The Living God and the Fullness of Life Paperback – November 27, 2015
by Jurgen Moltmann (Author)
4.7 out of 5 stars 23 ratings
4.1 on Goodreads
A life founded in God is fulfilling, claims Jurgen Moltmann, while modern life without God has become diminished. For all its virtues and conveniences, it has left us frantic, isolated, and alone. By contrast, Moltmann turns to the promise of life trusting in the living God. His starting point is the biblical experience of the unconditional nearness, attentive love, and the inexhaustible vitality of God. God is neither immovable nor impassible nor remote from people but intimately involved with and present to each of us. What it means to live in the presence of God's love and the life of God is the subject of Part Two. The freedom and friendship of God's love awaken all our senses and give us courage to think and act, Moltmann maintains. In this way, human life may be deeply experienced, fully embraced body and soul, and joyfully lived. Jurgen Moltmann has written a wise yet very personal book. A truly fresh vision and a kind of theological encouragement, it brings together, in an alternative way of life, our everyday experiences and profound insights into the limitations and possibilities of human existence.
November 27, 2015
4.7 out of 5 stars 23 ratings
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barryb
5.0 out of 5 stars A FESTIVAL OF TRUTH CONCERNING THE “KINGDOM-OF-HENOSIS”:Reviewed in the United States on April 2, 2016
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A FESTIVAL OF TRUTH CONCERNING THE “KINGDOM-OF-HENOSIS”:
Jürgen Moltmann’s latest book is a detailed elaboration of earlier work, concerning the doctrine of God and “Spirit”. Therefore, Moltmann assumes the reader to have already become familiar with his earlier work and theological position. In other words, it is not an entry-level read and the reader should have already acquired some background work in Moltmann’s theology.
If you take the manuscript in small portions, you should be able to absorb the material without too much difficulty. I approached the manuscript in the following order of 14 short lessons
1. Negating diminished life pp. 1-14
2. Pre-rational affirmation pp. 23-35
3. False transcendence and attributes pp. 35-45
4. False-transcendence and attributes pp. 46-56
5. Objective transcendence and “unity” pp. 57-67
6. Henosis dimensions of divinity, generations, & earth pp. 73-87
7. Henosis and joy pp. 87-103
8. Henosis and freedom pp. 103-117
9. Henosis and friendship pp. 117-129
10. Henosis and necessity of passion pp. 129-137
11. Love and the binding-agency-of-friendship pp. 137-157
12. Awakening the senses pp. 157-177
13. Transcendence and the “kingdom-of-henosis” pp. 177-191
14. Prayer within “henosis” pp. 191-209
Moltmann approaches theology-proper, that is, the “doctrine-of-God” by introducing a new topic of discussion into systematic theology – the doctrine of the “UNIFYING-ACTIVITY-OF-HENOSIS”. “To enter into a union”, or “unity”. The unifying activity of God’s spirit in lifting creation into union with GODSELF.
In doing this, he openly announces that he is taking-up Hegel; and interpreting him theologically (the Hegel somewhere situated between Tubingen and Jena).
I would classify the book as Grad-level or Post-Grad; and for the seasoned student. But for those who have followed Moltmann over the years; you are going to love it. Brilliant, inspiring, prophetic. 5 stars
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5.0 out of 5 stars Most ExcellentReviewed in the United States on July 11, 2019
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The culmination of one of the 20th century's best theologians. Practical, wise, deep, and inspiring. Highly recommended!
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Director Don
5.0 out of 5 stars Five StarsReviewed in the United States on September 3, 2016
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Moltmann proves again to be our greatest living theologian. Insightful, helpful and worth sharing.
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Kindle Customer
5.0 out of 5 stars Spiritual work.Reviewed in the United States on May 14, 2017
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Wonderful work. Very strong spiritual guidance.
