illich and other commentators. For example, in the prologue My Search for Absolutes, Anshen remarks that Tillich "points to the absolute character of the moral imperative while recognizing at the same time its relative manifestation in every act man performs and in every decision he makes" (1967, p. 19). Tillich's language in the volume confirms Anshen's observation: "The question is: . . . Is everything in human knowledge relative, or is there an absolute in human knowledge?--although I should like to emphasize that there is no such thing as absolute knowledge, an impossibility" (Tillich, 1967, p. 67). Throughout his writing, Tillich seems concerned to account for the tension between the absolute and relative, the Yes and No, the finite and infinite, the paradox and the resolution, and so on. The suggestion of equivocation in such a tendency can be traced in his use of Christian diction to depart from Christian doctrine. Indeed, in The New Being he declares that Christianity is a great religion precisely because "it can see how small it is. The importanc
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