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 opinion wrote that executive privilege could be invoked when it dealt with a "core function" of the presidency and that in some cases, the executive could be supreme. However, the other justices were able to convince <mask> to excise that language from the opinion: the judicial branch alone would have the power to determine whether something can be shielded under an assertion of executive privilege.<mask> joined the majority decision in Board of Education of the Hendrick Hudson Central School District v. Rowley, which was the first special education law case decided by the Supreme Court. The Court upheld the constitutionality of Individual Education Plans, but also held that the school district did not have to provide every service necessary in order to maximize a child's potential. <mask> also emphasized the maintenance of checks and balances among the branches of government. In Immigration and Naturalization Service v. Chadha (1983), he held for the majority that Congress could not reserve a legislative veto over executive branch actions. On issues involving criminal law and procedure, <mask> remained reliably conservative. He dissented in Solem v. Helm, which held that a life sentence for a phony check was unconstitutional. He once stated personal opposition to the death penalty in his Furman v. Georgia dissent, but defended it as constitutional.Leadership

Rather than dominating the Court, <mask> sought to improve administration both within the Court and within the nation's legal system. Criticizing some advocates as unprepared, <mask> created training venues for state and local government advocates. He also helped found the National Center for State Courts, which is now in Williamsburg, Virginia, as well as the Institute for Court Management, and National Institute of Corrections to provide professional training for judges, clerks, and prison guards. <mask> also began a tradition of annually delivering a State of the Judiciary speech to the American Bar Association, many of whose members had been alienated by the

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texts: Warren Court. However, some detractors thought his emphasis on the mechanics of the judicial system trivialized the office of chief justice. Despite his reputation for being imperious, he was well-liked by the law clerks and judicial fellows who worked with him. <mask> drew internal controversy within the Supreme Court throughout his tenure, as was revealed in Woodward and Armstrong's The Brethren.Although Sen. <mask> noted <mask> "looked, sounded, and acted like a chief justice," the reporters depicted <mask> as an ineffective chief justice who was not seriously respected by his colleagues for his alleged pomposity and lack of legal acumen. Woodward and Armstrong's sources indicated that some of the other justices were annoyed by <mask>'s practice of switching his vote in conference or simply not announcing his vote so that he could control opinion assignments. "<mask> repeatedly irked his colleagues by changing his vote to remain in the majority, and by rewarding his friends with choice assignments and punishing his foes with dreary ones." <mask> would also try to influence the course of events in a case by circulating a pre-emptive opinion. Clerks mocked him for his perceived egotism and intense homophobia, and Justice Lewis Powell allegedly referred to him as "the great white doughnut", a attack on both his intellect and physical appearance. Consequently, the Burger Court was described as his "in name only". Time magazine called him "plodding" and "standoffish" as well as "pompous," "aloof," and unpopular.<mask> was a constant irritant on the Court's group dynamic, according to The New York Times''' Linda Greenhouse. Jeffrey Toobin wrote in his book The Nine that by the time of his departure in 1986, <mask> had alienated all of his colleagues to one degree or another. In particular, Associate Justice Potter Stewart, who had been considered a candidate to succeed <mask> as chief justice, was so discontented with <mask> that he became the primary source for Woodward and Armstrong when they wrote The Brethren.

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 Greenhouse pointed to INS v. Chadha as evidence of <mask>'s "foundering leadership". <mask> would cause the case to be delayed for over twenty months although there had been five votes to affirm the appeals court's finding of unconstitutionality after the case had been first argued: Brennan, Marshall, Blackmun, Powell, and Stevens. <mask> did not allow an opinion to be assigned, first by asking for a special conference on the case and then by delaying the case for reargument when that conference fell through even though he never held a formal vote on holding the case over for reargument. Views on homosexuality
<mask> was deeply prejudiced against gays to an extent which bordered on hysteria.<mask> sent Byron White, who wrote the majority opinion in Bowers v. Hardwick upholding laws banning homosexual relations between consenting adults, a letter telling him to condemn homosexuality in his opinion. White refused. When Lewis Powell voted to strike down the anti-gay laws, <mask> aggressively lobbied him to change his mind, and sent him a letter so hostile towards homosexuals that Powell mockingly described it as "nonsense". <mask> wrote his own opinion attacking homosexuality, quoting a description of it as "an infamous crime against nature, of deeper malignity than rape, and an act not fit to be named, the very mention of which is an affront to human nature", and noted, with apparent approval, that homosexuals were once executed. <mask>'s language mobilized gay rights advocates to work to overturn sodomy laws, eventually succeeding in the 2003 case Lawrence v. Texas. Later life

<mask> left office on September 26, 1986, in part to lead the campaign to mark the bicentennial of the United States Constitution. He was succeeded as chief justice by William Rehnquist.He served longer than any other chief justice appointed in the 20th century. In 1987, Princeton University's American Whig-Cliosophic Society awarded <mask> the James Madison Award for Distinguished Public Service. In 1988, he was awarded the prestigious United

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 States Military Academy's Sylvanus Thayer Award as well as the Presidential Medal of Freedom. In a 1991 appearance on the MacNeil/Lehrer NewsHour, <mask> stated that the notion that the Second Amendment guaranteed an unlimited individual right to obtain guns "has been the subject of one of the greatest pieces of fraud, I repeat the word 'fraud,' on the American public by special interest groups". <mask> died on June 25, 1995, from congestive heart failure at the age of 87, at Sibley Memorial hospital in Washington, D.C. All of his papers were donated to the College of William and Mary, where he had served as Chancellor; however, they will not be open to the public until ten years after the death of Sandra Day O'Connor, the last surviving member of the Burger Court, per the donor agreement. <mask>'s casket lay in repose in the Great Hall of the United States Supreme Court Building. His remains are interred at Arlington National Cemetery.Legacy

As chief justice, <mask> was instrumental in founding the Supreme Court Historical Society and was its first president. <mask> is often cited as one of the foundational proponents of Alternative Dispute Resolution (ADR), particularly in its ability to ameliorate an overloaded justice system. In a speech given in front of the American Bar Association, Chief <mask> lamented the state of the justice system in 1984, saying, "Our system is too costly, too painful, too destructive, too inefficient for a truly civilized people. To rely on the adversary process as the principal means of resolving conflicting claims is a mistake that must be corrected." The Warren E. Burger Federal Courthouse in Saint Paul, Minnesota, and the Warren E. Burger Library at his alma mater, the Mitchell Hamline School of Law (formerly the William Mitchell College of Law, and the St. Paul College of Law at the time of <mask>'s attendance) are named in his honor. Family and personal life

He married <mask> Stromberg in 1933. They had two children, Wade Allen <mask> (1936–2002) and <mask> <mask>

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 (1946–2017).<mask> <mask> died at their home in Washington, D.C., on May 30, 1994, at the age of 86. See also
 Demographics of the Supreme Court of the United States
 List of justices of the Supreme Court of the United States
 List of justices of the Supreme Court of the United States by court composition
 List of law clerks of the Supreme Court of the United States (Chief Justice)
 List of United States Supreme Court justices by time in office
 United States Supreme Court cases during the Burger Court

References

Sources
 Barker, Lucius J. Black Americans and the Burger Court: Implications for the Political System, 1973 Wash. U. L. Q. 747 (1973). Greenhouse, Linda. Nixon Appointee Eased Supreme Court Away from Liberal Era, The New York Times, June 26, 1995. Schwartz, Bernard.A History of the Supreme Court Oxford University Press . Schwartz, Bernard, ed. The Burger Court: Counter-Revolution or Confirmation? Oxford University Press, 1998 . Further reading

 Graetz, Michael J., and Linda Greenhouse, eds. The Burger Court and the Rise of the Judicial Right'' (Simon & Schuster, 2016). xii, 468 pp.External links

 Ariens, Michael, <mask><mask>. Oyez, Supreme Court Media, <mask><mask>. <mask><mask> at Supreme Court Historical Society
 Supreme Court History, the Burger Court at Supreme Court Historical Society. 1907 births
1995 deaths
20th-century American judges
American legal scholars
American people of Swiss-German descent
American Presbyterians
Burials at Arlington National Cemetery
Chancellors of the College of William & Mary
Chief Justices of the United States
Judges of the United States Court of Appeals for the D.C. Circuit
Minnesota lawyers
Minnesota Republicans
People from Saint Paul, Minnesota
Presidential Medal of Freedom recipients
United States Assistant Attorneys General for the Civil Division
United States court of appeals judges appointed by Dwight D. <mask>
United States federal judges appointed by Richard Nixon
University of Minnesota alumni
Washington, D.C. Republicans
Watergate scandal

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texts: <mask> (August 20, 1886 – October 22, 1965) was a German-American Christian existentialist philosopher and Lutheran Protestant theologian who is widely regarded as one of the most influential theologians of the twentieth century. Tillich taught at a number of universities in Germany before immigrating to the United States in 1933, where he taught at Union Theological Seminary, Harvard Divinity School, and the University of Chicago. Among the general public, <mask> is best known for his works The Courage to Be (1952) and Dynamics of Faith (1957), which introduced issues of theology and culture to a general readership. In academic theology, he is best known for his major three-volume work Systematic Theology (1951–63), in which he developed his "method of correlation", an approach that explores the symbols of Christian revelation as answers to the problems of human existence raised by contemporary existential analysis. Unlike mainstream interpretations of existentialism which emphasized the priority of existence over essence, <mask> considered existentialism "possible only as an element in a larger whole, as an element in a vision of the structure of being in its created goodness, and then as a description of man's existence within that framework." <mask>'s unique integration of essentialism and existentialism, as well as his sustained engagement with ontology in the Systematic Theology and other works, has attracted scholarship from a variety of influential thinkers including Karl Barth, Reinhold Niebuhr, H. Richard Niebuhr, George Lindbeck, Erich Przywara, Langdon Gilkey, James Luther Adams, Avery Cardinal Dulles, Dietrich Bonhoeffer, Sallie

