Spirit of Life: A Universal Affirmation

Systematic Contributions to Theology #4

by Jürgen Moltmann

Moltmann, "the foremost Protestant theologian in the world" (Church Times), brings his characteristic audacity to this traditional topic and cuts to the heart of the matter with a simple identification: What we experience every day as the spirit of life is the spirit of God. Such considerations give Moltmann�s treatment of the different aspects of life in the Spirit a verve and vitality that are concrete and existential.

Veteran readers will find here a rich and subtle extension of Moltmann�s trinitarian and christological works, even as he makes bold use of key insights from feminist and ecological theologies, from recent attention to embodiment, and from charismatic movements. Newcomers will find a fascinating entrée into the heart of his work: the transformative potential of the future.

Genres: Theology, Christian, Religion, Book Club, Nonfiction, Christianity, Church

380 pages, Kindle Edition

First published January 1, 1991

About the author

Jürgen 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.

Reviews

[Bob · Rating 3 out of 5]

As a boy, I grew up hearing about the Father, Son, and Holy Ghost. Later on, the language was modernized to refer to the Holy Spirit but there was still something mysterious about this person of the Trinity. And so it remains for many of us who functionally are "binatarians". We speak of Father and Son but have only the vaguest notions of the Holy Spirit.

And so it was with some interest that I turned to this work by German theologian Jurgen Moltmann on the Holy Spirit, or in theological terms, "pneumatology." This volume is actually the fourth volume in Moltmann's systematic theology.

The title of the book is significant. Moltmann's key theme in this book is that the Holy Spirit is "the spirit of life." Moltmann is arguing not for "spirituality" but for "vitality" in our embodied lives, countering what he sees as Gnostic remnants in the theology and language of the church.

Moltmann takes an approach different than some others. He begins with our experience of the Spirit and moves to a theology of the Spirit rather than the other way round. It is through the Holy Spirit that the immanent Triune God is experienced in our lives. He looks at this in our experience, in the Old Testament and in the relationship of Christ and the Spirit. One of the implications of the work of the Spirit is the presence of God in all things and in all of life. There are no divides between "spiritual" and "secular" or material existence.

The second part of this work is titled "Life in the Spirit" and explores the work in the Spirit in what is classically known as the Order of Salvation beginning with giving life to our mortal bodies and to liberating us from sin, in which he also engages Latin liberation theologies. He explores the role of the Spirit in justification, distinguishing victims and perpetrators. He considers the work of the Spirit in regeneration and its relation to justification, in sanctification and in the giving of gifts to the church (which he would extend beyond the typical "gift lists" in scripture to all our talents and skills employed for God's purposes). Finally, he explores the work of the Spirit in mystical experience.

The third and last section of the book is titled "The Fellowship of the Spirit." He explores the relations within the Trinity and the implications of that Fellowship for the Spirit's work in making fellowship possible in the life of the church--including discussions of intergenerational community, fellowship between the genders, and the relation of various action, self help, and other groups that may operate under the auspices of the church. The concluding part of the work contains what one might most classically consider when thinking of the theology of the Holy Spirit. Here Moltmann considers various "metaphors" for the Spirit and comes to his own definition of the Personhood of the Spirit within the Trinity:

The personhood of God the Holy Spirit is the loving, self-communicating, out-fanning, and out-pouring presence of the eternal divine life of the triune God.

He concludes the work with a discussion of the filioque clause added to Western versions of the Creed and a key factor in the schism between East and West. He argues for the East here, that the clause is superfluous at best and unnecessarily subordinates the Spirit within the Trinity and ignores the reciprocity existing between Spirit and Son.

A few comments on this book. I most appreciated Moltmann's emphasis on the Holy Spirit's involvement in all of embodied life. I agree with the need for a corrective to an over-spiritualized, gnostic view of life that denies our bodily, material existence and the goodness in this. At the same time, I wondered if Moltmann had moved from simply the immanence of God to a kind of Christian panentheism, God in all things (language he uses at points).

In addition, I do think it a challenge always in Trinitarian theology to discuss the nature of any of the "persons", with all of the human associations of this language. I sense this difficulty in Moltmann who moves between "it" and "he" in referencing the Holy Spirit. I'm left wondering, in Moltmann's definition of the Personhood of the Spirit and his uses of language whether he considers the Holy Spirit a "person" in the same way as Father and Son.

