2021/06/26

Jürgen Moltmann - Wikipedia

Jürgen Moltmann - Wikipedia

Jürgen Moltmann

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Jürgen Moltmann
Jürgen Moltmann im Hospitalhof Stuttgart. März 2016 (cropped).jpg
Moltmann in May 2016
Born8 April 1926 (age 95)
Hamburg, Germany
Ecclesiastical career
ReligionChristianity
Academic background
Alma materUniversity of Göttingen
Doctoral advisorOtto Weber
Influences
Academic work
DisciplineTheology
Sub-discipline
School or tradition
Institutions
Doctoral students
Notable works
  • Theology of Hope (1964)
  • The Crucified God (1972)
Influenced

Jürgen Moltmann (born 8 April 1926) is a German Reformed theologian who is Professor Emeritus of Systematic Theology at the University of Tübingen.[3] and is known for his books such as the Theology of Hope, The Crucified God, God in Creation and other contributions to systematic theology.[4] Jürgen Moltmann is the husband of Elisabeth Moltmann-Wendel, a notable feminist theologian. Jürgen Moltmann described his own theology as an extension of Karl Barth's theological works, especially the Church Dogmatics, and he has described his own work as Post-Barthian. He has received honorary doctorates from a number of institutions, such as Duke University (1973),[5] the University of Louvain in Belgium (1995),[6] the Alexandru Ioan Cuza University in Romania (1996),[7] the Chung Yuan Christian University in Taiwan (2002),[8] the Nicaraguan Evangelical University (2002),[9] and the University of Pretoria in South Africa (2017).[10] Moltmann was selected to deliver the prestigious Gifford Lectures in 1984–85,[11] and was also the recipient of the 2000 University of Louisville and Louisville Presbyterian Theological Seminary Grawemeyer Award in Religion.[12]

Moltmann developed a form of liberation theology predicated on the view that God suffers with humanity, while also promising humanity a better future through the hope of the Resurrection, which he has labelled a 'theology of hope'.[13] Much of Moltmann's work has been to develop the implications of these ideas for various areas of theology. Moltmann has become known for developing a form of social trinitarianism.[14] His two most famous works are Theology of Hope and The Crucified God.[15] Moltmann also served as a mentor to Miroslav Volf.[16]

Youth[edit source]

Moltmann was born in Hamburg on 8 April 1926. He described his German upbringing as thoroughly secular. His grandfather was a grand master of the Freemasons. At sixteen, Moltmann idolized Albert Einstein, and anticipated studying mathematics at university. The physics of relativity were "fascinating secrets open to knowledge"; theology as yet played no role in his life.

World War II[edit source]

He took his entrance exam to proceed with his education, but went to war instead as an Air Force auxiliary in the German army. "The 'iron rations' in the way of reading matter which he took with him into the miseries of war were Goethe's poems and the works of Nietzsche."[17][18] He was actually drafted into military service in 1944, when he became a soldier in the German army. Ordered to the Klever Reichswald, a German forest at the front lines, he surrendered in 1945 in the dark to the first British soldier he met. For the next few years (1945–48), he was confined as a prisoner of war and moved from camp to camp.

He was first confined in Belgium. In the camp at Belgium, the prisoners were given little to do. Moltmann and his fellow prisoners were tormented by "memories and gnawing thoughts"—Moltmann claimed to have lost all hope and confidence in German culture because of Auschwitz and Buchenwald (concentration camps where Jews and others the Nazis opposed had been imprisoned and killed). They also glimpsed photographs nailed up confrontationally in their huts, bare photographs of Buchenwald and Bergen-Belsen concentration camp.[19] Moltmann claimed his remorse was so great, he often felt he would have rather died along with many of his comrades than live to face what their nation had done.

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. He gradually felt more and more identification with and reliance on the Christian faith. Moltmann later claimed, "I didn't find Christ, he found me."

After Belgium, he was transferred to a POW camp in Kilmarnock, Scotland, where he worked with other Germans to rebuild areas damaged in the bombing. The hospitality of the Scottish residents toward the prisoners left a great impression upon him. In July 1946, he was transferred for the last time to Norton Camp, a British prison located in the village of Cuckney near Nottingham, UK. The camp was operated by the YMCA and here Moltmann met many students of theology. At Norton Camp, he discovered Reinhold Niebuhr's The Nature and Destiny of Man—it was the first book of theology he had ever read, and Moltmann claimed it had a huge impact on his life. His experience as a POW gave him a great understanding of how suffering and hope reinforce each other, leaving a lasting impression on his theology.

After the war[edit source]

Moltmann returned home at 22 years of age to find his hometown of Hamburg (in fact, his entire country) in ruins from Allied bombing in World War II. Moltmann immediately went to work in an attempt to express a theology that would reach what he called "the survivors of [his] generation". Moltmann had hope that the example of the "Confessing Church" during the war would be repeated in new ecclesiastical structures. He and many others were disappointed to see, instead, a rebuilding on pre-war models in a cultural attempt to forget entirely the recent period of deadly hardship.

In 1947, he and four others were invited to attend the first postwar Student Christian Movement in Swanwick, a conference center near Derby, UK. What happened there affected him very deeply. Moltmann returned to Germany to study at the University of Göttingen, an institution whose professors were followers of Karl Barth and theologians who were engaged with the confessing [non-state] church in Germany.

