Jurgen Moltmann Quotes

As time goes on we become old, the future contracts, the past expands ... But by future we don't just mean the years ahead; we always mean as well the plenitude of possibilities which challenge our creativity ... In confrontation with the future we can become young if we accept the future's challenges.

In the raising and exaltation of Christ, God has chosen the one whom the moral and political powers of this world rejected – the poor, humiliated, suffering and forsaken Christ. God identified himself with him and made him Lord of the new world ….. The God who creates justice for those who suffer violence, the God who exalts the humiliated and executed Christ – that is the God of hope for the new world of righteousness and justice and peace.

In Christian terms, evangelization and humanization are not alternatives. Nor are the 'vertical dimension' of faith and the 'horizontal dimension' of love for one's neighbor and political change.

Isaiah 11.1-9 goes a step further, giving this picture of the messiah a new depth. The coming messiah, who springs from the house of Jesse, is the true 'anointed one'. Yahweh's ruach will 'rest' on him,
and will equip him with wisdom, understanding, counsel and strength, and with the fear of the Lord' (cf. 11 Sam. 23.2). His legitimation depends on the divine righteousness, not on his Davidic origin. He will bring justice to the poor and an equitable judgment to the miserable, and he will defeat the wicked - the oppressors. So the kingdom of his righteousness does not merely embrace poor human beings. He brings peace to the whole of creation, peace between man and beast, and peace among the beasts themselves (vv. 6-8). This kingdom will reach out from his holy place Mount Zion, so that `the earth shall be full of the knowledge of the Lord' - a vision which no doubt corresponds to Isaiah's vision at his call (6.3): `the whole earth is full of his glory'.

There are various names for this 'Spirit of Life' because there are various life experiences.

Hope is lived when it comes alive, when we go outside of ourselves and, in joy and pain take part in the lives of others.

The Holy Spirit does not `proceed from the Father and the Son', as the Western church's Nicene Creed maintains. The Spirit proceeds from the Father, rests on the Son, and from the Son radiates into the world.

But for us this also means that in place of the spread of our Orthodox, Roman Catholic or Protestant churches we have to put a passion for the kingdom of God. Mission doesn't mean `compelling them to come in'! It is the invitation to God's future and to hope for the new creation of all things: `Behold, I am making all things new' - and you are invited to this divine future for the world!

Wisdom is an ethics of knowledge

In the cross of Christ God is taking man dead-seriously so that he may open up for him the happy freedom of Easter. God takes upon himself the pain of negation and the God forsakenness of judgement to reconcile himself with his enemies and to give the godless fellowship with himself.
~ Theology of Play, p.33

The gift and the presence of the Holy Spirit is the greatest and most wonderful thing which we can experience - we ourselves, the human community, all living things and this earth. For with the Holy Spirit it is not just one random spirit that is present, among all the many good and evil spirits that there are. It is God himself, the creative and life-giving, redeeming and saving God. Where the Holy Spirit is present, God is present in a special way, and we experience God through our lives, which become wholly living from within. We experience whole, full, healed and redeemed life, experience it with all our senses. We feel and taste, we touch and see our life in God and God in our life.

When the fear of death leaves us, the destructive craving for life leaves us too. We can then restrict our desires and our demands to our natural requirements. The dreams of power and happiness and luxury and far-off places, which are used to create artificial wants, no longer entice us. They have become ludicrous. So we shall use only what we really need, and shall no longer be prepared to go along with the lunacy of extravagance and waste. We do not even need solemn appeals for saving and moderation; for life itself is glorious, and here joy in existence can be had for nothing.

The triune God will indwell the world in a divine way - the world will indwell God in a creaturely way.

But the ultimate reason for our hope is not to be found at all in what we want, wish for and wait for; the ultimate reason is that we are wanted and wished for and waited for. What is it that awaits us? Does anything await us at all, or are we alone? Whenever we base our hope on trust in the divine mystery, we feel deep down in our hearts: there is someone who is waiting for you, who is hoping for you, who believes in you. We are waited for as the prodigal son in the parable is waited for by his father. We are accepted and received, as a mother takes her children into her arms and comforts them. God is our last hope because we are God's
first love.