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 McFague, Richard John Neuhaus, David Novak, John D. Caputo, Thomas Merton, Robert W. Jenson, Thomas F. O'Meara, and Martin Luther King Jr. According to H. Richard Niebuhr,  reading of Systematic Theology can be a great voyage of discovery into a rich and deep, and inclusive and yet elaborated, vision and understanding of human life in the presence of the mystery of God."John Herman Randall Jr. lauded the Systematic Theology as "beyond doubt the richest, most suggestive, and most challenging philosophical theology our day has produced." In addition to <mask>'s work in theology, he also authored many works in ethics, the philosophy of history, and comparative religion. <mask>'s work continues to be studied and discussed around the world, and the North American Paul Tillich Society, Deutsche Paul-Tillich-Gesellschaft, and l'Association Paul Tillich d'expression française regularly host international conferences and seminars on his thought and its possibilities. Biography
<mask> was born on August 20, 1886, in the small village of Starzeddel (Starosiedle), Province of Brandenburg, which was then part of Germany. He was the oldest of three children, with two sisters: Johanna (born 1888, died 1920) and Elisabeth (born 1893). <mask>'s Prussian father <mask> was a conservative Lutheran pastor of the Evangelical State Church of Prussia's older Provinces; his mother Mathilde Dürselen was from the Rhineland and more liberal. When Tillich was four, his father became  superintendent of a diocese in Bad Schönfliess (now Trzcińsko-Zdrój, Poland), a town of three thousand, where Tillich began primary school (Elementarschule).In 1898, <mask> was sent to

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texts: Königsberg in der Neumark (now Chojna, Poland) to begin his gymnasium schooling. He was billeted in a boarding house and experienced a loneliness that he sought to overcome by reading the Bible while encountering humanistic ideas at school. In 1900, <mask>'s father was transferred to Berlin, resulting in <mask>'s switching in 1901 to a Berlin school, from which he graduated in 1904. Before his graduation, however, his mother died of cancer in September 1903, when <mask> was 17. <mask> attended several universities — the University of Berlin beginning in 1904, the University of Tübingen in 1905, and the University of Halle-Wittenberg from 1905 to 1907. He received his Doctor of Philosophy degree at the University of Breslau in 1911 and his Licentiate of Theology degree at Halle-Wittenberg in 1912. His PhD dissertation at Breslau was The Conception of the History of Religion in Schelling's Positive Philosophy: Its Presuppositions and Principles.During his time at university, he became a member of the Wingolf Christian fraternity in Berlin, Tübingen and Halle. That same year, 1912, <mask> was ordained as a Lutheran minister in the Province of Brandenburg. On 28 September 1914 he married Margarethe ("Grethi") Wever (1888–1968), and in October he joined the Imperial German Army as a chaplain during World War I.  Grethi deserted Tillich in 1919 after an affair that produced a child not fathered by Tillich; the two then divorced. During the war, <mask> served as a chaplain in the trenches, burying his closest friend and numerous soldiers in the mud of France. He was hospitalized three times for combat trauma, and was awarded the Iron Cross for bravery

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texts: under fire. He came home from the war shattered. <mask>'s academic career began after the war; he became a Privatdozent of Theology at the University of Berlin, a post he held from 1919 to 1924.On his return from the war he had met Hannah Werner-Gottschow, then married and pregnant. In March 1924 they married; it was the second marriage for both. She later wrote a book entitled From Time to Time about their life together, which included their commitment to open marriage, upsetting to some; despite this, they remained together into old age. From 1924 to 1925, <mask> served as a Professor of Theology at the University of Marburg, where he began to develop his systematic theology, teaching a course on it during the last of his three terms. While at Marburg, <mask> met and developed a relationship with Martin Heidegger. From 1925 until 1929, <mask> was a Professor of Theology at the Dresden University of Technology and the University of Leipzig. He held the same post at the University of Frankfurt from 1929 to 1933.<mask> was in conversation with Erich Przywara. While at the University of Frankfurt, <mask> traveled throughout Germany giving public lectures and speeches  that brought him into conflict with the Nazi movement. When Adolf Hitler became German Chancellor in 1933, <mask> was dismissed from his position. Reinhold Niebuhr visited Germany in the summer of 1933 and, already impressed with <mask>'s writings, contacted Tillich upon learning of his dismissal. Niebuhr urged Tillich to join the faculty at New York City's Union Theological Seminary; Tillich accepted. At the age of 47, <mask> moved with his family to the United States. This meant

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texts: learning English, the language in which he would eventually publish works such as the Systematic Theology.From 1933 until 1955 he taught at Union Theological Seminary in New York, where he began as a Visiting Professor of Philosophy of Religion. During 1933–34 he was also a Visiting Lecturer in Philosophy at Columbia University. <mask> acquired tenure at the Union Theological Seminary in 1937, and in 1940 he was promoted to Professor of Philosophical Theology and became an American citizen. At Union, <mask> earned his reputation, publishing a series of books that outlined his particular synthesis of Protestant Christian theology and existential philosophy. He published On the Boundary in 1936; The Protestant Era, a collection of his essays, in 1948; and The Shaking of the Foundations, the first of three volumes of his sermons, also in 1948. His collections of sermons gave him a broader audience than he had yet experienced. <mask>'s most heralded achievements, though, were the 1951 publication of volume one of the Systematic Theology (University of Chicago Press), and the 1952 publication of The Courage to Be (Yale University Press).The first volume of the systematic theology examines the inner tensions in the structure of reason and being, primarily through a study in ontology. These tensions, Tillich contends, show that the quest for revelation is implied in finite reason, and that the quest for the ground of being is implied in finite being. The publication of Systematic Theology, Vol. 1 brought Tillich international academic acclaim, prompting an invitation to give the prestigious Gifford Lectures in 1953–54 at the University of Aberdeen. The

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texts: Courage to Be, which examines ontic, moral, and spiritual anxieties across history and in modernity, was based on <mask>'s 1950 Dwight H. Terry Lectureship and reached a wide general readership. These works led to an appointment at Harvard Divinity School in 1955, where he was University Professor, among the five highest ranking professors at Harvard. He was primarily a professor of undergraduates, because Harvard did not have a department of religion for them, but was thereby more exposed to the wider university and "most fully embodied the ideal of a University Professor."In 1959, <mask> was featured on the cover of Time magazine. In 1961, <mask> became one of the founding members of the Society for the Arts, Religion and Contemporary Culture, an organization with which he maintained ties for the remainder of his life. During this period, he published volume two of the Systematic Theology, as well as the popular book Dynamics of Faith, both in 1957. <mask>'s career at Harvard lasted until 1962, when he was appointed John Nuveen Professor of Theology at the University of Chicago. He remained at Chicago until his death in 1965. Volume three of <mask>'s Systematic Theology was published in 1963. In 1964, <mask> became the first theologian to be honored in Kegley and Bretall's Library of Living Theology: "The adjective 'great,' in our opinion, can be applied to very few thinkers of our time, but <mask>, we are far from alone in believing, stands unquestionably amongst these few."A widely quoted critical assessment of his importance was Georgia Harkness' comment: "What Whitehead was to American philosophy, Tillich has been to American theology."

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 <mask> died on October 22, 1965, ten days after having a heart attack. In 1966, his ashes were interred in the <mask> Tillich Park in New Harmony, Indiana. His gravestone inscription reads: "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit for his season, his leaf also shall not wither. And whatsoever he doeth shall prosper." (Psalm 1:3)

Philosophy and theology

Being
<mask> used the concept of being (Sein) throughout his philosophical and theological work. Some of his work engaged with the fundamental ontology of Martin Heidegger.<mask>'s preliminary analysis of being ascends from the human subject's asking of the ontological question ("What is being itself? "), upwards to the highest categories of metaphysics. He distinguishes among four levels of ontological analysis: self-world;  dynamics and form, freedom and destiny, and individualization and participation;  essential being and existential being; and time, space, causality, and substance. Being plays a key role throughout Tillich's Systematic Theology. In the opening to the second volume, <mask> writes:

God as the ground of being

Throughout most of his work <mask> provides an ontological view of God as being-itself, the ground of being, and the power of being, one in which God is beyond essence and existence. He was critical of conceptions of God as a being (e.g., the highest being), as well as of pantheistic conceptions of God as universal essence. Traditional medieval philosophical theology in the work of figures such as St. Anselm, Duns Scotus, and William of Ockham tended to understand God as the highest existing being, to which predicates such

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texts: as omnipotence, omniscience, omnipresence, goodness, righteousness, holiness, etc.may be ascribed. Arguments for and against the existence of God presuppose such an understanding of God. <mask> is critical of this mode of discourse, which he refers to as "theological theism," and argues that if God is a being, even if the highest being, God cannot be properly called the source of all being. With respect to both God's existence and essence, moreover, Tillich shows how difficulties beset Thomas Aquinas' attempt to "maintain the truth that God is beyond essence and existence while simultaneously arguing for the existence of God." Though <mask> is critical of propositional arguments for the existence of God as found in natural theology, as he considers them objectifying of God, he nonetheless affirms the reality of God as the ground of being. A similar line of thought is found in the work of Eric Voegelin. <mask>'s concept of God can be drawn out from his analysis of being.In <mask>'s analysis of being, all of being experiences the threat of nonbeing. Yet, following Heidegger, <mask> claims that it is human beings alone who can raise the question of being and therefore of being-itself. This is because, he contends, human beings' "infinite self-transcendence is an expression of [their] belonging to that which is beyond nonbeing, namely, to being-itself ... Being-itself manifests itself to finite being in the infinite drive of the finite beyond itself." <mask> addresses questions both ontological and personalist concerning God. One issue deals with whether and in what way personal language about the nature of God and humanity's relationship to God is


texts: appropriate. In distinction to "theological theism", <mask> refers to another kind of theism as that of the "divine-human encounter". Such is the theism of the encounter with the "Wholly Other" ("Das ganz Andere"), as in the work of Karl Barth and Rudolf Otto.It implies a personalism with regard to God's self-revelation. Tillich is quite clear that this is both appropriate and necessary, as it is the basis of the personalism of biblical religion altogether and of the concept of the "Word of God", but can become falsified if the theologian tries to turn such encounters with God as the Wholly Other into an understanding of God as a being. In other words, God is both personal and transpersonal. <mask>'s ontological view of God has precedent in Christian theology. In addition to affinities with the concept of God as being-itself in classical theism, it shares similarities with Hellenistic and Patristic conceptions of God as the "unoriginate source" (agennetos) of all being. This view was espoused in particular by Origen, one of a number of early theologians whose thought influenced Tillich's. Their views in turn had pre-Christian precedents in middle Platonism.Aside from classical and Christian influences in <mask>'s concept of God, there is a dynamism in <mask>'s notion of "the living God," reflecting some influence from Spinoza. Tillich combines his ontological conception of God with a largely existential and phenomenological understanding of faith in God, remarking that God is "the answer to the question implied in man's finitude ... the name for that which concerns man ultimately." This is notably manifest in his understanding of faith as ultimate