He received his doctorate from the University of Göttingen, under the direction of Otto Weber in 1952. From 1952 to 1957 Moltmann was the pastor of the Evangelical Church of Bremen-Wasserhorst. In 1958 Moltmann became a theology teacher at an academy in Wuppertal that was operated by the Confessing Church and in 1963 he joined the theological faculty at the University of Bonn. He was appointed Professor of Systematic Theology at the University of Tübingen in 1967 and remained there until his retirement in 1994. From 1963 to 1983, Moltmann was a member of the Faith and Order Committee of the World Council of Churches. From 1983 to 1993, Moltmann was the Robert W. Woodruff Distinguished Visiting Professor of Systematic Theology at Candler School of Theology at Emory University in Atlanta, Georgia. He delivered the Gifford Lectures at the University of Edinburgh in 1984–1985. Moltmann won the 2000 Louisville Grawemeyer Award in Religion for his book The Coming of God: Christian Eschatology.[20] In April 2017, Moltmann was awarded an Honorary Doctor of Theology degree (Doctor Divinitatis Honoris Causa) by the University of Pretoria, South Africa.

Influences[edit source]

Upon his return to Germany in 1948, Moltmann began his course of study at Göttingen University, where he was strongly influenced by Karl Barth's dialectical theology. Moltmann grew critical of Barth's neglect of the historical nature of reality, and began to study Bonhoeffer. He developed a greater concern for social ethics, and the relationship between church and society. Moltmann also developed an interest in Luther and Hegel, the former of whose doctrine of justification and theology of the cross interested him greatly. His doctoral supervisor, Otto Weber helped him to develop his eschatological perspective of the church's universal mission.

Moltmann cites the English pacifist and anti-capitalist theologian Geoffrey Anketell Studdert Kennedy as being highly regarded. However the inspiration for his first major work, Theology of Hope, was the Marxist philosopher Ernst Bloch's The Principle of Hope. Bloch is concerned to establish hope as the guiding principle of his Marxism and stresses the implied humanism inherent in mystical tradition. Bloch claims to identify an atheism at the core of Christianity, embodied in the notion of the death of God and the continued imperative of seeking the Kingdom. The whole theme of the Theology of Hope was worked out in counterpoint to the theology of Wolfhart Pannenberg, who had worked alongside Moltmann at Wuppertal, and had also undergone a conversion experience during Germany's defeat in World War II. 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: hope as the principle of revolutionary openness to the future.

The background influence in all these thinkers is Hegel, who is referenced more times than any other writer in the Theology of Hope. 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. In so doing, they are wrestling with the history of Germany itself. They are also implicitly offering a critique of the Neo-Orthodox theology of Karl Barth and Emil Brunner, which they see as ahistorical in its core. 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".[21] The liberalism of Rudolf Bultmann is not sharply distinguished from the other dialectical theologies, since it is still focussed on an event of revelation – albeit as "an event which transposes me into a new state of my self".[22]

For Moltmann's second major work, The Crucified God, the philosophical inspiration comes from a different tendency within Marxist philosophy. In "Explanation of the Theme", his introduction to the book, Moltmann acknowledges that the direction of his questioning has shifted to that of existentialist philosophy and the Marxism of the Frankfurt School, particularly Theodor Adorno and Max Horkheimer – close associates of Paul Tillich. An unacknowledged influence, and certainly an important parallel, is probably the Death of God theology that was winning notice in the mid-1960s, particularly the essay collection under that title, edited by William Hamilton and Thomas J. J. Altizer in memory of Paul Tillich.

The title of Moltmann's crucial work, however, is derived not from Nietzsche but from Martin Luther, and its use marked a renewed engagement with a specifically Lutheran strain in Protestant theology, as opposed to the more Calvinist tenor of his earlier work. Moltmann's widening interest in theological perspectives from a broad cultural arena is evident in his use of the 1946 book by Kazoh Kitamori, Theology of the Pain of God,[23] which he relates to Bonhoeffer's prison reflections.[24] However, he footnotes Kitamori's very conservative, individualist conclusions, which he does not share. Moltmann continued to see Christ as dying in solidarity with movements of liberation, God choosing to die with the oppressed. This work and its footnotes are full of references, direct and implied, to the New Left and the uprisings of 1968, the Prague Spring the French May and, closest to home, the German APO, and their aftermath.

In the Spring 2004 Pneuma, Moltmann cites Johann and Christoph Blumhardt as being major contributors to his thought.

Theology[edit source]

The early Moltmann can be seen in his trilogy, Theology of Hope (1964), The Crucified God (1972), and The Church in the Power of the Spirit (1975):

  • Theology of Hope was strongly influenced by the eschatological orientation of the Marxist philosopher, Ernst Bloch's The Principle of Hope.
  • The Crucified God posited that God died on the Cross, raising the question of the impassibility of God.
  • The Church in the Power of the Spirit explores the implications of these explorations for the church in its own life and in the world.

The later Moltmann took a less systematic approach to theology, leading to what he called his "systematic contributions to theology"[25] that sought to provoke and engage more than develop some kind of set Moltmannian theology.

Moltmann corroborates his ideas with those of Catholics, Orthodox Christians, and Jews in an attempt to reach a greater understanding of Christian theology, which he believes should be developed inter-ecumenically.

Moltmann has a passion for the Kingdom of God as it exists both in the future, and in the God of the present. His theology is often referred to as "Kingdom of God" Theology. His theology is built on eschatology, and the hope found in the resurrected Christ. This theology is most clearly explained in his book, Theology of Hope.

