Book Review
Paulus – Reminiscences of a Friendship. Rollo May. New York:
Harper & Row Publishers, 1973. 113 pages.
Rollo May’s brief book about his relationship with Paul
Tillich reveals more about May than Tillich. The great theologian is
presented through the bedazzled eyes of the acolyte. Admitting his passion
for the spirit of the ancient Greeks, May begins by proclaiming that in
Tillich, “I sensed a direct line from the eminent figures of ancient Greece
– Aeschylus, Sophocles, Phidias – down to Paulus himself” (14). At the end,
in a eulogy for Tillich, May likens Tillich’s death to that of Socrates. In
short, Tillich is May’s hero and the book is a labor of love.
May provides vignettes of Tillich mentoring May,
sharing leisure with May, seducing May’s fiancé (an act May oddly regards as
complimentary), and otherwise being of great importance to May. Although
May’s text depicts Tillich reciprocating May’s friendship, it does not
appear that dependency and love were mutual in intensity or priority.
Tillich was May’s salvation: “I felt I had been waiting all my life for
someone to speak out as he did. His words called forth truths in myself that
I had known vaguely for years but never dared articulate” (4). Tillich’s
salvation lay elsewhere.
May admits hero-worshipping Tillich. In a 1974
interview with Elliott Wright, for “Christian Century,” May claimed that
outrage greeting his book arose from “anger that one should present a man as
a hero” (“Paul Tillich as Hero: An Interview with Rollo May,” 1974). May
acknowledges he wrote Paulus as an “admiring student” who “may not be
the most objective judge of a teacher.” He declared unapologetically: “I’m
not afraid to admire Paul Tillich. He has been my spiritual father. I
learned from him and loved him. Strangely that seems to enrage many people.”
May notes in Paulus that Tillich swore “eternal
enmity” (62) against hero-worship that excluded the hero’s humanity.
Nonetheless May repeatedly minimizes and psychologizes the great man’s human
freedom and frailties. This is especially true when May ventures into
Tillich’s Eros and sexual behavior. For May, ‘Eros’ did not mean sex. Rather
it was the most important daimon (“little god”) of life’s basic motivational
constructs, according to May’s psychology. In Tillich, May saw “the clearest
demonstration of Eros in action I have ever seen” (52). That Eros was “a
pull toward a higher state, an allure of new forms, new potentialities, new
nuances of meaning, in promise if not in actuality” (52). May asserts that
Tillich’s Eros generally excluded physicality.
May presents Tillich as compulsively driven toward
erotic encounters and compares him throughout to Göethe’s Faust. Yet May
consistently maintains that Tillich sought sensual, not sexual, encounters
in his many relationships with women. May presents women as incapable of
resisting Tillich’s “intense presence,” which “was the source of his
capacity to penetrate the woman with his eyes and voice, to a depth below
that in which she had always looked at herself” (29). Tillich’s alleged
mental and emotional penetration of women elevated the great man, and
bespoke his ontological approach to the erotic, according to May. His implication
is that Tillich penetrating women in the base act of physical intercourse was
beneath him.
For a renowned psychologist, May’s attitudes towards
women and physical sexual relations seem disturbed. Despite denying physical
intimacy in most of Tillich’s relationships with women, May notes that
“bodily contact seemed terribly important” (55) to Tillich. Apparently May
distinguishes between physical intimacy and intercourse while asserting that
Tillich’s liaisons with women, with few exceptions, were sensual rather than
sexual. This seems a stretch given May’s comments that Tillich’s erotic
pursuits were “compulsive” (36), driven by a need for physical contact, and
the source of “considerable tension about the guilt and other difficulties
[his] erotic patterns brought upon him” (64). Seemingly May is as bedeviled
by sexuality as Tillich. He tolerates, even honors, his hero seeking “the warm glow” of passion in
his numerous, intimate, encounters with women, but not its “physical
actuality” (55). Even Tillich’s frequent visits to prostitutes, May says,
were pursued for conversation not “explicit sexual experience” (63).
In the preface to Paulus, May states he will do
justice to Tillich by limiting his text to areas “in which our lives
overlapped” and “intermingled” (vii). Almost immediately May crosses this
self-imposed boundary. He assumes the role of apologist and third-party
psychoanalyst of Tillich, particularly when it comes to Tillich’s sexual
life. Yet May did not participate in Tillich’s erotic encounters. In fact,
that area of Tillich’s life was uniquely veiled and beyond May’s access as
the single area in which Tillich demanded and maintained secrecy: “Secrecy
was another essential trait of Paulus’ erotic life. … Secrecy surrounded the
whole area” (55). May’s observations regarding Tillich’s erotic needs and
encounters are seemingly suspect ab initio pursuant to May’s own
criterion—his non-participation in that area of Tillich’s life. And they
are rendered largely speculative by virtue of Tillich’s insistent secrecy.
Hannah Tillich, in her book, From Time to Time
(1973), released weeks prior to publication of Paulus, presents a
very different picture of Tillich’s erotic life. She describes Tillich’s
sexual behavior in lurid detail and dreadfulness that often smacks of
wounded vengeance presenting its own credibility issues. May does not
comment on Hannah’s book in Paulus. He always denied rushing his
book to publication to counteract Hannah’s From Time to Time. The
reality seems otherwise.
In the “Christian Century” interview, May admitted
reading a proof of Hannah’s book in the summer of 1972, and trying to
persuade her not to publish it. He further acknowledged that he was
persuaded to publish Paulus to “provide two versions of Paul
Tillich.” To discredit Hannah’s effort, May asserted that although he was a
biased “admiring student …a wife is considerably less reliable.”
