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Systematic Contributions to Theology #3
The Way of Jesus Christ
The Way of Jesus Christ discusses the following 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 parousiathe 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 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.
388 pages, Paperback
First published January 1, 1989
36 people are currently reading
328 people want to read
About the author
Jürgen Moltmann
176 books195 followersJürgen 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.
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.
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Displaying 1 - 10 of 10 reviews
October 8, 2015
This is the first Jurgen Moltmann book that I have read cover-to-cover, and I found it to be an excellent, approachable book: a good place to begin studying JM's theology. Initially, I felt the book was a reasonable recommendation for someone who is not grounded in theological studies, but I have to pull back from that view somewhat. While JM is much easier to read than Karl Barth, he does refer to doctrines, themes, figures, and movements with an assumption that the reader has some knowledge in these areas. This does not make this book an impossible read for the layperson, just a harder read.
That being said, what better place to begin to understand a Christian theologian's thinking than with christology? For anyone familiar with JM, two of his defining thoughts (the suffering of God, and the eschatology of hope) are tightly bound with JM's christology. I found this book to be an excellent transition from my narrow study of JM's thinking as it has had an impact on modern theology to a more systematic understanding of JM's theology as a whole. My appetite is whetted to read many more of his works!
That being said, what better place to begin to understand a Christian theologian's thinking than with christology? For anyone familiar with JM, two of his defining thoughts (the suffering of God, and the eschatology of hope) are tightly bound with JM's christology. I found this book to be an excellent transition from my narrow study of JM's thinking as it has had an impact on modern theology to a more systematic understanding of JM's theology as a whole. My appetite is whetted to read many more of his works!
January 27, 2025
At the beginning, I felt a push to read this book with ease and energy! Reading this would be relaxing even. Then, I realized to honor this book meant putting work in. Though I am burnt from reading it, I feel energized by Moltmann's focus on the oppressed in society. His practice of pointing to divinity in the cries of pain and torture in the world have transformed my imagination. God is on the side of the oppressed; Christ's death and resurrection is a microcosm of the human story.
Even though I finished this book, it won't let me go haha. Quotes from it are crammed in my notes; waiting with expectation for me to center back on Moltmann's theology.
Even though I finished this book, it won't let me go haha. Quotes from it are crammed in my notes; waiting with expectation for me to center back on Moltmann's theology.
May 23, 2016
In general, I appreciate the theological work of Jürgen Moltmann. In this book, however, I noted the absence of a coherent thread, a leitmotif if you will, that holds together an otherwise rambling survey of contemporary christological proposals and constructs. Apparently, the frame in relation to which Moltmann was "developing" his christology is a novel version of "messianic Christology," the shape, texture and color of which is the pluralism of ancient Jewish construals of the messianic expectation. The options explored range from a personalist/individualist notion of Christ's salvific efficacy, through a socialist (social construction-ist) or communitarianist notion, to a cosmic apprehension in the spirit of Teilhard de Chardin in which an evolutionist trajectory is given credibility. The end result is an appeal to an eschatological insight, in which Christ is the one by/in/to/through whom all things (τα παντα) come to be.
On the other hand, Moltmann wrote/published this work in 1989 ... almost thirty years ago. So why am I reading it now, after teaching christology in my theology classes for thirty-five years? I thought in those years, and think now, that there are other major thinkers whose work in christology is more insightful and suggestive of a way forward in answering the question, "Who do people say that I am?"
On the other hand, Moltmann wrote/published this work in 1989 ... almost thirty years ago. So why am I reading it now, after teaching christology in my theology classes for thirty-five years? I thought in those years, and think now, that there are other major thinkers whose work in christology is more insightful and suggestive of a way forward in answering the question, "Who do people say that I am?"
December 12, 2017
Great book on Christology by Jurgen Moltmann. Every book that guy writes is an event.
Moltmann has a bunch of concerns that form his reading of Christology. He seeks to re-situated Christology not in terms of the conservative traditional metaphysical categories (two-natures) or the liberal anthropological schemes (Christ as "god-conscience") but in terms of the messianic categories of the Old Testament. He later spells out a "social" Christology that understands Jesus identity through his developing eschatological narrative, relationship with the Father, with Israel, and the oppressed.