Moltmann's theology is also seen as a theology of liberation, though not in the sense that the term is most understood. Moltmann not only views salvation as Christ's "preferential option for the poor," but also as offering the hope of reconciliation to the oppressors of the poor. If it were not as such, divine reconciliation would be insufficient.

Systematic Contributions (and Original Trinity)[edit source]

Jürgen Moltmann's most significant works consist of two sets of theological work: the first is his Contributions to Systematic Theology and the second is his Original Trinity.[26]

Jürgen Moltmann's Original Trinity[edit source]

  • Theology of Hope (1967); Theologie der Hoffnung (1964);[27]
  • The Crucified God (1974); Der gekreuzigte Gott (1972)[28]
  • The Church in the Power of the Spirit (1975); Kirche in der Kraft des Geistes (1975)[29]

Jürgen Moltmann's Systematic Contributions[edit source]

  • The Trinity and the Kingdom: The Doctrine of God (1981); Trinität und Reich Gottes. Zur Gotteslehre (1980)[30]
  • God in Creation: An Ecological Doctrine of Creation (1985); Gott in der Schöpfung. Ökologische Schöpfungslehre (1985)[31]
  • The Way of Jesus Christ: Christology in Messianic Dimensions (1990); Der Weg Jesu Christi. Christologie in messianischen Dimensionen (1989)[32]
  • The Spirit of Life: A Universal Affirmation (1992); Der Geist des Lebens. Eine ganzheitliche Pneumatologie (1991)[33]
  • The Coming of God: Christian Eschatology (1996) Das Kommen Gottes. Christliche Eschatologie (1995)[34]
  • Experiences in Theology: Ways and Forms of Christian Theology (2000); Erfahrungen theologisen Denkens (2000) [35]
  • Ethics of Hope (2012); Ethik der Hoffnung (2010)[36]

Eschatology / Theology of Hope[edit source]

Moltmann's Theology of Hope is a theological perspective with an eschatological foundation and focuses on the hope that the resurrection brings. Through faith we are bound to Christ, and as such have the hope of the resurrected Christ ("Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead" (1 Peter 1:3, NIV)), and knowledge of his return. For Moltmann, the hope of the Christian faith is hope in the resurrection of Christ crucified. Hope and faith depend on each other to remain true and substantial; and only with both may one find "not only a consolation in suffering, but also the protest of the divine promise against suffering" [37]

However, because of this hope we hold, we may never exist harmoniously in a society such as ours which is based on sin. When following the Theology of Hope, a Christian should find hope in the future but also experience much discontentment with the way the world is now, corrupt and full of sin. Sin bases itself in hopelessness, which can take on two forms: presumption and despair. "Presumption is a premature, selfwilled anticipation of the fulfillment of what we hope for from God. Despair is the premature, arbitrary anticipation of the non-fulfillment of what we hope for from God."[38]

In Moltmann's opinion, all should be seen from an eschatological perspective, looking toward the days when Christ will make all things new. "A proper theology would therefore have to be constructed in the light of its future goal. Eschatology should not be its end, but its beginning."[39] This does not, as many fear, 'remove happiness from the present' by focusing all ones attention toward the hope for Christ's return. Moltmann addresses this concern as such: "Does this hope cheat man of the happiness of the present? How could it do so! For it is itself the happiness of the present."[40] The importance of the current times is necessary for the Theology of Hope because it brings the future events to the here and now. This theological perspective of eschatology makes the hope of the future, the hope of today.

Hope strengthens faith and aids a believer into living a life of love, and directing them toward a new creation of all things. It creates in a believer a "passion for the possible" [41] "For our knowledge and comprehension of reality, and our reflections on it, that means at least this: that in the medium of hope our theological concepts become not judgments which nail reality down to what it is, but anticipations which show reality its prospects and its future possibilities."[41] This passion is one that is centered around the hope of the resurrected and the returning Christ, creating a change within a believer and drives the change that a believer seeks make on the world.

For Moltmann, creation and eschatology depend on one another. There exists an ongoing process of creation, continuing creation, alongside creation ex nihilo and the consummation of creation. The consummation of creation will consist of the eschatological transformation of this creation into the new creation.[42] The apocalypse will include the purging of sin from our finite world so that a transformed humanity can participate in the new creation.

Liberation theology[edit source]

Moltmann's liberation theology includes an understanding of both the oppressed and the oppressor as needing reconciliation. "Oppression has two sides: on one side there is the master, on the other side the slave… Oppression destroys humanity on both sides."[43] The goal is one of mutual liberation. God's 'preferential option for the poor' should not be exclusive, but rather include the rich; insofar as God holds judgment over them also. The sufferings of the poor should not be seen as equal to or a representation of the sufferings of Jesus. Our suffering is not an offering to God, it is not required of us to suffer. The point of the crucified Christ was to present an alternative to human suffering. Human suffering is not a quality of salvation, and should not be viewed as such. This is not to say that the sufferings of humans is of no importance to God.

