About the Contributor(s): Paul Tillich (1886-1965), an early critic of Hitler, was barred from teaching in Germany in 1933. He emigrated to the United States, holding teaching positions at Union Theological Seminary, New York (1933-1955); Harvard Divinity School (1955-1962); and the University of Chicago Divinity School (1962-1965). Among his many books are Theology of Culture, Dynamics of Faith, and the three volumes of Systematic Theology.

Paul Tillich never abandoned the Marxist ideas he developed during the political upheaval of his native Germany in the 1920s and 1930s. Indeed, he subsumed and incorporated Marxism into the construction of his post-German religious thinking and theology which he pioneered after fleeing to the USA in 1933. In the "Socialist Emigre, Brian Donnelly deals with the philosophical foundations of Tillich's theology, specifically the important thread of Marxism, and argues that Tillich's later and highly acclaimed theology cannot be divorced from his earlier Marxist views. This makes for a seminal work which examines Tillich in a new and critical light and furthers the debate as to the structure of his philosophical theology and the nature of his eclectic thought. This unique study features Tillich's boundary thought regarding Marxism and religion, faith and culture, history and supernaturalism, and emphasizes Tillich the philosopher rather then Tillich the theologian.

The broad impact of Paul Tillich on present-day philosophical-theological thoughtforms--especially of Protestant Christianity--continues unbated into the new century. "Dialogues of Paul Tillich presents Tillich's "conversations with past religious thinkers" basic to Tillich's thought, but also carries the dialogue beyond Tillich's own formulations into conversations with current issues regarding feminism, liberation theology, fundamentalism, world religions, and Christian realism. The essays in "Dialogues of Paul Tillich reflect and contribute to that conversation.

IT'S BACK! Just thirty years ago, socialism seemed utterly discredited. An economic, moral, and political failure, socialism had rightly been thrown on the ash heap of history after the fall of the Berlin Wall. Unfortunately, bad ideas never truly go away—and socialism has come back with a vengeance. A generation of young people who don’t remember the misery that socialism inflicted on Russia and Eastern Europe is embracing it all over again. Oblivious to the unexampled prosperity capitalism has showered upon them, they are demanding utopia. In his provocative new book, The Socialist Temptation, Iain Murray of the Competitive Enterprise Institute explains: Why the socialist temptation is suddenly so powerful among young people That even when socialism doesn’t usher in a bloody tyranny (as, for example, in the Soviet Union, China, and Venezuela), it still makes everyone poor and miserable Why under the relatively benign democractic socialism of Murray's youth in pre-Thatcher Britain, he had to do his homework by candlelight That the Scandinavian economies are not really socialist at all The inconsistencies in socialist thought that prevent it from ever working in practice How we can show young people the sorry truth about socialism and turn the tide of history against this destructive pipe dream Sprightly, convincing, and original, The Socialist Temptation is a powerful warning that the resurgence of socialism could rob us of our freedom and prosperity.

Socialism is the watchword and the catchword of our day. The socialist idea dominates the modem spirit. The masses approve of it. It expresses the thoughts and feelings of all; it has set its seal upon our time. When history comes to tell our story it will write above the chapter “The Epoch of Socialism.” As yet, it is true, Socialism has not created a society which can be said to represent its ideal. But for more than a generation the policies of civilized nations have been directed towards nothing less than a gradual realization of Socialism.17 In recent years the movement has grown noticeably in vigour and tenacity. Some nations have sought to achieve Socialism, in its fullest sense, at a single stroke. Before our eyes Russian Bolshevism has already accomplished something which, whatever we believe to be its significance, must by the very magnitude of its design be regarded as one of the most remarkable achievements known to world history. Elsewhere no one has yet achieved so much. But with other peoples only the inner contradictions of Socialism itself and the fact that it cannot be completely realized have frustrated socialist triumph. They also have gone as far as they could under the given circumstances. Opposition in principle to Socialism there is none. Today no influential party would dare openly to advocate Private Property in the Means of Production. The word “Capitalism” expresses, for our age, the sum of all evil. Even the opponents of Socialism are dominated by socialist ideas. In seeking to combat Socialism from the standpoint of their special class interest these opponents—the parties which particularly call themselves “bourgeois” or “peasant”—admit indirectly the validity of all the essentials of socialist thought. For if it is only possible to argue against the socialist programme that it endangers the particular interests of one part of humanity, one has really affirmed Socialism. If one complains that the system of economic and social organization which is based on private property in the means of production does not sufficiently consider the interests of the community, that it serves only the purposes of single strata, and that it limits productivity; and if therefore one demands with the supporters of the various “social-political” and “social-reform” movements, state interference in all fields of economic life, then one has fundamentally accepted the principle of the socialist programme. Or again, if one can only argue against socialism that the imperfections of human nature make its realization impossible, or that it is inexpedient under existing economic conditions to proceed at once to socialization, then one merely confesses that one has capitulated to socialist ideas. The nationalist, too, affirms socialism, and objects only to its Internationalism. He wishes to combine Socialism with the ideas of Imperialism and the struggle against foreign nations. He is a national, not an international socialist; but he, also, approves of the essential principles of Socialism.

Religious Internationalism assembles and assesses for the first time the ethics of war and peace in the writings of Paul Tillich. It sketches the evolution of Tillich's thought from the period of his service in the German Imperial Army through the time of the Cold War. The work begins by analyzing Tillich's theological roots and his World War I chaplaincy sermons as the starting point for his thoughts on power and nationalism. Then, Religious Internationalism looks to his postwar turn to socialist thought and his participation in religious socialism, fueling his cultural analyses and culminating in his forced emigration under Hitler. Next, it probes the American interwar period, giving special attention to Tillich's self-described boundary perspective as well as the one treatise he wrote on religion and international affairs. The book also examines his Voice of America speeches, written and broadcast into his former homeland during World War II. Weaver next considers Tillich's message to his English-speaking audience of that period, emphasizing social and world reconstruction. The discussion continues by examining his vision of a path toward personhood in a bipolar world. Finally, the book constructs Tillich's ethics of war and peace as an ethic of religious internationalism, suggesting adjustments intended to give it more universal significance. The study concludes that Tillich's thought has provocative contributions to make to debates regarding civilizational conflict, economics and international justice, trade and globalization, the defense of unprotected minorities, and immigration policy. Book jacket.

“A crucial warning for Americans about the left’s never-ending lust to steal individual liberties — and the power of God to stop it.” — Everett Piper, Bestselling Author of Grow Up! Lockdown is a terrifying story of not only the chaotic freefall of American freedoms during the opening stages of the COVID pandemic, but the dangerous growth of government power that continues today. Lockdown is a warning that the extraordinary powers invoked by left-wing Democrats and others, justified by claims of public health and safety, have begun the unravelling of America’s constitutional order and our most cherished freedoms. Using COVID-19 as a cover, Democrat leaders and their bureaucratic health advisers seized powers the Constitution never gave them, and ordered citizens to stay off streets and out of public parks, banned them from their workplaces, closed down their schools, and made church attendance a crimes — even as these same leaders and their left-leaning cronies blithely, arrogantly, and outrageously allowed mass protests, kept open abortion clinics and did as they pleased. Relying on her trademark aggressive reporting style, Cheryl K. Chumley explains how the radical left is using pandemic policies as a template for increasing controls over the lives of citizens as they build a one-party, socialist state in America. A sequel to her bestselling book Socialists Don’t Sleep, in Lockdown, Chumley exposes how hypocritical, elitist, and radical leftists are still using the coronavirus to score political points and steal individual rights – as the original pandemic served as dress rehearsal in the march toward the new fascism.