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 concern. Following his existential analysis, <mask> further argues that theological theism is not only logically problematic, but is unable to speak into the situation of radical doubt and despair about meaning in life. This issue, he said, was of primary concern in the modern age, as opposed to anxiety about fate, guilt, death and condemnation. This is because the state of finitude entails by necessity anxiety, and that it is our finitude as human beings, our being a mixture of being and nonbeing, that is at the ultimate basis of anxiety. If God is not the ground of being, then God cannot provide an answer to the question of finitude; God would also be finite in some sense.The term "God Above God," then, means to indicate the God who appears, who is the ground of being, when the "God" of theological theism has disappeared in the anxiety of doubt. While on the one hand this God goes beyond the God of theism as usually defined, it finds expression in many religious symbols of the Christian faith, particularly that of the crucified Christ. The possibility thus exists, says Tillich, that religious symbols may be recovered which would otherwise have been rendered ineffective by contemporary society. <mask> argues that the God of theological theism is at the root of much revolt against theism and religious faith in the modern period. <mask> states, sympathetically, that the God of theological theism

Another reason <mask> criticized theological theism was because it placed God into the subject-object dichotomy. The subject-object dichotomy is the basic distinction made in epistemology. Epistemologically, God cannot be made into an object, that is, an


texts: object of the knowing subject.<mask> deals with this question under the rubric of the relationality of God. The question is "whether there are external relations between God and the creature". Traditionally Christian theology has always understood the doctrine of creation to mean precisely this external relationality between God, the Creator, and the creature as separate and not identical realities. <mask> reminds us of the point, which can be found in Luther, that "there is no place to which man can withdraw from the divine thou, because it includes the ego and is nearer to the ego than the ego to itself". Tillich goes further to say that the desire to draw God into the subject–object dichotomy is an "insult" to the divine holiness. Similarly, if God were made into the subject rather than the object of knowledge (The Ultimate Subject), then the rest of existing entities then become subjected to the absolute knowledge and scrutiny of God, and the human being is "reified," or made into a mere object. It would deprive the person of his or her own subjectivity and creativity.According to Tillich, theological theism has provoked the rebellions found in atheism and Existentialism, although other social factors such as the industrial revolution have also contributed to the "reification" of the human being. The modern man could no longer tolerate the idea of being an "object" completely subjected to the absolute knowledge of God. <mask> argued, as mentioned, that theological theism is "bad theology". Alternatively, <mask> presents the above-mentioned ontological view of God as Being-Itself, Ground of Being, Power of Being, and occasionally as Abyss or


texts:
 God's "Abysmal Being". What makes <mask>'s ontological view of God different from theological theism is that it transcends it by being the foundation or ultimate reality that "precedes" all beings. Just as Being for Heidegger is ontologically prior to conception, <mask> views God to be beyond being. God is not a supernatural entity among other entities.Instead, God is the inexhaustible ground which empowers the existence of beings. We cannot perceive God as an object which is related to a subject because God precedes the subject–object dichotomy. Thus <mask> dismisses a literalistic Biblicism. Instead of rejecting the notion of personal God, however, <mask> sees it as a symbol that points directly to the Ground of Being. Since the Ground of Being ontologically precedes reason, it cannot be comprehended since comprehension presupposes the subject–object dichotomy. <mask> disagreed with any literal philosophical and religious statements that can be made about God. Such literal statements attempt to define God and lead not only to anthropomorphism but also to a philosophical mistake that Immanuel Kant warned against, that setting limits against the transcendent inevitably leads to contradictions.Any statements about God are simply symbolic, but these symbols are sacred in the sense that they function to participate or point to the Ground of Being. <mask> also further elaborated the thesis of the God above the God of theism in his Systematic Theology. Method of correlation
The key to understanding <mask>'s theology is what he calls the "method of correlation." It is an approach that correlates insights from Christian revelation with the issues raised


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For Tillich, the existential questions of human existence are associated with the field of philosophy and, more specifically, ontology (the study of being). This is because, according to Tillich, a lifelong pursuit of philosophy reveals that the central question of every philosophical inquiry always comes back to the question of being, or what it means to be, and, consequently, what it means to be a finite human being within being. To be correlated with existential questions are theological answers, themselves derived from Christian revelation.The task of the philosopher primarily involves developing the questions, whereas the task of the theologian primarily involves developing the answers to these questions. However, it should be remembered that the two tasks overlap and include one another: the theologian must be somewhat of a philosopher and vice versa, for <mask>'s notion of faith as "ultimate concern" necessitates that the theological answer be correlated with, compatible with, and in response to the general ontological question which must be developed independently from the answers. Thus, on one side of the correlation lies an ontological analysis of the human situation, whereas on the other is a presentation of the Christian message as a response to this existential dilemma. For Tillich, no formulation of the question can contradict the theological answer. This is because the Christian message claims, a priori, that the logos "who became flesh" is also the universal logos of the Greeks. In addition to the intimate

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texts: relationship between philosophy and theology, another important aspect of the method of correlation is Tillich's distinction between form and content in the theological answers. While the nature of revelation determines the actual content of the theological answers, the character of the questions determines the form of these answers.This is because, for Tillich, theology must be an answering theology, or apologetic theology. God is called the "ground of being" in part because God is the answer to the ontological threat of non-being, and this characterization of the theological answer in philosophical terms means that the answer has been conditioned (insofar as its form is considered) by the question. Throughout the Systematic Theology, <mask> is careful to maintain this distinction between form and content without allowing one to be inadvertently conditioned by the other. Many criticisms of <mask>'s methodology revolve around this issue of whether the integrity of the Christian message is really maintained when its form is conditioned by philosophy. The theological answer is also determined by the sources of theology, our experience, and the norm of theology. Though the form of the theological answers are determined by the character of the question, these answers (which "are contained in the revelatory events on which Christianity is based") are also "taken by systematic theology from the sources, through the medium, under the norm." There are three main sources of systematic theology: the Bible, Church history, and the history of religion and culture.Experience is not a source but a medium through which the sources speak. And the norm of theology


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 is that by which both sources and experience are judged with regard to the content of the Christian faith. Thus, we have the following as elements of the method and structure of systematic theology:

 Sources of theology
 Bible
 Church history
 History of religion and culture
 Medium of the sources
 Collective experience of the Church
 Norm of theology (determines use of sources)
 Content of which is the biblical message itself, for example:
 Justification through faith
 New Being in Jesus as the Christ
 The Protestant principle
 The criterion of the cross

As McKelway explains, the sources of theology contribute to the formation of the norm, which then becomes the criterion through which the sources and experience are judged. The relationship is circular, as it is the present situation which conditions the norm in the interaction between church and biblical message. The norm is then subject to change, but Tillich insists that its basic content remains the same: that of the biblical message. It is tempting to conflate revelation with the norm, but we must keep in mind that revelation (whether original or dependent) is not an element of the structure of systematic theology per se, but an event. For <mask>, the present-day norm is the "New Being in Jesus as the Christ as our Ultimate Concern".This is because the present question is one of estrangement, and the overcoming of this estrangement is what Tillich calls the "New Being". But since Christianity answers the question of estrangement with "Jesus as the Christ", the norm tells us that we find the New Being in Jesus as the Christ. There is also the question of the validity of the method of


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 correlation. Certainly one could reject the method on the grounds that there is no a priori reason for its adoption. But <mask> claims that the method of any theology and its system are interdependent. That is, an absolute methodological approach cannot be adopted because the method is continually being determined by the system and the objects of theology. Life and the Spirit
This is part four of <mask>'s Systematic Theology.In this part, Tillich talks about life and the divine Spirit. Absolute faith
Tillich stated the courage to take meaninglessness into oneself presupposes a relation to the ground of being: absolute faith. Absolute faith can transcend the theistic idea of God, and has three elements. Faith as ultimate concern
According to the Stanford Encyclopedia of Philosophy, <mask> believes the essence of religious attitudes is what he calls "ultimate concern". Separate from all profane and ordinary realities, the object of the concern is understood as sacred, numinous or holy. The perception of its reality is felt as so overwhelming and valuable that all else seems insignificant, and for this reason requires total surrender. In 1957, <mask> defined his conception of faith more explicitly in his work, Dynamics of Faith.<mask> further refined his conception of faith by stating that, "Faith as ultimate concern is an act of the total personality. It is the most centered act of the human mind ... it participates in the dynamics of personal life." An arguably central component of <mask>'s concept of faith is his notion that faith is "ecstatic". That is to say:

In short, for Tillich, faith does not stand opposed to rational or nonrational


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 elements (reason and emotion respectively), as some philosophers would maintain. Rather, it transcends them in an ecstatic passion for the ultimate. It should also be noted that Tillich does not exclude atheists in his exposition of faith. Everyone has an ultimate concern, and this concern can be in an act of faith, "even if the act of faith includes the denial of God.Where there is ultimate concern, God can be denied only in the name of God"

Tillich's ontology of courage

In <mask>'s work The Courage to Be he defines courage as the self-affirmation of one's being in spite of a threat of nonbeing. He relates courage to anxiety, anxiety being the threat of non-being and the courage to be what we use to combat that threat. For Tillich, he outlines three types of anxiety and thus three ways to display the courage to be. 1)	The Anxiety of Fate and Death
a. The Anxiety of Fate and Death is the most basic and universal form of anxiety for Tillich. It relates quite simply to the recognition of our mortality. This troubles us humans.We become anxious when we are unsure whether our actions create a causal damnation which leads to a very real and quite unavoidable death (42-44). "Nonbeing threatens man's ontic self-affirmation, relatively in terms of fate, absolutely in terms of death" (41). b. We display courage when we cease to rely on others to tell us what will come of us, (what will happen when we die etc.) and begin seeking those answers out for ourselves. Called the "courage of confidence" (162-63). 2)	The Anxiety of Guilt and Condemnation
a.This anxiety afflicts our moral self-affirmation. We as humans are responsible for our moral being, and when