I read this work apart from the preceding three volumes in his systematic theology, or any of Moltmann's other works, which may place me at a disadvantage. (This is what comes of picking up a book in a bargain section of a used book store!). Still, if I were to make a recommendation, I would start with Basil the Great's, On the Holy Spirit, which is so helpful in understanding the development of the early church's understanding of the Holy Spirit and the Trinity.

[Molly · Rating 5 out of 5]

Completely astounding.

[Jarren Rogers · Rating 4 out of 5]

Jürgen Moltmann learns to be Wesleyan. What’s not to like.

Moltmann quoting Bob Marley was not on my Bingo card.

[Brandon Kertson · Rating 5 out of 5]

Motlmann develops a holistic pneumatology that builds on his previous three systematic volumes (37). There is little doubt that he accomplishes a good deal toward this goal through focusing on an array of topics that cover the work of the Spirit in the life of individuals, communities, creation, and the cosmos, and ultimately concerning the personhood of the Spirit as a unique person that can only be understood in a Trinitarian manner.
Moltmann’s methodology starts with experience and then moves to doctrine, a contrast the earlier European protestant dialectical theologies (17). This follows Rahner’s idea that we cannot know the immanent Trinity without knowing the economic Trinity. It is particularly apt concerning the Spirit since it is with her, in having been poured into our hearts and on all flesh, that we have the most intimate relationship and experience. We could even take this a step further to say that our experience of the Spirit gives us insight into the whole of the Godhead. Second, Moltmann uses a number of theological traditions as dialogue partners beyond his own protestant circles. These traditions include Catholic and Orthodox as well as newer movements like feminist and liberation theology. They give helpful lenses through which to view the various experiences of the Spirit filtered through different times and contexts.
Two other areas of Moltmann’s work are worth noting. First, Moltmann walks the fine line of upholding the unique personhood of the Spirit while not following into a kind of tritheism undermining the Trinity (290). We see this in his rejection of the filioque clause so that the Spirit is not denigrated to a lesser position in the Godhead (306-309). Where this bears the most fruit is in his ability to make unique statements about the Spirit alone which then speak to the Godhead through a pnuematological lens rather than always having to be filtered through a Christological lens. Since it is truly a fine line, he opens himself up to criticism from either side. Second, I was impressed by the way in which Moltmann both treated those charismata such as tongues and healing which have been reserved for renewal circles while also expanding the charismata and work of the Spirit beyond the gifts of 1 Cor 12 to the everyday charismata of the lived life (183). He also tries to take seriously when Acts 2 says that the Spirit has been poured out on all flesh (288). These are both areas that must be addressed and dialogued with in a Renewal theology of the Spirit. Two areas where renewal work might add to Moltmann would be to place a greater emphasis on the work of the Spirit as portrayed by Luke as central to the pneumatological enterprise and a greater emphasis on the “supernatural” and radical nature of the Spirit to complement his “everyday” view.

[Jack · Rating 3 out of 5]

Moltmann begins his book by criticizing Barth for constructing a false dichotomy between God's revelation and human experience. "How," he asks, "are men and women supposed to be able to talk about a God of whom there is no human experience?" Maybe there can be human experience of God, but that does not mean human experience should guide theology, and that is what Moltmann seems to be doing in this book. His reflections on the Holy Spirit are only partly guided by Scripture and tradition. He dialogues with them, but the driving force seems to be social issues. Now, I am no stranger to engaging social issues theologically, but because the social issues comprise the driving force, there is a lack of intentionality and method in the theology here. He seems to just make assertions, with the help of this or that Bible verse, or this or that theologian. Is he constructing a train of thought, or is he just going off of his own whims? The assertions themselves are often insightful and compelling, but he repeats himself in almost every chapter, and the book as a whole lacks an orderliness that strikes me as wanting in sophistication and robustness. Perhaps he would have done better to give the distinction between human experience and divine revelation a little more credence.

[Cameron Coombe · Rating 5 out of 5]

My second read of SL and this book is still as good as ever. It's great reading through Moltmann's work chronologically and seeing the development. He rarely goes back on earlier positions, though he is constantly expanding his horizons to address different theological issues and reflect on them for a wide audience. In SL, his earlier work in eschatology, divine suffering, and the doctrine of the Trinity remains an important foundation while he forays into new areas such as renewal, sanctification, Pentecostalism (in short), and mysticism.

