Dynamics of Faith

74 Pages·1957·9.369 MB·English

by  Paul Tillich

DYNAMICS
OF FAITH
/sz
BY PAUL TILLICH and
Edi-
sterr
rrma-
TION
io
io thc
I
tologlt
lition,
ùt¿ Bury
ì
entific
HARrER ToRcuBooxs / The Cloister Library Great
to the
HARPER ü BROTHERS, NEW YORK fcsus
The
6rì3833
37
"7 1t
/
7/ -1r'-/
,,7,âi8
HT{RPER TORCHBOOKS / Tbe Cloister Libtty
¡tr,¡o*tá or. F,{rrH
Coþyríght @ tgSZ by Paul Tillich AugustineT/oPrr zAywndarraae AMNor ¡AAMttMcuEsDr rx: ET hSe YMNaT*E aEnSdT sH irsl /F3søith tn/62
Prínted ín the United States ol Ameríca Roland HKa. rBl aBinatortnh TDrorEcù TfRlTArVcAsT LrN o Fo uRrrLlrrcNroEu s rLsT/sB6ERTY ts/3o
A1l rights in this book are reserved. NicolasK aBrelr dByaaretvh TTuIIEE lBrrEoGRDIN NoIFN GG oDA NADN DT rTrEH EE NwoDR DT oAF/T M4 AN rY/ tg
No part of the book may be used or reproduced Nicolas Berdyaev TrÈ DEsrrrY oF MAN 'rx/6t
mini sasnioy nm eaxncneeprt winha tthsoee vcears ew oitfh bourite fr vqruittoetant ipoenrs- JM. Har.t iBnr eBausbteedr DEEcLvErPpLsohEIiMl ooEsFNoT þG ohoFyD R : ErStL/trruczrtoliNe sA NitDt Tthueou Rceglrø ttiNn nA NBCeTtEuNteT eEn cRYePliTg iolRn/ a5n7d
embodied in critical articles and reviews. For Ma¡tin Bubet ¡'rosrs: 1/¿ä Reuelatíon aùl the Coztenønt tt/27
4in9f oEramsat t3io3rnd aSdtdrereest,s NHeawr pYeor r&k 1B6r,o Nth.e Yrs, JacobM aBrutirnc kBhuabrdetr TTErrEE tcPiorRvnor)lP r:Ez aEVTToTrLoc NI,F ÀrosIF/T 4TrorH ;E V tnosrI../n zI.lIe,r srsn¡/w 4cre tN rrALY Ullustrated Edi-
Edward Conze ¡unrrrrs,-¡¿ : Its Essenèe aful Develoþment rn/58
F. M. Cornford FRorÍ RELrcroN To pr{rlosopnY : A Stuily in the Origins of Western
SPeculøtion 'tsf zo
G. G. Coulton lrEDrEvAL FArrrr AND sYMBoLrsM [Part I of "Art and the Reforma-
tion"l rt/25
G. G. Coulton TI{E FÂTE OF MEDIEVAL A.RT IN TIIE RENAISSANCE ÀND REFORMÀTION
z6
If. G. Creel
Adolf Deissmann tt/ r5
C. H. Dodd
-T ohannes Eckhart
First Henp¡n Toncs¡oor< edition publishe<I rg58 Mircea Eliade Return rtf5o
Morton S. Enslin cuRrsrrÀN BEGTNNTNcs'rB/s
Morton S. Enslin TnE LTTERATURE or, TrrE crfRrsrrÀN MovElrENT rl/6
