously, Tillich used

philosophy to understand what faith really is and who God is. According to Tillich, it does not

matter your creed or denominational boundaries as long as you are concerned about the Ultimate.

4
Unhjem, Dynamics of Doubt, preface.
5
Wisconsin Lutheran Seminary Senior Dogmatics Notes, p. 4.
6
Paul Tillich, Dynamics of Faith,New York, NY: Harper & Row Publishers, 1957, p. 1 ff.
7
Unhjem, Dynamics of Doubt, p. 119.

4
In his writing, Dynamics of Faith, he never once emphasized faith in Jesus. Based on what he

wrote, it is a logical conclusion that Paul Tillich probably looked at Jesus as finite. According to

him, The Ultimate cannot be bound by human imagination. He does not come out and say this

but it is the logical conclusion that can be made through his writing. Tillich denies the humanity

of Christ in his book:

The presupposition of such literalism is that God is a being, acting in time and
space, dwelling in a special place, affecting the course of events and being
affected by them like any other being in the universe. Literalism deprives God of
his ultimacy and, religiously speaking, of his majesty. It draws him down to the
level of that which is not ultimate, the finite and conditionalFaith, if it takes its
symbols literally, becomes idolatrous!8

How did the faith begin and what is the connection to the means of grace?

According to Tillich, faith begins when all finite things fail and man looks at the deeper

meaning of life. Does Tillich believe that faith comes immediately? He clearly down plays the

means of grace in his book.

Faith is more than trust in authorities, although trust is an element of faith. This
distinction is important in view of the fact that some earlier theologians tried to
prove the unconditional authority of the Biblical writers by showing their
trustworthiness as witnesses. The Christian may believe the Biblical writers, but
not unconditionally. He does not have faith in them. He should not even have
faith in the Bible.9

It is mentioned previously that Tillich was exposed to neo-orthodoxy. According to Professor

Armin Schuetzes paper:

[It believes] that Man can know everything he needs to know through his reason,
through his religious experience. In fact, the Bible was called essentially a
record of mans past religious experience.10

8
Tillich, Dynamics of Faith, p. 52.
9
Ibid., p. 32.
10
Armin Schuetze, Neo-OrthodoxyThe New Threat to Our Christian Heritage [essay on-line]
(Mequon, WI: WLS Library, 14 November 2005); available from http://
www.wls.wels.net/library/Essays/Authors/S/SchuetzeNeoOrthodoxy/SchuetzeNeoOrthodoxy.htm; Internet,
p. 2.

5
Tillich totally denies the validity of the Scriptures:

So it is with all the other qualities and with all the actions, past, present and future,
which men attribute to God. They are symbols taken from our daily experience,
and not information about what God did once upon a time or will do sometime in
the future. Faith is not the belief in such stories, but it is the acceptance of
symbols that express our ultimate concern in terms of divine actions. Another
group of symbols of faith are manifestations of the divine in things and events, in
persons and communities, in words and documents. This whole realm of sacred
objects is a treasure of symbols. Holy things are not holy in themselves, but they
point beyond themselves to the source of all holiness, that which is of ultimate
concern.11

This what Tillich said about the sacraments:

The presupposition of this question is the inadequacy of the finiteeven the most
sacred piece of realityto express what is of ultimate concern. The human mind,
however, forgets this inadequacy and identifies the sacred object with the ultimate
itself. The sacramental object is taken as holy in itself. Its character as the bearer
of the holy, pointing beyond itself, disappears in the act of faith. The act of faith
is no longer directed toward the ultimate itself, but toward that which represents
the ultimate, the tree, the book, the building, the person. The transparence of faith
is lost.12

The statement above totally denies the fact that the sacraments are still valid without the

persons faith. A mans lack of faith does not make the sacraments invalid.

It is very depressing that Tillich never mentioned how the Word and the

Sacraments create faith in our hearts. He obviously believed in an immediate and

miraculous start for faith. Tillich totally dismissed the role of Gods Word in faith.

