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The Open Church: Invitation to a Messianic Lifestyle
Originally published as The passion for life, Philadelphia: Fortress, 1978.
130 pages, Paperback
First published January 1, 1977
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35 people want to read
About the author
Jürgen Moltmann
176 books195 followersJürgen Moltmann is a German Reformed theologian. He is the 2000 recipient of the Louisville Grawemeyer Award in Religion.
Moltmann's Theology of Hope is a theological perspective with an eschatological foundation and focuses on the hope that the resurrection brings. Through faith we are bound to Christ, and as such have the hope of the resurrected Christ ("Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead" (1 Peter 1:3, NIV)), and knowledge of his return. For Moltmann, the hope of the Christian faith is hope in the resurrection of Christ crucified. Hope and faith depend on each other to remain true and substantial; and only with both may one find "not only a consolation in suffering, but also the protest of the divine promise against suffering."
However, because of this hope we hold, we may never exist harmoniously in a society such as ours which is based on sin. When following the Theology of Hope, a Christian should find hope in the future but also experience much discontentment with the way the world is now, corrupt and full of sin. Sin bases itself in hopelessness, which can take on two forms: presumption and despair. "Presumption is a premature, selfwilled anticipation of the fulfillment of what we hope for from God. Despair is the premature, arbitrary anticipation of the non-fulfillment of what we hope for from God."
In Moltmann's opinion, all should be seen from an eschatological perspective, looking toward the days when Christ will make all things new. "A proper theology would therefore have to be constructed in the light of its future goal. Eschatology should not be its end, but its beginning." This does not, as many fear, 'remove happiness from the present' by focusing all ones attention toward the hope for Christ's return. Moltmann addresses this concern as such: "Does this hope cheat man of the happiness of the present? How could it do so! For it is itself the happiness of the present." The importance of the current times is necessary for the Theology of Hope because it brings the future events to the here and now. This theological perspective of eschatology makes the hope of the future, the hope of today.
Hope strengthens faith and aids a believer into living a life of love, and directing them toward a new creation of all things. It creates in a believer a "passion for the possible" "For our knowledge and comprehension of reality, and our reflections on it, that means at least this: that in the medium of hope our theological concepts become not judgments which nail reality down to what it is, but anticipations which show reality its prospects and its future possibilities." This passion is one that is centered around the hope of the resurrected and the returning Christ, creating a change within a believer and drives the change that a believer seeks make on the world.
For Moltmann, creation and eschatology depend on one another. There exists an ongoing process of creation, continuing creation, alongside creation ex nihilo and the consummation of creation. The consummation of creation will consist of the eschatological transformation of this creation into the new creation. The apocalypse will include the purging of sin from our finite world so that a transformed humanity can participate in the new creation.
Moltmann's Theology of Hope is a theological perspective with an eschatological foundation and focuses on the hope that the resurrection brings. Through faith we are bound to Christ, and as such have the hope of the resurrected Christ ("Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead" (1 Peter 1:3, NIV)), and knowledge of his return. For Moltmann, the hope of the Christian faith is hope in the resurrection of Christ crucified. Hope and faith depend on each other to remain true and substantial; and only with both may one find "not only a consolation in suffering, but also the protest of the divine promise against suffering."
However, because of this hope we hold, we may never exist harmoniously in a society such as ours which is based on sin. When following the Theology of Hope, a Christian should find hope in the future but also experience much discontentment with the way the world is now, corrupt and full of sin. Sin bases itself in hopelessness, which can take on two forms: presumption and despair. "Presumption is a premature, selfwilled anticipation of the fulfillment of what we hope for from God. Despair is the premature, arbitrary anticipation of the non-fulfillment of what we hope for from God."
In Moltmann's opinion, all should be seen from an eschatological perspective, looking toward the days when Christ will make all things new. "A proper theology would therefore have to be constructed in the light of its future goal. Eschatology should not be its end, but its beginning." This does not, as many fear, 'remove happiness from the present' by focusing all ones attention toward the hope for Christ's return. Moltmann addresses this concern as such: "Does this hope cheat man of the happiness of the present? How could it do so! For it is itself the happiness of the present." The importance of the current times is necessary for the Theology of Hope because it brings the future events to the here and now. This theological perspective of eschatology makes the hope of the future, the hope of today.
