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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How can the physique and Blood of Christ, with out ever leaving heaven, end up particularly current on eucharistic altars the place the bread and wine nonetheless appear to be? 13th and fourteenth century Christian Aristotelians idea the reply needed to be "transubstantiation. "
Acclaimed thinker, Marilyn McCord Adams, investigates those later medieval theories of the Eucharist, focusing on the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with a few connection with Peter Lombard, Hugh of St. Victor, and Bonaventure. She examines how their efforts to formulate and combine this theological datum provoked them to make major revisions in Aristotelian philosophical theories in regards to the metaphysical constitution and site of our bodies, adjustments among substance and injuries, causality and causal powers, and primary forms of switch. surroundings those advancements within the theological context that gave upward push to the query attracts consciousness to their understandings of the sacraments and their function, in addition to to their understandings of the character and future of human beings.
Adams concludes that their philosophical transformations have been generally no longer advert hoc, yet systematic revisions that made room for transubstantiation whereas permitting Aristotle nonetheless to explain what regularly and of course occurs.
Born in Saxony in 1096, Hugh grew to become an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, the place he spent the rest of his existence, finally turning into the pinnacle of the varsity there. His writings hide the total variety of arts and sacred technological know-how taught in his day. Paul Rorem bargains a easy advent to Hugh's theology, via a accomplished survey of his works.
This choice of essays, written among 1975 and 1987, covers themes together with the doctrine of analogy, the Trinity, theological realism, the problims of evil and soreness, ecclesiology, and the so-called theistic proofs. the sooner writings relect the author's education as a thinker within the Anglo-Aamerican analytic culture.
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Additional info for The Kingdom and the Power: The Theology of Jürgen Moltmann
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.