AustiGn. FPa. rFreedr,o t¿odv. rTrrrrnE RcoURsEs rÀoFN TREeEr .rBcrroBuLsE v tTxBn/'7: Kieaa* Christionib, thc roth to thc
r3th Centur;¿s rn/7o
Ludwig Feuerbach TrrE ESSENCE oF cuRrsrrÀNrrY. Intro. by Karl Barth tnfrt
Harrv E. Fosdick A curDE To ttNDERsrANDrNc rrrE DrßLE rl-/z
,fr,;tg Siémund Freud Poþcrs on thc PslclølogY
TB/4s
Maurice Friedman tn/64
O. B. Frothi¡eham A History "tB/Sg
Edward Gibbon wtst [J. B. Bury Edition,
illus., Chapters 36-+¡1 1ß/37
Edward Gibbon TIÍE TRIUIf,PE OF CIIRISTENDOìÍ IN TEE ROI\¡ÂN EIIPIRE [J. B. BUTY
C. C. GillisPie cE loOtioþtitnsi oonf &Sct ieGntriefioct
Maurice Goguel JE Prolegomenø to the
Life of lesus rn/65
Maurice Goguel JESUS A¡ID TEE ORIGINS OF CERISTIANITY n: The Life of les*s
r¡/66
Lìbrary of Congress catalog caril number: 58-tot5o Ildgar J. Goodspeed À LrFE oE -JEsrts tn/t
H. J. C. G¡ierson CßOS cT IIS þCiEriNt TUrRBY/4 7ENGLISII L¡TERÂTURE: The
William Halle¡ Tr{E M TB/22
Adolf Harnack wrrÀ Intro. by Rudolf Bultmann rn/r7
FS.J. oAHRhEl.d.a doHKnHwu oeasHipin nrpuH lee iHzumHrai,xne atlegceinmdhayn. STErECrTPRXrIITtIEA IRSR SIITTINMDSEUFUETNALIVSU{LTNT EIALAP NSNRFLC OIDASoEE !FM TTLO EII FiILA ìE fSoGNÀ uRNDADIEDN GEUT XENCIN I EOA ¡OD:NT FEMUTA AERORS ìÀDÍE POELFSON ROlRtS NtRC,dC{ MRT'P!TY ÀIRRE îiILnNEIOSI TDNCTEt.IEI hCRA eIÀANI 1ITMUI8PUT/SE sRYt.Ny6E cT lTt' To'BTBTloR//B 2g1//I28Iyg8 of Pouer AADJlre.t.x h RaEHun..rd. PLeETiartd t.rldF teiPiinwnnlgegdotdtloooagdnnye Acssr2p¡ { ÂE5cMETrr hsrrteMRoyE r r!AN N tTDtE fG5ERr oSAEvRrVrTlCrrEo no: r Arrnrl r,Or. uItlllinues .o 5f' 2Mrtn2ha/e5t h2Ga4emnaetriacls R, ePlhaYtisuiictsy,
SSØdFrrIleemannvm iKKuasiieen rruJkkoeeeslgg eaaKpaaahrrunddst rRETrDErI{ETLEF rP lvJciGToreooNRulNuGiREt i/ Nc'r!DTvsA 'r rrLRsratsncO/n 6orMdoNouF ARM NTKsyOTrEtsE-EsJtRi:E c KL'aIAErVMlGI SARSrHArese Rl lWoiego: Fic¡o' AtRnRio :E iSnnAAe s .otDl'hetNse.c / AstFóizLoróøon_nN 7creEOt f o r5f1n zBC/6/a77r4dinøl Riche- l)aul AG.Oe oS.r JcgGohehi. l npSS paRu,r tettoeoadnnd. iAMA¿NA "c.ìTT*trEnt{E N/5MT"o Atso3Tc¡rrscEstN ttrcNNE: AAPNchrDril ooMwsoo.D þEFhRoeNrre -wSccorviredrn lrtbizsytl:T JrVaomouNels's 'I r,R¡ /rr.5 øtfNo5/3erzwo3mz;a nV.o Ill.lu IsI.'