The question about the end bursts out of the torment of history and the intolerableness of historical existence.

Resistance is the protest of those who hope, and hope is the feast of the people who resist.

Capitalism, racism and inhuman technocracy quietly develop in their own way. The causes of misery are no longer to be found in the inner attitudes of men, but have long been institutionalized.

Just as they were formulated to express Jewish or Greek reasons for faith in Jesus, it is possible on principle to formulate new titles to express, say, Hindu reasons or even Marxist reasons for faith in Jesus. This historical openness and variability of the titles for Jesus, to which the history of Christian tradition bears witness, has, however, a point of reference and a criterion. This is provided by his personal name, Jesus, and the history which concluded with his crucifixion and resurrection.

Christian faith isn't just a conviction, a feeling and a decision. It invades life so deeply that we have to talk about dying and being born again, which is what corresponds to the death and resurrection of Christ.

The thought of death and life after death is ambivalent. It can deflect us from this life, with its pleasures and pains. It can make life here a transition, a step on the way to another life beyond – and by doing so it can make this life empty and void. It can draw love from this life and deflect it to a life hereafter, spreading resignation in 'this vale of tears'. The thought of death and a life after death can lead to fatalism and apathy, so that we only live life here half-heartedly, or just endure it and 'get through'. The thought of a life after death can cheat us of the happiness and the pain of this life, so that we squander its treasures, selling them off cheap to heaven. In that respect it is better to live every day as if death didn't exist, better to love life here and now as unreservedly as if death really were 'the finish'. The notion that this life is no more than a preparation for a life beyond, is the theory of a refusal to live, and a religious fraud. It is inconsistent with the living God, who is 'a lover of life'. In that sense it is religious atheism.

The opposite of poverty isn't property. The opposite of both poverty and property is community. For in community we become rich: rich in friends, in neighbours, in colleagues, in comrades, in brothers and sisters. Together, as a community, we can help ourselves in most of our difficulties. For after all, there are enough people and enough ideas, capabilities and energies to be had. They are only lying fallow, or are stunted and suppressed. So let us discover our wealth; let us discover our solidarity; let us build up communities; let us take our lives into our own
hands, and at long last out of the hands of the people who want to dominate and exploit us.

It is only as a unity in diversity that the Christian community will become an inviting community in a society which is otherwise pretty uniform. Creation is motley and diverse, and the new creation even more so.

No where else in Christianity does the terrible or heroic name of Armageddon play such role as in America. Not even in the Revelation of John.

Believing in Christ's resurrection therefore does not mean affirming a fact. It means being possessed by the life-giving Spirit and participating in the powers of the age to come.

The knowledge of the cross brings a conflict of interest between God who has become man and man who wishes to become God.

God is not only a divine person who we can address in prayer, but also a wide living space We human beings are giving each other space for living when we meet each other in love and friendship.

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. When I love you, my God, I want to embrace it all, for I love you with all my senses in the creations of your love. In all the things that encounter me, you are waiting for me.
For a long time I looked for you within myself and crept into the shell of my soul, shielding myself with an armour of inapproachability. But you were outside - outside myself - and enticed me out of the narrowness of my heart into the broad place of love for life. So I came out of myself and found my soul in my senses, and my own self in others.

The one will triumph who first died for the victims then also for the executioners, and in so doing revealed a new righteousness which breaks through vicious circles of hate and vengeance and which from the lost victims and executioners creates a new mankind with a new humanity. Only where righteousness becomes creative and creates right both for the lawless and for those outside the law, only where creative love changes when is hateful and deserving of hate, only where the new man is born who is oppressed nor oppresses others, can one speak of the true revolution of righteousness and of the righteousness of God.

[Christian theology] awakens pain over the present internal and external enslavements of human beings

God became man that dehumanized men might become true men. We become true men in the community of the incarnate, the suffering and loving, the human God.