Hope strengthens faith and aids a believer into living a life of love, and directing them toward a new creation of all things. It creates in a believer a "passion for the possible" "For our knowledge and comprehension of reality, and our reflections on it, that means at least this: that in the medium of hope our theological concepts become not judgments which nail reality down to what it is, but anticipations which show reality its prospects and its future possibilities." This passion is one that is centered around the hope of the resurrected and the returning Christ, creating a change within a believer and drives the change that a believer seeks make on the world.
For Moltmann, creation and eschatology depend on one another. There exists an ongoing process of creation, continuing creation, alongside creation ex nihilo and the consummation of creation. The consummation of creation will consist of the eschatological transformation of this creation into the new creation. The apocalypse will include the purging of sin from our finite world so that a transformed humanity can participate in the new creation.
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Displaying 1 - 3 of 3 reviews
July 16, 2024
A THEOLOGIAN WRITES AS A "MEMBER OF THE CONGREGATION"
Jürgen Moltmann (born 1926) is a German Protestant theologian; his first (and most famous) book was Theology of Hope, but he has also written 'The experiment Hope,' 'The Gospel of Liberation,' etc.
He wrote in the Preface to this book (originally published in German in 1977), "The chapters in this book arose out of the life of the congregation and are meant to serve the formation of a lively congregation... In them I would like to speak to members of the congregation not as a pastor or a theology professor but as a member of the congregation... Some of the chapters of this book were first given as lectures during a memorable trip through the United States ... in 1976."
He asserts in the first chapter that "if we want to learn to live today, we must consciously WILL life. We must learn to love life with such a passion that we no longer become accustomed to the powers of destruction. We must overcome our own apathy and be seized by the passion for life." (Pg. 22)
He urges that "We must again and again become deeply absorbed in the passion of Christ if we are to know that he suffers because of us, for he wants to suffer us. In the depths of his suffering we perceive the greatness of his passion for us. We are disarmed whenever we recognize the suffering of God which has borne and still bears his passion to us." (Pg. 31) He suggests that through our openness and our suffering "God becomes our master," and the form of our lives may be broken, so that "his form may come to expression." (Pg. 39)
He deals with the objection that by applying worldly-sounding titles to Jesus---King of Kings, Lord of Lords, the Superstar!---this may justify world rulers in the political misery that they effect, by noting, "Who is it who has been called the prophet of God? Who but the derided Son of man from Nazareth... If he is the prophet of God, then there is an end to every pretentious prophetic posture!" (Pg. 54) Late in the book, he states, "The story of the searching love of God is essentially the story of God's 'thirst and desire' for his image on earth and, thus, the story of his suffering." (Pg. 92)
This book is useful as an accessible introduction to Moltmann, as well as an exposition of some areas he has not covered in detail elsewhere.
Jürgen Moltmann (born 1926) is a German Protestant theologian; his first (and most famous) book was Theology of Hope, but he has also written 'The experiment Hope,' 'The Gospel of Liberation,' etc.
He wrote in the Preface to this book (originally published in German in 1977), "The chapters in this book arose out of the life of the congregation and are meant to serve the formation of a lively congregation... In them I would like to speak to members of the congregation not as a pastor or a theology professor but as a member of the congregation... Some of the chapters of this book were first given as lectures during a memorable trip through the United States ... in 1976."
He asserts in the first chapter that "if we want to learn to live today, we must consciously WILL life. We must learn to love life with such a passion that we no longer become accustomed to the powers of destruction. We must overcome our own apathy and be seized by the passion for life." (Pg. 22)
He urges that "We must again and again become deeply absorbed in the passion of Christ if we are to know that he suffers because of us, for he wants to suffer us. In the depths of his suffering we perceive the greatness of his passion for us. We are disarmed whenever we recognize the suffering of God which has borne and still bears his passion to us." (Pg. 31) He suggests that through our openness and our suffering "God becomes our master," and the form of our lives may be broken, so that "his form may come to expression." (Pg. 39)
He deals with the objection that by applying worldly-sounding titles to Jesus---King of Kings, Lord of Lords, the Superstar!---this may justify world rulers in the political misery that they effect, by noting, "Who is it who has been called the prophet of God? Who but the derided Son of man from Nazareth... If he is the prophet of God, then there is an end to every pretentious prophetic posture!" (Pg. 54) Late in the book, he states, "The story of the searching love of God is essentially the story of God's 'thirst and desire' for his image on earth and, thus, the story of his suffering." (Pg. 92)
This book is useful as an accessible introduction to Moltmann, as well as an exposition of some areas he has not covered in detail elsewhere.
