Mark and Rex get philosophical for an episode covering the powerful but tricky arena of existential philosophy. Questions of humanness and existence are covered, as well as a quick primer on key thinkers in existentialism.
Hey, welcome to Jessup Think. I’m your host Mark Moore and your co host Rex Gurney. And today we’re going to talk about existentialism, existentialism, that’s how many syllables is that? Yeah, it’s a lot. It’s a good Scrabble word. I think we’re gonna be using a lot of multisyllabic words, we are you prepared? Yeah, buckle up, get your dictionary out. The Saurus. Get Google ready, because this is just a thanks, you understand is we’re trying to make you think. But now really excited because I think that existentialist thought raises some really good questions that Christians and non Christians wrestle with everybody, Russ? Yeah, everyone wrestled with. And so we’re excited to kind of explore and maybe learn a little bit about existentialism sounds good to me.
Rex, we’re gonna be looking at a topic that I really enjoy, and I think you enjoy talking about and we’ll see, we’ll see if the listeners enjoy this topic. But it might be a topic. It’s a, it’s definitely gonna be a term that people have heard. But it often goes undefined. And there’s often some
misunderstandings. Yeah, exactly. People are talking about when they talk about it,
right. Yeah. So we’re going to talk about existentialism, that’s the term with baggage. That’s right, definitely has a lot of baggage in it. But it also this way, I like to think about it as it has a lot of potential. And it has a lot of potential because I think there’s a lot happening within existential philosophy, that that bled into some existential theology and right, we’ll get there.
But in existential philosophy, it kind of highlights a little bit of the human condition. These are questions, mark that, you know, not just eggheads in exalted institutions, each other, or in a cafe in Paris, in a cafe in Paris, while you’re sipping your cappuccino, exactly. But they are questions that everybody if they live, perhaps they don’t articulate it using some of the philosophical language that writers will use. But these are questions that are are human questions that? Yeah, I would say everybody in some way, Russell’s with at some point in their lives,
right. Yeah. And so I want to kind of start with just throwing out a definition of existentialism because it’s a, it’s a term that once you know the definition of him, you can use it a lot. And then I noticed sometimes people look at me, they’re like, wait, what, what does existentialism mean? And and so you can think of it this way is of a philosophical theory or approach. JOHN mcqueary, who was a Christian theologian, existential theologian, he calls it a style of philosophizing. So it’s not just one school of philosophy. But it’s a it’s a philosophical approach different iterations, yeah. iterations, which emphasizes the existence of the individual person as a free and responsible agent, determining their own development through acts of the will. So this idea of of existentialism is really focused on our What does it mean to exist, right? And what does it mean to be a person who has freedom who has responsibility? And who is a decision maker? That that is one one line that I think you will really see. And we see kind of existentialism beginning with Kierkegaard. He’s often called the father of centrism, although he probably be like, What? But as he kind of started these, these themes that are then more fully developed, kind of in Germany, and France and France, yeah, the 20th century, and, and this idea of the person as a decision maker, one way that I,
when I’m trying to kind of have a pithy phrase to try to, you know, articulate, existential isn’t to my students, I’ll use the phrase existence precedes essence. Yeah. And and if folks can’t figure out what exactly that means, right. The other way to talk about it is perhaps saying something like, I’m here now what?
Right? And I talked about that a lot, actually. Right. Yeah. saying, Yeah, the design right means just being here, thrown this Yeah, thrown into this world. And yeah, I have to somehow find meaning make writing. And I think that that is really good. And that that seems to be I know that the one phrase and I wanted to talk a little bit about that, that existence precedes essence, because that seems to be really kind of one of the main mantras of john Paul Sartre. So So when you think of existentialism, you want to think of maybe some key players. So Kierkegaard would be one. Martin Heidegger, so German philosopher, then john Paul Sartre. And now bear Kumu. And, and then Simone de Beauvoir, right As a female, and she was kind of connected with Sartre, Sartre and that whole, but I’ve been doing more reading from her and really interested in her understanding of existentialism. Now, Sartre and Kambou are definitely coming from an existentialism that is focusing on coming from an atheistic rolling view, right. And obviously, Kierkegaard is coming from a Christian point of view, right.