Sdren Kierkegaa¡d PuRrrY oF TTEART TB/4 rn/5rj
AlexanEdmreile K Moyârleé FrrRroEM cTorrrE¡ rcrLco stEr*D, ¡weotR: LRDe Tliog iror¡uEs rANrFt rñinrr rF rrtoNnrcveE nosfn thrre/3 r 3rth Cent*ry' AS.t eGp.h Vena nT Mouellmseinn cþt Atom rs/5r7
Illus. rB/44 Friedrich Waismann lrs/ Stt
HH.. RRiicchhJaaoHTrrstd.if.a JNNiJr ..ii R eeMRobbeoyuuecshhkeerr rcHIRrrnErErEREBLR r rCcRsKErorEowr NNnL Aci roNlcrD*RNrDcoo t rur Gccras Burl N\oELAdEFTs sc F EpUG atorRAciDtlNr/hE 6 Dr og N FrRE Apro/t3Mrr/rzÍErEg-R osTTocBAp/s rsiT:.B /A49 Critique of the Bøses of GTV. . JH. .WA W.h aiWttrsooownlf ATH EII ItSrPso6rTl RtCyOtU¡sRo¡icc Ysrs¡u m.¡ RO¡In EoFt lroArSoTNgC. Dr!IbE.r Iy¡ENl lvuCEconEsrLnN,.U eÎrTErsltrtCtRof IN¡rIq5Nn oasOõ4.g¡L OIerlGrllur Ytst n.uA /ÑV N5tDoov7l e.P nIIs¡,eI Lt:hrO tcAS/ 5nOPo hPIin8IlIotY;rs o oVIiNPluoh clY.tT i oIIIonIE'f
Auguste Sabatier OUTLINES OF A PHILOSOPEY OF RilIGION BASED ON PSYCEOLOGY r¡/5oq
AND lrrsroRY rn/23
GGF.ee ooSrrcggheel eSSieaa¡mnnttaaacyyhaaennraa oTwNNrN TRDEERs rLRorFcE ¡TooÀoNTc:r ronSNrp¡Ser ee oc¿hFre ¡sdp otpEoLT AIRtTsyo NCÂruNslMtDu rAReNdED LDTrrecrEsro þsNips reR'rrrrsr/ gunlr/-3 L6IFE 'tx/ z4 HARPER TORCHBOOKS / The A.cademy Library
H. O. Taylor TEE EMERcENcE oF crrRrsrrAN cuLTURE rN TlrE tvnsr : TIte Classi-
cal Heritage of the Miilille Ages m/48 James Baird TsHMAEL: A Stud,y of the Synbolic Mode in Primitívìsm. -rsf toz3
ErnsPt aTurlo Teilltlsicchh TDEYNEA sMoTCcSrl r-o FT EFA.cArrrrrNrcr orFn /4T2rrE cHRrsrrAN crruRc¡rEs. Intro. by H. Henri Bergson r¡ME nAcNsDs r neern wf rroirz- t:. An Eisol on thc Immedialc Datd oÍ Conscious-
E. B. Tylor r¡rn RoiRcrhGarrNds NoieFb cuuhLrT VrrRoIE. Il,P ratr/tz tI o' V{ o"Pl. rIimI, itrisv/ez zCulture"]. Intro, H. J. Blackham srx MExarrscreEl,N HTerÀiilLergsgr err¡,l rSNøKrEtnres: . rKr.ife rroÞoezgaaril, Iøs¡crs, Nietzsche,
by Paul Radin rR/33 Walter Bromberg r¡{E MrND ór Iue¡¡:-l History of Psgchotheraþ! and Psychoanalysis
E. B. Tylor RELrcroN rN pRrM¡T¡vE cuLTURE IPa¡t II of "P¡imitive Culture"], rnf roo3
Intro. by Paul Radin rB/34 G. G. Coulton MEDIEVÁL VILLÀGE, MANOR, AND MONASTERY TøfTOZO
Evelyn Underhill rnr co¡-oeñ sEenENcE: A Fourfolil Stud! of the Spiritual Life Edito¡s of Fortune AMERTcA rN TtrE s¡xrrEs: The Econom! and thc Societtt tl/ror5
rn/68 G, P. Gooch ENGLISF DEMOCRITTIC IDEAS IN TIIE SEVENTEENTII CENTURY
Evelyn Underhill wonsrrip rn/ to rsf too6
Johannes Weiss EARLbTEys TF .c uCR. rGsrrraAnNt rVryo l.: AI,' tHni/s5to31it Voof lt.h IeI ,P enr/io5t4l A.D. jo-r5o. Intro. Francis J. Grund .ARrsrrro.c/ RrÀocoyr rN ÀMERrcA i A Stild! of ïacþsonian Democracy
Wilhelm Windelband A rrrsroRy oF pnrr-osopay t: GrceÞ, Roman, Meilieaal rn/38 W K. C. Guthrie rrrE GREEK pErLosopEERs: From Thales to Arìstotle rr/roo8
Wilhelm Windelband A HrsroRv oF prrr-osopuy lt: Renaíssance, Etlightenment, Moder* Henry James
rt/ ss Henry James t6
Henry James
Arnoltl Kettle Gcorge
H.ARPER TORCHBOOKS / The Science Library L. S. B. Leakey :iifi'.:
tn/roI9
Ârthur O. Lovejoy rrrE GREAT crrlrN oF s¡rNc: I Studg of the History of oø lilea
Angusd'4.Bellai¡s REprrLEs: Life Histor!, Eoolution, aniJ Str*ctrrc. lllus. t¡./5zo ts/¡ oo9
L. von Bertalanffy pRoBLEMs oF LrFE: An Evaluation of Modern Biological a*d Scien- J. P. Mayer llrxrs DE ToceuEvrLLE: A Biograþhicat Stud! in Political Science
tific Thought 't¡f szt tr./rot 4
R. B. Braithwaite scrENrrFrc EXPLANATToN rn/5t5 JohnU,Nef cuLTURAL FouNDATroNs oF TNDUsTRTAL crvrlrzATror tøftoz4
Louis de Broglie Foreword by Albert Einstein rn/ 514 Samuel Pepys rrrE DrARy oF SAMUEL pepvs: Selections, ed. by O. F. Morshead;
