he's not nixing the idea that things happened he's only nixing the idea that they constitute a "breaking in." They are happening by the cooperation of nature in bending to the guidance of faith, not that they are just flat out BS did not happen. About the Catholic saint making miracles and the Catholic process of documenting them he says:

Tillich The Catholic church requires very lengthy procedures in judging the candidacy of any particular personality for sainthood. A "devil’s advocate" tries his best to prove the unworthiness of the candidate. One of the main issues is the proving of miracles. Now this I have always understood very well. I have always defended the Catholic church on this issue, although the average Protestant feels much estranged by the idea. But he is estranged because he does not know what "saint" means. He thinks a saint is somebody who doesn’t smoke, dance, or drink. That is one of the lowest levels of moralism and has nothing to do with the real concept of a saint. The real meaning of sainthood is radiation, transparency to the holy — or translucency to the holy, if you prefer that word. "Radiation" is perhaps the best, since a saint radiates the presence of the divine in a special way. And in this situation miracles can happen, which means that an astonishing event can point beyond itself.

IF he was saying that nothing like miracles ever happens and the divine has no real effect in the world why would he not just say the whole effort is bs becuase nothing like that happens?

Here's the proof where he says that miracles are the harmony of divine and natural working together they are not buck or BS or the never happen.

Tillch By this I mean that they are thought of as supranatural in the sense of the breaking in of a causal power from another realm. But miracles operate in terms of ordinary causality. To think of them as involving an objective breaking of the structure of reality, or suspending the laws of nature, is superstition. If the stories are told in this way, we have of course to inquire historically as to the real basis for them: What is the astonishing thing that actually happened? Usually we cannot pursue such inquiries very far. We would also have to ask: Under what conditions did this rationalization occur? How was the miraculous character of the miracle distorted and made to depend, not on its power of pointing to the presence of the divine, but on a recounting in such a way that the structure of reality or natural law is broken?


I've made this same point myself many times in dealing with the issue mystical experience and brain chemistry.

here he starts sounding like Bultmann becasue that's part of his tradition. That's understanable that he would be in the tradition of Bultmann but I am not. I don't have to accept Bultmann's assumptions.

Tillich Natural law is, in the view of modern philosophy, not what it was to Kant. It is a problematic term today. But let us agree that reality has a structure. The superstitious development of miracle traditions, which is very rationalistic — not irrational, but rationalistic — desires to emphasize the contradiction of the structure of reality. I have already spoken about the pseudo Gospels or rejected Gospels as we may call them, in which stories about Jesus were told that made him as a boy, for example, construct pigeons out of clay and then give them the power to fly in the air. Now this is what I call rationalism which becomes superstition. The combination of two things, rationalism and superstition, that seem to contradict each other makes most of the miracle stories, not only in the New Testament but everywhere, so difficult for us to understand. This is why I believe that a thorough purge of our usual understanding of these things is necessary. I would call these stories a fantastic combination of antirational rationalisms.