Types of faith

It is very interesting that Tillich made distinctions in faith. Since, he did not believe in

the Word of God, it is puzzling where he found these types. According to Tillich, there are types

of faith. The first one is the ontological type and the second is the moral type.13 What was

11
Tillich, Dynamics of Faith, p. 48.
12
Ibid., p. 60.
13
Ibid., p. 56.

6
Tillich talking about? While this may be a difficult question to answer, it is very crucial to

understand what these types mean.

Ontological types of faith means that faith sees in a concrete piece of reality the ultimate

ground and meaning of all reality. No piece of reality is excluded from the possibility of

becoming a bearer of holy.14 It is very hard to understand exactly what Tillich wanted to say.

Was he approaching an object like Plato did, finding the Ultimate through a finite object?

Tillichs writings often look like such philosophical discussions rather than theological ones.

What did he say about the other type of faith?

The moral types of faith are characterized by the idea of the law. God is the God who has given

the law as a gift and as a command. He can be approached only by those who obey the law.15

It sounds like Tillich was dwelling in the Old Testament but it is very clear from the following

statement that this type of faith is promoting work righteousness and universalism.

The question of faith is not Moses or Jesus or Mohammed; the question is: who
expresses most adequately ones ultimate concern? The conflict between
religions is not a conflict between forms of belief, but it is a conflict between
expressions of our ultimate concernAll decisions of faith are existential, not
theoretical, decisions.16

Tillich was saying that it doesnt matter what you believe, as long as you believe in the

Ultimate. This idea makes Jesus redemptive work cheap.

On top of these two types of faith, Tillich emphasized the importance of doubt.

He said that in order to have faith, one must have doubts. Tillich saw doubting as a

positive thing for faith.

All this is sharply expressed in the relation of faith and doubt. If faith is
understood as belief that something is true, doubt is incompatible with the act of
faith. If faith is understood as being ultimately concerned, doubt is a necessary

14
Tillich, Dynamics of Faith, p. 58.
15
Ibid., p. 65.
16
Ibid., p. 66.

7
 element in it. It is a consequence of the risk of faithEven the most orthodox
theologian does not deny the right of methodological doubt in matters of
empirical inquiry or logical deduction. A scientist who would say that a scientific
theory that is beyond doubt would at that moment cease to be scientific. He may
believe that the theory can be trusted for all practical purposes. Without such
belief no technical application of a theory would be possible. One could attribute
to this kind of belief pragmatic certainly sufficient for action. Doubt in this case
points to the preliminary character of the underlying theory.17

Tillich was praising people for having doubts. His idea was that this doubt would help the

people to realize that what they believe is not right and it motivates people to find the truth or the

Ultimate. This aspect of Tillichs idea sounds a lot like Buddhism in which a seeker finds the

truth through constant meditation and struggle against reality. It is very hard to say Tillichs idea

was Christian.

What then is the Biblical view of faith? What is the definition of faith?

Faith is essentially
Trust and confidence
In Christs
Work of Atonement

What do they mean?

But that faith which justifies is not merely a knowledge of history, [not merely
this, that I know the stories of Christs birth, suffering, etc. (that even the devil
know)] but it is to assent to the promise of God, in which, for Christs sake, the
remission of sins and justification are freely offered.18

Faith is not only talking about the head knowledge but it is about someone trusting and

believing in Jesus Christ, who has forgiven the sins of the world. In the Bible, one finds how he/

she is saved. Believe in the Lord Jesus, and you will be savedyou and your household (Acts

16:31).

17
Ibid., p. 18-19.
18
Concordia Triglotta: Apology of the Augsburg Confession. Saint Louis, MO: Concordia Publishing
House, 1921, Art. IV. (II), p. 135.

8
 True faith knows the object of faith. The object of saving faith is the Lord Jesus Christ.

Unlike Tillich, a Christian is very sure of what he/she believes. True faith is certain. True faith

is certain because its ultimate concern has been met. True faith is certain because its content is

authoritative.19

How do the Word of God and sacraments fit into the Christian faith?

The Word of God is the means of grace, which produces faith in our hearts.

Consequently, faith comes from hearing the message, and the message is heard through the

word of Christ (Romans 10:17). This is a great passage to use to defend the Christian view of

the Word and faith.