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amazon shopper
5.0 out of 5 stars Five StarsReviewed in the United States on February 23, 2016
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just as expected
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Phil Aud
4.0 out of 5 stars Dense But GreatReviewed in the United States on January 18, 2016
Moltmann explores what it means to live a joyful and ‘festive’ life with the living God in this book. At the beginning of this work he immediately sets out to talk about the diversity of origins (French, German, and English) that have created what we call the ‘modern’ world. I found this to be very helpful. He then quickly moves into a dialogue with the work of Feuerbach and juxtaposes Feuerbach’s theories (which Moltmann refers to as the ‘reduction' of life against) against his own thesis of the fullness of life (as the title suggests). Interesting, particularly as the book moves on, is Feuerbach’s writing on the non-suffering of God against Moltmann’s premise that Christianity is a religion of joy with a crucified and resurrected Christ at it’s center (resurrection being a key theme and hermeneutic of the book).
Another theme that takes up much of the first quarter of the book (and is revisited at the end) is the “openness of God” (though Moltmann never refers to it as such). He writes compellingly that “The biblical experience of God would correspond to a ‘self-moved Mover’ rather than to an ‘unmoved Mover.’”
The second half of the book had some incredible writing on topics such as joy (“Joy is the meaning of human life. Human beings were created in order to have joy in God. They are born in order to have joy in life.”), the eros of God in creation, and hopeful eschatology. The chapter on friendship was particularly good.
I do have two critiques of the book. First, at the outset Moltmann writes that he “tried to write comprehensibly for theologians and nontheolgians and had in view both those who enjoy thinking theologically and those who have not yet tried to do so.” Mission not accomplished. The first 30% of the book was very dense (though it eases up, somewhat, after that). I think that most who have not read a fair amount of theology or philosophy might put the book down early on. The material was well worth wading through but the author could have/should have spent more time writing these thoughts in a more accessible way. The second critique I have has to do with certain assumptions that the author has taken. One reviewer humbly stated that he wasn’t a “theological scholar" and hadn’t studied all of Moltmann’s work, and continued his review with these disclaimers. I saw this as a weakness of the book, not the reviewer. There were a few times throughout the book where I felt a bit lost. However, I started realizing (while checking the endnotes) that Moltmann was expounding on his previous work. I felt this particularly on some of his Trinitarian work. In fairness, after finishing the book I reread the introduction where Moltmann stated, “I have taken up ideas that I already expressed earlier and have developed them further. I have gathered together previous experiences and insights about the fullness of life, and am setting them in the new context of this book.” This is fair, however, it is difficult for those who are “nontheologians” to whom the book was, at least partially, directed.
Overall the book was dense but fantastic. The endnotes do help one to know where to further explore Moltmann’s particular thoughts, so in that way it is a good place to start.
*I’m reviewing the book from a digital copy that I received from Netgalley
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jean Hassenforder
5.0 out of 5 stars En réponse à nos questions existentielles, une théeologie pour la vie en dialogue avec la culture contemporaineReviewed in France on March 25, 2016
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Aujourd'hui, dans la lignée de ses nombreux ouvrages , le nouveau livre de Jürgen Moltmann, publié par le Conseil Mondial des Eglises, s'intitule : « The living God and the fullness of life » (Le Dieu vivant et la plénitude de vie » . L'auteur s'adresse en premier à un public marqué par une culture moderne qui ferait appel à « des concepts humanistes et matérialistes » de la vie, une culture dans laquelle Dieu serait absent. Cette vie sans transcendance engendre un manque et induit ce que Moltmann appelle une « vie diminuée ».
Si une forme de christianisme a pu apparaître comme un renoncement à une vie pleinement vécue dans le monde, Moltmann nous présente au contraire un Dieu vivant qui suscite une plénitude de vie. Dieu n'est pas lointain. Il est présent et agissant. « Avec Christ, le Dieu vivant est venu sur cette terre pour que les humains puissent avoir la vie et l'avoir en abondance (Jean 10.10). Moltmann nous propose une spiritualité dans laquelle « la vie terrestre est sanctifiée » et qui se fonde sur la résurrection du Christ. Dans la dynamique de cette résurrection, « l'horizon de l'avenir, aujourd'hui assombri par le terrorisme, la menace nucléaire et la catastrophe environnementale, peut s'éclairer. Une lumière nouvelle est projetée sur le passé et ceux qui sont morts. La vie entre dans le présent pour qu'on puisse l'aimer et en jouir' Ce que je désire, écrit Moltmann, c'est de présenter ici une transcendance qui ne supprime, ni n'aliène notre vie présente, mais qui libère et donne vie, une transcendance par rapport à laquelle nous ne ressentions pas l'envie de lui tourner le dos, mais qui nous remplisse d'une joie de vivre » (p X-XI).
