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The Basic foundation on the interpretation of History by Paul Tillich is placed on the Historical deed. By him the Theory of History is not possible without historical Practice. Through his activities and a process of theological development, this interpretation of history is well expressed. Especially his political Activity in religious social movement joined with his theoretical working. His important concepts could not be spread out without argument with the socialism under these circumstances. So the continuity of essence and idea of his Theology to prove man, must be careless of the concrete and historical roots in the his religious socialism. Tillich summaries the meaning of the History into the concept of the Kingdom of God. The religious socialist understood the situation after the First World War as an epoch-making moment. This moment provided a decisive historical turning point and could be realized by the political practice. In this connection Tillich developed the Kairos as the central concept of theory of History. which could be recognized through responsible deed and concrete political practice. He termed this responsible deed "grasping the religious realism," which experienced the absolute thing in the historical reality itself and decided here and now the inevitable experience in the absolute responsibility and transcended now and here in it. In Tillich` s Theology of History it is clear that a decisive character upon tnrth and the inevitability of concrete practice of Theology of history to emphasize inclined to not blindly determinism of a existential philosophy, but combined with a historical condition and a restriction of a concrete decision and with a critical consciousness of an outstripping. Tillich tried to settle with theonomy and heteronomy and their dialect, the concept Kairos which expresses an absolute character and general historical Process which has relativity. Theonomy is a possible historical state as actual Kairos. in which a spiritual social form is filled with an unconditional content as a basis of meaning and all forms. Autonomy became formal and finally emptiness because it deviated from a unity of theonomy. A struggle with theonomy and autonomy is the profound driving force of a creative spiritual process. This is a historical dialectical consideration. which never can be silent. Theonomy is not complete, but a historical inner description of complete. This is not the Kingdom of God. but the image of the fragmentary preoccupied Kingdom of God. Tillich tried to mediate between a unconditional thing and a concrete thing in Theology of History. Namely revelation and salvation are combined with a concrete situation. but at the same time all historical concreteness. which came from the experience of revelation and salvation, is laid under the critic of the protestant principle. By Tillich. it is possible that the experience of a Christian revelation and salvation, as the conquest of an estrangement in existence and an ambiguity in history is proved, when a salvation power of new Being struggles an estrangement and an ambiguity and participates in the strife for the Kingdom of God. The Kingdom of God as symbol of historical existence Tlllict; s has preserved a dual character called immanent transcendence and has endowed the Kingdom of God historically with active dynamics. Tillich demanded, the dynamics of the Kingdom of God should go beyond all concrete actualization and cope with the ambiguity as end of History.
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