The Word of God clearly shows that the Scriptures have a purpose in the lives of

Christians. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and

training in righteousness, so that the man of God may be thoroughly equipped for every good

work. (2 Timothy 3:16-17).

What do the sacraments do?

The following passages talk about, how baptism saves.

It is better, if it is Gods will, to suffer for doing good than for doing evil. For
Christ died for sins once for all, the righteous for the unrighteous, to bring you to
God. He was put to death in the body but made alive by the Spirit, through
whom also he went and preached to the spirits in prison who disobeyed long ago
when God waited patiently in the days of Noah while the ark was being built. In it
only a few people, eight in all, were saved through water, and this water
symbolizes baptism that now saves you alsonot the removal of dirt from the
body but the pledge of a good conscience toward God. It saves you by the
resurrection of Jesus Christ (1 Peter 3:17-21).

19
Jason Zahn, True Faith is Certain: A Critique of Tillichs Assertions Regarding Faith[essay on-line]
(Mequon, WI: Theologia, accessed 9 November 2005); available from
http://www.wls.wels.net/Publications/Theologia/vol2no2/ZahnTillich/ZahnTillich.htm; Internet,
p. 1.

9
How about the Lords Supper?

While they were eating, Jesus took bread, gave thanks and broke it, and gave it to
his disciples, saying, Take and eat; this is my body.

Then he took the cup, gave thanks and offered it to them, saying, Drink from it,
all of you. This is my blood of the covenant, which is poured out for many for the
forgiveness of sins (Matthew 26:26-28).

The Lords Supper offers the forgiveness of sins. It is a means of grace. Through the

sacrament, ones faith is strengthened. The Scriptures clearly show that the Word of God

and the sacraments create and strengthen faith. Tillichs ideas of symbols are not in the

Scriptures; they were simply his philosophical theories.

What does the Bible say about doubt?

The prime example of doubting is Thomas in the Bible. Then he said to Thomas, Put

your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and

believe (John 20:27). According to Tillich, doubt is an important part of faith but Jesus

rebuked Thomas for doubting. Hebrews 11:1-3 also confirm the Christian view of doubt, Now

faith is being sure of what we hope for and certain of what we do not see. This is what the

ancients were commended for. By faith we understand that the universe was formed at Gods

command, so that what is seen was not made out of what was visible. Doubt is not a part of

faith. God does not include doubt to be a part of the faith. But it is a product of the sinful

nature that wants to keep us from relying on Gods promise. Doubt doesnt sustain faith.20

The Formula of Concord states this very point:

We believe, teach, and confess also that notwithstanding the fact that many
weaknesses and defects cling to the true believers and truly regenerate, even to the
20
Ibid.,p.10.

10
 grave, still they must not on that account doubt either their righteousness which
has been imputed to them by faith, or the salvation of their souls, but must regard
it as certain that for Christs sake, according to the promise and (immovable)
Word of the holy Gospel, they have a gracious God.21

All of this hard scriptural evidence proves that Tillichs teachings are false.

Unfortunately, many still hold onto his teachings even though he passed away in 1965.

The on going affect of Tillichs view of faith

When Tillich was teaching at the Union Theological Seminary in the 40s, there was a

Chinese student attending the institution. His name is Ding Guangxun, also known as Bishop

Ding. Ding attended the Union Theological Seminary in 1947 and 1948.22 He was exposed to

liberalism and neo-orthodoxy. Ding Guangxun returned to his homeland in China and later

became Chairman of Three-Self Patriotic Movement Committee of Protestant Churches of China

and president of the China Christian Council. Basically, he is the head of the Christian church,

also known as the Three Self Church, in China. Ding did not forget what he learned from one of

his professors.

This campaign has been initiated and aggressively promoted in the past years by
Bishop Ding Guangxun the leading spokesman of the Three-Self Patriotic
Movement. His central theme is the replacement of the doctrine of justification
by faith with a new doctrine of justification by love (i.e. salvation by good works).
His argument: God is love, those who have love belong to God and will go to
heaven regardless of whether they believe in Christ or not.23

This quote sounds very similar to what Tillich said in his book:

The immediate expression of love is action. Theologians have discussed the

21
Concordia Trigotta: Formula of Concord. Saint Louis, MO: Concordia Publishing House, 1921, Epitome
III, 6, p. 793.
22
China Vitae. Ding Guangxun [biography on-line] (Peoples Republic of China: China Vitae, 17
November 2005); available from http://www.chinavitae.com/biography_display.php?id=759; Internet.
23
Xinyuan Li, Theological Constructionor Destruction? Streamwood, IL: Christian Life Press Inc., 2004,
foreword.