Le livre se développe en trois mouvements. Dans le premier, en introduction, Moltmann décrit le visage du monde moderne tel qu'il est issu des Lumières, dans une trajectoire selon les histoires nationales. Et il entre en dialogue avec deux penseurs de cette époque, Lessing, puis Feuerbach, critiquant ainsi les racines de l'athéisme contemporain. Mais à quel Dieu pouvons-nous croire ? N'y a-t-il pas des représentations de Dieu qui font obstacle ? Dans un second mouvement, Moltmann nous présente un « Dieu vivant », tel qu'il le perçoit à travers la Parole biblique, hors des dérives entrainées par un usage inconsidéré de la philosophie grecque. Enfin, dans un troisième mouvement, il nous montre comment la vie humaine trouve son épanouissement en Dieu. « Mon but est de montrer comment cette plénitude procède du développement de la vie humaine dans la joie de Dieu, dans l'amour de Dieu, dans le vaste espace de liberté de Dieu, dans la spiritualité des sens et dans une puissance imaginative et créative et créatrice de la pensée qui traverse les frontières » (p xi).
Ecrit à l'intention d'un vaste public, ce livre nous paraît néanmoins particulièrement dense, notamment dans son argumentation philosophique. Mais il recèle des trésors, car, comme les autres livres de ce grand théologien, il traite des grandes questions contemporaines, il ouvre des voies nouvelles et il répond à des questions existentielles. Les chapitres de la deuxième partie abondent en ouvertures qui nourrissent à la fois la réflexion et la méditation.
La pensée de Moltmann parle à la fois à l'intelligence et au cœur :
« On entend dire que la vie sur terre n'est rien qu'une vie mortelle et finie. Dire cela, c'est accepter la domination de la mort sur la vie humaine. Alors cette vie est bien diminuée. Dans la communion avec le Dieu vivant, cette vie mortelle et finie, ici et maintenant, est une vie interconnectée, pénétrée par Dieu et ainsi, elle devient immédiatement une vie qui est divine et éternelle » (p 73). « La vie humaine est enveloppée et acceptée par le divin et le fini prend part à l'infini. La vie éternelle est ici et maintenant. Cette vie présente, joyeuse et douloureuse, aimée et souffrante, réussie ou non, est vie éternelle. Dans l'incarnation du Christ, Dieu accepté cette vie humaine. Il l'interpénètre, la réconcilie, la guérit et la qualifie pour l'immortalité. Nous ne vivons pas simplement une vie terrestre, ni seulement une vie humaine, mais nous vivons aussi simultanément une vie qui est remplie par Dieu, une vie dans l'abondance (Jean 10.10)' Ce n'est pas la foi humaine qui procure la vie éternelle. La vie éternelle est donnée par Dieu et elle est présente dans chaque vie humaine, mais c'est le croyant qui en a conscience. On la reconnaît objectivement et subjectivement, on l'intègre dans sa vie comme la vérité. La foi est une joie vécue dans la plénitude divine de cette vie. Cette participation à la vie divine présuppose deux mouvements qui traversent les frontières : l'incarnation de Dieu dans la vie humaine et la transcendance de cette vie humaine dans la vie divine' » (p 74). Voici un exemple des horizons que Jürgen Moltmann nous apporte et qui, bien souvent, éclaire notre vie.