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 asked by our judge (whomever that may be) what we have made of ourselves we must answer. The anxiety is produced when we realize our being is unsatisfactory. "It [Nonbeing] threatens man's moral self-affirmation, relatively in terms of guilt, absolutely in terms of condemnation" (41). b. We display courage when we first identify our sin; despair or whatever is causing us guilt or afflicting condemnation. We then rely on the idea that we are accepted regardless."The courage to be is the courage to accept oneself as accepted in spite of being unacceptable" (164). 3)	The Anxiety of Meaninglessness and Emptiness
a. The Anxiety of Meaninglessness and Emptiness attacks our being as a whole. We worry about the loss of an ultimate concern or goal. This anxiety is also brought on by a loss of spirituality. We as beings feel the threat of non-being when we feel we have no place or purpose in the world. "It [Nonbeing] threatens man's spiritual self-affirmation, relatively in terms of emptiness, absolutely in terms of meaninglessness" (41).b. We display the courage to be when facing this anxiety by displaying true faith, and by again, self-affirming oneself. We draw from the "power of being" which is God for Tillich and use that faith to in turn affirm ourselves and negate the non-being. We can find our meaning and purpose through the "power of being" (172-73). Tillich writes that the ultimate source of the courage to be is the "God above God," which transcends the theistic idea of God and is the content of absolute faith (defined as "the accepting of the acceptance without somebody or something that accepts") (185). Political views
Tillich espoused


texts: socialist politics, and became involved in religious socialist circles after World War I. He co-wrote a pamphlet in 1919 which advocated that Christian leaders with socialist leanings should "enter into the socialist movement in order to pave the way for a future union of Christianity and the socialist social order".The Fellowship of Socialist Christians was organized in the early 1930s by Reinhold Niebuhr and others with similar views. Later it changed its name to Frontier Fellowship and then to Christian Action. The main supporters of the Fellowship in the early days included <mask>, Eduard Heimann, Sherwood Eddy and Rose Terlin. In its early days the group thought capitalist individualism was incompatible with Christian ethics. Although not Communist, the group acknowledged Karl Marx's social philosophy. <mask> was sympathetic towards the young Marx's theory of alienation as well as his idea of historical materialism, but was opposed to rigid understandings of historical determinism that claimed the victory of socialism was inevitable, as espoused by many vulgar Marxists. <mask>'s book The Socialist Decision was published in the early 1930s, during the rise of Nazism, and it was immediately censored by the Nazi regime.In the book, <mask> characterised Nazism as a form of political romanticism, which he defined as an attachment to a "myth of origin (that) envisions the beginnings of humankind in elemental, superhuman figures of various kinds" that he contended formed the basis for right-wing politics more generally. Tillich identified three basic origin myths in romantic politics: blood, soil and social group. He argued that these origin myths


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 served to legitimate established social hierarchies by idealising the past and promoting a cyclical view of history that denied the possibility of progress and enlightened reform: "the origin (myth) embodies the law of cyclical motion: whatever proceeds from it must return to it. Wherever the origin is in control, nothing new can happen". He also contended that whilst political romanticism could be critical of capitalism and industrial society, it could still be used by the capitalist class to advance their interests. <mask> more precisely described Nazism as form of revolutionary romanticism, which he counterposed to conservative romanticism. He stated that whilst the latter "defend(s) the spiritual and social residues of the bond of origin... and whenever possible (seeks) to restore past forms", the former "tries to gain a basis for new ties to the origin by a devastating attack on the rational system".Tillich viewed liberalism as intertwined with capitalism, arguing that it granted freedom to the capitalist class without liberating the masses, and believing it had a key role in dismantling traditional social bonds, including religious ones, as well as advancing colonialism and slavery. However, he was positive about liberalism's individualism, rationalism and egalitarianism, and believed that it was inseparable from democracy, despite tensions between the two. He considered that the connection between liberalism and capitalism needed to be severed in order for liberalism's aspirations for freedom to be realised, advocating for an embrace of democratic socialism as an alternative. Popular works

Two of <mask>'s works, The Courage to Be (1952)


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 and Dynamics of Faith (1957), were read widely, including by people who would not normally read religious books. In The Courage to Be, he lists three basic anxieties: anxiety about our biological finitude, i.e. that arising from the knowledge that we will eventually die; anxiety about our moral finitude, linked to guilt; and anxiety about our existential finitude, a sense of aimlessness in life. <mask> related these to three different historical eras: the early centuries of the Christian era; the Reformation; and the 20th century.<mask>'s popular works have influenced psychology as well as theology, having had an influence on Rollo May, whose "The Courage to Create" was inspired by "The Courage to Be". Reception

Today, <mask>'s most observable legacy may well be that of a spiritually-oriented public intellectual and teacher with a broad and continuing range of influence. <mask>'s chapel sermons (especially at Union) were enthusiastically received  (Tillich was known as the only faculty member of his day at Union willing to attend the revivals of Billy Graham). <mask>'s students have commented on <mask>'s approachability as a lecturer and his need for interaction with his audience. When <mask> was University Professor at Harvard, he was chosen as keynote speaker from among an auspicious gathering of many who had appeared on the cover of Time Magazine during its first four decades. <mask> along with his student, psychologist Rollo May, was an early leader at the Esalen Institute. Contemporary New Age catchphrases describing God (spatially) as the "Ground of Being" and (temporally) as the "Eternal Now," in tandem with the view that God is not an

masks: Tillich Tillich Tillich Tillich Tillich Tillich Tillich Tillich


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 entity among entities but rather is "Being-Itself"—notions which Eckhart Tolle, for example, has invoked repeatedly throughout his career—were paradigmatically renovated by Tillich, although of course these ideas derive from Christian mystical sources as well as from ancient and medieval theologians such as St. Augustine and St. Thomas Aquinas.The introductory philosophy course taught by the person Tillich considered to be his best student, John Edwin Smith, "probably turned more undergraduates to the study of philosophy at Yale than all the other philosophy courses put together. His courses in philosophy of religion and American philosophy defined those fields for many years. Perhaps most important of all, he has educated a younger generation in the importance of the public life in philosophy and in how to practice philosophy publicly." In the 1980s and 1990s the Boston University Institute for Philosophy and Religion, a leading forum dedicated to the revival of the American public tradition of philosophy and religion, flourished under the leadership of <mask>'s student and expositor Leroy S. Rouner. A consideration of Tillich's own traumatic experiences as an active duty chaplain during World War I have recently led some to view his theology as "Post-traumatic." The book Post-Traumatic God: How the Church Cares for People Who Have Been to Hell and Back explores Tillich's experiences and theology to offer people afflicted with post-traumatic stress an understanding of God aimed at helping them heal. Criticism
Martin Buber's disciple Malcolm Diamond claims Tillich's approach indicates a "transtheistic position that Buber seeks to avoid", reducing


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 God to the impersonal "necessary being" of Thomas Aquinas.<mask> has been criticized from the Barthian wing of Protestantism for what is alleged to be correlation theory's tendency to reduce God and his relationship to man to anthropocentric terms. <mask> counters that Barth's approach to theology denies the "possibility of understanding God's relation to man in any other way than heteronomously or extrinsically". Defenders of Tillich claim that critics misunderstand the distinction Tillich makes between God's essence as the unconditional ("das unbedingte") "Ground of Being" which is unknowable, and how God reveals himself to mankind in existence. <mask> establishes the distinction in the first chapter of his Systematic Theology Volume One: "But though God in his abysmal nature [footnote: 'Calvin: in his essence'  ] is in no way dependent on man, God in his self manifestation to man is dependent on the way man receives his manifestation." Some conservative strains of Evangelical Christianity believe <mask>'s thought is too unorthodox to qualify as Christianity at all, but rather as a form of pantheism or atheism. The Evangelical Dictionary of Theology states, "At best <mask> was a pantheist, but his thought borders on atheism." Defenders of <mask> counter such claims by pointing to clear monotheistic articulations, from a classical Christian viewpoint, of the relationship between God and man, such as his description of the experience of grace in his sermon "You Are Accepted".Works

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  (edited from his lectures and published posthumously). A History of Christian Thought


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 (1968), Harper & Row,  contains the first part of the two part 1972 edition (comprising the 38 New York lectures).
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See also
 Philosophical theology
 Christian existentialism
 Systematic theology
 List of American philosophers
 Neo-orthodoxy
 Panentheism
 Postmodern Christianity
Theistic Personalism

References

Further reading
 Adams, James Luther. 1965. <mask>'s Philosophy of Culture, Science, and Religion. New York: New York University Press
 Armbruster, Carl J. 1967.The Vision of <mask>. New York: Sheed and Ward
 Breisach, Ernst. 1962. Introduction to Modern Existentialism. New York: Grove Press
 . Bulman, Raymond F. and Frederick J. Parrella, eds. 1994.<mask>: A New Catholic Assessment. Collegeville: The Liturgical Press
 Carey, Patrick W., and Lienhard, Joseph. 2002. "Biographical Dictionary of Christian Theologians". Mass: Hendrickson
 Chul-Ho Youn, God's Relation to the World and Human Existence in the Theologies of <mask> and John B. Cobb, Jr (1990)
 Dourley, John P.  2008. <mask>, Carl Jung, and the Recovery of Religion. London: Routledge
 Ford, Lewis S.  1966."<mask> and Thomas: The Analogy of Being." Journal of Religion 46:2 (April)
 Freeman, David H.  1962. Tillich. Philadelphia: Presbyterian and Reformed Publishing Co.
 Gilkey, Langdon. 1990. Gilkey on Tillich. New York: Crossroad
  Grenz, Stanley, and Olson, Roger E. 1997.20th Century Theology God & the World in a Transitional Age
 Hamilton, Kenneth. 1963. The System and the Gospel: A Critique of <mask>. New York: Macmillan
 Hammond, Guyton B. 1965. Estrangement: A Comparison of the Thought of <mask> and Erich Fromm. Nashville: Vanderbilt University Press.Hegel, G. W. F.

