Colloquy (January)

Abstract:

A. Statement of Problem

The problem of this dissertation was to compare and evaluate the conceptions of God in the thinking of Paul Tillich and Henry Nelson Wieman.

The concept of God was chosen because of the central place which it occupies in any religion; and because of the ever-present need to interpret and clarify the God-concept. Tillich and Wieman were chosen because they represent different types of theology; and because each of them, in the last few years, has had an increasing influence upon theological and philosophical thought.

B. The Methods of Procedure

Several methods of procedure were employed in the investigation of the problem stated for this dissertation. First, the expository method was used. In this method the investigator sought to give a comprehensive and sympathetic exposition of the conceptions of God held by Wieman and Tillich. Second, the comparative method was employed. Here the thought of Wieman and Tillich was brought together with a view to determining their convergent and divergent points. Third, the critical method was employed. The investigator sought to give a critical evaluation of the conceptions of God held by Wieman and Tillich. In seeking to give this critical appraisal, two norms were employed: (i) adequacy in expressing the religious values of historic Christianity; and (ii) adequacy in meeting the requirements of consistency and coherence.

It was necessary to begin the study with a discussion of the methodologies of Tillich and Wieman, since the question of method is of such vital importance in theological and philosophical construction.

Throughout his theology Tillich undertakes the difficult task of setting forth a systematic theology which is at the same time an apologetic. The method used to effect this apologetic task is the “method of correlation.” This method shows the interdependence between the ultimate questions to which philosophy is driven and the answers given in the Christian message. In this method question and answer determine each other. Philosophy and theology are not separated, and they are not identical, but they are correlated.

The method which Wieman employs is the “scientific method.” He contends that this is the only method by which truth can be obtained, whether in the field of common sense, science, philosophy, or religion. The scientific method is defined as the method in which sensory observation, experimental behavior, and rational inference are working together. The methodologies of Tillich and Wieman are quite antithetical at many points. Wieman’s scientific method is basically naturalistic. Tillich’s method of correlation seeks to overcome the conflict between the naturalistic and supernaturalistic methods.

It was necessary to begin the exposition of Tillich’s conception of God with a discussion of his ontology as a whole, since it is his ultimate conviction that God is “being-itself.” It was also necessary to include a section on Wieman’s theory of value in the exposition of his conception of God, since he holds that God is supreme value and supreme source of value.

C. Conclusions

The following theses may be stated as conclusions drawn from this investigation of the conceptions of God in the thinking of Tillich and Wieman.

1. 1. Tillich’s basic and most persistent definition of God is “being-itself,” esse ipsum. In affirming that God is being-itself, Tillich is denying that God is a being beside other beings. In this conception he intends to convey the idea of power of being. God is the power of being in everything and above everything.
   2. Wieman’s basic definition of God is the “creative event.” This definition is an amplification of what Wieman means when he speaks of God as growth. He further defines God as “supreme value” and as “the unlimited connective growth of value-connections.” But these definitions seem to have three different meanings. […] At this point Wieman has failed to be consistently empirical.
   3. Both Tillich and Wieman agree that God is an undeniable reality. […] Both sacrifice too much for the sake of getting rid of a troublesome question.
   4. Both Tillich and Wieman deny the category of personality to God. […] In this respect Tillich’s thought is somewhat akin to the impersonalism of Oriental Vedantism. “Being-itself” is a pure absolute, devoid of consciousness and life.

1. [… continuing to point 13 …] Wieman’s ultimate pluralism fails to satisfy the rational demand for unity. Tillich’s ultimate monism swallows up finite individuality in the unity of being. A more adequate view is to hold a quantitative pluralism and a qualitative monism. In this way both oneness and manyness are preserved.