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Berkouwer and Tillich: The Relationship between Theology and Philosophy Paul Tillich writes, ‘Philosophy and theology ask the question of being. But they ask it from different perspectives. Philosophy deals with the structure of being in itself ; theology deals with the meaning of being for us’ ( Systematic Theology , The University of Chicago Press, Harper and Row Publishers, New York and Evanston, 1967, (three volumes in one), Vol. I, p. 22 (emphasis mine)). He maintains that ‘ … the philosopher tries to maintain a detached objectivity, toward being and its structures … ‘ while ‘the theologian … is involved in it (his object) … with … the love which accepts saving … personal truth. The basic attitude of the theologian is commitment to the content he expounds’ (pp. 22-23, brackets mine). Tillich seeks to emphasize the unity of truth, emphasizing that reason and faith should not be separated from each other (Vol. I, Part I, ‘Reason and Revelation’ (pp. 71-159)).

Two quite different responses to theological liberalism are represented in the theologies of Karl Barth and Paul Tillich. In his protest against theological liberalism, Barth seeks to re-emphasize the lost emphases on man the sinner and God the Judge. In his article, “Liberal Protestantism, Liberal Theology, Liberalism” in A. Richardson (editor), A Dictionary of Christian Theology , (London, 1969), J. Richmond points out that Barth “has stressed the centrality and the kerygmatic character of the biblical writings, the radical discontinuity between God and human nature, and has made much of the concepts of crisis, judgment and grace” (p. 193). In his attempt to overcome the defects of theological liberalism, Tillich advocates a symbolic reinterpretation of the Christian message. Richmond maintains that the theology of Tillich (and Bultmann) is “partly continuous with the liberal tradition” (p. 193). together with Bultmann, Tillich has “tried to avoid the excesses into which the