There are two different streams of existentialism.
And then Heidegger really develops some of the language that I think we use with existentialism, and he influences then some Christian theologian, right, like Rudolf bultmann. Tillich, law was happening in Germany.
And one of my favorite theologians of the 20th century is actually a Jesuit and Karl rahner. And Karl rahner, actually, you know, I think, took some seminars with Heidegger, or at least, right, right, right, showed up at some of his classes, and actually did his doctoral dissertation in philosophy on Heidegger, and something else. But oh, on Heidegger and Thomas Aquinas. Really, yeah, really interesting. But, you know, you can actually kind of I don’t know, Flunk your dissertation. But yeah, his, his advisor, or the person that was overseeing his dissertation and refused to accept it. So he never got that doctrine philosophy. Of course, he ends up getting a doctorate in theology and becoming one of the most famous theologians of the 20th century. And one of his books that he publishes, of course, is his reworked philosophy dissertation. Yeah, everybody thinks is genius. But his advisor did not like Heidegger just in so it’s just like, you mentioned that name. I’m not gonna pass it. Right. It’s, it’s interesting, the games that are played sometimes
Yeah, that’s true. And and, and it’s interesting in terms of like, existential thought, some of these names you may have heard them, our listeners may have heard them be like, Oh, yeah, I was taught never to read anything from Sartre or read anything from Kambou or talk or write Yeah, artilleryman. Yeah, definitely. And, and but I think it’s, I’m fascinated by it. And I’m fascinated by existentialism, because, because it is how you’re describing it starts with these questions, that that seemed to be almost all I think, Heidegger and Sartre and commu were highlighting was, hey, these questions are, are present in our lives. And we need to know how to deal with them. And that that phrase, existence precedes essence. I always assume when you say that, that a cloud of smoke should be around you when you say it, because it is a very elusive I mean, I’m a sucker for definitions that need to be defined.
Okay. nebulous. Right? That’s one reason why I always have to say something else after that, right? Because I just get stares back at me,
but that idea of I’m here, now, what is a good understanding? And you can think I’ve heard it described this way to that, like take a table or a bookshelf, the essence of the table exists before the table exists, right is going to be this flat surface that’s going to hold books, if one Blacknest but yeah, yeah, well not like a true form, okay. essentialist. But like, the essence of a bookshelf exists, you know what it’s going to do its function. And it can take many shapes, but it kind of right. But in human beings, the existential philosopher is gonna say, No, you exist before your essence, right? There’s no essence that said, this is who Rex is going to be and he’s going to like these things, and he’s going to do this. And what that then existence does, means the now it is up to you to to discover your essence right? And maybe create right and build and, and searcher was, I mean, you do make your point, Sartre and many the existentialist were speaking against what are called essentialists, which essentially will be like there is this essential form. And then and so I, I’ve always been intrigued by that. Now, I’ve heard a variation of that okay. It actually comes from another Catholic priests got a major in buncombe, who was also existentialist and psychologist, but He rewards it this way He rewards or essence, his existence. So, so what it means to be a human is to exist, to be here, and to move and, and I kind of like that because I think maybe with the, I think there are some essential qualities of being human. Maybe one of those being made in the image of God, right like that is part of God’s the fount of all existence, and there will be a link in there Yeah, with all the created order, but I also like the idea of, but existence is this development and This process of you facing the world and making decisions for yourself and for many people, it’s a chronic source of anxiety. Yeah. And that’s, that’s the only thing. I mean, I think that until it brings us up a lot that he felt that existential philosophy captured the the anxious thoughts of the human condition. And I
think there’s a lot to be said, for that. However, there have been a number of, you know, popular commentators, especially in our neck of the woods, right, right, who have, you know, looked askance at existentialism. Very, actually, I’m not going to say his name, very popular Christian apologist has this to say about existential as he says, so long as those who would be believers in God yearn for a faith that does not demand too much belief in the supernatural, or the accuracy of the Bible, then theistic existentialism would be a live option, which for this writer means essentially a cop out,
right? Yeah, that it’s, I guess it’s an option. But if you don’t really want God to be real,
I have I have actually heard. I’ve had students that have said that they have been told, obviously by adjuncts that don’t work here anymore. That you cannot be an existentialist and a Christian at the same time, you just cannot those things are mutually exclusive. Which in one soons case, was really bothering him a lot because he thought of himself and he had thought long and hard about his faith as a Christian existentialism. Yeah, many years I can can’t be had you had to make a choice here.