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."[44] However, the liberation of the oppressed takes priority and must involve their own agency in order for true justice and reconciliation to be enacted: "In order to achieve this goal, the oppressed will have to free themselves from the constraints of oppression and cut themselves off from their oppressors, so as to find themselves and their own humanity. It is only after that that they can try to find a truly humane community with their previous oppressors."[44] This seeks to avoid either the dependency of the oppressed or the co-optation of the struggles of the oppressed by the oppressor. It is with this sensibility that Moltmann explores, in his Experiences in Theology, what various liberation theologies might mean for the oppressor: Black theology for whites, Latin American liberation theology for the First World, feminist theology for men, etc. 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 the oppressed.[45]

Trinitarian theology[edit source]

Moltmann stresses the perichoresis of the Father, Son, and Holy Spirit. This is to say that he believes the three dwell in one another. The three persons are differentiated in their characteristics, but related in their original exchange.[46] Moltmann seeks to defeat a monotheistic Christianity that is being used as a tool for political and clerical absolute monarchism. He believes the doctrine of the Trinity should be developed as the "true theological doctrine of freedom."[47] He suggests that we "cease to understand God monotheistically as the one, absolute subject, but instead see him in a trinitarian sense as the unity of the Father, the Son, and the Spirit."[48]

Moltmann relates his views on the trinity to three modes of human freedom. The first mode is the political meaning of freedom as supremacy. This mode is rejected by Moltmann, who sees it as corresponding to a God who rules over his creation, which exists merely to serve Him. It is a relation of a subject with an object, where the goal is to enhance the supremacy of the subject. The second mode of human freedom is the socio-historical and Hegelian meaning of freedom as communion, which implies the relation between two subjects. This relationship aims at love and solidarity, and corresponds to the perichoresis of the Father and Son, and through the Son the children of God, or humanity. This relationship is both liberating and loving, and is one Moltmann favors. The third mode of human freedom is the implicitly religious concept of freedom as the passion of the creature for his or her potential. This deals with the relationship between subjects and their common future project. This is the mode favored most by Moltmann, who correlates this relationship with the one humans share with God in the realm of the Holy Spirit. Here, an indwelling of the Spirit allows humans to be friends with God. As you can see, the first mode of freedom is political, and focuses on The Father; the second is communal, focusing on the Son; and the third is religious, focusing on the Spirit.[48]

Bibliography of works in English[edit source]

Major works[edit source]

  • Theology of Hope: On the Ground and the Implications of a Christian Eschatology, SCM, London, 1967
  • The Crucified God: The Cross of Christ As the Foundation and Criticism of Christian Theology, SCM, London, 1973
  • The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology, SCM, London, 1975
  • The Trinity and the Kingdom: The Doctrine of God, Harper and Row, New York, 1981
  • God in Creation, SCM, London, 1985
  • The Way of Jesus Christ, SCM, London, 1990
  • The Spirit of Life: A Universal Affirmation, SCM, London, 1992
  • The Coming of God: Christian Eschatology, Fortress, Minneapolis, 1996
  • Experiences in Theology: Ways and Forms of Christian Theology, SCM, London, 2000

Other works[edit source]

  • "The Lordship of Christ and Human Society," in Two Studies in the Theology of Bonhoeffer, pp. 19–94, 1967
  • Theology of Joy, SCM, London, 1972 (American edition: Theology of Play, Harper & Row, New York, 1972 [note: pagination differs])
  • Religion, Revolution and the Future, Charles Scribner's Sons, New York, 1969
  • Hope and Planning, Harper & Row, New York, 1971
  • The Gospel of Liberation, Word, Waco, Texas, 1973
  • Human Identity in Christian Faith, Stanford University Press, Stanford, 1974
  • Man: Christian Anthropology in the Conflicts of the Present, SPCK, London, 1974 (Reprinted as On Human Being: Christian Anthropology in the Conflicts of the Present, Fortress, Minneapolis, 2009)
  • The Experiment Hope, SCM, London, 1975
  • The Open Church, SCM, London, 1978 (American edition: The Passion for Life: A Messianic Lifestyle, Fortress, Philadelphia, 1978)
  • Meditations on the Passion: Two Meditations on Mark 8:31-38, Paulist, New York, 1979
  • The Future of Creation, SCM, London, 1979
  • Experiences of God, SCM, 1980
  • God–His and Hers, Crossroad, New York, 1981
  • Jewish Monotheism and Christian Trinitarian Doctyine: A Dialogue by Pinchas Lapide and Jürgen Moltmann, Fortress, Philadelphia, 1981
  • Following Jesus Christ in the World Today: Responsibility for the World and Christian Discipleship, Institute of Mennonite Studies, Elkhart, IN, 1983
  • Humanity in God, Pilgrim, New York, 1983
  • The Power of the Powerless, SCM, London, 1983
  • On Human Dignity: Political Theology and Ethics, Fortress, Philadelphia, 1984
  • Communities of Faith and Radical Discipleship, Mercer University Press, Macon, 1986
  • Theology Today: Two Contributions Towards Making Theology Present, Trinity International, Philadelphia, 1988
  • Creating a Just Future: The Politics of Peace and the Ethics of Creation in a Threatened World, Trinity International, Philadelphia, 1989
  • History and the Triune God: Contributions to Trinitarian Theology, SCM, London, 1991
  • Jesus Christ for Today's World, SCM, London, 1994
  • Theology and the Future of the Modern World, Association of Theological Schools in the United States and Canada, Pittsburgh, PA, 1995
  • The Source of Life, SCM, London, 1997
  • A Passion for God's Reign, Eerdmans, Grand Rapids, MI, 1998
  • Is There Life After Death?, Marquette University Press, Milwaukee, 1998
  • Passion for God: Theology in Two Voices, Westminster John Knox, Louisville, KY, 2003
  • Science and Wisdom, SCM, London, 2003
  • In the End the Beginning, SCM, London, 2004
  • A Broad Place: An Autobiography, Minneapolis, Fortress, 2009
  • Sun of Righteousness, Arise! God's Future for Humanity and the World, Fortress, Minneapolis, 2010
  • Ethics of Hope, Fortress, Minneapolis, 2012
  • Jürgen Moltmann: Collected Readings, Fortress, Minneapolis, 2014
  • The Living God and the Fullness of Life, Westminster John Knox, Louisville, KY, 2015
  • The Spirit of Hope: Theology for a World in Peril, Westminster John Knox Louisville, KY, 2019

