Leaven Leaven

Volume 1 Issue 2 Ministry to the Poor Article 7

1-1-1990

On Earth as it is in Heaven: Aspects of Jurgen Moltmann's On Earth as it is in Heaven: Aspects of Jurgen Moltmann's

Theology Theology

Kelly Carter

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Recommended Citation Recommended Citation Carter, Kelly (1990) "On Earth as it is in Heaven: Aspects of Jurgen Moltmann's Theology," Leaven: Vol. 1 : Iss. 2 , Article 7. Available at: https://digitalcommons.pepperdine.edu/leaven/vol1/iss2/7

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ProckUnoi~8 lIoe Accepeable Year o{Uoe Lord: Mi";,,,., 10 lIoe Poor 27

ON EarthAS IT IS IN Heaven

ASPECTS OF JURGEN MOLTMANN'S THEOLOGY

Kelly Carter

Like those to whom Paul writes in II Thessalo-nians, churches of Christ must be careful not to allowtheir beliefs concerning heaven inhibit the carrying outof their responsibilities in and for the world. Ourconfidence in God to bring about a "new eternal day"can dull our sensitivities to the work God wishes for usto do in the present, because we expect a mansion atsometime in the future. However, where ThessalonianChristians blatantly ceased from personal efforts tokeep ahead economically (they quit working in theirsecular occupations because they thought the secondcoming imminent), the effects ofour atten tion to richesin eternal glory may be more subtle and widespread.Specifically, our "otherworldly" perspective may hin-der our efforts both to raise the standard ofliving ofthepoor today and to work for the freedom ofthe oppressedin the contemporary world, because we expect theirpresent misery to be compensated in the "sweet by andby." Have we let our focus on some biblical themes,such as eternal life or forgiveness of sin, lead us to de-emphasize our social responsibilities?

Few contemporary thinkers have so consis-tently challenged Christians with a this-worldly" con-cern for the poor as German Reformed theologianJurgen Moltmann. His concern for the poor is a resultof his reading of Scripture, his personal experiences,and his contact with contemporary philosophy. As ayoung man, Moltmann was swept up into the events ofWorld War II, eventually landing in a British prisonerofwar camp. While incarcerated, and after his releaseand subsequent journey back to Germany, Moltmann

Kelly Carter, a graduate of Abilene Christian, is theMinister of the Word, at the She/borne St. Church ofChrist, Victoria, B.C.

longed for solace and for answers as one who wasdefeated and broken by war. He entered the Universityof Gottingen and studied philosophy and theology.There, under Hans Joachim Iwand, Ernst Wolf, andOtto Weber, he heard about a crucified God - One withwhom the shattered and broken survivors of his gen-eration could identify.' He also readKarl Marx, G.W.F. Hegel, and a contemporary philoso-pher of hope, Ernst Bloch. All ofthis helped him con-ceptualize God as One who is ultimately on the side ofthe poor and oppressed.

In 1964 Moltmann published Theologie derHoffnung (E.T., Theology of Hope, 1967), whichbrought him to prominence among theologians. Sincethen he has published a major Christological work,The Crucified God; an ecclesiastical treatise, TheChurch in the Power of the Spirit, a volume on thetrinity, The Trinity and the Kingdom; God andCreation, and numerous works consisting ofcollectedarticles or sermons. Three themes which are promi-nent in his writings form the basis of his concern for thepoor-I. The Future of God; 2. The Crucified God; 3.The Trinitarian History of God. These themes definewho God is and what he is doing in the world, and allreflect a concern for the poor. This article will lookbriefly at these important themes and then evaluatethem in light of their usefulness for our tradition.

The Future of GodMoltmann's views ofthe last times, or eschatol-

ogy, are unique. He calls into question traditionalbeliefs such as the timeless future of eternal life andheaven. These traditional foci, Moltmann contends,are grounded not so much in biblical theology as in theGreek philosophical notions ofan immutable, timeless,static God who has prepared an abiding "place" to

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which the redeemed will journey when life has ended.Christian men and women have traditionally centeredtheir aspirations on this "continuing city" to which Godwill one day transport them; a place where there is nopain, no death, and no sin.