One that seems to be a misunderstanding. Now, obviously, if you are an existentialist in the vein of Sartre, then you’re you’re making a clear statement, right? There is no God. And I’m sure this is coming. Right. Yeah, there is no ultimate purpose. And so okay, we I can agree with that. But I think we would also do a disservice if we would then just get rid of existential thought, because I think it does raise questions. And actually, I think kirkegaard, right, in many ways raises those questions. First of, and he uses phrases that are going to be very, they’re going to be common to us, but they are existential phrases, right? And the phrase of authenticity and inauthenticity, right? Like, the authentic life is a life that is lived from the person, not because other people are telling you what to do, and you’re not just following the herd. And
what’s fascinating about that, Mark, is that I think that it would seem to me that that language would be very familiar to those who, you know, live and move and have their being an evangelical Christian, right? Yeah, I would posit that our language of faith is chock full of existential silvertips, in the church I was raised with and it just kind of goes back to Kierkegaard for Kierkegaard sort of against the the Danish Lutheran establishment. Right, right, you know, kind of a churchianity instead of authentic Christianity, right. And I’ve always heard things like, you know, going to church doesn’t make you a Christian anymore than being in a garage makes you a car. You know, you can’t get into heaven on the faith of your, you know, God doesn’t have any grandchildren. He just says children, those are ways to articulate something like you have to have a personal relationship with Jesus Christ, or that relationship somehow is invalid. And I actually believe that myself, right. But, you know, that’s using existential as language actually.
Yeah. When you really look at that it’s that isn’t an existential viewpoint. Hey, what it means to be authentic is for
a person engaged with something authentic in me or it’s inauthentic, which is really interesting, that it’s
that it’s not just you following the crowd, are you following this? some form of cultural Christianity, which is what Kierkegaard was arguing against, right? This idea of understanding this has to come from you. And I stress that all the time to my students, you know, that, that faith has to come from you. It can’t be your parents faith, it can’t be Jessop’s faith, it can’t be my faith. It has to be your faith. Right? It really does. And that, yeah, when you really get down to it, that is an existential
point of I also think that and this is not original with me very, very little as originally, I read somewhere, and I’ve totally run with it, because I it’s just really sounded true to me, that existential language, especially in whatever world we’re living in right now, be it the postmodern moment or whatever you want to say postmodern, right? That that in this moment, on one of the few ways that you can actually talk about your faith with you know, educated folks, right realize using existential language because that’s the only language that even rings as authentic to them, right. And it’s really common for educated Christians and you know, the exam That sort of us is someone who, you know, born and raised in evangelical home, they go to a secular University State University right now. And they’ve taken into philosophy or you know, World Religions classes, or they’ve run into Bart Ehrman in a class or something, somewhere. And so they’ve heard all the arguments, you know, they know all about higher criticism, they know all about the, you know, all the stuff, right. And yet they graduate and they’re out in the world, and they’re still Christian. It’s like, I still I know