The paper is an attempt to put theology and philosophy in proximity in order to anticipate a cross-fertilization of ideas.
Youth[ edit ] Moltmann was born in Hamburg. He described his German upbringing as thoroughly secular. His grandfather was a grand master of the Freemasons. At sixteen, Moltmann idolized Albert Einsteinand anticipated studying mathematics at university.
The physics of relativity were "fascinating secrets open to knowledge"; theology as yet played no role in his life. World War II[ edit ] He took his entrance exam to proceed with his education, but went to war instead as an Air Force auxiliary in the German army.
Ordered to the Klever Reichswalda German forest at the front lines, he surrendered in in the dark to the first British soldier he met. For the next few years —48he was confined as a prisoner of war and moved from camp to camp.
He was first confined in Belgium. In the camp at Belgium, the prisoners were given little to do. Moltmann and his fellow prisoners were tormented by "memories and gnawing thoughts"—Moltmann claimed to have lost all hope and confidence in German culture because of Auschwitz and Buchenwald concentration camps where Jews and others the Nazis opposed had been imprisoned and killed.
They also glimpsed photographs nailed up confrontationally in their huts, bare photographs of Buchenwald and Bergen-Belsen concentration camp. Moltmann met a group of Christians in the camp, and was given a small copy of the New Testament and Psalms by an American chaplain. He gradually felt more and more identification with and reliance on the Christian faith.
Moltmann later claimed, "I didn't find Christhe found me. The hospitality of the Scottish residents toward the prisoners left a great impression upon him. At Norton Camp, he discovered Reinhold Niebuhr 's Nature and Destiny of Man—it was the first book of theology he had ever read, and Moltmann claimed it had a huge impact on his life.
His experience as a POW gave him a great understanding of how suffering and hope reinforce each other, leaving a lasting impression on his theology. After the war[ edit ] Moltmann returned home at 22 years of age to find his hometown of Hamburg in fact, his entire country in ruins from Allied bombing in World War II.
Moltmann immediately went to work in an attempt to express a theology that would reach what he called "the survivors of [his] generation". Moltmann had hope that the example of the " Confessing Church " during the war would be repeated in new ecclesiastical structures.
He and many others were disappointed to see, instead, a rebuilding on pre-war models in a cultural attempt to forget entirely the recent period of deadly hardship. Inhe and four others were invited to attend the first postwar Student Christian Movement in Swanwick, a conference center near DerbyUK.
What happened there affected him very deeply. In Moltmann became a theology teacher at an academy in Wuppertal that was operated by the Confessing Church and in he joined the theological faculty at the University of Bonn.
From toMoltmann was the Robert W. He delivered the Gifford Lectures at the University of Edinburgh in — Moltmann grew critical of Barth's neglect of the historical nature of reality, and began to study Bonhoeffer. He developed a greater concern for social ethics, and the relationship between church and society.
Moltmann also developed an interest in Luther and Hegel, the former of whose doctrine of justification and theology of the cross interested him greatly.
His doctoral supervisor, Otto Weber helped him to develop his eschatological perspective of the church's universal mission. Moltmann cites the English pacifist and anti-capitalist theologian Geoffrey Anketell Studdert Kennedy as being highly regarded.Theology of Hope: Junger Moltmann Moltmann was born in Identifies himself as an Evangelical.
Moltmann’s first book Theology of Hope() was also greatly influenced by Ernst Bloch’s The Principle of Hope. Also, Moltmann identifies the sources of his theology of hope and of God’s presence in suffering with his experiences of WWII. Theology of Hope is undoutedly one of the most important and influential works of twentieth century Christian theology.
It is a dense academic theological work, but well worth the read. Reading the introduction alone was enough to alter my entire theological perspective, particularly the following snippet.
Theology of Hope, Hope Theology Teología de la Esperanza - Española General Information Información General. Professor of systematic theology at the University of Tubingen, West Germany, since , Jurgen Moltmann, b.
Jurgen Moltmann has made a dramatic impact on the Christian church, primarily with that branch connected to liberation theology. Theology of hope has much to commend in it. Moltmann's recovery of the concept of 'hope' for the Christian Church will (I hope) continue to be a /5.
Moltmann’s concern is how to make theology thoroughly eschatological, not vice versa, as seen in the subtitle of Theology of Hope: On the Ground and the Implications of a Christian Eschatology.
Hope of the future is a new paradigm for today’s theology. Em , um jovem teólogo alemão da Universidade de Tubinga fez ressoar a sua voz através de seu livro The Theology of Hope (A Teologia da Esperança), que saiu em inglês em , cujo teor repercutiu grandemente no mundo acadêmico.
Há quem relacione ao movimento outros dois nomes: Wolfhart Pannenberg, de Munique, e Ernst Benz,.