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Causing a considerable stir when it was first published in Germany in 1965, "Theology of Hope" represents a comprehensive statement of the importance for theology of eschatology - and of an eschatological theology which emphasizes the revolutionary effect of Christian hope upon the thought, institutions and conditions of life in the here and now. Jürgen Moltmann understands Christian faith essentially as hope for the future of humankind and creation as this has been promised by the God of the exodus and the resurrection of the crucified Jesus. God's promise is the compulsory force of history, awakening hope which keeps human beings unreconciled to present experience, sets them in contradistinction to prevailing natural and social powers, and makes the church the source of continual new impulses towards, in Moltmann's own words, "the realization of righteousness, freedom and humanity in the light of the promised future that is to come". This new expanded edition of a theological classic includes his 2020 Charles Gore lecture ‘A Theology of Hope for the 21st Century’, in which he offers a powerful reflection on the nature of hope in our current times.
'In my end is my beginning', wrote T. S. Eliot at the close of his poem East Coker, and that line gave me the title for this book. With it I should like to express the power of the Christian hope, for Christian hope is the power of resurrection from life's failures and defeats. It is the power of the rebirth of life out of the shadows of death. It is the power for the new beginning at the place where guilt has made life impossible. From the Introduction by Jurgen Moltmann In this short doctrine of hope, Jurgen Moltmann examines the personal experiences in life, in which the future is awaited, times when we search for new beginnings and find them. In three parts that correspond to the three beginnings in life: birth, rebirth and resurrection, Moltmann extols the true value of Christian hope that powers new beginnings. Jurgen Moltmann is Emeritus Professor of Systematic Theology at the University of Tubingen, Germany. He is the author of a number of books published by SCM Press, including Theology of Hope, The Crucified God and The Church in the Power of the Spirit.
J rgen Moltmann formulates necessary questions about the significance of Jesus the Christ for persons today. He offers a compelling portrait of the earthly Jesus as the divine brother in our distress and suffering and points to the risen Christ as the warrant for the "future in which God will restore everything . . . and gather everything into his kingdom." Urging that acknowledgment of Christ and discipleship are two sides of the same coin, Moltmann contends that the question of Jesus Christ for today is not just an intellectual one. Moltmann takes fresh approaches to a number of crucial topics: Jesus and the kingdom of God, the passion of Christ and the pain of God, Jesus as brother of the tortured, and the resurrection of Christ as hope for the world, the cosmic Christ, Jesus in Jewish- Christian dialogue, the future of God, and others.
In this deeply personal and daring meditation, eminent theologian Jürgen Moltmann challenges many closely held beliefs about the experience of dying, the nature of death, and the hope of eternal life. Moving deftly between biblical, theological, and existential domains, Moltmann argues that while we know intimately the experience of dying--both our loved ones' dying and, ultimately, our own--death itself is a mystery. Are those who have died in fact dead? If the dead are alive, how or in what respect? When the dead awaken to eternal life, who wakes? Moltmann's interrogations yield surprising and beautiful fruits. The living soul that awakens to eternal life is not a ghost in a machine, but the Lebensgestalt, the shape and story of a life, its human and divine contexts, its whole. Drawing on themes from his oeuvre's entire arc, Resurrected to Eternal Life testifies to the inner unity of Moltmann's theology: the cross, the Spirit, the kingdom, the end, and the hope that makes the end present here and now. Seasoned readers of Moltmann will find in these pages a capstone of a lifetime of theological exploration, while those new to his complex thought will find a concise and elegant entry point into his voluminous work.
For a time of peril, world-renowned theologian Jürgen Moltmann offers an ethical framework for the future. Moltmann has shown how hope in the future decisively reconfigures the present and shapes our understanding of central Christian convictions, from creation to New Creation.
Beginning with his experiences as a prisoner of war, Moltmann anchors his reflections in a theology of life - and the Spirit as elemental renewer of life - which links biblical manifestations to contemporary ones, hope to holiness, creation to community, and politics to prayer. In the Spirit we embrace the presence of God, but we also embrace community with people and all living things.
In his autobiography Moltmann tells his engaging and searching life story, from his Hamburg youth in an unconventional parental home up to the incomplete completion of the present moment. Yet his narrative also sheds light on the creative arc of Moltmann's work, on the journey of his own theological development from its beginnings after World War II through the beginnings of political theology and, most phenomenally, the advent of the theology of hope.
Modern humanity has accepted a truncated, impoverished definition of life. Focusing solely on material realities, we have forgotten that joy, purpose, and meaning come from a life that is both immersed in the temporal and alive to the transcendent. We have, in other words, ceased to live in God. In this book, renowned theologian Jürgen Moltmann shows us what that life of joy and purpose looks like. Describing how we came to live in a world devoid of the ultimate, he charts a way back to an intimate connection with the biblical God. He counsels that we adopt a "theology of life," an orientation that sees God at work in both the mundane and the extraordinary and that pushes us to work for a world that fully reflects the life of its Creator. Moltmann offers a telling critique of the shallow values of consumerist society and provides a compelling rationale for why spiritual sensibilities and encounter with God must lie at the heart of any life that seeks to be authentically human.
Famous theologian Jrgen Moltmann returns here to the theme that he so powerfully addressed in his groundbreaking work, Theology of Hope. In the twenty-first century, he tells us, hope is challenged by ideologies and global trends that would deny hope and even life itself. Terrorist violence, social and economic inequality, and most especially the looming crisis of climate change all contribute to a cultural moment of profound despair. Moltmann reminds us that Christian faith has much to say in response to a despairing world. In the eternal yes of the living God, we affirm the goodness and ongoing purpose of our fragile humanity. Likewise, Gods love empowers us to love life and resist a culture of death. The books two sections equally promote these affirmations, yet in different ways. The first section looks at the challenges to hope in our current world, most especially the environmental crisis. It argues that Christian faithand indeed all the worlds religionsmust orient themselves toward the wholeness of the human family and the physical environment necessary to that wholeness. The second section draws on resources from the early church, the Reformation, and the contemporary theological conversation to undergird efforts to address the deficit of hope he describes in the first section.
The Way of Jesus Christ discusses the following topics: 1. The symbol of the way embodies the aspect of process and brings out christology's alignment towards its goal. This symbol can comprehend Christ's way from his birth in the Spirit and his baptism in the Spirit to his self-surrender on Golgotha. It also makes it possible to understand the path of Christ as the way leading from his resurrection to his parousia-the way he takes in the Spirit to Israel, to the nations, and into the breadth and depth of the cosmos. 2. The symbol of the way makes us aware that every human christology is historically conditioned and limited. Every human christology is a 'christology of the way, ' not yet a 'christology of the home country, ' a christology of faith, not yet a christology of sight. So christology is no more than the beginning of eschatology; and eschatology, as the Christian faith understands it, is always the consummation of christology. 3. Finally, but not least important: every way is an invitation. A way is something to be followed. 'The way of Jesus Christ' is not merely a christological category. It is an ethical category too. Anyone who enters upon Christ's way will discover who Jesus really is; and anyone who really believes in Jesus and the Christ of God will follow him along the way he himself took. Christology and christopraxis find one another in the full and completed knowledge of Christ. This christology links dogmatics and ethics in closer detail than in the previous volumes.