For Moltmann, the traditional notion of atimeless eschatological future works against the "ref-

From Moltmann's perspective,traditional Christianity hasavoided its responsibility tohelp change the mundane cir-cumstances of the poor by fo-cusing on God's timeless futureof eternal life and heaven.

ormations, renaissances, and revolutions of externalconditions" which Scripture indicates are characteris-tic of the coming kingdom of God." Christianity wasintended by God as a movement and fulfillment of hisreign which encompasses a revolution in earthly condi-tions. For believers to focus on a timeless place towhich God will remove them from earthly life, releasesthem from social responsibilities and makes the pres-ent world nothing more than an "insignificant waitingroom for the soul's journey to heaven."3

From Moltmann's perspective, traditionalChristianity has avoided its responsibility to helpchange the mundane circumstances of the poor byfocusing on God's timeless future of eternal life andheaven. Because Christians believe in a better worldwaiting both for themselves and for all who followChrist, they are not moved to work to bring aboutequality and mutual happiness for the poor of theworld. One can easily overlook the earthly needs ofothers when one knows that heaven awaits those whocome to Christ. The evangelistic efforts ofconservativechurches have, therefore, preached a spiritual messageof heaven rather than the revolutionary message of"good news to the poor," "freedom for the prisoners,""recovery of sight for the blind," "release [for] theoppressed," or the Lord's jubilee (Luke 4:18-19).

Moltmann proposes an alternative with moti-vation for social action on behalf of the poor. Hepresents a system which substitutes, for the eternal,abiding and salvific elements of traditional Christianeschatology, a view of last days grounded in the dy-namic and transforming future of God. God's future isrevolutionary because it is the future of God. God'sfuture is dynamic and open to new possibilities becauseit is God's coming future on the way." And becauseGod is coming with a new dynamic future for human-

kind, those living in the present can expect andproleptically" anticipate a new existence for the poorand oppressed whom God loves and with whom heidentified in Christ. Moltmann calls men and womento recognize and to bring about the influence andreality of God's coming future, today. Anyone whohopes and expects the coming kingdom, replete withrighteousness and justice for all, will work to seerighteousness and justice realized now.

Lending support to his notion of the comingfuture of God as a force for social and political change,Moltmann heavily leans on the biblical motifs of prom-ise hope and resurrection. He sees both the promisesto Abraham in Genesis and the numerous hope oraclesin the prophetic literature, as pointing to the comingfuture of God.' A significant force in God's scheme tobring about his future is the power for new possibilitiesfound in the resurrection ofChrist. Something new hasbroken into the world with the resurrection, and thechurch, as it lives through the power of resurrection,will act as a proleptic anticipation ofthat to which theresurrection points - God's new future. Moltmanncombines hope in the resurrection with God's promisesand the open possibilities of the future to influencebelievers to make positive changes in the world.P

He says in Theology of Hope that

it is impossible for the man of hope to adopt anattitude of religious and cultic resignationfrom the world. On the contrary, he is com-pelled ... to guide all things toward their newbeing."

Christian faith strives to reach God and Godlikeness byobtaining the ultimate good for humankind; by reach-ing God's promised future. If God is characterized byfreedom, goodness, love, peace, etc., it is logical thathope for his presence and the fulfillment of his prom-ises would include concern for the world. Succinctlyput, "Hope in the happiness ofthe future is realisticallypresent and effective in the criticism of present mis-ery."? Those who hope in God's coming future, in hispromises, and in the One capable of resurrecting eve-rything to a new existence will work on behalf of thepoor.

THE CRUCIFIED GODThe personhood and ministry of Jesus, and

more specifically the theme of the crucified Christ, iscentral to Moltmann's entire theological proposal. Infact, Moltmann's view ofthe resurrection and last daysliterally arises from the crucifixion;'!

Moltmann took a theologically significant stepforward in The Crucified God by carrying the bibli-cal depiction of the crucifixion to what he sees as itslogical conclusion. For him the death of Jesus wasefficacious in ways usually overlooked by most readers

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of the New Testament. Significant here is Moltmann'semphasis on the abandonment by God of One whom heloves and with whom God has been unified. Moltmanncalls this rejection "total inextricable abandonment.t'?The Father didn't just "give" or "send" Jesus into theworld; instead, the Father "casts out and annihilates"the son and subjects him to the power of Satan'scorruption.P Then, because Father and Son are one,the Father rejects and separates himselfboth from theOne whom he loves and from the one who is himself.The Father feels the infinite pain ofrejecting his Sonand of being rejected in his Son.

