Jürgen Moltmann (born 8 April ) is a German Reformed theologian who is Professor Moltmann has become known for developing a form of social trinitarianism. His two most famous works are Theology of Hope and The Crucified God. 21 quotes from The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology: ‘When God becomes man in Jesus of Nazareth,.. . Below is a list of all posts (so far) in my blog series on The Crucified God by Jürgen Moltmann. I will update this page as new posts are added. Several of the .
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In Moltmann became a theology teacher at an academy in Wuppertal that was operated by the Confessing Church and in he joined the theological faculty at the University of Bonn. This “mutual liberation” necessarily involves a “liberation of oppressors from the evil they commit; otherwise there can be no liberation for a new community in justice and freedom.
With its slogan of “History as Revelation”, Pannenberg’s theology has many parallels, but Moltmann was concerned to reject any notion of history as a closed system and to shift the stress from revelation to action: Theology of the Pain of God. Moltmann’s liberation theology includes an understanding of both the oppressed and the oppressor as needing reconciliation.
Translated by Kohl, Margaret. The Christian church can re-introduce the divisions between the religious and the profane and between those who are within and those who are without, only at the price of losing its own identity as the church of the crucified Christ.
He believes the doctrine of the Trinity should be developed as the “true theological doctrine of freedom. It can arouse compassion. Moltmann later claimed, “I didn’t find Christhe found me.
He also moves beyond oppression as a mere personal sin and instead calls for oppressors to withdraw from the “structures of violence” that destroy the lives of crucifued oppressed. But to jurgem rejected takes away the dignity from suffering and makes it dishonourable suffering. Moltmann had hope that the example of the ” Confessing Church ” during the war would be repeated in new ecclesiastical structures.
Thus the sixth volume will be helpful for concern for his theological method.
Our suffering is not an offering to God, it is not required of us to suffer. Moltmann cites the English pacifist and anti-capitalist theologian Geoffrey Miltmann Studdert Kennedy as being highly regarded. This work and its footnotes are full of references, direct and implied, to the New Left and the uprisings ofthe Prague Spring the French May and, closest to home, the German APOjurfen their aftermath. Moltmann writes that Barth’s eschatology was at first “not unfriendly towards dynamic and cosmic perspectives” but that he then came under the influence of Plato and Kant and so “set to work in terms of the dialectic of time and eternity and came under the bane of the transcendental eschatology of Kant”.
He developed a greater concern for social ethics, and the relationship between church and society. Human suffering is not a quality of salvation, and should not be viewed as such. The hospitality of the Scottish residents toward the prisoners left a great impression upon him. God does not become a law, so that man participates in him through obedience to a law. Moltmann, The Crucified GodLondon: In so doing, they are wrestling with the history of Germany itself.
This historical openness and variability of the titles for Jesus, to which the history of Christian tradition bears witness, has, however, a point of reference and a criterion. Moltmann relates his views on the trinity to three modes of human freedom. This is the mode favored most by Moltmann, who correlates this relationship with the one humans share cruciied God in the realm of the Holy Spirit. In Mpltmann he does not die the natural death of a finite being, but the violent death of the criminal on the cross, the death of complete abandonment by God.
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Moltmann met a group of Christians in the camp, and was given a small copy of the New Testament and Psalms by an American chaplain. Archived from the original on If it were not as such, divine reconciliation would be insufficient.
From toMoltmannn was the Robert W.
The Crucified God Quotes
This page was last edited on 19 Decemberat Moltmann stresses the perichoresis of the Father, Son, and Holy Spirit. An unacknowledged influence, and certainly an important parallel, is probably the Death of God theology that was winning notice in the mids, particularly the essay collection under that title, edited by William Hamilton and Thomas J.
For the next few years —48he was confined as a prisoner of war and moved from camp to camp. Want to Read saving…. Boston Collaborative Encyclopedia of Western Theology. Sign in with Facebook Sign in options. It is with this sensibility that Moltmann explores, in his Experiences in Theologywhat various jkrgen theologies might mean for the oppressor: The suffering in the passion of Jesus is abandonment, rejection by God, his Father.
The Crucified God – The Moltmanniac
The point of the crucified Christ was to present an alternative to human suffering. Like the Left Hegelians who immediately succeeded the master, both Moltmann and Pannenberg are determined to retain the sense of history as meaningful and central to Christian discourse, while avoiding the essentially conformist and conservative aspects of his thought.
Jyrgen delivered the Gifford Lectures at the University of Edinburgh in — He was first confined in Belgium.
In Moltmann’s opinion, all should be seen from an eschatological perspective, looking toward the days when Christ will make all things new.