Articles and chapters[edit source]

  • ″Is 'Pluralistic Theology' Useful for the Dialogue of World Religions?″ in D’Costa, Gavin, Christian Uniqueness Reconsidered (Maryknoll, NY: Orbis Books, 1990)
  • 'Is the world unfinished? On interactions between science and theology in the concepts of nature, time and the future', Theology, vol. 114, no. 6 (Nov 2011). Professor Moltmann's Boyle Lecture, with response by A. J. Torrance

See also[edit source]

References[edit source]

Footnotes[edit source]

  1. ^ Olson, Roger E. (8 September 2014). "Wolfhart Pannenberg R.I.P." Roger E. Olson: My Evangelical Arminian Theologian Musings. Patheos. Retrieved 5 December 2019.
  2. ^ Williams, Stephen (2018). "John Polkinghorne on the Doctrine of Creation". Carl F. H. Henry Center for Theological Understanding. Deerfield, Illinois: Trinity Evangelical Divinity School. Retrieved 5 January 2020.
  3. ^ Jürgen Moltmann, the life power of hope, Trinity Wall street
  4. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  5. ^ Moltmann, Jürgen (2007). A Broad Place. Translated by Kohl, Margaret. London: SCM Press. p. 179. ISBN 978-0800696542.
  6. ^ Moltmann. A Broad Place. p. 251.
  7. ^ Moltmann. A Broad Place. p. 291.
  8. ^ Moltmann. A Broad Place. p. 319–320.
  9. ^ Moltmann. A Broad Place. p. 370–371.
  10. ^ "Jürgen Moltmann receives honorary doctorate from Pretoria University". World Council of Churches. 2017-04-06. Retrieved 2018-12-16.
  11. ^ Published as Moltmann, Jürgen (1985). God in Creation: A New Theology of Creation and the Spirit of God. Translated by Kohl, Margaret. London: SCM Press. ISBN 978-0800628239.
  12. ^ "2000– Jürgen Moltmann". Religion. Grawemeyer. Archived from the original on 2014-07-28.
  13. ^ Wood bridge, Revisiting Moltmann's theology of hope (PDF), ZA: SATS.
  14. ^ "Ethics, hope", Christian century, Sep 2012.
  15. ^ "Jürgen Moltmann, b. 1926", Modern, postmodern theologians, Theological studies.
  16. ^ CFA AA.
  17. ^ The items were a gift from his sister. In other places, Moltmann mentions that "Faust" was included in the collection of Goethe's poetry.
  18. ^ C. Ellis Nelson, "How Faith Matures", Westminster/John Knox Press, Louisville, Kentucky, 1989, p. 96
  19. ^ The initial reaction of the prisoners to these photos was that they were British propaganda.
  20. ^ Gifford Lecture Series – Biography – Jurgen Moltmann
  21. ^ Moltmann, J: Theology of Hope, SCM, London, 1967, p. 51.
  22. ^ Moltman, J: Theology of Hope, SCM, London, 1967, p. 45.
  23. ^ Kitamori, Kazoh (2005). Theology of the Pain of God. Translated by Graham Harrison from the Japanese Kami no itami no shingaku, revised edition 1958, first edition 1946. Eugene, Oregon: Wipf and Stock. ISBN 1-59752256-2.
  24. ^ J. Moltmann, The Crucified God, London: SCM, 1974, p. 47.
  25. ^ Moltmann, The Trinity and the Kingdom (San Francisco: Harper & Row, 1981), xi.
  26. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  27. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  28. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  29. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  30. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  31. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  32. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  33. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  34. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  35. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  36. ^ "Jürgen Moltmann's Systematic Contributions (and Original Trinity)". The PostBarthian. 2018-08-11. Retrieved 2020-09-13.
  37. ^ Moltmann, Theology of Hope, pg.21
  38. ^ Moltmann, Theology of Hope, pg. 23
  39. ^ Moltmann, Theology of Hope
  40. ^ Moltmann, Theology of Hope, pg. 32
  41. ^ Jump up to:a b Moltmann, Theology of Hope, pg. 35
  42. ^ Moltmann, God in Creation, 88
  43. ^ Moltmann, Erfahrungen, 168
  44. ^ Jump up to:a b Jürgen., Moltmann (2000). Experiences in theology : ways and forms of Christian theology (1st Fortress Press ed.). Minneapolis, MN: Fortress Press. p. 186. ISBN 0800632672. OCLC 44313372.
  45. ^ Jürgen., Moltmann (2000). Experiences in theology : ways and forms of Christian theology (1st Fortress Press ed.). Minneapolis, MN: Fortress Press. pp. 186, 188. ISBN 0800632672. OCLC 44313372.
  46. ^ Moltmann, Trinitat, 169
  47. ^ Trinitat, 107
  48. ^ Jump up to:a b Trinitat

