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I. Primary Sources
Barth, Karl. Church Dogmatics: The Doctrine of the Word of God, I/1, ed. G. W. Bromiley and T. F. Torrance. Edinburgh: T. and T. Clark, 1956.
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_________. Dogmatics in Outline. Translated by G. Ronald Howe. New York: Harper and Brothers (Harper Torchbooks), 1959.
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Tillich, Paul. Biblical Religion and the Search for Ultimate Reality. Chicago: University of Chicago Press, 1955.
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II. Secondary Sources
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Berkouwer, Gerrit C. The Triumph of Grace in the Theology of Karl Barth. Grand Rapids: Eerdmans Publishing Co., 1956.
Berry, P. and A. Wernick. Shadow of Spirit: Postmodernism and Religion. London: Routledge & Kegan Paul, 1992.
Berthold-Bond, Daniel. Hegel's Grand Synthesis: A Study of Being, Thought, and History. New York: State University of New York Press, 1989.
Brueggemann, Walter and George W. Stroup, eds. Many Voices, One God. Louisville: Westminster John Knox Press, 1998.
Brunner, Emil. The Christian Doctrine of GodI. Philadelphia: Westminster, 1946.
Busch, Eberhard. Karl Barth: His Life from Letters and Autobiographical Texts. Grand
Rapids: Eerdmans Publishing Co., 1994.
Carey, John J. Kairos and Logos. Macon: Mercer University Press, 1984.
Chavannes, Henry. The Analogy between God and the World in Saint Thomas Aquinas and Karl Barth. New York: Vantage Press, 1992.
Chen, Ellen M. The Tao Te Ching: A New Translation with Commentary. New York: Paragon House, 1989.
Choi, Du Yol. Transcendence and Immanence in Paul Tillich's Theology and Chu Hsi's Neo-Confucian Philosophy. Ph.D. diss., Drew University, 2000.
Clayton, J. Powell. The Concept of Correlation: Paul Tillich and the Possibility of a Mediating Theology. Berlin: De Gruyter, 1980.
Clarkson, George E. Grounds for Belief in Life After Death. Lewiston: Edwin Mellen Press, 1987.
Cobb, John B., Jr. and C. Ives. eds. The Emptying God: A Buddhist-Jewish-Christian Conversation. New York: Orbis, 1990.
Cobb, John B., Jr. and David R. Griffin, Process Theology: An Introductory Exposition. Philadelphia: Westminster, 1976.
Cupitt, Don. Creation out of Nothing. London: SCM, 1990.
Davis, Stephen T., ed. Encountering Evil: Live Options in Theodicy. Atlanta: John Knox Press, 1981.
Dourley, John P. Paul Tillich and Bonaventure. Leiden: E. J. Brill, 1975.
Eck, Diana L. Encountering God. Boston: Beacon Press, 1993.
Griffin, David Ray. God, Power, and Evil: A Process Theodicy, 1976.
Gunton, Colin E. Becoming and Being. London: Oxford University Press, 1978.
Hamilton, Kenneth. The System and the Gospel. New York: Macmillan, 1963.
Hammond, Guyton B. Man in Estrangement: A Comparison of the Thought of Paul Tillich and Erich Fromm. Nashville: Vanderbilt University Press, 1966.
Hegel, G. W. Friedrich. Hegel's Logic: Being Part One of the Encyclopedia of the Philosophical Sciences (1830). Translated by William Wallace, with a foreword by J. N. Findlay. Oxford: Clarendon Press, 1971.
_____. Lectures on the Philosophy of Religion. Translated by R. F. Brown, P. C. Hodgson, and J. M. Stewart. Berkeley: University of California Press, 1988.
_____. Phenomenology of Spirit. Translated by A.V. Miller with analysis of the text and foreword by J. N. Findlay. New York: Oxford University Press, 1977.
Heidegger, Martin. Being and Time. Translated by J. Macquarrie and E. Robinson. New York: Harper & Row, 1962.
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Books, 1986.
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Hummel, Gert. God and Being. Berlin: De Gruyter, 1989.
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Ives, Christopher. ed. Divine Emptiness and Historical Fullness. Valley Forge: Trinity Press International, 1995.
Johnson, Wayne G. Theological Method in Luther and Tillich. Washington, D. C.: University Press of America, 1981.
Jungel, Eberhard. Karl Barth, a Theological Legacy. Philadelphia: The Westminster Press, 1986.
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Kierkegaard, Soren. The Concept of Anxiety. Princeton: Princeton University Press, 1980.
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Kierkegaard, Soren. Concluding Unscientific Postscript. Princeton: Princeton University Press, 1992.
Lauer, Quentin. Hegel's Concept of God. Albany: SUNY Press, 1982.
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Lee, Jung Young. The Theology of Change: A Christian Concept of God in an Eastern Perspective. New York: Orbis Books, 1979.