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 1967. The Phenomenology of Mind, trans. With intro. J. B. Baillie, Torchbook intro. by George Lichtheim. New York: Harper Torchbooks
  Hook, Sidney, ed.1961  Religious Experience and Truth: A Symposium (New York: New York University Press)
  Hopper, David. 1968. Tillich: A Theological Portrait. Philadelphia: Lippincott
 Howlett, Duncan. 1964. The Fourth American Faith. New York: Harper & Row
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 Keefe, Donald J., S.J. 1971. Thomism and the Ontological Theology of <mask>. Leiden: E.J. Brill
 Kelsey, David H.  1967  The Fabric of <mask>'s Theology. New Haven: Yale University Press
 . MacIntyre, Alasdair.1963. "God and the Theologians," Encounter 21:3 (September)
 Martin, Bernard. 1963. The Existentialist Theology of <mask>. New Haven: College and University Press
 Marx, Karl. n.d.  Capital. Ed.Frederick Engels. trans. from 3rd German ed. by Samuel Moore and Edward Aveling. New York: The Modern Library
 May, Rollo. 1973. Paulus: Reminiscences of a Friendship.New York: Harper & Row
 . Modras, Ronald. 1976. <mask> 's Theology of the Church: A Catholic Appraisal. Detroit: Wayne State University Press, 1976. O'Meara, Thomas F., O.P. and Donald M. Weisser, O.P., eds.1969. <mask> in Catholic Thought. Garden City: Image Books
 Palmer, Michael. 1984. <mask>'s Philosophy of Art. New York: Walter de Gruyter
 . Re Manning, Russell, ed.2009. The Cambridge Companion to <mask>. Cambridge: Cambridge University Press
 Re Manning, Russell, ed. 2015. Retrieving the Radical <mask>. His Legacy and Contemporary Importance. New York: Palgrave Macmillan
 Rowe, William L.  1968.Religious Symbols and God: A Philosophical Study of <mask>'s Theology. Chicago: University of

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 Chicago Press
 Scharlemann, Robert P.  1969. Reflection and Doubt in the Thought of <mask>. New Haven: Yale University Press
 Schweitzer, Albert. 1961. The Quest of the Historical Jesus, trans. W. Montgomery.New York: Macmillan
 Soper, David Wesley. 1952. Major Voices in American Theology: Six Contemporary Leaders Philadelphia: Westminster
 Tavard, George H.  1962. <mask> and the Christian Message. New York: Charles Scribner's Sons

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 <mask>, Hannah. 1973. From Time to Time.New York: Stein and Day
	Vîrtop Sorin-Avram: “Integrating  the symbol approach in education “ in Conference Proceedings 2, Economic, Social and Administrative Approaches to the knowledge based organisation,  « Nicolae Bălcescu » Land Forces Academy Publishing House, Sibiu, Romania, 2013. ISSN 1843-6722 pp. 454–459, https://www.researchgate.net/publication/318724749_1_Virtop_Sorin-Avram_Integrating_the_symbol_approach_in_education_in_Conference_Procedings_2_Economic_Social_and_Administrative_Approaches_to_the_knowledge_based_organisation_Nicolae_Balcescu_Land_Forces
 Tucker, Robert. 1961. Philosophy and Myth in Karl Marx. Cambridge: Cambridge University Press
 Wheat, Leonard F.  1970. <mask>'s Dialectical Humanism: Unmasking the God above God.Baltimore: The Johns Hopkins Press
 Woodson, Hue. 2018. Heideggerian Theologies: The Pathmarks of John Macquarrie, Rudolf Bultmann, <mask>, and Karl Rahner. Eugene: Wipf and Stock

External links

 The Andover-Harvard Theological Library at Harvard Divinity School holds the papers of <mask> and Hannah Tillich. "A Conversation With Dr. <mask> and Werner Rode, Graduate Student in Theology." Film reel, 1956. <mask>, <mask>,

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 1886–1965.Audiocassettes, 1955–1965
 <mask>, <mask>, 1886–1965. Papers, 1894–1974
 <mask>, <mask>, 1886–1965, collector. Literature about <mask>, 1911–1994
 <mask>, Hannah. Papers, 1896–1976

 James Rosati's sculpture of <mask>'s head in the Paul Tillich Park in New Harmony, Indiana. North American Paul Tillich Society.

 . Walk Tillich Park while discerning Tillich's theology. Created by Rev.Bill Ressl after an inspirational walk in Tillich Park in New Harmony,

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<mask> (1857 – July 4, 1898), also known as Youssouf Ishmaelo, was a Turkish professional wrestler who competed in Europe and the United States as <mask> the Terrible Turk during the 1890s. During his lifetime, native Turks knew him as <mask>n. However, writer Rıza Tevfik posthumously awarded him the honorific Koca ("Great"), and thus he was later remembered as <mask>. Known for his massive size and brute strength, he was recognized as one of the top three strongmen in the world by Alan Calvert, a pioneer of American weight training, and photographer Edmond Desbonnet during the turn of the century. Prior to his arrival in the United States, he remained undefeated in his near four-year career and successfully challenged Evan "Strangler" Lewis for the American Heavyweight Championship in 1898. <mask> was the original wrestler to be known as "the Terrible Turk", but several others, including Kızılcıklı Mahmut (promoted as his son) and Armenian-American Robert Manoogian, also used the name throughout the first half of the 20th century. Biography

Early career and the "Turkish Invasion"

Little is known of his early life prior to his first wrestling appearance in 1894, however, according to Scottish wrestling historian William Baxter, <mask> was born Youssuf Ishmaelo in Bulgaria (then part of the Ottoman Empire) in 1857 to a Muslim Turkish family.Ismail first came to prominence when he won the Kırkpınar Tournament in 1887. Edmond Desbonnet claimed in his book Les Rois de la Lutte (1910) that the Turkish invasion began in 1894 after a wrestler named Joseph Doublier was defeated by a rival, Sabès. In search of someone who could defeat Sabès, Doublier visited Turkey and brought back three wrestlers: Kara Osman, Nurullah Hasan, and the 6'2", 250-pound <mask>. Doublier had also brought Katrancı Mehmet Pehlivan and Kurtdereli Mehmet Pehlivan to Paris a while before. In his Paris debut, Ismail defeated Sabès in four seconds. Sabès had

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 attempted to use a front belt hold, but Ismail withstood the hold and pinned him using a chokehold. Ismail spent the next three years in France, where he dominated opponents.A colorful figure, he was also known for his fierce pride. When rivals Antonio Pierri and Tom Cannon threatened to bring in a wrestler to defeat him, Ismail reportedly said he would cut his own throat if he was ever beaten. His match against another fellow Turk, Ibrahim Mahmut, was said to be one of the "most brutal bouts ever seen on the mat" at the Cirque d'Hiver in Paris. Ismail became so enraged during the match that he tore at Mahmut's nostrils, broke his ribs, and twisted his arms. Although referee Tom Cannon had attempted to stop the match, only the intervention of a police inspector and six officers along with several spectators were able to separate the two. Kara Osman had been originally scheduled to face Ismail but had fallen ill, and Mahmut had taken his place. According to a rumor heard by French promoter Joseph Doublier, Osman had actually withdrawn from the match because he feared for his life because of an unspecified grudge between Ismail and himself.Tour of the United States
He continued to be managed by Doublier until 1898, when Antonio Pierri took him to New York. Taken on by promoter William A. Brady, the two appeared at the London Theatre in New York, offering $100 to anyone who could stay in the ring with him for 15 minutes. George Bothner, a well known lightweight wrestler, was the only one to accept the challenge. Although outweighed by Ismail by at least 100 pounds, Bothner claimed that "there wasn't a man alive who could pin him on his back in 15 minutes" and accused Ismail of being an impostor "like so many other so-called terrors". Despite his bravado, Bothner was defeated by Ismail several days later and suffered a neck injury during the match. He described their encounter years later to Nat Fleischer in his book From Milo to


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 Londos (1937):

He was undefeated prior to his arrival in New York until his disqualification in a match against World Greco-Roman Heavyweight Champion Ernest Roeber at Madison Square Garden on March 26, 1898. Ismail, who may have intentionally fouled himself, caused the crowd to riot when he pushed Roeber out of the ring, a raised platform, and caused him to fall headfirst onto the ground five feet below.Roeber was unconscious for several minutes, and many in the crowd believed he had been killed, causing spectators to charge into the ring. Only a small police guard under Chief of Police John H. McCullagh were able to block the crowd from entering. Roeber was revived after a few minutes and examined by physicians for injuries. Having landed on his shoulder, it was announced that he had suffered a back injury and it was decided that he would not be able to continue. Referee Hugh Leonard awarded the match to Roeber and, with calls to "Kill the Turk" and threats of lynching from those in attendance, Ismail was escorted by police to his dressing room. Ismail's manager, William Brady, offered to stage an exhibition bout between Ismail and Tom Cannon, but McCullagh refused to allow the event to continue due to concerns of rioting. The match was described in the 1907 novel The Substitute: A Football Story by sports writer Walter Camp.A rematch between Ismail and Roeber was held at the Metropolitan Opera House on April 30. During the bout, the two began a shoving match, which caused their managers, William Brady and Martin Julian, to enter the ring. Brady and Julian, who also managed rival heavyweight boxing champions Jim Corbett and Bob Fitzsimmons, began arguing over the management of their respective men. When Fitzsimmons attempted to intervene, several fans stormed the ring and referee Herman Wolff declared the match a no-contest before the event could once again end in a near-riot. Opera House management closed the venue to


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 wrestling events soon after. Months later, Ismail defeated Evan "Strangler" Lewis for the American Heavyweight Championship in Chicago, Illinois. Lewis was neither able to overcome Ismail's massive size and strength nor manage to use his sleeper hold during the match.Ismail had the $5,000 prize money converted to gold and carried it in a money belt along with the title. Death
Shortly after his victory over Lewis, Ismail took the first ship back to Europe, where he reportedly planned to open a coffee or bazaar in his native village near Shumen. It was on the ill-fated SS La Bourgogne that he was one of the 600 passengers who drowned when the ship sank on the morning of July 4, 1898. According to colorful accounts from the New York press, Ismail fell overboard while passengers were being evacuated to the lifeboats. Dragged underwater by the weight of his money belt, supposedly containing between $8,000 and $10,000 in gold coins, he drowned before the crew could get to him. Other journalists and surviving passengers claim to have seen "the Terrible Turk" throw women and children overboard trying to reach the lifeboats; however no mention of this was included in the official report and is generally assumed to have originated by Ismail's manager and promoter William Brady, who went on to become a successful Broadway producer. See also
List of people who disappeared at sea

Championships and accomplishments
 Professional wrestling
 American Heavyweight Championship (1 time)
International Professional Wrestling Hall of Fame
Class of 2021

References

Further reading

External links
 KocaYusuf.org, official website about Koca <mask>

 Deceased Superstars - Youssuf Ishmaelo
 CageMatch.de - The Terrible Turk

1857 births
1890s missing person cases
1898 deaths
Bulgarian male professional wrestlers
Deaths due to shipwreck at sea
People associated with physical culture
People from Shumen Province
Turkish professional


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<mask> (also recorded as Hinrik, Henrik or Henry with surname variations including  Krummedike and Krummendiek), was born circa 1464 in Norway and died in 1530. He was a Danish-Norwegian nobleman and a member of both the Norwegian and Danish National Councils (Rigsråd) and played an extensive role in the politics of the era. He served as commanding officer of the Bohus Fortress in Norway from 1489 to 1503. Family and youth
<mask> was Hartvig <mask>’s son by a second marriage. He is believed to have been born in Norway. In about 1493 he married Anne Jørgensdatter Rud, daughter of Danish National Councilor Jørgen Mikkelsen Rud of Vedby and Kirstine Eriksdatter Rosenkrantz. Her nephews included Otte Brahe, who was the  son of her sister, Sophie Jørgensdatter Rud (1488-1555).Career