Works cited[edit source]

Further reading[edit source]

  • Moltmann: Messianic Theology in the Making, by Richard Bauckham, Basingstoke, Marshall Pickering, 1987
  • God, Hope, and History: Jürgen Moltmann and the Christian Concept of History, by A. J. Conyers, Mercer, GA, Mercer University, 1988
  • The Creative Suffering of God, by Paul S. Fiddes, Oxford, Clarendon Press, 1988
  • The Theology of Jürgen Moltmann, by Richard Bauckham, Edinburgh, T & T Clark, 1995
  • The Future of Theology: Essays in Honour of Jürgen Moltmann, ed. M. Volf, Grand Rapids, MI, Eerdmans, 1996
  • God Will Be All in All: The Eschatology of Jürgen Moltmann, ed. Richard Bauckham, Edinburgh, T & T Clark, 1999
  • Disavowing Constantine: Mission, Church and the Social Order in the Theologies of John H. Yoder and Jürgen Moltmann, by Nigel Wright, Carlisle, Paternoster, 2000
  • The Kingdom and the Power: The Theology of Jürgen Moltmann, by Geiko Muller-Fahrenholz, Minneapolis, Fortress, 2001
  • Spirit of the Last Days: Pentecostal Eschatology in Conversation with Jürgen Moltmann, by Peter Althouse, London, T & T Clark, 2003. (Foreword by Moltmann)
  • Jürgen Moltmann's Ethics of Hope: Eschatological Possibilities For Moral Action, by Timothy Harvie, Burlington, VT, Ashgate 2009. (Foreword by Moltmann)
  • Theology as Hope: On the Ground and Implications of Jürgen Moltmann's Doctrine of Hope, Princeton Theological Monograph Series, No. 99, by Ryan A. Neal, Eugene, OR, Pickwick Publications, 2009.
  • VILELA, D. M. Utopias esquecidas. Origens da Teologia da Libertação. São Paulo: Fonte Editorial, 2013. ISBN 9788566480276
  • Aguzzi, Steven D. Israel, the Church, and Millenarianism: A Way Beyond Replacement Theology, with a Foreword by Jürgen Moltmann. New York: Routledge, 2017. ISBN 9781472485229

External links[edit source]

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위르겐 몰트만 - 위키백과, 우리 모두의 백과사전

위르겐 몰트만 - 위키백과, 우리 모두의 백과사전

위르겐 몰트만

위키백과, 우리 모두의 백과사전.
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위르겐 몰트만
Jürgen Moltmann
위르겐 몰트만
위르겐 몰트만
출생1926년 4월 8일 (95세)
독일 독일 함부르크
국적독일 독일
분야조직신학, 정치 신학
소속괴팅엔 대학교
출신 대학튀빙엔 대학교 신학 학사
지도 교수오토 베버
주요 업적종말론
그리스도론
수상그라베마이어 상 (2000년)
종교그리스도교(개신교)

위르겐 몰트만(Jürgen Moltmann, 1926년 4월 8일 ~ )은 독일의 개신교 신학자이다. 현재 튀빙엔 대학교 신학분야의 명예 교수로 있으며 에베하르드 융엘, 볼프하르트 판넨베르크와 더불어 20세기 후반 대표적인 독일 개신교 조직신학자 중 한명으로 꼽힌다. 괴팅엔 대학교에서 오토 베버의 지도 아래 박사 학위를 받았으며 본 대학교를 거쳐 1967년 튀빙엔 대학교의 조직신학교수가 되어 1994년 은퇴할 때까지 그곳에서 신학을 가르쳤다. 칼 바르트, 게오르크 빌헬름 프리드리히 헤겔, 에른스트 블로흐등의 영향 아래 종말론,정치신학, 그리스도론, 성령론, 창조론에 관한 저서를 남겼으며 해방신학에 일정한 영향을 미친 것으로 평가받기도 한다. 1984-85년에는 기포드 강연의 강연을 맡았으며 2000년에는 루이빌 대학교에서 수여하는 그라베마이어 상(종교 분야)을 받았다. 미하엘 벨커, 미로슬라브 볼프 등이 그에게 가르침을 받았다.

생애 및 활동[편집]

1926년 함부르크에서 태어났다. 제2차 세계대전 때에는 독일 육군에 입대하였으나 영국군에게 포로가 되었다. 스코틀랜드에 있는 포로수용소에서 그는 그리스도교 신앙을 갖게 되었다.

"1945년 그 당시에, 그리고 스코틀랜드의 포로로서 영혼의 수렁에 빠져 있던 나를 예수는 찾아주었다. "그는 잃어버린 자를 찾기 위해 왔다." ... 내가 길을 잃고 헤맬 때, 그는 나에게 왔다."[1]

포로수용소에서 그는 아비투어(고등학교 졸업시험)을 칠 수 있는 교육을 받았으며 YMCA에서 세운 도서관에서 디트리히 본회퍼의 저작과 라인홀드 니버의 책들을 접했다.

