By Geiko Müller-Fahrenholz

Right here, a former student surveys Jurgen Moltmann's paintings, sketching out the private, ecumenical and political history opposed to which his books were written.

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In connection with this, the relationship between Christ and the cosmos is only imprecisely described by the terms 'corres­ ponding' and 'complementary'. e. opposite categories, is to be just as firmly rejected as thinking in 'syntheses'. Nevertheless, terms like correspondence and com­ plementarity presuppose reciprocal relationships. But what could the 'cosmos' add to a relationship which was not already there in 'Christ'? What could the 'material' or the character of the reciprocal answer be which is suggested in the word 'correspon­ dence'?

There is this same­ ness in the cross and resurrection, although there is the greatest conceivable difference between the two, which makes up the qualitative peculiarity of the Christian understanding of revela­ tion. What or who forms the ground of the identity of the Crucified One with the Risen One? 'This identity in infinite contradiction is theologically understood as an event of identifica­ tion, an act of the faithfulness of God. It is this that forms the ground of the promise of the still outstanding future of Jesus Christ.

E. to give them our meaning. But Christian eschatology is also something different from mere expectation: it is 'the tendency of the resurrection and future of Christ and therefore leads immediately to the practical knowledge of mission' (177). The tendency of the Easter appear­ ances and auditions of Christ therefore leads straight to vocation and discipleship. The theology of hope entails an ethic of hope. I have already indicated how important the eschatologia cruris is to Moltmann. To maintain the identity of the Risen One with the Crucified One is of decisive importance, because otherwise Docetic, Ebionite or Modalistic errors and deviations are inevitable.

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