Paul Tillich's Philosophical Theology takes up the challenge as to whether his thought remains relevant fifty years after his death. In opposition to those who believe that his writings have little to say to us today, this book argues that his thought is largely exemplary of open theological engagement with the contemporary intellectual situation.

First published in 1973, this is the first book on Paul Tillich in which a sustained attempt is made to sort out and evaluate the questions to which Tillich addresses himself in the crucial philosophical parts of his theological system. It is argued that despite the apparent simplicity in his interest in the ‘question of being’, Tillich in fact conceives of the ontological enterprise in a number of radically different ways in different contexts. Much of Professor Macleod’s work is devoted to the careful separation of these strands in his philosophical thought and to an exploration and assessment of the assumptions associated with them. This book will be of interest to readers of Tillich and philosophers who specialise in ontology and linguistics.

A new addition to the Guides for the Perplexed series, this new book on Tillich will analyse, clarify and connect the most central and difficult of Tillich's theological concepts.

This study of Professor William Rowe’s defense of atheism on the basis of evil assesses the literature that has developed in response to Rowe’s work, closely examining two strategies: mystery – the idea that God may have reasons beyond our comprehension for permitting evil; and theodicy - explanations as to why God allows evil to flourish. The book unearths difficulties in both, concluding that the God of theism must be "beyond belief."

In light of Martin Heidegger’s contextualized influence upon them, John Macquarrie, Rudolf Bultmann, Paul Tillich, and Karl Rahner engage in theologies that, in their respective tasks and scopes, venture into existential theology, following Heideggerian pathmarks toward the primordiality of being on the way to unconcealment, or “aletheia.” By way of each pathmark, each existential theologian assumes a specific theological stance that utilizes a decidedly existential lens. While the former certainly grounds them fundamentally in a kind of theology, the latter, by way of Heideggerian influences, allows them to venture beyond any traditional theological framework with the use of philosophical suppositions and propositions. In an effort at explaining the relationship between humanity’s “being” and God’s “Being,” each existential theologian examines what it means to be human, not strictly in terms of theology, but as it is tied inextricably to an understanding of the philosophy of existence: the concept of what being is.