Notably, there is not simply a single thesis that Moltmann wants to defend throughout the work. The chapters can mostly be read in isolation from each other, if so desired, and I'm guessing this reflects the genesis of the book in discrete lectures/seminars. Of course, it helps to read it through in case Moltmann presupposes something he had written about earlier in the work, but I don't think that's necessary either.

[Ashley Cooper · Rating 5 out of 5]

The Holy Spirit inside out

This is one of the most thorough theological books on the Holy Spirit. Moltmann describes every possible meaning and relation of the Holy Spirit in relation to God's creation. I don't think he left out any concept to describe the workings of the Spirit, as far as human words can be used to explain such a complex doctrine of the Trinity. I definitely recommend this book to anyone who has a desire their relationship with God and especially, seminarians of the faith.

[Mark · Rating 5 out of 5]

This is a tour de force: wide ranging, rigorous, passionate and often poetic. It's the fourth of Moltmann's 'systematic contributions', fitting beautifully into his broader theological horizon. Moltmann's work is life-affirming in the fullest sense, with the themes of freedom, community and God in solidarity with creation always present. I particularly liked the chapter on mystical theology and his discussion of the Holy Spirit and God's Shekinah. A book to return to again and again.

[Caleb · Rating 5 out of 5]

I am marking this read, although I only read about 2/3 of it for class. I will circle back to this and update my review accordingly if I decide.
But this is one of the best theological works on the Holy Spirit I have ever read. In-depth, well thought out, poetic and philosophical. You can consider me a Moltmann fan.

[Erin Henry · Rating 5 out of 5]

The majority of it was above my pay grade and some of it was probably over my head. But I now know a lot more about the Holy Spirit and appreciate that member of the Trinity so much.

[Andy Gore · Rating 5 out of 5]

Moltmann at his staggering best. This is a book that needs to be read slowly, meditatively and prayerfully.

[Allison · Rating 3 out of 5]

I had to read this novel for my introduction to Christian theology class. There are parts of it that have a line or two of incredible, approachable theology that is written very beautifully. The issue is those lines are surrounding by dense theological language that was translated from German in perhaps the most confusing way possible. The arguments seem very circular and go on tangents about the etymology of some words and assume a lot of prior knowledge of these concepts on behalf of the reader. I found this a very hard text to engage with and yet there is no denying the power of some arguments within. That being said, my whole graduating class has banned the name “Moltmann.”

[Murph Hutson · Rating 4 out of 5]

This book would get 5 stars for content. This is a world-class mind tackling a very difficult topic - theology of the Holy Spirit. The only reduction is for readability. Needs to be read slowly to absorb. Moreover, several 4-6 syllable words in succession does tend to slow down the reading naturally.

[Cathy · Rating 4 out of 5]

Moltmann's a German Christian theologian who I both like and dislike. Parts of his writing are beautiful, inspiring, and thought-provoking. Others are obscure and confusing, or simply too trinitarian for me. I want to read his Theology of Hope.

[Robert Terrell · Rating 4 out of 5]

In my opinion it isn't his best book but that doesn't mean that it isn't still amazing. The way Moltmann thinks about things is challenging and relevant. In addition, the fact that he ends such a work of theology with a quote from a Bob Marley is pretty awesome. :)

[Evan Kostelka · Rating 4 out of 5]

This book is veeeery dense. It took me about a year to finish reading it and as I was flipping through the pages, I highlighted something on nearly every page. One section he discusses the fellowship of the spirit and points out:
"...the goal of evolution is 'community': elementary particle, atom, molecule...multi-cellular organism...animal...human beings, human populations, community of humanity..."

Here's a few more quotes that stuck out:
"It is therefore possible to experience God in, with, and beneath each everyday experience of the world."
"A doctrine of God that leads to a cleavage in reality is not a doctrine of God the Creator."
"The experience of God deepens the experiences of life."
"People's first experience with God is the experience of an immense liberation."
"Where the church and belief in God are on the side of the forces of repression, atheism is the only possible religious foundation for the will to be free."
"We cannot love ourselves if we do not want to be ourselves, but want to be something else."
"Congregations without any disabled members are disabled and disabling congregations."
"An essential form of community is the shared meal."