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REVIEW
The Living God and the Fullness of Life
By: Jürgen Moltmann
One wonders if there will ever be an end to Jurgen Moltmann’s passion for theology and writing—this book is but one more example of a life both intensely lived and broadly reflected on with integrity. If this were his last book, it would be a fitting testament. As alluded to in places, it incorporates a good deal of previous volumes, including memoirs, always helpful references to Moltmann’s personal World War II experiences, and his three years as a Prisoner of War. He thinks of it as complementary to two prior readable works with life in the title: The Spirit of Life (Fortress Press, 1992) and The Source of Life (Fortress Press, 1997). There are certainly echoes to In the End–The Beginning: The Life of Hope (Augsburg/Fortress Press, 2004) as he touches on death, the cross, resurrected and eternal life and, once more, clear Trinitarian convictions conveying the pervasive presence of God. If one has even a nodding familiarity with basic Moltmann themes there is much to look forward to and cull from this book, including retrieved and fresh reflections on play, revolution, death, ecology, and hope—with prayer and thinking. In view of the very worrisome current events, what’s missing are explicit comments on corporate sin, and thus evil, though implicit in familiar reflections on the cross and compelling sections on living in fellowship—via the Divine life—with humans living and dead, and the earth. In any case, a working index would have clearly helped the reader.
Likely intended for a wider, popular readership, there are discernible traces of combined approaches of several theological methods in The Living God. I think of apologetics via Friederick Schleiermacher, or a Niebuhr-like treatise in response to the “cultural despisers” of historic and contemporary Christianity. In the introductory chapter, “The Diminished Life of the Modern World,” Moltmann deftly depicts and firmly critiques the plain, shallow reductionistism in secularism and its pretensions to thinking and living apart from the theistic dimension and perspective. I think of a socio-ethical approach given the book’s consistent interweaving of a holistic and concrete attention to both shared and mutually respectful life. It thus includes the earth and the support systems humans are summoned to attend in chapter 5’s “In the Fellowship of the Earth,” and chapter 6’s “Freedom Lived in Solidarity.” I discern a meditative and even poetic tonal approach via an eco-theological or a pen-en-theistic intuition of God’s sustaining grounding of life. Chapter 9’s aesthetically attentive “A Spirituality of the Senses”’ is worth the whole of the book. Indeed, this book could readily be used as a meditation reader. I think further of the approaches of systematic theology and with it, philosophical theology—Moltmann again expressing a thermal current indebtedness to the constructive critique of Ernest Bloch’s affirming “truth as prayer” in chapter 10. Again, one encounters the richness of Moltmann on the inescapable eschatological dimension; he evokes how the “end” penetrates the present, profoundly influences the past, and ever luring us to contribute to what in the eschaton sense of the end—including more than finis or teleos—God will be all to all. That Moltmann persists in professing the nature of God’s redeeming purpose to be relentlessly pervasive continues to challenge—that Dag Hammarskjöld-like, cannot rest until even evil perpetuators as well as their sinned-against are included. Alas I, and perhaps others, presently lack such grace and hence stand in the need of what Moltmann counsels is the enduring ministry of hope. To wit, “The person who maintains hope in life is already saved” adding, Thomas Merton-like: “It continually makes us live again” (169).
An expression of Moltmann’s core credo is present in this book from start to finish; a confession of faith that expresses the legacy of church history and convictions that endure as bedrock. An “adoration and doxology” section thus concludes the volume: “in the adoration of God we stand face to face not only with the holy mystery but also with God’s inexhaustible fullness … the inexhaustible abundance of God, from which we take not only grace upon grace but also life upon life” (207). Of the many ways life can be depicted or unpacked–Canadian ecologist David Suzuki simply expresses the meaning of life to be life–Moltmann sojourns into the indispensable heritages of the church “fathers” and Reformers. Representing the former, Ireneus professed that the glory of God is the human being full alive, while the Westminster Catechesis confesses that the chief end of humans is to glorify God and enjoy the presence of that Being forever. While I wondered if the discipline of practical theology, in the service of practical ministry, was at all evident, my forced present attention to the devastating opioid crisis—especially in Vancouver and the whole province of British Columbia—signs that indeed, the very title to this book conveys in the drug trade and its virtually evil dependency on desperately pervasive addictions. To all of the above, this book compellingly attests.
Wouldn’t it be fitting if Journey Films took on–as has already been done for Dietrich Bonhoeffer and Reinhold Niebuhr–a life witness of Jurgen Moltmann, his steadfast life partner and frequent co-author, Elisabeth Moltmann-Wendel, and the frequently able translator, Margaret Kohl.
Barry K. Morris is an independent scholar, long-time urban minister, and author of the recent Hopeful Realism in Urban Ministry.
Date Of Review:
February 24, 2017
