In these essays, written during the fertile years between Theology of Hope and The Church in the Power of the Spirit, world-renowned theologian Jürgen Moltmann demonstrates the remarkable depth and rhetorical power so characteristic of his major works. Here collected in one volume are brief, vital articulations of Moltmann's thought on such topics as eschatology, transcendence, hope, creation, the theology of the cross, the Trinity, development, the practice of liberation, justification, and biomedical progress.
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Interested in more? Be sure to check out Jürgen Moltmann Collection (22 vols.).
These essays are not the type one frequently encounters in collections of this kind. They are not the ‘dribblings’ left over from earlier works, nor are they summaries for theological readers ‘on the run.’ In one sense they give us a theological road map as Moltmann plotted his course. They offer one of the best and most readable analytical surveys of contemporary methods in eschatology. They probe the ‘patripassianism’ entailed in the doctrines of Christology and Trinity. The point us toward a fuller comprehension of the doctrine of creation and its interconnectedness within the whole scope of Christian belief.
—James C. Logan, professor of theology emeritus, Wesley Theological Seminary
In Moltmann, one meets a special combination of a strict orthodoxy and daring openness of interpretation.
—Arthur R. Peacocke, Journal of Theological Studies
Jürgen Moltmann studied Christian theology in England and, after his return to Germany, in Göttingen. He served as a pastor from 1952 to1958 in Bremen. Since 1967 he has been Professor of Systematic Theology at the University of Tübingen and retired there in 1994. Among his many influential and award-winning books are The Theology of Hope (1967), The Crucified God (1974), The Trinity and the Kingdom (1981), The Spirit of Life (1994), and The Coming of God (1996), winner of the Grawemeyer Award in 2000, all published by Fortress Press.
“With this transformation in metaphysics, a whole traditional view of God collapses. It is forced even further into the background by way of criticism of religion, criticism of that naive ‘metaphysics for the masses’ (Nietzsche’s phrase), demythologization and ‘atheistic’ theology.” (Page 4)
“developed different forms of what has been called presentative or realized eschatology” (Page 18)
“Because God in Christ has suffered our isolation—that is to say our death—he opens the fullness of his eternal life to us through Christ’s resurrection. Eternal life is no longer a life which is merely preserved from death; it is life that has overcome death.” (Pages 123–124)
“Why does he suffer? He suffers from his ‘indwelling’ (shekinah) in Israel, because through this shekinah he goes into exile with the people and is tortured with the martyrs.” (Page 71)
“This is the link which is for faith ‘the power of change’; and this is the way faith experiences, in the midst of history, the power of the God who transcends history.” (Page 17)