As Moltmann explores ever deeper the dynam-ics of the crucifixion and the effect of the cross on thenature of God and on the world, he also examines therelationship between the crucifixion and Christiansocial consciousness. He concludes that the pain ofGodon the cross occurs in solidarity with those who sufferand who live with little hope. Moltmann says that God,through the abandonment of the one who suffered,becomes "the crucified God ... near to everyone."!' Theinescapable suffering and despair which is epitomizedin so many of the hurting millions on earth is seen, onthe cross, to exist in the Holy Father. God's suffering,then, through Jesus and with Jesus, is suffering alongwith suffering humans. Where once those who sufferon earth appeared to be the ones abandoned by God,now Jesus, through his own abandonment by the Fa-ther, brings God - God's sympathy, God's salvation, andGod's eternal life - to these hurting ones.!" In one greatact God has endured death, abandoned himself, vicari-ously suffered with and for humankind, andhas entered into a covenant with those whoagonize.

Moltmann says that "through sym-pathy, man corresponds to the pathos ofGod."16The point is that the Christian neces-sarily suffers with God in total sympathywith his mission. God suffered for others.Because men and women, through Jesus, arein a covenant with God (a God of pathos) they"can take part in the life of others, and canrejoice and suffer with them."!? In fact,because the mission of God was to suffer forthe unfortunates of the world, those whowish to be disciples must carry on that mis-sion. The implication here is revelatory: for one whoclaims to follow God to ignore personal responsibilityin suffering with those who suffer is a direct violationof the personhood and reconciling acts of God!Moltmann says that through his

Proclaimi"g tltc Acuptable Ycar ofdu Lord: Mi,u$tr'y to lite Poor 29

eternal life to those who are dying. And there-fore the tempted, rejected, suffering, and dyingChrist came to be the center of the religion ofthe oppressed and the piety of the lost. IS

Moltmann's perception is that Christian theol-ogy has so relegated Christ to a purely "spiritual"function, and thereby ignored the gospel's implicationsfor this world, that Christians have reached a generalapathy regarding societal and political evils. Chris-tians have, according to Moltmann, propagated theirown "self-confirming society" which is apathetic to thehurting masses and which acts irresponsibly in adiverse world." This apathy cannot be overcome "with-out the lifegivingmemory ofthe suffering of God on thecross."20 If the church "truly remembers the crucifiedChrist, it cannot allow a bland, religious indifference toprevail. "21

The Trinitarian History of GodIn addition to the areas discussed above,

Moltmann makes use of several other biblical themesas framework for his concerns. He presents histhoughts concerning the church, creation, freedom,love, the trinity, and what may be called "the dialecticof suffering and resurrection" with eyes turned to thepoor. He carefully examines each biblical theme anddiscerns behind these concepts a God who loves thepoor and is working on their behalf. In his look at eachtheme social justice is the goal toward which

...the pain of God on the cross occursin solidarity with those who sufferand who live with little hope.Moltmann says that God, through theabandonment of the one who suf-fered, becomes "the crucified God ...near to everyone."

own abandonment by God, the crucified Christbrings God to those who are abandoned by God.Through his suffering he brings salvation tothose who suffer. Through his death he brings

Moltmann directs his insights.PThe tying together of all these themes occurs in

what Moltmann calls the "trinitarian history of God."This history represents the entire process and historyof the world by which God works to bring about theglorification and unification of all things in himself. Increation, the history ofIsrael, the mission and ministryof Jesus, the glorifying work ofthe Holy Spirit, and inthe church there is a movement toward the final goaland eschatological consummation in God. Theseelements comprise the trinitarian history of God which

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is moving toward the fulfillment of all things.In this progression, Moltmann conceives of

both God and humankind as having a significant role.God is certainly at work within his history, propellingall things forward. But God is not the only one whobears this responsibility. He insists that all of crea-tion, including mankind, must be unified with theFather before the fulfillment of God's kingdom be-comes a reality. In fact, it is God's nature and plan thathis own final glorification and unity cannot occur untilthe Spirit of God brings about the unity of all creationwith the Father.P As long as the world is not glorified,as long as death reigns, as long as men and women areoppressed and have to endure injustice, as long asseparation is present between the world and the com-ing kingdom, God is not finally unified and glorified.This demands, then, that humanity works in thisworld for the glorification ofGod. The church liberatedby Christ works in history to fulfill the meaning andgoal of the history of God. While only God can bringabout the final unity within himself, humans arecalled to a social mission which ultimately effects thecompleteness of God's glorification.