all this stuff. Yeah, I still believe it. I don’t dismiss all the stuff that that all the arguments against it is mere nonsense. I understand where they’re coming from. Yeah. But yet, when they’re asked about their faith, it’s like, Yeah, I know, I know, I know that. I know that Been there, done that. I’ve dealt with that. But still, all I can say is that, you know, I have experienced the reality of God in my life. And then you start to the existential language, but I don’t see any other way. You can even talk about your faith, it’s going to resonate with anybody, right, if you don’t talk about it that way. Because, yeah, how can you argue with someone’s experience? No, he did not feel that right. No, he did not have had experiences. Yeah, what? You know,
and there also seems to be a thing within existential thought. That is, and I feel like a lot of the existential theologians after Kierkegaard and even getting into the 20th century, they were really understanding how existential language and thought provides this common ground, right, between all human experience like we, we all experienced this. In existential language, it would be estrangement. Right? So talk to talk to me a little bit. Talk to us. about Paul Tillich, yeah, well, teleca, so is a German theologian in mid 20th century, who’s most of his career was here. Yeah, most of the career, he did not agree with Hitler, and what was happening. And so he was gently asked to leave in 1933. And no, but luckily, he did get out and, and he was invited actually over to the US by Ronald neighbour to come to Union Theological Seminary. And then he spends greater, almost three decades at Union before doing a little bit at Harvard, and a little bit at a University of Chicago. And he really saw the existentialism of Heidegger, and this existential language as the best way to connect theology to human condition and human existence. And so he was kind of it was this kind of new model, a new way to do theology where he instead of starting with God, he started with the questions of, of humanity. He also reworked the language of some core theological concepts into existentialist language.
I mean, the interesting thing about that love them or hate them, we like it or not, whatever, at least within the framework of what he is doing with that language. It works, you can do that you can totally do that. And
it’s a little tricky when you first start reading it, because you’re like, Wait a second, what does this word mean? But even take that word estrangement? So this idea this, this existential thought that that we are somehow Yes, and we were, we are estranged from what Mark right from, from being around the ground of being
like, yeah, we need to put on new being and Jesus Christ, to somehow deal authentically with our estrangement.
It’s like that stuff works. Right. And that’s it. And I think we all kind of feel that whether you’re Christian or not, you kind of feel this deep. And we would call it a deep existential, maybe despair of, yeah, what am I connected to? Right, that gives my life meaning it gives my life purpose. And by the time I mean, I think one thing that the existential philosophers understood and either even the atheist ones, and atheistic ones with Sartre and kemu, they understood that by the time we get to the middle of the 20th century, even early 20th century, we’ve kind of in the modern mind have erased God. Right. And so there is nothing to lean back on. And it kind of throws us into despair, right,
especially when you consider the, you know, geopolitical situation, right, all lived through right there. And, you know, come move, particularly he’s Algerian, I mean, French Algerian, right, right. appeared Nah, I think is what they call them. And so he’s got a double whammy there that he’s dealing with.
