Journal: Journal of the Evangelical Theological Society
Volume: JETS 13:2 (Spring 1970)
Article: Jurgen Moltmann And His Theology Of Hope
Author: David P. Scaer

JETS 13:2 (Spring 1970) p. 69

Jurgen Moltmann And His Theology Of Hope

David P. Scaer*

In the ‘theology of hope’ a static view of reality is replaced by a dynamic view which is always plunging toward the future. The task before us is to show how this dynamic type of thinking can be found in the theology of Moltmann. At least within a Protestant context, Jurgen Moltmann of Tubingen, rightfully deserves the, title of the “theologian of hope.”1 The key to understanding his futuristic theology, this “theology of hope,” is the concept that God is subject to the process of time. 2 In this process, God is not fully God,3 because God is part of time which is pushing forward into the future. If God is limited by the future,

°Associate Professor of Systematic Theology, Concordia Theological Seminary, Springfield, Illinois.

JETS 13:2 (Spring 1970) p. 70

man is given limitless possibilities4 or freedom by the future. Man does not passively wait for the final consummation of all things, but by participating actively in society5 and in the social orders he can hurry the coming of the end. This goal or end is a utopian society.6 The purpose of the Christian message, both in theology and preaching, is not so much as to report on the past as to change the future. On that account the church’s message is called “historical initiative” and “performative language.”7 Thus the task of the church is to preach and proclaim in such a way that the people will not only believe but that they will act in history and change it. The present in itself is not important. What is important is that in the present, the future grasps the individual and thrusts him into definitive action to shape the future.

Here the difference between traditional Christianity and the “theology of hope” has to be made clearly. In traditional Christianity, God and Jesus Christ stand outside of time, at least since the ascension. This is not to deny the incarnation. This was an act in time. But it was a free act of God, an act of condescension, whereby the eternal God, who is above the creaturely limitations of time and space, freely limits Himself. In Moltmann’s approach, eternity and time are merged into one category.8 Our Lutheran dogmatics can dialectically speak of the eternity and temporality of Jesus Christ. Our Lord in the Gospel can enigmatically speak of Himse...