Moltmann further ties together the earthlymission of Christians with the mission of the trinitar-ian history of God when he writes,

to proclaim the gospel of the dawning kingdomis the first and most important element in themission of Jesus, the mission of the Spirit, andthe mission of the church; but it is not the onlyone. Mission embraces all activities that serveto liberate man from his slavery in the presenceofthe coming God, slavery which extends fromeconomic necessity to God forsakeness."

His point is that the "spiritual" mission ofproclaimingthe kingdom of God is prior to, but must include,activity on the socio-politicallevel. The two cannot beseparated theologically. For him, the forgiveness ofsins is no less nor any more a part of the progressingtrinitarian history of God moving toward God's unityand glorification than is the physical freeing of theoppressed. As long as social, political, and culturalpotentialities exist which will overcome the power ofdeath and help creation to draw closer to the kingdomof God, there is a call for Christian mission.P

ObservationsAlthough this introduction to Moltmann's

thought is necessarily brief, it is evident that positivebenefit can come to those in churches of Christ by astudy of Jurgen Moltmann's thought. His study ofbiblical themes is rich and deep and will teach thosewilling to wade through his thick theological jargon.Some ofhis works are written specifically for those infull-time ministry or church leaders without advanced

theological education. Experiences of God, OnHuman Dignity, The Experiment Hope, TheFuture of Creation, The Passion for Life, and ThePower of the Powerless are places to begin readingMoltmann.

The three themes introduced above are thedominant principles that inform Moltmann's thinkingconcerning the poor. His treatment of systematicthemes and his emphasis on Christian service to thepoor can inform churches of Christ at several points.This is possible because Moltmann's status as athinker and a theologian regarding the poor lies in hisgrounding of Christian social action in the great sys-tematic themes of Scripture. For example, God asloving creator, Christ as suffering servant, the Spirit asmotivator and power source, the cross, resurrection,the church, reconciliation, exodus, sin, and freedom areall central to Moltmann and biblical theology. Hisfocus is on the teachingofthe Bible. His wish is to makeChristian theology relevant to a world which has mis-used, abused, and refused to use God.

Much of Moltmann's work, of course, will beunacceptable to those in churches of Christ. His con-clusions must be read with the recognition that hisfinal product may include opinions antagonistic to thebiblical faith. Much is simply not biblical. His futureis too open, too undetermined. Scripture simply doesnot allow for the ambiguity in God's future whichMoltmann asserts.

Moltmann denigrates the place of eternalreward because he believes it justifies social oppres-sion and creates a lack of desire to relieve suffering inthe world. Yet, it is not the biblical eschatology whichshould be altered in order to take away unjust circum-stances. What is needed is a positive doctrine of socialaction built around a theology of love, of sacrificialservice, with equal emphasis given to spiritual rebirth.

Neither is Moltmann's view of the cross com-pletelyacceptable. While the death ofJesus does standin judgment over suffering and pain in all of its forms,the salvation which Jesus brings through his deathwas first intended as the reconciling act offered by Godto man. The purpose was forgiveness of sins, not as aby-product, but as the focus of the sacrifice.

Much ofMoltmann's motivation for universal-izing the liberation of Christ is found in his concernover suffering and the suppression of human rights.He balks at the thought that God would be so cruel asto allow suffering in any form, and that God would thenoffer eternal life as a belated reward which comes tothose who suffer. His answer is that God does notwillfully allow suffering, and that God expects hisfollowers to work for the alleviation of suffering in theworld. In fact, Christ was crucified in order to nullifythe effects of death and to proclaim freedom fromsuffering for all men. From a biblical perspectivesuffering and pain can be explained from a vantage

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point which need not include the salvation ofthe wholeworld.