Much of the book goes through chunks of Jesus' life and teaching moving from the significance of his birth, baptism, miracles, acts, suffering, resurrection, ascension, and final return. So often Chrstology separates nature from work from teaching. In doing so, he seeks a Christology that better understands the separation of Jews and Christians, but more than that, as he shows through the latter parts of each section a more Old Testament grounded Christology creates a biblical (1) liberation theology, (2) feminist theology, and (3) a workable eco-theology.
Moltmann is one of theologians that is edgy yet robust, classic yet contemporary, incorporating the best of conservative and liberal theology while refusing to toe party lines for either.
Moltmann has a bunch of concerns that form his reading of Christology. He seeks to re-situated Christology not in terms of the conservative traditional metaphysical categories (two-natures) or the liberal anthropological schemes (Christ as "god-conscience") but in terms of the messianic categories of the Old Testament. He later spells out a "social" Christology that understands Jesus identity through his developing eschatological narrative, relationship with the Father, with Israel, and the oppressed.
Much of the book goes through chunks of Jesus' life and teaching moving from the significance of his birth, baptism, miracles, acts, suffering, resurrection, ascension, and final return. So often Chrstology separates nature from work from teaching. In doing so, he seeks a Christology that better understands the separation of Jews and Christians, but more than that, as he shows through the latter parts of each section a more Old Testament grounded Christology creates a biblical (1) liberation theology, (2) feminist theology, and (3) a workable eco-theology.
Moltmann is one of theologians that is edgy yet robust, classic yet contemporary, incorporating the best of conservative and liberal theology while refusing to toe party lines for either.
November 16, 2019
How is this book even helpful? Very convoluted, not to mention wrong in so many things.
September 25, 2022
pg. 2.
I am assuming Jesus understood himself and his in the expectation categories of this messiaic hope
in a primal and indissoluble sense. ..thus Messianism is the most profoundly original ide in Judaism per Buber and affirmed by Scholem and the OT is a book of conitnually growing expectation.
Thus JM will view Christ as a "Jew" and within the Jewish framework...thus the first chapter is titled within The Messianic Perspective. Later on we abandon that or are we are supporting Tikkun? (This I think is true based on the Gospel of the Kingdom of God chapter). I am not sure ow it happened, but Christ is now a cosmocentric humanistic vehicle of understanding for people. (pg. 46). The Marxist Revolutionary Jesus becomes fulfilled at 206, and at 211 he pulls in Golgotha as Auschwitz. Still his comments about "dogmatic tradition" of Christs birth only adds salt to the wound and by (85) though He fulfills Jewish expectations as he is "filled with the Spirit." That's nice.
Overall Moltmann sees Christs as a continuatiion of Jewish thought and philosophy. IF this was true, I have no understanding of either the crucification and the subsequent resurrection (218).
By the end of that chapter the resurrection is now figurative as were all His miracles. Jesus is more of a "historical figure" than a religious one. Seems to me JM has lost his faith like his friend Catholic clerics of Hans Kung (dedication) and Teilhard (293) and is now trying to create a new philosophy to condone it. But to be honest "traditional" Christianity must be jetisonned (337) if they can truly "save the gospel of Jesus" via strong rehabilitative and "retaliationary" action. It has a very long bibliograph footnotes section, most self-referential.
I am assuming Jesus understood himself and his in the expectation categories of this messiaic hope
in a primal and indissoluble sense. ..thus Messianism is the most profoundly original ide in Judaism per Buber and affirmed by Scholem and the OT is a book of conitnually growing expectation.
Thus JM will view Christ as a "Jew" and within the Jewish framework...thus the first chapter is titled within The Messianic Perspective. Later on we abandon that or are we are supporting Tikkun? (This I think is true based on the Gospel of the Kingdom of God chapter). I am not sure ow it happened, but Christ is now a cosmocentric humanistic vehicle of understanding for people. (pg. 46). The Marxist Revolutionary Jesus becomes fulfilled at 206, and at 211 he pulls in Golgotha as Auschwitz. Still his comments about "dogmatic tradition" of Christs birth only adds salt to the wound and by (85) though He fulfills Jewish expectations as he is "filled with the Spirit." That's nice.
