Heller M, Woodin W.H. (eds.) Infinity. New research frontiers (CUP, 2011)(ISBN 1107003873)(O)(327s)_MAml_

46 infinity as a transformative concept in science and theologyNecessityFiniteness Self InfinityPossibilityFigure 1.2which constitutes the religious Self, is an ongoing process that is only possible if arelation to God is established. 1291.5.3 Paul Tillich and the Transcending of the Religious SelfWhereas in Kierkegaard’s theology infinity plays a role in constituting the religiousSelf, in the twentieth-century theology of Paul Tillich the religious Self is already presupposedand infinity is mainly related to human religious Self experience in the formof infinite Self-transcendence. In fact, Tillich defines religion as Self-transcendence. 130Although he maintains the infinity of God, 131 infinity defies the possibility of rationalconceptualization and is only accessible to symbolic understanding and ecstaticelevation. 132 Nevertheless, his focus is on the basic religious act of infinite Selftranscendence.1331.6 Summary and ProspectIn this historical survey, the argument has been made for the creative, and even transformative,power of the concept of infinity, especially with regard to the interaction129 “The Self is the conscious synthesis of finitude and infinity, which relates to itself. Its task is, to become itself,which can be realized only by the relation to God” (Kierkegaard 2002,p.28).130 “We have religion defined as self-transcendence into the dimension of the spirit” (Tillich 1984, bd. III,p. 118).131 “God is infinite, insofar as he is the creative ground of finitude and creates in eternity the finite possibilitiesin himself” (Tillich 1984, bd. II, p. 101).132 “When we say: ‘God is the infinite or the absoluteness or being-itself’ we speak at the same time rationally andecstatically. This describes exactly the borderline, where symbolic and non-symbolic talk coincide” (Tillich1984, bd. II, p. 16).133 “Infinity is: finitude with infinite Self-transcendence” (Tillich 1984, bd. I, p. 223).