The new is preceded by the destruction of the old, that which has become guilty, and not out of the possebilities which we possess, but in the impossible situation which confronts us, that the new shows itself as God's creative act. God's new reality is always like a novum ex nihilo. When all hopes have died, there comes the wave of the future like a spirit of resurrection into the dead bones (Ezek. 37), creating hope against hope.

There were two different expectations in this land of the future. On the one hand the the optimistic belief in an unending progress with millenarianistic overtones and on the other hand the doomsday expectation of the final battle of Armageddon. Both are perspectives are uniquely American and both are inter-related.

Totally without hope one cannot live. To live without hope is to cease to live. Hell is hopelessness. It is no accident that above the entrance to Dante's hell is the inscription: Leave behind all hope, you who enter here.

Anyone who believes in the power of God and the power of Satan can surely not be viewed as a pure monotheist.

Christian hope does not promise successful days to the rich and the strong, but resurrection and life to those who must exist in the shadows of death. Success is no name of God. Righteousness is.

Americans as no one else in the Old World are looking ahead and are future-minded without the limitations of traditions and can look ahead without the burdens of the past.

Passion is loving something enough to suffer for it.

The Spirit is more than just one of God's gifts among others; the Holy Spirit is the unrestricted presence of
God in which our life wakes up, becomes wholly and entirely living, and is endowed with the energies of life.

God allows himself to be humiliated and crucified in the Son, in order to free the oppressors and the oppressed from oppression and to open up to them the situation of free, sympathetic humanity.

The freedom to talk with God and of God is being opened by God's joy. It cannot be forced. For true awareness cannot be coercive; it does not come about by either authoritarian pressure or the force of logic. It presupposes liberty. Being aware of God is an art and
if the term may be permitted
a noble game.

To discover the 'traces of God' in nature does not indeed save us, but it does mane us wise, as tradition says; for we discover in the memory of nature a wisdom of existence and life which mirrors the wisdom of God, and for human civilization it is wise to co-operate with nature and to become integrated in it, instead of exploiting and hence destroying it in the interests of human domination.

Personal, inner change without a change in circumstances and structures is an idealist illusion, as though man were only a soul and not a body as well.

The present time of believers is no longer determined by the past. It takes its definition from the future.

[Faith] sees in the resurrection of Christ not the eternity of heaven, but the future of the very earth on which his cross stands. It sees in him the future of the very humanity for which he died. That is why it finds the cross the hope of the earth.

Well, first I would ask them if they had read the Bible; then I would ask them if they had understood it.

As long as hope does not embrace and transform the thought and action of men, it remains topsy-turvy and ineffective.

We experience what life and death really are when we love, for in love we go out of ourselves, become capable of happiness and at the same time can be hurt.

The motive that impels modern reason to know must be described as the desire to conquer and dominate. For the Greek philosophers and the Fathers of the church, knowing meant something different: it meant knowing in wonder. By knowing or perceiving one participates in the life of the other. Here knowing does not transform the counterpart into the property of the knower; the knower does not appropriate what he knows. On the contrary, he is transformed through sympathy, becoming a participant in what he perceives.

Our social and political tasks, if we take them seriously, loom larger than life. Yet infinite responsibility destroys a human being because he is only a man and not god." ~ p.23

Judgement immobilizes, only hopeful love leaves an opening for God's alternative future.

Despair can be like an iron band constricting the heart.

If we have children. When they are just born we do everything for them. We are omnipotent, they are completely dependent on us, but then when they grow up you must take back your influence on them, to give them freedom.

Ever since the beginning of the middle-class era, with its faith in progress, belief in progress has dominated the upbringing of children too. Childhood now came to be understood only as the preliminary stage on the way to the full personhood of the adult ... Every lived moment has an eternal significance and already constitutes a fulfilled life. For fulfilled life is not measured by the number of years that have been lived through, or spent in one way or another. It is measured according to the depth of lived experience.

Jesus' healings are not supernatural miracles in a natural world. They are the only truly 'natural' things in a world that is unnatural, demonized and wounded.

The history of the kings is the story of how those who had been anointed failed to live up to that anointing. It is this fact alone that can explain the rise of messianism: belief in the anointed one who will fulfil his anointing.' 14