J. Bronorvsl<i rr/5o5 illus. by Ernest H. Shepard 'rs/too7
A, J. Cain ovo¡.urror. fllus. rt/3rg Georges Poulet sruDrEs rN EUMAN TIME rr./too4
T. G. Cowling Introd,ttction to the Kinetic Thcorl of Priseilla Robertson REvoLUrroNs or r848: A Social Hìstory rnfroz5
Ferdinand Schevill rrre ur¡¡c¡, fllus. ra/roro
W. C, Dampier, ed. READTNcs rN TrrÊ LrrER^TURE oF sc¡ENcE. Illus. rn/5rz Bruno Snell Tr¡E DrscovERy oF rrrE v.tnn:. The GreeÞ Origíns of Euroþeatt
If. Davenport rrrr rrrcrrER ARTTHMET¡c : At lrtroduction to the Theoqt sf l{*flt- Thought rr/roI8
bers rn/ sz6 (contbweil ot nert þøge) W. WLlo. yHd. WWaarlnsehr spoucrrr-Aols ocLpAxyss o rFN r rArsMroERRyT C:A A: nT hIne tEroztdøulucattiioonn orfn fS rotøzottts tnf rot3
Contents
Publìshefs Note
This Torchbook paperback edition reprints Volume X of the WORLD
PERSPECTIVES SERIES, ¡vhich is planned and edited by RUTH
NANDA ANSHEN. Dr. .Anshen's Epilogue to this reprint aPPears on ix
page r3otfi. INtnooucroRY REMARKS
I. Wrret FeItrr Is 1
1. Faith as ultimate'concern
2. Faith as a centered act
3. The source of faith
4. Faith and the dynamics of the holy
5. Faith and doubt
6. Faith and communitY
II. Wnet Fertn Is Nor 30
1. The intellectualistic distortion of the
meaning of faith
2. The voluntaiistic distortion of the
meaning of faith
3. The emotionalistic distortion of the
meaning of faith
+l
III. Svtvrsol,s or Ferrn
1. The meaning of sYmbol
2. Religious sYmbols
*)*1:
3. SYmbols and
vru CONTENTS
IV. Tvpns or Femrr 55
l.
Elements of faith and their dynamics
Introductory Remarks
2. Ontological types of faith
3. Moral types of faith
4. The unity of the types of faith THERE is hardly a word in the religious language, both
v. Trre Tnurrr or Fa¡rrr 74 theological and popular, which is subject to more mis-
l. Faith and reason understandings, distortions and questionable definitions
2. The truth of faith and scientific truth than the word "faith." It belongs to those terms which need
I
3. The truth of faith and historical truth healing before they can be used for the healing of men. I
4. The truth of faith and philosophical truth Today the term "faith" iS more productive of disease than
5. The truth of faith and its criteria of health. It confuses, misleads, creates alternately skepti-
cism and fanaticism, intellectual resistance and emotional
vr. TrrB Lrrn o¡'Ferrrr 99
surrender, rejection of genuine religion and subjection to
1. Faith and courage substitutes. Indeed, one is tempted to suggest that the
2. Faith and the integration of the
word "faith" should be dropped completely; but desirable
personality
as that may be it is hardly possible. A powerful tradition
3. Faith, love and action
protects it. And there is as yet no substitute expressing the
4. The community of faith and its ex- reality to which the term "faith" points. So, for the time
pressions
being, the only way of dealing with the problem is to try
5. The encounter of faith with faith
to reinterpret the word and remove the confusing and dis-
CoNcr,usro¡q: The possibility and necessity torting connotations, some of which are the heritage of
of faith today 126 centuries. It is the hope of the writer that he will succeed at
least in this purpose even if he does not succeed in his more
[p¡¡6çus-What World Persþectiues Means,
far-reaching aim to convince some readers of the hidden
by Ruth Nanda Anshen 130
power of faith within themselves and of the infinite sig-
nificance of that to which faith is related.