11
 and works is loveFaith implies love, love lives in works: in this sense faith is
actual in works. Where there is ultimate concern there is the passionate desire to
actualize the content of ones concern. Concern in its very definition includes
the desire for action.24

What can we do to defend our faith?

The answer for this question is very simple but it is very hard to carry out because of the

sinful nature living in Christians. The best way to defend the Christian faith is with the Word of

God. The Word of God encourages Christians. The apostle Paul shows the best weapon of

defense against false teachers.

Finally, be strong in the Lord and in his mighty power. Put on the full armor of
God so that you can take your stand against the devils schemes. For our struggle
is not against flesh and blood, but against the rulers, against the authorities,
against the powers of this dark world and against the spiritual forces of evil in the
heavenly realms. Therefore put on the full armor of God, so that when the day of
evil comes, you may be able to stand your ground, and after you have done
everything, to stand. Stand firm then, with the belt of truth buckled around your
waist, with the breastplate of righteousness in place, and with your feet fitted with
the readiness that comes from the gospel of peace. In addition to all this, take up
the shield of faith, with which you can extinguish all the flaming arrows of the
evil one. Take the helmet of salvation and the sword of the Spirit, which is the
word of God. And pray in the Spirit on all occasions with all kinds of prayers and
requests. With this in mind, be alert and always keep on praying for all the saints
(Ephesians 6:10-18).

Soli Deo Gloria!

24
Tillich, Dynamics of Faith, p. 115-116.

12
 Bibliography

------, Concordia Triglotta. Saint Louis, MO: Concordia Publishing House, 1921.

Braun, Marcus R. How Bible Doubting Undermines Christian Faith. WLS Essay Files, (1975).

Koehler, Edward W.A. A Summary of Christian Doctrine. Saint Louis, MO: Concordia
Publishing House, 1971.

Li, Xinyuan. Theological Constructionor Destruction? Streamwood, IL: Christian Life Press,
Inc., 2004.

Pieper, Francis. Christian Dogmatics. Saint Louis, MO: Concordia Publishing House, 1950, vol.
2.

Senior Dogmatics Notes, Wisconsin Lutheran Seminary.

Tillich, Paul. Dynamics of Faith. New York, NY: Harper & Row Publishers, 1957.

Unhjem, Arne. Dynamics of Doubt. Philadelphia, PA: Fortress Press, 1966.

Internet Resources

___, Friedrich Wilhelm Joseph von Schelling [encyclopedia on-line] (Wikipedia, 15 October
2005); available fromhttp://en.wikipedia.org/wiki/Friedrich_Schelling; Internet.

Armin Schuetze, Neo-OrthodoxyThe New Threat to Our Christian Heritage [essay on-line]
(Mequon, WI: WLS Library, 14 November 2005); available from http://
www.wls.wels.net/library/Essays/Authors/S/SchuetzeNeoOrthodoxy/SchuetzeNeoOrthod
oxy.htm; Internet.

Armin J. Panning, I Know Whom I Have Believed [essay on-line] (Mequon, WI: WLS Library,
12 November 2005); available from
http://www.wls.wels.net/library/Essays/Authors/PQ/PanningBelieved/PanningBelieved.ht
m; Internet.

China Vitae, Ding Guangxun [biography on-line] (Peoples Republic of China: China Vitae, 17
November 2005); available from
http://www.chinavitae.com/biography_display.php?id=759; Internet.

Jason Zahn, True Faith is Certain: A Critique of Tillichs Assertions Regarding Faith[essay on-
line] (Mequon, WI: Theologia, accessed 9 November 2005); available from
http://www.wls.wels.net/Publications/Theologia/vol2no2/ZahnTillich/ZahnTillich.htm;
Internet.

13