Moltmann's trinitarian history of God pres-ents the personhood of God as something whichchanges qualitatively along with historical progress.In this he makes significant departures from the bibli-cal message. God may not be as immutable as conser-vatives have traditionally allowed, but neither doesGod's nature need to grow or develop to completeness.

Despite these negatives the treatmentMoltmann gives the three themes we have delineatedis instructive. The proleptic presence of the future ofGod is a positive element in his thinking. We have inrecent decades not taken seriously enough the comingfuture of God.26 We have been justifiably fearful of theexcesses of pre-millenial dispensationalism, focusingour thinking on reasons why the second coming ofChrist is neither predictable or imminent. But thisraises a question, posed to us by Moltmann's eschatol-ogy, as to whether or not we have simply become toocomfortable with the status quo. We need to take moreseriously the concerns of Jesus - "Thy kingdom come,Thy win be done on earth as it is in heaven." We wouldtake more seriously the biblical imperative to socialaction if we sensed the proleptic call of God's comingfuture.

Christianity has not allowed the coming futureto have proper influence in the way it views the hurt-ing, oppressed, or lonely people in this world. Too oftenthe church finds itself too preoccupied by selfish con-cerns including the maintenance of the institutionalchurch, or it is drawn away from real needs in thepresent by its vision ofan eternal home ofrest where nopain will exist. Too often, the North American attitudeof manifest destiny has prevented the church frombeing salt or light, or seeing Christ in the naked andthirsty ofthe third world. He demands that Christian-ity allow its concern for the coming kingdom of God totranscend and govern its concern for national eco-nomic and political policies. Then, he would say, theChristian faith can positively transform those policies.

Moltmann's explanation of the effects of thecross for Christian life and theology correctly recog-nizes in Jesus the initiating act which leads to the finaldefeat of death in all of its forms. From here he is ableto view social action as a continuation of the mission ofChrist and as a practical carrying out of the effects ofthe cross. Jesus died for freedom, both spiritual andpolitical, which demands that his followers do likewise.Jesus died as a political agitator, meaning that hisdeath is itself a critique and protest against politicalauthorities. Here Moltmann makes a valuable contri-bution. The Crucified God should, therefore, be read by

ProclainU,., u.~Acct:pIObI~ Yair of dte Lord: Mi1tiJlry 10 lJu Poor 31

those seeking greater insight into the work ofJesus onthe cross. His focus is on the cross of Christ and thecentrality ofthe crucifixion event is a call for theologyto return to the cross as the heart of the Christianmessage, a call we in the churches of Christ must hear.

Moltmann would have us see God's characterin more dynamic ways as we reflect on his trinitarianhistory. God is affected by the events of his creation.He is moved emotionally and has the capacity tochange his mind and act in new ways. We need agreater sense of the dynamic character of God. He is

Weneed to take more seriouslythe notion that "the wholecreation has been groaning asin the pains of childbirth rightup to the present time" (Ro-mans 8:22). This cannot helpbut draw us into the numeroussocial and ethical issues of ourtime

not as static, limited, and as easily defined as we havethought. In churches ofChrist, God has too often beenthe immutable monarch who, having once laid downhis law, refuses to depart from the codified system hehas established. We have clung tightly to the pictureofGod in Exodus 19 and 20, ignoring the God ofExodus32:11-14; I Samuel 12:16-25, 14:38-45; II Chronicles30:18-20 or the Christ ofMark 2:18-3:5. Such passagesreveal a God of great affection and mutability, willingto change his mind, willing to make judgments on thebasis ofhis heart, rather than on the letter ofthe law.

Moltmann would have us see the vital interestGod holds for the reconciliation and fulfillment of allhis creation. We need to take more seriously the notionthat "the whole creation has been groaning as in thepains of childbirth right up to the present time"(Romans 8:22). This cannot help but draw us into thenumerous social and ethical issues of our time, and notjust into the abortion debate or hunger relief. We willenter into discussions of topics such as women's rights,nuclear disarmament, human rights in the third world,the imbalance of trade, the ethics ofmulti-national cor-porations, and passivism. We will work to see the worldand history conform ever closer to the will of God inareas we have thus far generally ignored.

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