C ambridge, S eþtember, 19 56
I.
What Faith Is
I. FAITH AS ULTIMATE CONCERN
the
dy
con-
cern. Man, like every living being, is concerned about many
things, above all about those which condition his very ex-
istence, such as food and shelter. But man, in contrast to
other living beings, has spiritual concerns-cognitive,
aesthetic, social, political. Some of them are urgent, often
extremely urgent, and each of them as well as the vital con-
cerns can claim ultimacy for a human life or the life of a
social group. If it claims it demands the total A
sqlls4dgr-ot-hinq who acc claim, and it promises
total fulfillment even if all other claims have to be sub-
jected to it or rejected in its name. If a national group
makes the life and growth of the nation its ultimate con-
cern, it demands that all other concerns, economic well-
being, health and life, family, aesthetic and cognitive truth,
justice and humanity, be sacrificed. The extreme nation-
DYNAMICS OF FAITTI \'vIrAT FAITII IS
alisms of our century are laboratories for the study of soul, and with all your might" (Deut 6:5). This is what
lyhg-t
t\ I ultimate concern mearu¡ in all aspects of human existence, ultimate concern mearu¡ and from these words the term
\ @ concern of one's daily life. Ever¡hing "ultimate concern" is derived. They state unambiguously
is centered in the only god, the nation-a god who certainly the character of Senuine faith, the dem of total sur-
proves to be a demon, but who shows clearly the uncon- render to the subiect of ultimate concern. The Old Testa-
J-
ditional character of an ultimate concern. mentFiüIl of commands which make the nature of this
But it is not only the-¡nconditional demand made þy surrender concrete, and it is full of promises and threats
A that which is one's ultimate concern, it is also tbE+rqlqise in relation to it. Here also are the promises of symbolic
4 of ultimate fulfillment which is accepted in the act of faith. indefiniteness, although they center around fulfillment of
The content of this promise is not necessarily defined. It can the national and individual life, and the threat is the ex-
be expressed in indefinite symbols or in concrete symbols clusion from such fulfillment through national extinction
which cannot be taken literally, like the "greatness" of one's and individual catastrophe. Faith, for the men of the Old
nation in which one participates even if one has died for it, Testament, is the state of being ultimately and uncondi-
or the conquest of mankind by the "saving race," etc. In tionally concerned about Jahweh and about what he rep-
each of these cases it is "ultimate fulfillment" that is prom-
ised, and it is exclusion from such fulfillment which is
threatened if the unconditional demand is not obeyed.
An example-and more than an example-is the faith
manifest in the religion of the Old Testament. It also has
t1 the character of ultimate concern in demand, threat and culture and it does what every ultimate concern must do: it
II
promise. The content of this concern is not the nationl demands unconditional surrender to its laws even if the
I although Jewish nationalism has sometimes tried to distort price is the sacrifice of genuine human relations, personal,
ri1ll it into that-but the content is the God of justice, who, be- conviction, and creative eros. fts threat is social and eco-\
I
cause he represents justice for everybody and every nation, nomic defeat, and its promise-indefinite as all such prom-
is called the universal God, the God of the universe. He is ises-the fulfillment of one's being. It is the breakdown of
the ultimate concern of every pious Jew, and therefore in this kind of faith which characterizes and makes religiously i
his name the great commandment is given: "You shall love important most contemporary literature. Not false calcula-
the Lord your God with all your heart, and with all your tions but a misplaced faith is revealed in novels ltke Poínt of
WIÍAT FAITH IS
4 DYNAMÍCS OF FArTH
of the total personality is not imaginable without the par-
No Return When fulfilled, the promise of this faith proves [-
ticipatiorl' of the unconscious elements in the personality
to be empty.
II
structure. They are always present and decide largely about
.&ith is the state of being ultimately concerned. The con-
tent matters infinitely for the life of the believer, but it does the content of faith. But, on the other hand, faith is a con-
scious act and the unconscious elements participate in the
not matter for the formal definition of faith. And this is the
first step we have to make in order to understand the creation of faith only if they are taken into the personal
center which transcends each of them. If this does not hap-
dynamics of faith.
pen, if unconscious forces determine the mental status with-
out a centered act, faith doæ not occur, and compulsions
2. FAITH AS A CENTERED ACT
Faith as ultimate concern is an act of the total person- take its place. For faith is a matter of freedom. Freedom is
ality. It happens in the center of the personal life and in- nothing more than the possibilitv of centered personal acts.