In 1484 or 85 <mask> was knighted and entered service in 1487 at Akershus Fortress. In 1489 he was placed in charge of the strategically important Norwegian border defense, Båhus Fortress. At the same time he was elevated to serve as a member of the Norwegian National Council (Rigsraad). The Krummedige-Tre Rosor rivalry

The origin of the rivalry
Upon the 1448 death of King Christopher of Bavaria, who was union king of Denmark (1440–1448), Sweden (1441–1448) and Norway (1442–1448), the Norwegian succession resulted in controversy. In Norway the new king had to be elected by the Norwegian National Council. There were effectively two parties in the Norwegian National Council: The pro-Danish party led by Hartvig <mask> (then the commandant at Akershus) and Bishop Jens of Oslo, and the pro-Swedish party led

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texts: by the Archbishop Alsak Bolt and Erik Saemundsson (then the commandant at Tønsberg Fortress). The pro-Danish party prevailed and Christian I of Denmark was elected king, although not without subsequent strife.Karl Knutsson invaded from Sweden and proceeded to Hamar, where he called a Thing, and was “elected king” by Archbishop Bolt, Erik Saemundsson and others who assembled there. King Karl proceeded to Trøndelag. He then returned to Sweden, leaving Saemundsson as viceroy. Saemundsson invested Akershus, which was held by Krummedige, who still adhered to Christian I. Ultimately Saemundsson was killed by Krummedige, the leading pro-Swedish advocates fled to Sweden, and Karl Knutsson renounced his claim to the throne. Swedish forces again invaded Trøndelag in 1453, but were repelled and were forced to turn south across the Dovrefjell  and to Hamar, where they captured and occupied Hamarhus, the Bishop’s palace. Hartvig Krummedige proceeded north, expelled the Swedish forces, and killed many of them.With this act, as well as his previous involvement in the death of  Saemundsson, he earned the enmity of pro-Swedish Alv Knutsson; Saemundsson and Knutsson were members of the Tre Rosor family, which title comes from their coat of arms, which includes three roses. Alv Knutsson had extensive holdings, over 276 farms in east and south Norway, and could bring substantial pressure to bear. He arranged that charges be brought against Hartvig Krummedige by one of the local farmers – as a result Hartvig Krummedige lost all of his fiefs. Knutsson also worked through the Pope to obtain a Papal


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 Bull concerning Krummedige’s misuse of power. In spite of this dramatic setback, Christian I of Denmark restored Krummedige to Akershus by 1461. Hartvig <mask> died in 1476, but his son <mask> remained a firm member of the pro-Danish party — the rivalry with the Tre Rosor family virtually guaranteed this would be so. The rivalry in Knut Alvsonn's time
When <mask> was elevated to similar positions in Norway as his father had held, he also inherited the family conflict with the influential and wealthy Swedish Tre Rosor noble family.Pro-Swedish Alv Knutsson’s son, Knut Alvsonn, of the family Tre Rosor was Lord of Giske, and Sigurd Jonsson’s ultimate heir. Sigurd, the son of the Swedish nobleman Jon Marteinsson, was a Norwegian nobleman and knight, and the supreme leader of Norway during two interregnums in the mid-15th century. After the death of King Christopher in 1448 Sigurd Jonsson was offered the vacant throne of Norway, but declined to pursue a claim. Alv was a Royal Councilor of Norway, and holder of vast landed properties around Norway, having inherited land as well as a claim to the throne of Norway from his Giske-Bjarkoy-Sudreim ancestors. Knut Alvson was personal enemy of Lord <mask> <mask> and a member of the pro-Swedish faction on the Norwegian National Council. Knut took over Akershus in 1497. Knut Alvsonn soon came into conflict with Norwegian peasants who killed his bailiffs and otherwise resisted him, until he petitioned <mask> for support, since Krummedige had demonstrated his ability to work constructively with the local land owners.Kummerdige not only failed

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Krummedige
Henrik Krummedige


texts: to support, but informed the King of the matter. Knut Alvsonn was relieved of his command of Akershus Fortress by Peder Griis, a Danish nobleman loyal to the king. In 1500 King Hans of Denmark, Sweden and Norway made an ill-fated attempt to conquer the Ditmarshes (Dithmarschen) in Northern Germany. Knut Alvsson, who had married the granddaughter of Karl Knutsson, and was involved with the Swedish Independence Party, concluded it was time to act. Parallel to a new Dano-Swedish War, his rebellion began in 1501 in Sweden, but soon came to Båhus Fortress on the Swedish-Norwegian border, which <mask> Krummedige commanded. Krummedige held his fief at Båhus, but Alvsson captured Akershus Fortress in March 1502, although the citizens of Oslo remained pro-Danish while the nobles and bishops of the country remained neutral—presumably waiting to see which side prevailed. King Hans dispatched his son Christian (later crowned King Christian II of Denmark) at the head of forces; they relieved the siege of Båhus Fortress, captured and reduced Älvsborg Fortress across the river from Båhus Fortress in Gothenburg.Krummedige then led forces north to finish off the rebellion by recapturing Tønsberg Fortress and  laid siege to Akershus Fortress, which Alvsson was defending. When it became clear that the rebellion had failed, Alvsson came on board one of Krummedige's ships under a safe conduct. Krummedige killed Alvsson either by treachery or, as alleged by Krummedige, in response to Alvsson's own violence. Alvsson was judged a traitor and Alvsson's property was forfeit to the crown. Krummedige had


texts:
 prevailed, although Gjerset reports he was compelled to leave Norway and the uprising was not totally quelled until 1504 . The death of Alvsson was used to set an anti-Danish tone in Ibsen's  play Fru Inger til Østeraad, when he has Olaf Skaktavl acclaim: "Recall the afternoon when Hendrik Krummedike came before Akershus fortress with his fleet? The captains of the fleet offered to discuss peace terms; and, trusting a safe conduct, Knut Alfsøn went onboard.Only three hours later we had to carry him through the fortress gate ... Norway's bravest heart was lost when Krummedike's minions struck him down..."

The rivalry in Karl Knutson's time
Knut Alvsson had two sons, Karl Knutsson and Erik Knutsson. Karl Knutsson continued the multigenerational inter-family quarrel. Karl found favor with Christian II and used the opportunity to slander Krummeridge. On the basis of minor irregularities Christian II removed Krummedige of the command of Varberg Fortress as well as of all his Norwegian fiefdoms. As a result of this Krummeridge transferred his support to Frederick I and worked for his election as the king of Norway. The conflict with Vincens Lunge

Danish-born nobleman Vincens Lunge married the daughter of Chancellor and Lord High Steward of Norway Niels Henriksson ("Gyldenløve") (~1458–1523) and his wife, the famous Ingerd Ottesdatter. He was one of several notable Danes who acquired land, resided permanently in Norway, became nominally thoroughly Norwegian and founded new Norwegian noble families, which replaced the old nobility of the first rank.<mask> <mask> and Vincens Lunge

masks: Henrich Krummedige


texts:
 appeared to have much in common: both were Danish-born nobles, both supported the Lutheran Reformation, both supported Frederick I of Denmark, both were members of the Norwegian National Council and both held extensive estates and other properties in Norway. They held another thing in common: ambition. At the 1524 meeting of the Norwegian National Council — the first meeting which Vincens Lunge attended and one at which <mask> <mask> was not present — Roman Catholic Archbishop of Nidaros Olav Engelbrektsson and Vincens Lunge cooperated to force the newly elected Frederick I to accept a charter with terms designed to maintain Norway's independence, including:
 the king was not to impose taxes without the council's consent,
 the king was not to infringe on the Catholic Church's rights in Norway, and
 the king was to rule Norway only through native-born or married-in Norwegians who resided in Norway. The short-term effect of this charter was to enable Lunge, who had married into the noble Norwegian Rømer family, to remain in place while <mask> <mask> lost his fiefs and was de facto expelled from the Norwegian National Council. King Frederick I was clearly pragmatic in achieving what he wanted, and never came to Norway to be crowned. He honored the charter only when it was convenient. The Catholic Church was undercut.Taxes were increased. And Danes continued to be placed in critical positions (particularly as commanders of major fortresses) — and <mask> <mask> regained his position on the Norwegian National Council in 1528. The Månstorp dispute sets up opposition to King

masks: Henrich Krummedige Henrich Krummedige Henrich Krummedige


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 Christian II
Although both Henrik and his father had a long history of strong support for the Danish Kings, the Månstorp dispute placed Henrik in a new role as the king's opponents. Economic accomplishments
<mask> was not only a nobleman with political skills and the tough minded approach to accomplish difficult deeds; he was also an able investor, interested in commerce and industry. <mask> inherited extensive land holdings, both in Norway (Brunlag) and in Denmark, which he increased further through purchase and legal process. As a result, he was probably the largest Danish-Norwegian landholder of his period. In addition to inheriting approximately 240 farms he invested the revenues from his Norwegian fiefdoms and purchased an additional 178 farms in Norway with most concentrated in Båhuslen.In Denmark he increased his holdings by 300 tenant farms and four manors. <mask> understood the value of maximizing the profit from his produce by selling it for the best price and participated actively in commercial trade – owning houses and commercial facilities in Bergen, Oslo, and Tønsberg in Norway as well as Roskilde, the Gothenburg area (Nya Lödöse), Halmstad, Malmø, and Copenhagen in Denmark. He also participated in foreign trade with his own vessels. His interests were not limited to agriculture and commerce. He may have run the earliest known copper mining venture in Norway, which was located at Sandsvær. The mine is mentioned in a 1490 letter from King Hans to Henrik Krummedike, and is the first written source that directly deals with a copper mine in Norway, mentioning "our

masks: Krummedige Krummedige Krummedige


texts:
 copper plant in Sandsvær." (Benedictow 1991:9).Although Krummedike and Pålsson were granted the mining rights, there are no sources confirming the mine was cost effective. He was among the first who used water-driven saws for the production of large quantities of lumber in Norway and may have introduced them. He also constructed a large brick kiln capable of producing over 18,000 bricks at a firing on his estate in Månstorp

Final years
Krummedige died at Månstorps Gables in 1530 and is buried in Västra Ingelstad Church. His wife survived him by three years. With the death of his nephew, the male line of the Krummedige dynasty died out. References and notes

