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Systematic Contributions to Theology #4
The Spirit of Life: A Universal Affirmation
The fourth book in Jurgen Moltmann's systematic theology is a full-scale theology of the Spirit that also marks a personal religious quest.
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 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 Spirit a verve and vitality that are concrete and
"When I love God I love the beauty of bodies, the rhythm of movements, the shining of eyes, the embraces, the feelings, the scents, the sounds of all this protean creation . . . The experience of God deepens the experiences of life . . . It awakens the unconditional Yes to life."
Part One probes "Experiences of the Spirit" in daily life as well as in biblical and theological traditions. In Part Two Moltmann takes up the roles of the Spirit in the order of salvation under the aegis "Life in the Spirit". And Part Three concludes the volume with discussions of "The Fellowship and Person of the Spirit".
Veteran readers of Moltmann will find here a rich and subtle extension of his trinitarian and christological works, even as he makes bold use of key insights from feminist and ecological theologies, from recent stress on embodiment, and from charismatic movements. Newer readers will find a fascinating entree into the heart of Moltmann's the transformative potential of the future.
In an age of planetary peril, in a culture often hostile to human, animal, and plant life, Moltmann's emphatic insistence on the Spirit is a clear call to The one indispensable element for human survival, he asserts, is an "unconditional affirmation of life" quickened by the Spirit.
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 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 Spirit a verve and vitality that are concrete and
"When I love God I love the beauty of bodies, the rhythm of movements, the shining of eyes, the embraces, the feelings, the scents, the sounds of all this protean creation . . . The experience of God deepens the experiences of life . . . It awakens the unconditional Yes to life."
Part One probes "Experiences of the Spirit" in daily life as well as in biblical and theological traditions. In Part Two Moltmann takes up the roles of the Spirit in the order of salvation under the aegis "Life in the Spirit". And Part Three concludes the volume with discussions of "The Fellowship and Person of the Spirit".
Veteran readers of Moltmann will find here a rich and subtle extension of his trinitarian and christological works, even as he makes bold use of key insights from feminist and ecological theologies, from recent stress on embodiment, and from charismatic movements. Newer readers will find a fascinating entree into the heart of Moltmann's the transformative potential of the future.
In an age of planetary peril, in a culture often hostile to human, animal, and plant life, Moltmann's emphatic insistence on the Spirit is a clear call to The one indispensable element for human survival, he asserts, is an "unconditional affirmation of life" quickened by the Spirit.
358 pages, Hardcover
First published January 1, 1991
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October 23, 2014
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.
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.
June 13, 2018
Completely astounding.
September 10, 2025
Jürgen Moltmann learns to be Wesleyan. What’s not to like.
Moltmann quoting Bob Marley was not on my Bingo card.
Moltmann quoting Bob Marley was not on my Bingo card.
August 31, 2013
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.
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.
June 2, 2018
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.
January 11, 2019
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.
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.
June 26, 2020
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.
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.
February 12, 2019
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.
April 30, 2018
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.
July 30, 2018
Moltmann at his staggering best. This is a book that needs to be read slowly, meditatively and prayerfully.
November 7, 2025
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.”
December 23, 2016
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.
August 2, 2008
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.
October 8, 2015
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. :)
August 17, 2017
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."
"...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."
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