"One can become aware of it in the anxiety of fate and death when the traditional symbols, which enable men to stand the vicissitudes of fate and the horror of death have lost their power. When "providence" has become a superstition and "immortality" something imaginary that which once was the power in these symbols can still be present and create the courage to be in spite of the experience of a chaotic world and a finite existence. The Stoic courage returns but not as the faith in universal reason. It returns as the absolute faith which says Yes to being without seeing anything concrete which could conquer the nonbeing in fate and death. And one can become aware of the God above the God of theism in the anxiety of guilt and condemnation when the traditional symbols that enable men to withstand the anxiety of guilt and condemnation have lost their power. When "divine judgment" is interpreted as a psycholog- ical complex and forgiveness as a remnant of the "father-image," what once was the power in those symbols can still be present and create the courage to be in spite of the experience of an infinite gap between what we are and what we ought to be. The Lutheran courage returns but not supported by the faith in a judging and forgiving God. It returns in terms of the absolute faith which says Yes although there is no special power that conquers guilt. The courage to take the anxiety of meaninglessness upon oneself is the boundary line up to which the courage to be can go. Beyond it is mere nonbeing. Within it all forms of courage are re-established in the power of the God above the God of theism. The courage to be is rooted in the God who appears when God has disappeared in the anxiety of doubt."