Five decades after publication of his ground-breaking Theology of Hope, German theologian Jürgen Moltmann continues to insist on the power. Moltmann’s Theology of Hope is a theological perspective with an eschatological foundation and focuses on the. SCAER: JURGEN MOLTMANN AND HIS THEOLOGY OF HOPE. | 71 though much of its terminology and content are shaped in the Biblical mould. The “ theology.

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He gradually felt thellogy and more identification with and reliance on the Christian faith. Human suffering is not a quality of salvation, and should not be viewed as such. It is with this sensibility that Moltmann explores, in his Experiences in Theologywhat various liberation theologies might mean for the oppressor: Click here to email.

In addition, his development as a theologian has been marked by a restless imagination. The Coming of God: He developed a greater concern for social ethics, and the relationship between church and society.

From toMoltmann was the Robert W. Moltmann also developed an interest in Luther and Hegel, the former of whose doctrine of justification and theology of the cross interested him greatly. There exists an ongoing process of creation, continuing creation, alongside creation ex nihilo and the consummation of creation. 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.

Moltmann bases his Christology on his eschatological theology of hope. The third mode of human freedom is the implicitly religious concept of freedom as the passion of the creature for his or her potential.


Moltmann Theology of hope

Toward an Eschatological Ecclesiology abstract. Like the Left Hegelians who immediately succeeded the master, both Moltmann and Pannenberg are determined to retain the juren of history as meaningful and central to Christian discourse, while avoiding the essentially conformist and conservative aspects of his thought.

This theological perspective of eschatology makes the hope of the future, the hope of today. In Moltmann’s opinion, all should be seen from an eschatological perspective, looking toward the days when Christ will make theollogy things new.

Jürgen Moltmann

The very next year,I would have come to different conclusions, and 30 years out, I consider myself to be more of an adherent of Moltmann’s view that a critic. Moltmann was born in Hamburg. Despair is the premature, arbitrary anticipation of the non-fulfillment of what we hope for from God. Moltmann cites the English pacifist and anti-capitalist theologian Geoffrey Anketell Studdert Kennedy as being highly regarded.

Black theology for whites, Latin American liberation theology for the First World, feminist theology for men, etc. The hospitality of the Scottish residents toward the prisoners left a great impression upon him.

The title of Moltmann’s crucial work, however, is derived not from Nietzsche but from Martin Lutherand 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 book by Kazoh KitamoriTheology of the Pain of God[20] which he relates to Bonhoeffer’s prison reflections.


This is to say that he believes the three dwell in one another. Moltmann’s Theology of Hope is a theological perspective with an eschatological foundation and focuses on the hope that the resurrection brings. Moltmann has a passion for the Kingdom of God as it exists both in the future, and in the God of the present.

Moltmann Theology of hope Research Papers –

For Moltmann, creation and eschatology depend on one another. In the camp at Belgium, the prisoners were given little to do.

Log In Sign Up. Moltmann’s liberation theology includes an understanding of both the oppressed and the oppressor as needing reconciliation.

The whole theme of the Theology of Hope was worked out in counterpoint to the theology of Wolfhart Pannenbergwho had worked alongside Moltmann at Wuppertal, and had also undergone a conversion experience during Germany’s defeat in World War II.

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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.