15th-century Danish nobility
1460s births
1530 deaths
15th-century Norwegian nobility
16th-century Norwegian nobility
16th-century Danish


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<mask>. (born November 18, 1969) is an American professional basketball coach and former point guard who serves as an assistant coach for the Philadelphia 76ers of the National Basketball Association (NBA). Drafted 24th overall in the 1993 NBA draft out of Florida State, <mask> played for eight different teams during his 15-year career. He was selected to the NBA All-Star Game and All-NBA Team once, both in the 2003–04 season. In his first two seasons, he helped the Houston Rockets win back to back championships, in 1994 and 1995, and won a third with the Boston Celtics in 2008, his last season. He also helped the Milwaukee Bucks and Minnesota Timberwolves reach the Conference Finals of the playoffs in 2001 and 2004 respectively, the latter's first-ever in franchise history, and helped the Los Angeles Clippers to their first-ever playoff series victory in 2006. Known for his mid-range jumpshot, <mask> often made clutch baskets late in the fourth quarter to help his team win games. College career
After graduating from Paul Lawrence Dunbar Community High School in East Baltimore, Maryland, <mask> spent a year at Maine Central Institute in Pittsfield, Maine, under coach Max Good.From MCI, <mask> was successfully recruited to attend DePaul University. He was declared academically ineligible based on National Collegiate Athletic Association (NCAA)'s Proposition 48 standards, and ended up starting his college career at San Jacinto College in Houston, Texas, where he was known as a big scorer. He moved on to Florida State University in

masks:
Samuel James Cassell Sr
Cassell
Cassell
Cassell
Cassell


texts:
 Tallahassee for his junior and senior years. In his senior year in 1992–93, he averaged 18.3 points, 4.9 assists, and 4.3 rebounds per game and led the Atlantic Coast Conference (ACC) in steals. <mask> and teammate Bob Sura formed the highest scoring and rebounding backcourt in the nation with 38.2 points and 10.4 rebounds per game. <mask>'s 1992–93 Seminoles team finished with a 25–10 record and advanced to the Elite Eight in the NCAA Tournament, where they lost to the University of Kentucky's Wildcats. On February 14, 2008, in a game against Wake Forest, <mask>'s jersey was retired by Florida State.Playing career

Houston Rockets (1993–1996)
<mask> was selected out of Florida State University with the 24th overall pick of the 1993 NBA draft by the Houston Rockets. Playing mostly as a backup to Kenny Smith, <mask> developed a reputation as "clutch" and was usually on the court for the fourth quarter of close games. He was a key contributor during the Rockets playoff run his rookie year, notably dropping 22 points and seven assists in a game 7 win against the Phoenix Suns in the Western Conference Semifinals, and scoring 7 points in the final 32 seconds of a 93–89 win in game 3 of the 1994 NBA Finals against the New York Knicks. The Rockets would win the championship in seven games. <mask> saw an increase in his role during his second year, appearing in all 82 games that season. He again helped the Rockets reach the NBA Finals for the second consecutive year. In game 2 of the Finals against the Orlando Magic, <mask> scored 31 points.The

masks: Cassell Cassell Cassell Cassell Cassell Cassell Cassell


texts:
 Rockets swept the Magic, giving <mask> his second championship in just two years in the league. In his third season, the two-time defending champion Rockets were swept out of the second round of the playoffs by the Seattle SuperSonics. <mask>'s minutes, scoring and usage rates all increased in his third season, but he missed 21 games with injuries. Rockets management feared their window of winning another championship with Olajuwon, Drexler and Smith was closing, and looked to trade for another star-caliber player. Phoenix Suns (1996)
After the 1995–96 season, he was traded to the Phoenix Suns, along with Robert Horry, Chucky Brown, and Mark Bryant, in exchange for former league MVP Charles Barkley. <mask>, who was in the final year of his rookie contract, frequently clashed with head coach Cotton Fitzsimmons; Fitzsimmons subsequently resigned following an 0–8 start. On December 12, 1996, <mask> led the 5–14 Suns into Utah and defeated the Jazz who at the time were on a 15-game winning streak.<mask> scored 21 points in the 95–87 road win. Under new head coach Danny Ainge, the Suns saw marked improvement with <mask> leading the team with 14.8 points per game. Dallas Mavericks (1996–97)
On December 27, 1996, just 22 games into the season, he was traded along with Michael Finley, A. C. Green, and a second-round draft pick to the Dallas Mavericks in exchange for Jason Kidd, Tony Dumas, and Loren Meyer. Though <mask> had begun to develop chemistry with the Suns and Coach Ainge, team management felt they could not pass up the opportunity to


texts:
 trade for Kidd. New Jersey Nets (1997–1999)
Midway through the 1996–97 season, after appearing in 16 games for the Mavericks, he was traded with Chris Gatling, Jim Jackson, George McCloud, and Eric Montross to the New Jersey Nets in exchange for Shawn Bradley, Ed O'Bannon, Robert Pack, and Khalid Reeves on February 17, 1997. The Nets would be the third team that <mask> played for just that season. During his time with the Nets, <mask> lived in Teaneck, New Jersey.Following the season, though he considered an offer to return to Houston, <mask> elected to re-sign with the Nets on a six-year contract. Forming one of the league's most potent backcourts with Kerry Kittles, <mask> averaged 19.6 points, 8 assists and 1.6 steals in 34 minutes per game for the Nets that year, and helped lead them to the playoffs for their first time in four years. However, they were swept by Michael Jordan and the Bulls in the first round. Led by coach John Calipari, who pushed the team to trade for then re-sign <mask>, the Nets were favorites in the Eastern conference entering the lockout-shortened 1998–99 season. However, <mask> sustained an injury in the first game of the season and the Nets started 3–15. Milwaukee Bucks (1999–2003)
On March 11, 1999, <mask> was again traded in a three team, eight player trade that sent Stephon Marbury to the Nets, Terrell Brandon to Minnesota Timberwolves, and <mask> to the Milwaukee Bucks. Under their new coach George Karl, Cassell formed a "Big 3" with Ray Allen and Glenn Robinson.In the first game of the following season,

masks: Cassell Cassell Cassell Cassell Cassell Cassell Cassell Cassell


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 on November 2, 1999, <mask> led all scorers with 35 points alongside 11 assists in a 98–93 victory against the Houston Rockets. On November 26, <mask> again led all scorers with 28 points, with 14 assists, this time in a 114–112 win over the Boston Celtics. On March 3, 2001, he scored his career-high of 40 points against the Chicago Bulls. During All-Star Weekend in 2001, he won the Fleer Shootout at Jam Session on All-Star Saturday. That season, after defeating the Orlando Magic and Charlotte Hornets in the first two rounds of the playoffs, he almost reached the Finals with the Bucks, falling just short when they lost in Game 7 of the Eastern Conference Finals against the Philadelphia 76ers. During the 2002–03 season, he passed 10,000 points for his career. On December 9, 2002, in one of the best games of his career, <mask> recorded a triple double with 39 points, 10 rebounds, and 10 assists in a double overtime 140–133 victory against the Cleveland Cavaliers.On March 28, 2008, <mask> was honored as one of the 20 greatest players in Milwaukee Bucks history during the team's 40th Anniversary Celebration. Minnesota Timberwolves (2003–2005)
After spending four seasons with the Bucks, he was traded along with Ervin Johnson to the Minnesota Timberwolves in exchange for Joe Smith and Anthony Peeler following the 2003 NBA draft. <mask> enjoyed his most successful season as an individual that year. He posted 19.8 points on 49% shooting, 7.3 assists and 1.3 steals in 35 minutes per game on the year. He was named to the All-NBA Second Team and

masks: Cassell Cassell Cassell Cassell Cassell


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 voted into the 2004 NBA All-Star Game. <mask>, Latrell Sprewell and Kevin Garnett formed what was widely considered the best trio in the NBA that season, vaulting past Western Conference powerhouses the Sacramento Kings, Dallas Mavericks, San Antonio Spurs and Los Angeles Lakers for the number one seed in the Western Conference, with a franchise-best 58–24 record. <mask> made his playoff debut with the Timberwolves scoring a franchise playoff record 40 points, in a first-round game 1 win against the Denver Nuggets.Minnesota would win the series in five games. They faced the Sacramento Kings in the next round, with <mask> again dropping 40 points in the series opener. A series of late-game heroics from <mask> helped the Timberwolves defeat the Kings in seven games. <mask> however sustained a back injury that limited him in the Western Conference Finals against the Lakers, which the Lakers would win in six games. The following year, the Timberwolves finished 44–38, missing the playoffs by one game in the competitive Western Conference. <mask>, who appeared in only 59 games that season due to injuries, voiced his frustration over the midseason firing of Flip Saunders and not being offered a contract extension. Los Angeles Clippers (2005–2008)

After the 2004–05 season, the Timberwolves traded <mask> and a conditional first-round pick to the Los Angeles Clippers in exchange for Marko Jarić and Lionel Chalmers.The trade is widely considered among the NBA's most lopsided ever; Chalmers never played another game in the NBA, and Jaric was traded


texts: after three unproductive yet overpaid seasons. <mask> meanwhile led the Clippers to their then-most successful season, and the draft pick from Minnesota was used by the Clippers as part of the Chris Paul trade. The Timberwolves would not qualify for the postseason again until 2018. <mask> appeared to have found a home with the Clippers, as he helped lead them back to the playoffs for the first time since 1997, with their best record in team history at 47–35. Since the team moved to California in 1978, they had compiled just three winning seasons. In the first round, they beat the Denver Nuggets in five games, but would fall to the Phoenix Suns in seven games in the Conference Semifinals. Between their move to California in 1978 and Chris Paul's arrival in 2011, this would be the only year that the Clippers won a playoff series.Before the 2006–07 season, <mask> was reportedly offered a two-year, $15 million offer from the Atlanta Hawks, but eventually re-signed with the Clippers on a two-year, $13 million deal. <mask> struggled with injuries that season, and the Clippers missed the playoffs by two games. With Elton Brand, Shaun Livingston, Chris Kaman and others suffering major injuries, the Clippers started rebuilding throughout the 2007–08 season. Although <mask> was initially reluctant to discuss leaving the Clippers, he eventually decided to listen to their buyout offers. On February 28, 2008, the Clippers reached a contractual buyout agreement with <mask> and placed him on waivers. According to the agreement, <mask> received half of


texts:
 his remaining salary, roughly $850,000. Boston Celtics (2008–2009)