November 2, 2020
It has been recorded that Mahatma Gandhi, the charismatic leader of the nonviolent movement for Indian independence from England, was once asked, "What do you think about Western civilization?" His curt reply was, "Good idea." I share this because one can imagine theologian Jurgen Moltmann expressing a similar view on authentic Christianity. He might, in other words, wonder aloud: "Have we ever really encountered it?" Because the first section of this book alone distinguishes itself as one of the most cogent indictments of orthodox Christianity ever penned. Yet he's hardly a mere critic. Instead, from the rubble, Phoenix-like, Moltmann constructs a comprehensive, though occasionally dense, blueprint for how the beloved, flaccid religion might actualize itself. And his wide-ranging suggestions, anchored in Jesus' teaching, forces us to probe the nature of friendship, the significance of sharing feasts and even how to reanimate typically sterile, hierarchical congregations. As such, Mr. Moltmann reminds us, theology, when infused with the Spirit and unflagging zeal, is far from abstract and dry. Instead, it may make even parched deserts bloom.
June 10, 2016
I picked up this book because it had a chapter called 'The Feast of Freedom' and I'm currently focusing much of my reading around The Lord's Supper. It's the first time I'd read Moltmann since graduating from Nottingham in 1996; and that, if this book is anything to go, has been a mistake.
Published in 1978 as a result of a lecture tour in North America, this is a vibrant, compelling, dynamite book. Subtitled 'Invitation to a messianic life-style' it seems like a prophetic call for what we know as the missional church from one of the twentieth centuries heavyweight theologians.
I've no idea if Frost, Hirsch, Breen, Viola and the like have read Moltmann, but they should because here they get support from a big-hitter (does anyone know if they have?) Although Moltmann, it seems, is reacting against the stolidity of German denominational church life he still has much to say that hit homes today.
Calling for a community that embraces social action, releases lay leadership, builds upon genuine friendship and fellowship and uses the metaphor of feast and artist there is much here that resonates with anyone interested in 'missional church.' There are a few sections, such as his thinking on being 'of the people' that make you wonder where he's going but then 'boom' he hits you with a wonderful turn of phrase, that challenges, provokes and inspires you.
His section on friendship was wonderful and powerfully challenging (am I just friends with people like me or am I like Jesus who became friends with people like me who was in no way like Jesus!). The discussion on ecumenical relations under the cross gave pause for thought and something to annoy and encourage all sides. And his call for a congregation from below was way ahead of its time and at the same time a challenge to many new churches; have our paid staff sometimes become a priesthood?
I'd been in a reading slump for a month or so and this kicked me into gear and I thoroughly enjoyed it and recommend it. If anyone can recommend a book where evangelicals engage with Moltmann's theology I'd be grateful for the tip.
Published in 1978 as a result of a lecture tour in North America, this is a vibrant, compelling, dynamite book. Subtitled 'Invitation to a messianic life-style' it seems like a prophetic call for what we know as the missional church from one of the twentieth centuries heavyweight theologians.
I've no idea if Frost, Hirsch, Breen, Viola and the like have read Moltmann, but they should because here they get support from a big-hitter (does anyone know if they have?) Although Moltmann, it seems, is reacting against the stolidity of German denominational church life he still has much to say that hit homes today.
Calling for a community that embraces social action, releases lay leadership, builds upon genuine friendship and fellowship and uses the metaphor of feast and artist there is much here that resonates with anyone interested in 'missional church.' There are a few sections, such as his thinking on being 'of the people' that make you wonder where he's going but then 'boom' he hits you with a wonderful turn of phrase, that challenges, provokes and inspires you.
His section on friendship was wonderful and powerfully challenging (am I just friends with people like me or am I like Jesus who became friends with people like me who was in no way like Jesus!). The discussion on ecumenical relations under the cross gave pause for thought and something to annoy and encourage all sides. And his call for a congregation from below was way ahead of its time and at the same time a challenge to many new churches; have our paid staff sometimes become a priesthood?
I'd been in a reading slump for a month or so and this kicked me into gear and I thoroughly enjoyed it and recommend it. If anyone can recommend a book where evangelicals engage with Moltmann's theology I'd be grateful for the tip.
Displaying 1 - 3 of 3 reviews