종전 후 1948년 그는 독일로 돌아와 괴팅엔 대학교 신학부에서 개신교 신학을 공부했다. 당시 괴팅엔에서는 게하르트 폰 라트가 구약을, 권터 보른캄이 신약을, 에른스트 볼프가 교회사를 가르쳤다. 하지만 몰트만에게 당시 가장 커다란 영향을 미친 인물은 한스 요아힘 이반트였다.[2] 이후 그는 (훗날 그의 아내가 된 엘리자베트 벤델과 함께) 오토 베버의 박사후보생이 되었고 17세기 칼뱅주의자였던 모이제 아미라우트에 관한 연구로 박사 학위를 받았다. 박사 학위를 받은 다음에는 독일 개신교회의 목사로 안수를 받아 1958년까지 브레멘에서 목회를 했다. 1958년부터 1963년까지 부퍼탈 신학대학교(Kirchliche Hochschule Wuppertal)[3], 1963년부터 1967년까지 본 대학교, 1967년부터 1994년까지 튀빙엔 대학교에서 조직 신학을 가르쳤다.[4]

그는 개신교회 교단만이 아니라 정교회와 천주교회의 일치시키기 위한 에큐메니컬운동에 앞장선 WCC에 큰 영향을 끼친 학자이기도 하다. 그는 1963년부터 1983년까지 개신교와 정교회, 천주교회의 성례와 직제의 기준을 형성하기 위한 WCC 신앙과직제위에 위원으로 참여하였고, 천주교회의 개혁기관지인 콘칠리움(CONCILIUM)의 공동 출판위원직을 맡기도 했다. 그는 서방교회 신학 범주를 넘어 동방기독교의 신학을 포함하는 삼위일체론을 전개하여 에큐메니칼적 입장에서 WCC를 지지했다.[5]

위르겐 몰트만 저서 목록[편집]

  • Die Gemeinde im Horizont der Herrschaft Christi (Neukirchen-Vluyn, 1959)
  • 《희망의 신학》. 이신건 옮김, 대한기독교서회, 2002.; Theologie der Hoffnung. Untersuchungen zur Begründung und zu den Konsequenzen einer christlichen Eschatologie (Gütersloh: Gütersloher Verlagshaus, 1964)
  • 《십자가에 달리신 하나님》. 김균진 옮김, 대한기독교서회, 2017.; Der gekreuzigte Gott. Das Kreuz Christi als Grund und Kritik christlicher Theologie. (Gütersloh: Gütersloher Verlagshaus, 1972)
  • 《성령의 능력 안에 있는 교회》이신건 옮김, 대한기독교서회, 2017.; Kirche in der Kraft des Geistes. Ein Beitrag zur messianischen Ekklesiologie (Gütersloh: Gütersloher Verlagshaus, 1975))
  • 《삼위일체와 하나님의 나라》. 김균진 옮김, 대한기독교서회, 2017.; Trinität und Reich Gottes. Zur Gotteslehre (Gütersloh: Gütersloher Verlagshaus, 1980)
  • 《창조 안에 계신 하나님》. 김균진 옮김, 대한기독교서회, 2017.; Gott in der Schöpfung. Ökologische Schöpfungslehre (Gütersloh: Gütersloher Verlagshaus, 1985)
  • 《예수 그리스도의 길》. 김균진,김명용 옮김, 대한기독교서회, 2017.; Der Weg Jesu Christi. Christologie in messianischen Dimensionen (Gütersloh: Gütersloher Verlagshaus, 1989)
  • 《생명의 영》. 김균진 옮김, 대한기독교서회, 2017.; Der Geist des Lebens. Eine ganzheitliche Pneumatologie (Gütersloh: Gütersloher Verlagshaus, 1991)
  • 《오시는 하나님》. 김균진 옮김, 대한기독교서회, 2017.; Das Kommen Gottes. Christliche Eschatologie (Gütersloh: Gütersloher Verlagshaus, 1995)
  • 《과학과 지혜》. 김균진 옮김, 대한기독교서회, 2003.; Wissenschaft und Weisheit. Zum Gespräch zwischen Naturwissenschaft und Theologie (Gütersloh: Gütersloher Verlagshaus, 2002)
  • 《몰트만 자서전》. 이신건, 이석규, 박영식 옮김, 대한기독교서회, 2017.; Weiter Raum. Eine Lebensgeschichte (Gütersloh: Gütersloher Verlagshaus, 2006)
  • 《희망의 윤리》. 곽혜원 옮김, 대한기독교서회, 2017.; Ethik der Hoffnung (Gütersloh: Gütersloher Verlagshaus, 2010)
  • 《살아 계신 하나님과 풍성한 생명》. 박종화 옮김, 대한기독교서회, 2017.; Der lebendige Gott und die Fülle des Lebens. Auch ein eitrag zur Atheismusdebatte unserer Zeit (Gütersloh: Gütersloher Verlagshaus, 2014)

위르겐 몰트만 관련 도서 목록[편집]

  • 리처드 보컴. 《몰트만의 신학》. 김동훈, 김정형 옮김, 크리스천헤럴드, 2008.; Richard Bauckham, The Theology of Jürgen Moltmann (Edinburgh: T&T Clark, 1995)
  • 미로슬라브 볼프Miroslav Volf (편집), The Future of Theology: Essays in Honour of Jürgen Moltmann (Grand Rapids (MI), Eerdmans, 1996)
  • 미하엘 벨커, 미로슬라브 볼프 (편집), Der lebendige Gott als Trinität: Jürgen Moltmann zum 80 (Geburtstag: Gütersloher Verlagshaus 2006)
  • 이형기, 《모더니즘과 포스트모더니즘 논의에 비추어 본 몰트만 신학》(한들출판사, 2006)
  • 이형기, 《알기 쉽게 간추린 몰트만 신학》(대한기독교서회, 2001)
  • 이종인, 《희망의 두 지평: 에르스트 블로흐와 위르겐 몰트만의 희망사상》(박영사, 2017)
  • 신옥수, 《몰트만 신학 새롭게 읽기》(새물결플러스, 2015)
  • 한국조직신학회(엮음), 《희망과 희망 사이: 몰트만과 그의 신학》(한들출판사, 2005)

