1955), Theology of Culture (New York, 1959), Christianity
and the Encounter of the World Religions (New York, 1963),
and Dynamics of Faith (New York, 1957), the last of which
provides perhaps the best introduction to his thought.
A useful variety of critical and appreciative responses to Tillich’s
thought is contained in The Theology of Paul Tillich, 2d rev.
ed., edited by Charles W. Kegley (New York, 1982), with
three new essays and a revised bibliography. Responses to his
theory of religious symbolism are contained in Religious Ex-
perience and Truth: A Symposium, edited by Sidney Hook
(New York, 1961); included in the volume are two basic es-
says by Tillich. An excellent brief account of Tillich’s reli-
gious socialism is John R. Stumme’s introduction to the En-
glish translation of Tillich’s The Socialist Decision (New
York, 1977). A more recent secondary study is Mystical Heri-
tage in Tillich’s Philosophical Theology, edited by Gert Hum-
mal and Doris Lax (Münster, 2000).
ROBERT P. SCHARLEMANN (1987 AND 2005)
TIME SEE CALENDARS; CHRONOLOGY;
COSMOGONY; ESCHATOLOGY; ETERNITY;
HISTORY; REJUVENATION; SACRED TIME;
SYMBOLIC TIME
TIMOTHY AILUROS (d. 477), known as Timothy
II, fifth-century Monophysite theologian who became the
first patriarch of the Coptic Church in Alexandria (457–460;
475–477). He was surnamed by his opponents Ailuros (“the
cat”) because of his small stature and his weasel words and
ways. Venerated as a saint by the Coptic Church, Timothy,
along with other monophysite patriarchs, was anathematized
by the church of Rome under Pope Hormisdas (514–523).
Little is known of Timothy’s early life. It is certain that
during the Christological controversies of the fifth century
he sided with those who rejected the decree of the Council
of Chalcedon (451), which defined Christ as “one hypostasis
in two natures.” The council appointed the orthodox
Proterios as patriarch of Alexandria. But the local mob
lynched Proterios, and in 457 the Egyptian bishops elected
Timothy to succeed him. He served as patriarch for three
years, until 460, when he was removed from the patriarchal
position and banished. While in exile, Timothy carried on
a correspondence against the Chalcedonian decisions and
wrote several essays promoting Monophysitism.
Timothy’s fate changed again when, upon the death of
Emperor Leo I, Basiliskos usurped the throne and turned to
the monophysites for support. He reinstated Timothy, who
became instrumental in the writing of an encyclical that Ba-
siliskos issued in an attempt to impose Monophysitism as the
official Christology of the church. Timothy ruled the church
of Alexandria for two more years, until his death in 477. His
ecclesiastical policy was characterized both by ambiguity and
by fanaticism.
Of Timothy’s writings against the Council of Chalce-
don three letters have survived in a Syriac translation. A ser-
mon and fragments of his essays have been incorrectly attri-
buted to Timothy III of Alexandria.BIBLIOGRAPHY
Original writings are available in Patrologia Graeca, edited by J.-P.
Migne, vol. 86, pt. 1, (Paris, 1860). Useful discussions can
be found in Evagrios Scholastikos’s Greek-language Historia
ecclesiastica (2.8–2.11), available as The Ecclesiastical History
of Evagrius, edited by Joseph Bidez and Léon Parmentier
(Amsterdam, 1964), pp. 55–63. See also Konstantinos I.
Amantos’s Historia tou Buzantinou kratous, 2d ed., vol. 1
(Athens, 1953), p. 129.
DEMETRIOS J. CONSTANTELOS (1987)TINGLEY, KATHERINE (1847–1929), was a leader
of the Theosophical movement in the United States from
1896 to 1929. She led the organization that established the
Point Loma Theosophical Community and was a well-
known figure in early-twentieth-century American society.
Tingley was born Catharine Augusta Westcott in New-
buryport, Massachusetts, in 1847. According to her own ac-
count, she was a dreamy child who enjoyed walking in the
woods or along the seashore, engrossed in her imagination.
During the Civil War her father equipped and led a company
of volunteers to fight for the Union. His unit was transferred
to Virginia, and his family followed him. Tingley, as a teen-
ager, witnessed the aftermath of battle, caring for wounded
soldiers from both the Union and Confederate armies. Other
details of her adolescent and early adult years are sketchy. She
married three times, the third time to Philo Tingley. No chil-
dren resulted from these marriages. By the 1880s she was liv-
ing in New York City. Like many women from the middle
classes of that period, she was interested in various late Victo-
rian, Progressive causes that would improve the quality of life
for the urban poor, especially women and children. She was
responsible for one or more voluntary establishments that
provided food and other relief. Supposedly in the early
1890s, while she was conducting one such operation, she met
William Q. Judge (1851–1896), the leader of the Theosoph-
ical Society in the United States. Some sources also point to
her interest in Spiritualism as a possible context in which she
had contact with him.
The Theosophical Society began in 1875 in New York
City under the leadership of Helena P. Blavatsky (1831–
1891) and Henry Steel Olcott (1832–1907). It attracted
urban, middle-class individuals interested in Spiritualism,
comparative religions, and the occult. By the time Judge and
Tingley met, Theosophical lodges across the United States
were growing in size and number. But the most influential
leaders of this nationwide movement resided in New York
City. They included businessmen, teachers, physicians, and
other middle-class, often professionalized, men and women.
Judge led many American Theosophical lodges to declare
their independence from the worldwide Theosophical Soci-TINGLEY, KATHERINE 9205