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The various religions of the world all share a common ideology—“[the radical
transformation] from [an]…unsatisfactory state to [one that is] limitlessly better” (John
Hick, Ten Essential Texts p. 451). It can safely be said that all forms of religion point to
the Christian idea of salvation in different ways. Whether it may be the Christian account
of human redemption through the death and resurrection of Jesus Christ, the Islamic
account that God created man embedded with his best qualities and the knowledge of the
“One,” but through ignorance has lost that knowledge and therefore salvation is found in
its rediscovery. The fulfillments of nirvana in the Buddhist tradition or Brahman in the
the Ultimate. As humans we cannot fully grasp the concept of the ultimate, so we have
attributed the human qualities in which we experience to conceptualize the One, the
philosophical idea of the symbolic and mythological nature of God and religious beliefs.
He discusses the various ways myths and symbols can be valuable for religious
communities and also, why the truth of, or affirmation of God and religious beliefs is
meaningless.
In “Symbols of Faith,” Tillich’s argument stems from the idea that religion
should be interpreted as symbolic in nature. With this philosophical view in hand, one
could make the inference that since religion is essentially a human interpretation of the
divine, that salvation could be attained from more than one singular religious experience.
Yielding the possibility for the plurality of religious experiences—an idea that would
shake the confines of western theology, yet provide the grounds for a universal
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acceptance, appreciation and respect for the diversity of the human religious experience.
Paul Tillich explains that symbols, if used to express the ultimate concern, cannot
be literal and therefore must be perceived as symbolic in nature, because to accept them
as literal interpretations, one would be applying ultimacy (or divine truth) to something
physical, something finite, formed and interpreted in the human mind. Tillich maintains
the idea that “that which is true ultimate transcends the realm of finite reality” (p. 385).
ultimate] directly and properly” (p. 385). Tillich even goes as far as to say that even “God
transcends his own name” (p. 385). He further clarifies that, for instance, “when we
attribute [humanly traits] to him, power, love, [and] justice, [we are speaking]
symbolically [of] that which is beyond finitude and infinity” (p. 386). Thus, nothing
should be ultimately concerned except that which is ultimate. No religion, scripture, text,
handbook, or manual should be a substitute for that which is ultimate. If you accept
Tillich’s premise, all religious texts must be interpreted as symbols of the ultimate.
Accepting this notion gives rise to Tillich’s claim that the “stories of divine
human encounters” are mythological symbols of faith (p. 387). These mythological
stories allow man to conceptualize something as infinitely great as God. Tillich claims:
drawn into the framework of time and space. Even he loses his ultimacy if made
God and the symbols of religious experience must be understood symbolically, so the
Myths, like symbols, can also be expressed in different ways and have various
functions in the communities which find truth in them. Myths can be understood literally
myths are those in which are acknowledged as myths but are not substituted by another.
For instance, the fairy tale of Santa Claus is a broken myth, for it is acknowledged as
myth but children are still led to believe it. This myth specifically, although like many
good behaviors among children with the idea of reward for good behavior and
punishment for bad behavior. The truth of the myth does not affect its effectiveness. This
simple idea brings up the question: Does the literal truth of religious stories, or stories in
general, affect the benefits they have for religious communities? Philosopher John Hick,
like Paul Tillich, addresses this question in his work “Religious Pluralism and
Salvation.” However, before we address this the remaining types of myths must be
explained.
people whom cannot distinguish between the mythical and the literal claims of their
religious text. However, once the individual or community realizes the once literal
scripture as mythological, either the now ‘broken myth’ is replaced or the group partakes
in the latter stage of literalism. They “half consciously, half unconsciously” notice the
dispute and discrepancy presented, however, they push the questions away for whatever
personal reasons and continue to follow the broken myths—while still affirming of them
in the literal sense. This is one of the most dysfunctional forms of religious experience,
because eventually the question will have to be resolved. The group’s constant denial of
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substituted for anything that attempts to approve or deny their validity—like science
based claims for instance (p. 388). Tillich sees these mythological symbols as “the
language of faith” (p. 388). Although religion is symbolic, it still has justification for
belief, because symbolism itself is the language of faith and can be expressed in no other
way. This brings us again to the question of the effectiveness of religion through mythic
symbolism. Paul Tillich’s view entirely supports what John Hick means by “effective” in
“We have to be content with different communal memories, enriched as they are
by the mythic halo that surrounds all long-lived human events of transcendent
although having their own proper importance, do not prevent different traditions
This brings home the idea that the justification of scripture or the existence of God is
essentially meaningless since it should be viewed as symbolic in nature. Its literal truth
does not have a proportional relationship to its effectiveness. Religious stories are still
very effective and hold truth even if they were interpreted symbolically.
Both Tillich and Hick would probably agree with the statement: there is no one
sovereign religion that holds Truth over another. The varieties of religions are simply
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different ways to apprehend the limitless divine being in which we conceptualize as God.
Recognizing the mythic symbolization of religion, which opens the possibility for the
acceptance of religious pluralism, is the only way in which religion makes sense to me.
Whatever brings one person to inner peace will probably be different than another’s,
however, that is why there exist the concepts of religious tolerance and peaceful co-