각주[편집]

  1. ↑ 몰트만, 위르겐. 《몰트만 자서전》 1판. 대한기독교서회. 53쪽. ISBN 9788951114175. 2018년 1월 25일에 확인함.
  2. ↑ 몰트만, 위르겐. 《몰트만 자서전》 1판. 대한기독교서회. 64쪽. ISBN 9788951114175. 2018년 1월 25일에 확인함.
  3. ↑ 독일에서는 종합대학과 분리된 독자적인 신학대학을 '교회전문학교'(Kirchliche Hochschule)라고 칭한다. 대한민국의 신학대학교와 같다.
  4. ↑ http://www.munzinger.de/search/portrait/J%C3%BCrgen+Moltmann/0/11731.html
  5. ↑ 김진만. 《동방정교회 신학과 WCC》. 총신대학교 대학원 석사논문
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2021/06/25

[별의별평] "언제까지 '가해자'를 돌보는 평화만 추구할 것인가" < 별의별평 < 탐구생활 < 기사본문 - 뉴스앤조이

[별의별평] "언제까지 '가해자'를 돌보는 평화만 추구할 것인가" < 별의별평 < 탐구생활 < 기사본문 - 뉴스앤조이

[별의별평] "언제까지 '가해자'를 돌보는 평화만 추구할 것인가"
김성한 ＜실패한 요더의 정치학＞(IVP)
기자명 이민희·박혜은  승인 2021.06.25
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＜실패한 요더의 정치학 - 존 하워드 요더의 성폭력과 교회의 대응＞ / 김성한 / IVP 펴냄 / 196쪽 / 1만 원
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이민희 인문학&신학연구소에라스무스 연구원
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자신의 몸과 마음만을 위했던 존 하워드 요더의 평화, 그리고 대석학이란 그늘 아래 안식하려 했던 교회의 평화가 얼마나 치명적으로 피해자들의 평화와 사회정의를 파괴했는지 철저히 보여 준다. 저자는 요더의 영향력에서 벗어나려 애쓰면서, 피해자들의 이야기를 무시하지 않고, 교회의 어리석었던 반응과 태도를 담담히 읊어 준다. 물리적 폭력과 억압의 언어 없이도 동의까지 구하는 성폭력이 어떻게 자행될 수 있는지, 그리고 피해자들이 왜, 어떻게 매장당하게 되는지도 알려 준다. 막강한 힘을 가진 이를 중심으로 돌아가는 학교·교회 안에서 너무 쉽게 벌어지는 가스라이팅의 현장을 목격한 기분이다. 1970~1980년대에 벌어진, 모두가 다 알지만 해결되지 않은 요더의 성폭력 사건에 제동을 건 것은 교회나 신학자, 언론이 아니었다. 2013년 요더 사후에도 모두가 그를 칭송하는 "구역질나는" 상황에 분노한 여성 독자였다. 교계 안팎에서 끔직한 일들이 벌어진다. 돈·명예·권력이 가해자는 숨겨 주고 피해자를 사지로 내몬다. 우리에게 필요한 것은 세련된 신학이나 언어가 아니라, 본능적인 분노일지 모른다.

한 줄 평: 우리는 언제까지 '가해자'를 돌보는 평화만 추구할 것인가.
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박혜은 서울책보고 매니저

이 얇은 책은 앞표지부터 마지막 페이지까지 본령本領에 충실하다. 책의 본령은 숨은 자의 목소리를 드러내고 주류와 다른 이야기를 하는 데 있다고 믿으므로. 교회 내 성폭력 문제를 접하면 이제 충격을 받기는커녕 무덤덤한 태도로 "그럴 줄 알았어"라며 냉소하는 내게, 이 책은 "경청할 수 있고 돌봄을 제공할 수 있는 현명하고 따뜻한 여성 평신도"(173쪽)로 이 문제에 동참할 것을 권한다(여성 리더십이 되고 말겠다!). 한 공동체의 실패 이야기로부터 나아갈 길을 모색한다는 아이러니가 있지만 모든 교회가 소장하고 꼼꼼하게 들여다보며 실천하는 데 참고해야 할 책이라 생각한다. 저자는 차분하게 객관적 어조를 유지했으나 한국교회와 우리 시대 폭력 문제에 평화가 임하기를 바라는 뜨거운 마음이 면면에 느껴져, 다 읽고선 조금 울었다. 이 책의 가장 큰 미덕은 피해자의 이야기가 선정적으로 기술된 부분이 없다는 데 있다. 난 이 책에 인터뷰이로 등장한 성폭력 피해자들을 강하고 현명한 여성으로 만났다. 이 자체가 '피해자 중심'이 무엇인지 제대로 보여 주는 실천 아닌가.

한 줄 평: 남성 중심의 가부장적 교회와 성폭력을 저지른 저명한 신학자의 공모에 관하여.

구매 링크 바로 가기: https://bit.ly/2U0dlOz


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