May’s reliability and intentions are suspect as he
ignores his own boundaries, straining to diffuse Tillich’s eroticism and
deny that Tillich sought physical sexual gratification. The clearest example
of this comes when May acknowledges that Tillich’s relations with women could
and did at times become angry and sadistic. May rushes to drain sadism of its heft,
consigning it to psychology and philosophy, and distancing it from the realm
of behavior. Ultimately, May’s idealized construct of Tillich’s sexuality
and eroticism, as ontological Eros, is unconvincing.
The real question then is not whether Tillich pursued
and consummated erotic encounters, but why Rollo May, the preeminent
existential psychotherapist of his day, is so intent to deny his hero
carnality and flesh. Why would consummation in Tillich’s affairs threaten
May’s affair with Tillich? Perhaps May answers the question himself: “In
dealing with people like Paulus, we tend to slide back into the assumption
that with the removal of a few minor aberrations, the worshipped person
would fit our ideal and could then be worshipped without contradiction. …Our
need to worship overcomes our respect for truth” (62). May constructs an
image of Tillich’s sexual conduct that, whether accurate in some respects or
not, likely removes some not too minor aberrations, allowing May to worship
Tillich “without contradiction.”
Among the Greeks May idolized, Socrates was morally
unambiguous, a paradigm of virtue and fidelity for generations. Göethe’s
Faust, to whom May also compares Tillich, is quite another matter. Although May ignores the ambiguity of Faust, his
analogy opens a window to important truths about Tillich, even as May clings
inside to the sill. Göethe’s Faust is a man “petrified” by his study of
philosophy, jurisprudence, medicine, and (most ironic) “worst of all,
theology” (JoHann
Wolfgang von Göethe, Göethe’s Faust; tr. Walter Kaufmann (New
York: Anchor Books, 1990), 93). Faust makes a pact with the devil, Mephistopheles, who in
Job-like fashion obtained permission from God to meddle with Faust. Mephisto
grants Faust “more than any man has seen before” (183), in exchange
for Faust’s soul.
Göethe’s Faust is a decidedly ambiguous figure
straddling the polarities of tragedy and comedy while storming through life
with impunity. He sates his lust, acquisitiveness, hunger for power,
knowledge and passion – through rape, murder, and piracy. He burns the home
of an elderly couple because they refused to sell it to him. He is
hedonistic, repugnant, amoral, and unrepentant. In his vilest act he
destroys Gretchen, the 14 year-old virgin whom he seduced and impregnated.
Then, in a conclusion reviled by some and praised by others, Faust is saved,
redeemed even, by his victim Gretchen.
The comparison of Tillich to Göethe’s Faust, which May
suggests originated with Tillich himself, is tepid in May’s hands:
Paulus had an identification with Faust that deeply
involved his emotions. Both were devoted to power of knowledge. Both
were giants. … Both experienced a great deal of sensuality along the
way, we have seen this in Paulus’ life, and his guilt about it. He often
acted, indeed, as though he had sold his soul to Mephistopheles, a guilt
he consciously admitted. In such avowals, I suggest, his logic came to
the rescue and protection of his undeveloped emotional involvement (May
80-81).
May fails to acknowledge Faust’s complexity and
ambiguity. He ignores Faust’s (and Tillich’s) depravity and
self-centeredness. Nonetheless, by invoking Faust, May provides the reader
with an opportunity to know Tillich beyond May’s construct.
Tillich’s compulsive quests for knowledge, perfection
in thought, and intimacy with women (whatever that actually entailed)
damaged and hurt others. He neglected his children, acquired and abandoned
women, and caused his wife pain. Tillich was often wracked by guilt about
his erotic life (as reflected in letters Tillich wrote to certain women) and
questioned whether it was ultimately a failure. He emerges, like Faust after
his compact with Mephistopheles, as unrestrained in his appetites, craving
experience, knowledge, perfection in thought, and intimacy generally and
with women particularly. Tillich is a man capable of great love and great
anger, stirred by tragedy and the depths of the “abyss,” and eager to cavort
upon the heights of ecstatic reason grasped by ultimate concern. He
traverses the polarities of chaos and cosmos, perpetual angst and
adjustment, dynamic peace and a tormented spirit, sensuality and sexuality,
tenderness and sadism, ecstasy and depression, secrecy and openness, logic
and emotions, anxiety and courage, good and evil, etc. Like Faust, Tillich’s
adult life is a tragic “quest to be saved by Gretchen, as Göethe puts it, or
by ‘the mothers’” (Göethe 57). Or, as May concludes, by his mother.
Tillich’s life, as presented by May, consists of
innumerable polarities that both exhaust Tillich and bring ecstasy. By some
reckonings, Faust spends his life exploring and exhausting polar opposites
that are never resolved. It is not surprising that polarities are the
foundation of Tillich’s Systematic Theology. It is surprising that
the psychologist May does not explore whether the polarities at the
foundation of Tillich’s life and work, which he clearly presents, are not
also profoundly part of Tillich’s constitution, as some form of bi-polar
illness. Possibly Tillich’s plunges into the abyss, and ascents to ecstasy,
were more than intellectually or situationally determined.
Paulus is an interesting read, especially when
considered along with Hannah Tillich’s From Time to Time. For what it
is worth, my guess is that the truth about Paul Tillich’s eroticism likely
lies in the space between Hannah Tillich’s and Rollo May’s accounts,
probably nearer the shore of From Time to Time. Although May claims
to write about the friendship between himself and Tillich, Paulus is
best viewed as autobiographical, with Tillich as May’s stage and set. More
truth about Tillich will come from reading Göethe’s Faust.
Jennifer Coleman
Boston
University
Spring, 2008
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