Learning lessons from having compiled a complete-works of the German- turned-American philosopher Tillich (1886-1965), the editors are producing a series only of his major works; presenting them only in the language (German or English) he originally published them in, with notes to changes in other versions; and prefacing each topical volume with a substantial essay in both languages characterizing Tillich's approach to the topic. Among the 24 works in the theology volume are "Systematische Theologie" (1913), "History as the Problem of our Period" (1939), and "The God above God" (1961). No index. Annotation copyrighted by Book News, Inc., Portland, OR

"The dialog between the religions and various cultures has shown their common ground and emphasized the differences which characterize the individual religion or cultural identity. This volume shows how the boundaries between the talk of apologetics and philosophical argumentation fade and it combines historical and contemporary case studies from Judaism, Christianity and Islam. Contents include: On the Conditions for Systematic Theology in a Global Public, In the Name of the One and of the Many: Augustine and the Shaping of Christian Identity, An Apology for Mr. Toland in a Letter to Himself, Autobiography as Self Apology. From Deism through Transcendentalism to Atheism: Benjamin Franklin, Ralph Waldo Emerson, Henry Adams, On Theologization of Kabbalah in Modern Scholarship, Leo Strauss' Rediscovery of the Exoteric, A Philosophical Myth in the Service of Christian Apologetics? Manichees and Origenists in the Sixth Century, Critique of Sculptures: Polemics of al-Jahiz and Ibn Hazm against Christianity and Judaism, Reason and Faith: Inter-religious Polemic and Christian Identity in the 13th Century, Self-Definition, Apology, and the Jew Moses Maimonides: Thomas Aquinas, Raymundus Martini, Meister Eckhart, Nicholas of Lyra, Choices for Changing Frontiers: The Apologetics of Philio of Alexandria, The Two Sons of the One Father: The Salvation-Historical Interpretation of Luke 15:11-32."

An excerpt from the INTRODUCTION.� l. If religion were a normal product of the human reason alone, then philosophy would be the sole legitimate organ for determining and interpreting its content.If, on the contrary, it sprung from revelation, then reason alone would not be able, it is true, to have discovered it; but after it were in existence, it would still be necessary to show that its content is the adequate fulfilment for those religious needs which our reason is compelled to cherish, but would not be able of itself to satisfy. Even in this case, therefore, philosophy would have a work to accomplish by way of such authenticating. The assertion that the content of religion is a 'mystery' is not convincing. There can be many facts of religion of such sort that the possibility of their coming to pass may not admit of rational apprehension; and yet we should not without exception take offence at this. But a 'mystery, ' the significance of which were not at least susceptible of definition, would be a mere curiosity devoid of all connection with our religious needs, and, on this account, an unworthy object of revelation.Finally, if religion were a morbid product of the human spirit, philosophy, even in that case, would find occupation. It would have to investigate psychologically and historically the conditions of the origin of this delusion, as well as the conditions of avoiding it in the future.The principal object of the following reflections is connected with the first point of view above suggested: that is, we seek to ascertain how much of the content of religion may be discovered, proved, or at least confirmed, agreeably to reason. The two other points of view we subordinate to this.� 2. It is customary to demand faith in contrast with knowledge as the proper organ for the truths of religion. Such an assertion finds its most exact expression in the intimation that, in fact, even scientific cognition always rests ultimately upon 'faith'; that is to say, upon an immediate act of trust in certain absolutely simple and self-evident truths, which are neither in need of any proof, nor capable of it.An important distinction is overlooked in the above-mentioned view. All such ultimate, self-evident propositions, upon which our knowledge is founded, are general judgments, which do not tell us that anything whatever is or takes place, but which only declare what would exist or would have to take place, in case definite conditions occur; or - more concisely - they all merely express certain general rules, which we are obliged to follow in the combination of the content of our ideas. On the contrary, those propositions upon which the most special interest of religion depends, -for example, that God is, that He has created the world, that the soul survives death, etc., - are all of them declarative judgments, which assert a definite, particular fact. With respect to the before-mentioned general propositions, it may be understood that they are capable of being objects of our immediate insight or evidence; for they are nothing but expressions of the forms of activity, in which our reason according to its own nature must be exercised....