<mask> became an unrestricted free agent on March 3, 2008, when he cleared waivers, and was eligible to sign with a team of his choice.Although the Dallas Mavericks, Denver Nuggets and Phoenix Suns were interested in his services, he was strongly linked with a poised move to the Boston Celtics and was expected to be in Boston once he cleared waivers. On March 1, 2008, <mask>'s agent, David Falk, confirmed that <mask> would sign a contract with the Celtics for the remainder of the season if he cleared waivers, receiving a prorated amount of the veteran minimum of $1.2M. <mask> said that he would wear either No. 28 or No. 91 on his jersey, and eventually chose No. 28. According to his agent, <mask> had signed a contract with the Celtics on March 3, 2008, but the signing was pending an official league announcement.His arrival was delayed because of a death in his family. On March 4, 2008, <mask> officially signed with the Celtics, but immediately flew back to his hometown of Baltimore to attend funeral services for his deceased family member. He made his debut against the Philadelphia 76ers on March 10, 2008. In Boston, <mask> was reunited with former teammates Kevin Garnett and Ray Allen. On March 17, 2008, <mask> had a standout performance in a Saint Patrick's Day matchup against the San Antonio Spurs, when he led the team from a 22-point deficit to a 2-point victory, scoring 17 points and hitting a clutch shot late in the game. <mask>, along with Eddie House, James

masks: Cassell Cassell Cassell Cassell Cassell Cassell Cassell Cassell Cassell


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 Posey, P.J. Brown, and Leon Powe, gave the Celtics arguably the best bench in the NBA that season.They helped the Celtics finish with an NBA-best 66–16 record en route to the NBA Finals. The Celtics defeated the Lakers 4–2, with the Celtics bench out-scoring the Lakers' in five of the six games. The win gave <mask> his third championship, which would also be the last game he played. During the 2008–09 season, <mask> served as an unofficial assistant to head coach Doc Rivers; though he did not play in any games, he was still officially listed as an active player. On February 17, 2009, <mask> was traded to the Sacramento Kings for a conditional second-round draft pick in the 2015 NBA Draft. The move was done strictly for salary cap purposes and <mask> was not expected to play for the Kings. One day later, Sacramento waived him.<mask> cleared waivers and was eligible to re-sign with Boston or another contender, but opted to sit out the remainder of the season, and he announced his retirement in May 2009. In 2015, Paul Pierce stated that he felt he, Garnett and <mask> were the real "Big 3" of the Celtics 2008 championship team. Coaching career

Washington Wizards

On May 21, 2009, <mask> was named assistant coach of the Washington Wizards, joining Flip Saunders who was his coach in Minnesota. John Wall, who was drafted first overall by the Wizards in 2010, credits <mask> for his development into one of the NBA's premier point guards and leadership during the team's Eastern Conference semi-finals appearance in 2014 – their first playoff


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 series win since 2005. During the 2014 offseason, <mask>'s former teammate Paul Pierce signed with the Wizards, and admitted he made the decision to sign with Washington after speaking with <mask>. Los Angeles Clippers
After five seasons with the Wizards, <mask> was hired by the Los Angeles Clippers on September 29, 2014, to join Doc Rivers' staff as assistant coach. Philadelphia 76ers
On November 9, 2020, the Philadelphia 76ers hired <mask> as an assistant coach under Doc Rivers.<mask> appeared on TNT's NBA Fundamentals series, in which basketball players describe certain aspects of the game. He was chosen to illustrate the "mid-range game", i.e. shooting from the area around the free throw line, the paint, the wings and the baseline. In this clip, Cassell explains how to post up against opposing guards, shoot pull-up jump shots and hit buzzer beaters. He admires retired NBA players Terrell Brandon and Jeff Hornacek, two prolific mid-range shooters after whom he modeled his game. Personal life
His son, <mask> Jr., played for Iona College. <mask> Jr. also played for and earned his associate's and bachelor's degrees from Chipola College and the University of Connecticut respectively.In 2017, <mask> Jr. was signed on the Summer League squad for Cleveland Cavaliers. Clippers
| 78 || 75 || 34.0 || .443 || .368 || .863 || 3.7 || 6.3 || .9 || .1 || 17.2
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| style="text-align:left;"|L.A. Clippers
| 58 || 30 || 24.3 || .418 || .294 || .879 || 2.9 || 4.7 || .5 || .1 || 12.3
|-
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masks:
Cassell
Cassell
Cassell
Cassell
Media Cassell
Sam Cassell
Cassell
Cassell


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<mask> (April 24, 1949 – May 16, 2003) was a freelance photographer in the 1970s, 1980s and early 1990s who spent 25 years traveling the world taking photos for publications such as National Geographic, Fortune, Life, and GEO. Life
While <mask> was acknowledged as an excellent technical photographer of the outdoors, it was the way he embraced cultures and provoked people that made his work stand out. His focus on international destinations – landscapes, people and culture – continues to draw admirers and followers. A signature expression of his style, subject matter and viewpoint remains Village Japan: the Four Seasons of Shimukappu, an album that took almost two years to make, photographed in Shimukappu, Hokkaido. It is the only existing published collection of <mask>'s photography to date. In an Aspen Times article <mask> summed up what would be his guiding philosophy for life. "I feel like a humanitarian ... turning on all those people to how I feel about places and people.Introducing my friends to my other friends." His work exploited vivid color and advanced in-camera techniques such as double and triple exposures. His style sometimes countered traditional travel and adventure photography standards as he promoted impressionistic images created by “huffing” or fogging the camera lens with his breath and using natural settings such as water, rain, condensation, glass, etc. to frame and artfully distort the picture. <mask> was born in Paris, France, the son of U.S. Air Force Maj. <mask> II and British-born Sheila Barry <mask>. He was brought up in Europe and Aspen, where he developed his love for the mountains. His grandfather was <mask> I, author and professor who pioneered the academic study of astrology.A charismatic student, <mask> graduated as class president from Aspen High School, where he played hockey and ski jumped for the Aspen Ski Club. He graduated from Outward Bound and the National Outdoor Leadership School, and worked as a wilderness ranger, soloing for days in the backcountry. <mask> didn't get his first camera until he was 19. An avid hunter and marksman, he had a natural eye that transitioned from gun sites to camera

masks:
Nicholas DeVore III
DeVore
DeVore
DeVore
DeVore
Nicholas DeVore
DeVore
Nicholas DeVore
DeVore
DeVore


texts:
 lens. After studying briefly at Colorado Mountain College and Aspen's Center of the Eye, <mask> practiced his outdoor photography while working for the Forest Service. In 1972 <mask> caught the attention of Robert Gilka, the photo director of National Geographic, with an amateur portfolio shot in the Galapagos Islands. DeVore leapt from an Aspen chair lift to retrieve the editor's dropped camera, and landed a career start as the Geographic’s youngest contributor.Physical and technical prowess proved him a go-to for arduous assignments:  South Pacific canoeing with celestial navigators, Polynesian rafting from Hawaii to Tahiti, Arctic dog sledding, trekking Mt. Everest with Sir Edmund Hillary. Within months, Gilka commissioned DeVore to the Wind River Range in Wyoming’s Bitterroot-Wind River National Wilderness to cover the National Outdoor Leadership School. DeVore had to accomplish technical climbs and frame shots high atop rock faces. An inveterate traveler, DeVore crisscrossed the globe. A thirst for adventure, even while working, led to exploits such as entering the private world of geisha training in Kyoto, Japan, wind surfing in the Sahara, being shipwrecked in the Sea of Cortez, flying in illegal airspace in the Himalayas, scaling New York landmarks such as the Brooklyn Bridge and Chrysler Building, and perilously descending a Colorado Fourteener during a surprise blizzard. Sam Abell, a staff photographer at National Geographic for 33 years, said <mask> was the most charismatic and flamboyant character he ever came across."Even though the name ‘adventure travel’ didn't exist then, he would have been its primary photographer." Photography career
Early freelance assignments outside National Geographic included:
 World Figure Skating Championships for ABC Television in January, 1975. Photo essay on Idaho for the United States Department of Agriculture Bicentennial Book Project, March to April, 1975. The United States Information Agency Border Project, which included a gallery of scenes from the Canadian and Mexican borders, December 1975. In 1975, <mask> opened his first professional business, Sunshine Photography, with his long-time

masks: Nicholas DeVore DeVore DeVore


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 friend and photographic colleague, Jonathan Wright. Photographers David Hiser and Paul Chesley, also freelancers for National Geographic, joined them to launch Photographers/Aspen in 1984. One of <mask>'s passionate personal projects spanned a decade.He created an ongoing series about Colorado cowboy Pat Mantle. Annually, <mask> would travel to shoot Mantle driving his herd of hundreds of horses across northern Colorado. In the early 1980s, he shot the Royal Easter Show in Sydney. Another independent project documented the first organized mountain bike tour through Southern India. Taken during January 1990, the tour was sponsored by India's tourism industry and Aspen's InnerAsia Expeditions International. <mask> was a frequent lecturer and fellow of the Explorers Club, a member of the Society for Photographic Education, the International Advisory Board of Friends of Africa, the board of trustees for the Aspen Art Museum, and the director of Galerie Foto Arte. He also taught at Anderson Ranch in Snowmass Village, Maine Photographic and Telluride's Autumn Eye workshops.He lived the remainder of his life in Bisbee Arizona from 1995 until his untimely death in 2003 with his muse, Maria (Margarete)Izabel Bedini Correa de Sa, a model from Brazil; she was with him from 1996 to 2002. National Geographic and Traveler, articles and books

 Wind, Wave, Star, and Bird, National Geographic Magazine, 1974 Dec.
 Trek Across Arctic America, National Geographic Magazine, 1974 Mar. [Hokule'a] Follows the Stars to Tahiti, National Geographic Magazine, 1976 Oct.
 Should They Build a Fence Around Montana? National Geographic Magazine, 1976 May
 Brazil's Golden Beachhead, National Geographic Magazine, 1978 Feb. Along the Great Divide, National Geographic Magazine, 1979 Oct.
 Park at the Top of the World, National Geographic Magazine, 1982 June
 Blue Horizons: Paradise Isles of the Pacific, National Geographic Book, 1985
 Wild and Windswept: Channel Islands National Park, Traveler magazine, 1985 Spring
 Majestic Island Worlds, National Geographic Book, 1987
 Tahiti's Soft Caress, Traveler magazine, 1987/88 Winter
 Excursion to Enchantment: A Journey to the

masks: DeVore DeVore DeVore