Right. And he’s experiencing this, this lack of meaning this is bear the same estrangement, and Tilak is picking up on that now. Now khemu would answer that differently. Right, Kimbo would say, yeah, we just have that feeling and all you can do in the midst of that is just kind of grin and bear kind of smile. Like you can move kind of uses this idea of Sisyphus smiling which there’s a fear sort of listicle II Yeah, system. versus the you know, is in Greek mythology, he is condemned. Because he plays a trick on Hades. You’re condemned Yeah, that’ll get you gotta watch out for this condemned to, to rolling the boulder up the hill, and then it just returns and it’s just futile. Right? And khemu says kind of he has this idea of Sisyphus smiling. That Yeah, we are in life is meaningless. We’re condemned to this but you can you can kind of smile in the midst of it. And get grin and bear it from Yeah, it might be Yeah, like grant and push the boulder push the boulder up. And this this, this idea of Tillich would kind of come in and answer that and say now what we connect on this estrangement. But it’s it’s an estrangement from Yeah, well, we will call the ground of being until it uses that phrase to understand God is the ground of being for a couple of silicon antidotes personally. So I did my doctoral dissertation on Time magazine is reportage of Religion The United States is, it’s one of those things. You can’t actually, you know, talk about in a soundbite. But anyway, that’s basically what it was. And
when Henry Luce was inviting all the folks that were on the cover of Time Magazine, this is like for the 25th anniversary, something like that. I think it was at the Waldorf Astoria in New York’s his big deal. And and, you know, Time magazine had a had a more prominent place in American culture during that time, right. And so everybody had been on the cover, not everybody came here from her dad, anyway, whatever. Yeah. But he was looking for a keynote speaker. And he was looking for a speaker that he thought had something to say to everyone in that room. It is fascinating, because one of those people that was on the cover of Time, because they actually used to put theologians on the crime Time Magazine, yeah, go figure, go figure. And he was the keynote address. The person that gave it was Paul Tillich, because he thought that the guy actually has something to say to everybody. Second anecdote, I had to read his systematic theology when I was in seminary. And second time around, yeah, not at my first seminary. I actually, you know, was reading it, and I understood it, it was sort of resonating with me, but you know, good old Southern Baptist boy, I felt really guilty for understanding what was going on. And so I actually talked to my professors like I, I don’t get the fact that I get this. I mean, so talk to me about that. And he said, Well, let me tell you a little secret. It’s like back in the 50s. And 60s, Southern Baptist pastors would go into their closet, and they’d pull a sheet over them, and they get a flashlight, and they would read till it. Because there’s something in that there’s sort of that existentialist language that that was congruent a little bit with the way in using other words, right, we were talking about our faith experience all along. Yeah, we know whether we liked it or not. We got it. We got what he was doing.
Yeah. And so I think one thing for this cuz I could, I mean, I’d love existential thought and anxiety. I mean, I, we can do like 10 of these. Oh, yeah, we can just keep going. But, but to make this even, like, practical for someone who’s like, okay, yeah, existential, I’m hearing some of these names. I think you can, for me, a couple of these handles are helpful that have been helpful in my own life. Okay. And, and it is kind of this this concept of freedom and responsibility, that that one of the things within existential thought and actually Sartre says this, Sartre says man is condemned to be free. Right, right. Right. So freedom, we often think of like, yeah, we’re free, this is great. But freedom is can be a sentence, right? That condemnation and sense that you are condemned because you’re thrown into the world and you’re responsible for everything you do. Right? And, and that this is where within existential thought, that idea of anxiety comes in right there the feeling of anxiety of man, I am in this world, and I have all of this freedom, in some ways, I’m paralyzed by the freedom of choice, right?
Of what I can do with it has to choose actually tend to not choose I mean, to not choose it’s actually toys. Yeah, and, and, and one thing such a desktop about that. I’m not particularly a fan of his conclusions, right, sort of, about finding authenticity, you know, and, you know, it may be just a random thing, but you have to somehow find, you know, some authentically find some authentic meaning for your life, even if the meaning is not actually, you know, a permanent transit translate. Yeah, but you still need it. And he talks about in authentic ways of dealing with that and what I don’t like about that is of course Sartre actually thinks that like you know, religious answers are the most right answers are inauthentic answers and that’s kind of where I jump off the right boat but right but yeah, What he’s what he’s actually getting at is that we do have that need to find actually have a book right here in front of me that we’re not going to talk about right now. But it’s an apologetic book, and I’ll kind of wave it around. And one of my classes, yes, the language is kind of arcane enough to So for most of us, it’s titled existential reasons for a belief in God. A defense of desires and emotions for faith. Yeah, fascinating. You can do apologetics that way also, right?