The frequent discussion in which faith and freedom are
cludes all its elements. Faith is the most centered act of the
1
human mind. It is not a movement of a special section or a contrasted could be helped by the insight that faith is a free, _l
special function of man's total being. They all are united in namely, centered act of the personality. In this respect free-
.-l
the act of faith. But faith is not the sum total of their im- dom and faith are identical.
pacts. It transcends every special impact as well as the Also important for the understanding of faith is the polar-
totality of them and it has itself a decisive impact on each of ity between what Freud and his school call ego and super-
ego. The concept of the superego is quite ambiguous. On
them.
Since faith is an act of the personality as a whole, it par- the one hand, it is the basis of all cultural life because it re-
stricts the uninhibited actualization of the always-driving
ticipates in the dynamics-of personal life. These dynamics
have been described in many ways, especially in the recent libido; on the other hand, it cuts off man's vital. forces, and
developments of analytic psychology. Thinking in polarities, produces disgust about the whole system of cultural restric-
tions, and brings about a neurotic state of mind. From this
their tensions and their possible conflicts, is a common char-
acteristic of most of them. This makes the psychology of point of view, the symbols of faith are considered to be
personality highly dynamic and requires a dynamic theory expræsions of the superego or, more concretely, to be an ex-
pression of the father image which gives content to the
of faith as tlre most personal of all personal acts. The first
and decisive polarity in analytic psychology is that between superego. Responsible for this inadequate theory of the
the so-called unconscious and the conscious. Faith as an act superego is Freud'.s naturalistic negation of norms and prin-
DYNAMICS OF FATTII WIIAT FAITH IS
ciples. If the superego is not established through valid prin- character although it is not identical with it, and it includes
cþles, it becomes a suppressive tyrant. But real faith, even if nonrational strivings without being identical with them. In
it uses the father image for its expression, transforms this the ecstasy of faith there is an awareness of truth and of
image into a principle of truth and justice to be defended ethical value; there are also past loves and hates, con-
even against the "father." Faith and culture can be flicts and reunions, individual and collective influences.
affirmed only if the superego represents the norms and prin- "Ecstasy" means "standing outside of oneself"-without
cÞles of reality. ceasing to be oneself-with all the elements which are
This leads to the question of how faith as a personal, ctn- united in the personal center. ]
tered act is related to the rational structu¡e of man's person- A further polarity in these elements, relevant for the
ality which is manifest in his meaningful language, in his understanding of faith, is the tension between the cS€uitrye
ability to know the true and to do the good, in his sense of function of man's personal life, on the one hand, and ç-mg-
beauty and justice. All this, and not only his possibility to tion and yjll, on the other hand. In a later discussion I will
analyze, to calculate and to argue, makes him a rational try to show that many distortions of the meaning of faith
\ being. But in spite of this larger concept of reason we must are rooted in the attempt to subsume faith to the one or the
I deny that man's essential naturc is identical with the other of these functions. At this point it must be stated as
j
rational character of his mind. Man is able to decide for or sharply and insistently as possible that in every act of faith
against reason, he is able to create beyond reason or to there is cognitive affirmation, not as the result of an in-
destroy below reason. This power is the power of his self, dependent process of inquiry but as an inseparable eiement
the center of self-relatedness in which all elements of his in a total act of acceptance and surrender. This also ex-
, being are united. Faith is not an act of any of his rational cludes the idea that faith is the result of an independent act
\ functions, as it is not an act of the unconscious, but it is an of "will to believe." There is certainly affirmation by the \
\ act in which both the rational and the nonrational elements will of what concerns one ultimately, but faith is not a crea-
. \ of .his being are transcended. tion of the will. In the ecstllsy of faith the will to accept and
t/ Faith as the embracing and centered act of the pen¡on- to surrender is an element, but not the cause. And this is
,- ,;:, , ¡. : ality is "ecstatic." ft transcends both the drives of the non- true also of feeling. Faith is not an emotional outburst: this
rational unconscious and the structures of the rational is not the meaning of ecstasy. Certainl¡ emotion is in it, as
conscious. It transcends them, but it does not destroy them. in every act of man's spiritual life. But emotion does not
The ecstatic character of faith does not exclude its rational produce faith. Faith has a cognitive content and is an act