Data Bases • Custom Term Papers • Free Term Papers • Free Research Papers • Free Essays • Free Book Reports • Plagiarism? Links • Top 100 Term Paper Sites • Top 25 Essay Sites • Top 50 Essay Sites • Search 97,000 Papers @ DirectEssays.com • Search 101,000 Papers @ ExampleEssays.com • Search 90,000 Papers @ MegaEssays.com Free Essays • Term Paper Sites • Chuck III's Free Essays • Free College Essays • TermPaperSites.com • My Term Papers • Get Free Essays • Essay World • Planet Papers	Search Lots of Essays Back to Subjects - Religion Dynamics of Faith Dynamics of Faith The Dynamics of Faith is an in-depth look at what faith is from a theological perspective. Tillich seems to be replying to all of the writers we have read thus far and placing their arguments within the context of faith. Nowhere is this more apparent than on page 24, in his discussion of community. He rightly acknowledges that faith is usually seen in its sociologic setting. He then proceeds to sort out the different claims, saying that community is necessary to see the manifestation of faith because we need the language to express it. He also states that we need community for the content of our faith. This is almost Durkheimian, except that Tillich does not seem to be saying that community is necessary for faith because we are ultimately concerned with society, as Durkheim would claim, but that we cannot express that faith without community. This is a nice way of tying together the religious experiences that James describes with the aspect of community that Durkheim discusses. Tillich’s observations seem to fit very well with any religious tradition. Since he is describing a theory of faith and not religion as a whole, he does not have to deal with what makes up a religion. The theory he puts forth could incorporate anything from faith in God to nationalism, as he describes. Thus, the intent is more important than the name of the organization, whether it be classified as a religion or not. Although this may be seen as copping out, as some accused James of doing, Tillich gives such a detailed definition of faith that it is impossible to accuse him of taking the easy path. He does stray away from incorporating all religion when discussing mythology. He says that Christianity is superior to religions bound to a natural myth. This is clearly a very biased statement, and throughout the book it is obvious that Tillich is much more familiar with Christianity than other traditions. However, he is very quick to remind us that Christianity, too, is a myth. Although there are any popular perceptions of faith, Tillich goes beyond all of this, saying that the popular perceptions, even by Christian religious traditions, are misconceptions. We often talk about having faith that there is life on another planet or something. To Tillich, these things do not constitute faith, but belief. The difference is that faith is ultimate concern. Faith must include both a cognitive and emotional component. Thus, it is impossible to have faith in something without it being your ultimate concern. What is not completely clear from Tillich is whether all people have some ultimate concern. It is clear that to some people it is their nation, to others success, and to some a God. But do people exist that are not ultimately concerned with anything? Isn’t it possible to mildly concerned with lot of different things, be they spiritual or economic? Tillich’s theory may be appealing to intellectuals who have rejected Freud because they still want to believe. He first states that the cognitive component must be present in any faith, which would appeal to anyone who has been turned off by religion because it seems to rely too much on emotion. Even James, an intellectual himself, put more emphasis on feelings than on thinking. The only path for intellectuals has been Freud’s science. In addition to adding the cognitive element, Tillich also openly encourages doubt in faith and even states that it is a necessary component in faith. According to Tillich, freedom is the possibility of having centered acts (faith). Because of the dynamics of faith, it is natural to be certain of the existence of ultimacy but not of its content. That nicely explains the existence of so many different religious traditions, all attempting to explain the ultimate concern. This doubt is not to be scientific or skeptical doubt, but rather existential doubt that is awareness of insecurity that leads to courage for faith. Serious doubt becomes a confirmation of faith. This makes Tillich’s theory very appealing to intellectuals who do not like to popular version of faith as believing without proof. It is natural to doubt and this theory makes doubting a admirable instead of heretical. Bibliography: Word Count: 707
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