genuine Christian existentialist, he could not turn his back to history" (Eliade, 1966, p. 34). Eliade continues:
But what must be pointed out is the continual renewal of Tillich's thought as a result of challenges which he recognized in Nietzsche's proclamation of the death of God, in the horrors of the war, in the social and political struggles, and in the triumph of science and technology. Now it seems to me that a similar creative process had started after Paul Tillich's encounter with archaic and oriental religions. We witnessed in our seminars how Tillich was fighting his way to a new understanding of systematic theology. The importance of this creative activity was not simply that it was something new, but that it was significant, and it will be even more so in the near future (Eliade, 1966, pp. 34-5).
Certain of Tillich's ideas do appear to have shifted over the years, possibly in response to encounters with theological views outside the Protestant tradition. This assumes special importance in the instant study for the reason that a pe
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