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Pannikar, Raimundo. The Silence of God: The Answer of the Buddha. New York: Orbis, 1989.
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___________. "Time's Struggle with Space: Kierkeggard's Understanding of Temporality." Harvard Theological Review 66 (1973): 311-29.
Ward, Graham. "Barth, Modernity, and Postmodernity." In The Cambridge Companion to Karl Barth, ed. John Webster. Cambridge: Cambridge University Press, 2000.
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Nothingness in the Theology of Paul Tillich and Karl Barth
Jung, Seok-Min
Lecturer
Seoul Theological University
Bucheon, Korea
In this study, both Tillich's nothingness and that of Barth are investigated, especially in their doctrines of God, Christologies, anthropologies, and understandings of the problem of evil, which will lead to a better understanding of their existential analyses of being and non-being and their implications with their trinitarian God.
To accomplish this task, a comparative study is engaged by examining two theologians' understandings of nothingness: Paul Tillich and Karl Barth. The differences and similarities in their understandings of nothingness will be examined. This study begins with the problems and issues related to the theme of nothingness. It will deals with Paul Tillich's idea of nothingness. Tillich's existential and theological understanding of non-being will be probed. Then Barth's idea of nothingness will be dealt with. In so doing, his biblical and evangelical idea of nothingness will be examined. Moreover, ㅁ theological dialogue between Tillich and Barth will be presented by comparing their ideas that are related to the theme of nothingness such as the doctrine of God, Christology, anthropology, and the problem of evil. This study focuses on the development of their ideas, but particularly as they relate to Hegel. In so doing, it will be demonstrated that Hegel serves as the foundation of the thinking of both. Yet, Tillich serves as the bridge between Hegel and Barth.
Both Tillich and Barth are the same in claiming that being is threatened by nothingness. For both, there is enmity and confrontation between being and non-being. However, Tillich's argument that God is the absolute non-being is totally different from that of Barth because, for Barth, nothingness is the enemy of God.
For Tillich, God produces the absolute threat of non-being, which produces "naked anxiety." If God is the absolute non-being, it is clear that there is a profound relationship between God and the threat of non-being. That God produces the absolute threat of non-being indicates that God is the solution to the problem related to non-being, that is, human finitude. Here, one can say that Tillich's understanding of non-being is very inclusive in the sense that the absolute threat of non-being is originated from God. This may mean that God is the source of evil. If so, Tillich's theology is beyond the dualism of good and evil, being and non-being. Both good and evil are included and transcended in Tillich's God as being-itself.
On the contrary, for Barth, nothingness is God's enemy. The attack of nothingness upon God takes place within God's good creation. That is to say, the attack of nothingness should be understood in the context of human sin and the fall. The creature has no power to resist the threat of nothingness, so that it surrenders to nothingness. Accordingly, the human being is fallen by rebelling against the grace of God. In this sense, nothingness is the adversary of God and the creature. Barth holds that "the controversy with nothingness, its conquest, removal and abolition, are primarily and properly God's own affair." Since God knows and controls nothingness, He can overcome and conquer it. Therefore, God is the Master of nothingness. Barth's theology falls under the influence of dualism in the sense that nothingness was passed over and negated by God when God created the world. Since Barth's dialectical theology is to defend the God of justice and his theodicy, he cannot avoid expressing the dualistic characteristic of good and evil. Barth holds that evil is not autonomous. It is not a self-generated being which exists outside of and apart from God's will. At the same time, it is absolutely no creature of God and no part of his plan. However, he tries to overcome dualism by including evil under God's permissive will and by not permitting it to have its own autonomous status. That is, Barth wishes to contain evil under God's absolute rule only in the form of the excluded reality that is apart from God's positive will.
Tillich's God, as the absolute non-being, is very close to that of Hegel in the sense that God is beyond essence and existence. Their God includes and transcends the threat of non-being. That is, their God includes demonic nature with Himself. On the other hand, Tillich's dialectic non-being is very similar to Barth's idea of nothingness in the sense that they disclose the threat of nothingness to human beings. The difference between them is that Tillich's dialectic non-being is based on God as the absolute non-being, while Barth's nothingness is totally distinct and separate from his God.
In closing, this study is formulated to show how Tillich's nothingness is different from that of Barth. Tillich's understanding is philosophical-theological and it goes beyond that of traditional metaphysics. That is, Tillich's theology differs from the metaphysics of Hegel and Schelling that are ideal and abstract. In this sense, the objective of this study is to demonstrate that Tillich's philosophical theology can serve as a source of mediation between philosophy and theology. At the same time, this study will show that Barth's nothingness, as an evangelical-biblical understanding, is very significant in defending Christian faith. That is, this study will lead us to know that Barth's theology of nothingness safeguards Christian faith from being trivialized and marginalized by liberal theology.
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