You really can. And that, that idea of I mean, I think that’s something that we can really grasp, even in our in our lives is this idea that, as individuals, we have that unique gift of existence, to to be who we are. And that language is all over the evangelical world. Right. Right, to be who you are. And and really, it’s, it’s kind of interesting, because one of tilex most famous popular books was the courage to be right, the idea of the courage to be as oneself Brian, that’s where he would he would add that a little bit more. And, and that really does I mean, it really does take courage for you to decide now. Now, for Tillich and other Christian theologians. This isn’t separate from God, right? It is actually being connected with God, exactly. But in that connection with God, you, you get to find out who you are, right, and you. And so that’s, I think, one reason why I’ve been kind of drawn to existential language and connecting it to theology, because I think we do function in that way. And it’s better done. And it’s really helpful to understand ourselves as decision makers, right? We’re not King in the world, we’re not King, but as an individual, I’m in this unique position, and I have the freedom and sometimes we can get paralyzed by that freedom and, and an inauthentic life is to just go along with everyone else, right? You can do that. In normal life. You can also do that in religions. You certainly can you can just go along like oh, I’m here at Jessup. Everyone’s going to chapel I’m just I have to go to chapel so I go even more Okay, people raising their hands, I guess I’ll raise my hands I’m here. And it still seems to be feeling something so I’ll generate some sort of writing and and and and in authentic part of that is not the fact of a chapel required chapel even. We’re not talking about hypocrisy here, which in authenticity is very different than in authenticity is just the fact that it does not originate with you. Right? It doesn’t originate with you. But to be an authentic person is now this is my thought now, doesn’t mean you have to disagree with everyone else. And
it also doesn’t mean that you have to just deny all influences around you right right up owning them. I just finished reading the second part of the trilogy that Jamie Smith wrote about, about Christian formation, essential rights replete with philosophical language, that sentence bores me to tears actually, right. But But I understand why he’s doing what he’s doing, right. But part of what he’s doing is talking about how worship and how Christian discipleship do sort of form us. And that formation, then can serve as, as, you know, something that does impact the way that he would feel. And what I would feel is the authentic meaning that we can write that we can that we can have. And that’s really interesting, because he’s going to suggest that, and this is maybe something for another podcast, or this is just like you said, we could talk about this stuff forever, right? But it’s almost like authenticity needs to somehow be found in community and not in isolation. So it’s not like me, you know, raging individualism, finding my meaning at the top of the hill, and then now I’m the grind, everybody comes up, but it’s a community. And of course, you know, that’s what the church is at its most authentic, authentic Christian community, which is right, meaning driven.
Yeah. And you find purpose in that you can be authentic in a community, right? And the community is at its healthy when everyone is coming in an authentic way. Right. And we long for that. And so I think that that theme of authenticity is really important, in existential thought and just our lives that even even like what we want to do with our lives and the decisions we make, we often don’t do those authentically, maybe they don’t come from us, they come from what other people want us to do what we think culture wants us to do. And and I think Kierkegaard and Sartre and kemu and Heidegger and Tillich would all join voices and say, No, you decide, right, you have to you have to play a part because God has given you know, until it can, especially in character, I would say, No, God has gifted you with this moment, and this existence, and it’s your chance now, within that condemnation to freedom does come That feeling of anxiety,
because it’s inescapable. Those questions are inescapable. Yeah. Look at that as condemnation, I guess is one way to talk. Right? Yeah,
it’s one way. And I think that the possibility of that would be another way. But that that feeling of just anxiety of Am I making the right choice, am I? And even I think in the Christian community that that anxiety comes up a lot through a phrase of like, Am I doing God’s will? So
do you think Mark that because I’ve often thought about this, and I’m thinking about it right now? Yeah, this is that, should I do everything I can to relieve this anxiety? Or is there something in that anxiety? That’s actually key to my authenticity?
Yeah, I think I think it’s recognizing that anxiety, recognizing that maybe that anxiety is coming from the fact that you are in a position to make an authentic decision. Okay. Okay. Right, that it, that it comes from that, okay. And, and, and that is like, and that’s where, and that’s where Tillich brought in this idea, that’s where courage comes in. Like, it does take courage to be who you are. And, and man, I
think in the church, if we are, if we are being more of who we are called to be and as individuals and an effect, and it does take a certain amount of courage with that I often does. And I’ve stated this before, and I still think it’s true. And the longer I live, it doesn’t become any less true is that you know, my, my following Jesus, and my, my desire to emulate him and to, you know, walk the Christian road actually does not make my life easier. It makes my life much more difficult, right, not because of some imagined persecution, although sometimes that’s there, whatever. It’s not just because there’s stuff I want to do that I can’t do is actually stuff that I, I should do that I don’t want to do. Right? That’s what actually makes it difficult. It’s like, Yeah, no, it’s so it takes it takes a certain amount of, of that if I say this, it sounds self aggrandizing. But it takes a certain amount of courage for anybody to actually want to consciously, right, authentically walk that road. And I think Jesus talks about that all over in the Gospels.
Yeah. And, and with this kind of anxiety that we feel, and a lot of times you’ll hear this, the term even use, like an anxious existential anxiety or an existential anxiety. So we use that term, one of the things that Tillich did, and this might be a good, good kind of landing place. One thing that Tillich did was to express this idea of acceptance, in the midst of our anxiety, that that he felt, one of the things we can do as human beings, is to merely accept the fact that we are accepted, that we are accepted by the ground of being
doesn’t necessarily mean resignation. And norka guard actually, right, well, well, we’ll talk about the difference between faith and resignation. Right?
Definitely. Yeah, it’s not resignation is not like, Oh, this is, I guess, my cop out, or this is my crutch. But it’s not if the, if this anchor is coming from this idea that I’m estranged from something that I should be connected to, right. intellicus saying, that thing, that ground of being which is God, right, and so Tillich would like whisper it, that’s God, in a German deep German accent. He would say, No, and all you need to do is accept that you are accepted, accept that God is accepting you. And that’s that place to start. But what I love about this and kind of what I want to bring it up on as a podcast, just for the fact for me and you to talk about existentialism because it’s fun to talk about. And we can get deeper three people that are listening to this we have, they’re gonna love it, they’re gonna love it. Right. The but the idea that I think it does, it has a lot of experiences that we all write
that everyone feels and experiences and this is an exercise in demystification something. Yeah. Because we’re not talking about something esoteric, we’re talking about something that that everyone experiences.
Yeah. So so it might be interesting for people to explore a little bit more of these existential questions and, and highlight the existential questions they have in their own life of, yeah, why do I exist? What gives my life purpose? What gives my life meaning? Why do I feel this anxiety like when I’m by myself, and nothing’s going on? I can just have this anxious feeling. Where’s that coming from? And and that’s just for one part of the world we live in right now. Right? And Tilak kind of noted these three ages of anxiety. And he actually notes that in the 20th century now 21st century for us. We are in that age of spiritual anxiety. We’re in an age that’s marked by a loss of meaning and emptiness. And, and yeah, if you if you’re not connected to this ground of being this god, it’s hard to find meaning right and hard to find that purpose. And and I love how Tillich uses those existential questions to to correlate and that’s a big word for Tillich to correlate with this, this theological message, this message of God. Well, there’s a lot more we could say on potentialism we get deeper into Kierkegaard maybe we’ll do a little Kierkegaard de czerka Dr. Richard moelis, his he always says kirkegaard is his boy. Okay. Yeah. That’s right. unruly Dane. So, um, so we’ll Yeah, we’ll highlight that some more. And and I hope that maybe you walk away, the listener walks away from this podcast, understanding maybe your role in existence that existence is this unique experience. Right? And that you have this this freedom in God to to decide on what you want on who you are and what you because you’re not alone in that you’re not alone. xiety or in the decision that will relieve that anxiety. Thank you for listening to Jessup. Think Be sure to follow us on Twitter at Jessup think we would love to hear your thoughts on the episode and engage with any questions you have. Our aim is to provide a framework for further reflection and deeper exploration of these important topics. You can also help the show by leaving a review on iTunes these reviews help the podcast reach new listeners. Until next time, I’m Mark Moore and this is Jessup.
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