Overall Moltmann sees Christs as a continuatiion of Jewish thought and philosophy. IF this was true, I have no understanding of either the crucification and the subsequent resurrection (218).
By the end of that chapter the resurrection is now figurative as were all His miracles. Jesus is more of a "historical figure" than a religious one. Seems to me JM has lost his faith like his friend Catholic clerics of Hans Kung (dedication) and Teilhard (293) and is now trying to create a new philosophy to condone it. But to be honest "traditional" Christianity must be jetisonned (337) if they can truly "save the gospel of Jesus" via strong rehabilitative and "retaliationary" action. It has a very long bibliograph footnotes section, most self-referential.
September 23, 2024
Jurgen Moltmann addresses the issues surrounding Christology in his volume The Way of Jesus Christ and he continues to astound the theological world with his knowledge and his ability to think deeply.
Lodging his Christology squarely in his Theology of Hope, Moltmann discusses what the concept of messiah meant in the Jewish setting. He then discusses how Christ fits into that schema and how he accomplished it and then transitions into a discussion of the cosmic Christ and then talks about the parousia.
Moltmann's concern is not just for the church but for the entire world. Christ's sufferings are not just for himself or for his own people, but are in solidarity with and on behalf of those who suffer around the world. His discussion on the cosmological Christ is also interesting as he tries to strike a middle ground between those who would preach a universalism (and thus dilute Christ) and those who largely ignore the concept. Likewise his discussion on the parousia would not be considered 'orthodoxy' by today's Evangelical churches.
This is perhaps (for me) Moltmann's clearest book. This however does not make this an easy or simple book. This is a book that one has to work at, but at least it is within our atmosphere.
The amazing thing is the relevance this book has for our modern age. Written over 30 years ago, Moltmann's discussion and criticisms still hold fast.
I encourage all pastors and theologians to read this (and all of Moltmann)
Grade: A
Lodging his Christology squarely in his Theology of Hope, Moltmann discusses what the concept of messiah meant in the Jewish setting. He then discusses how Christ fits into that schema and how he accomplished it and then transitions into a discussion of the cosmic Christ and then talks about the parousia.
Moltmann's concern is not just for the church but for the entire world. Christ's sufferings are not just for himself or for his own people, but are in solidarity with and on behalf of those who suffer around the world. His discussion on the cosmological Christ is also interesting as he tries to strike a middle ground between those who would preach a universalism (and thus dilute Christ) and those who largely ignore the concept. Likewise his discussion on the parousia would not be considered 'orthodoxy' by today's Evangelical churches.
This is perhaps (for me) Moltmann's clearest book. This however does not make this an easy or simple book. This is a book that one has to work at, but at least it is within our atmosphere.
The amazing thing is the relevance this book has for our modern age. Written over 30 years ago, Moltmann's discussion and criticisms still hold fast.
I encourage all pastors and theologians to read this (and all of Moltmann)
Grade: A
July 3, 2021
I just finished "The way of Jesus Christ," by Moltmann.
This was really a fabulous book. First, he actually dealt with the ontological Christological question (p.50). I greatly appreciated that he would throw himself out there and take a shot. I seems there are many who will flay one over the hypostatic union but will not offer much of in the way of an explanation or elaboration as to "how that works out."
I, at two points, think Moltmann got caught up on the Bulttmannite demythologizing of scripture: the personal reality of evil and the virgin birth. This makes me respect Greg Boyd even more: a very smart dood who still believes in the reality of personal evil.
The last two chapters on the Cosmic Christ and the Parousia were just awesome. The cosmic Christ: that He came for more than just us to have fire insurance, He came to see all things free and for all to live in relationship with Him. Because of Christ everything/one that is in bondage and imperfect will be set free. This leads to ecology which I cant disagree with.
The Parousia: I just never got in to eschatology so this was refreshing.
Overall I think this was the best Christology I have read.
This was really a fabulous book. First, he actually dealt with the ontological Christological question (p.50). I greatly appreciated that he would throw himself out there and take a shot. I seems there are many who will flay one over the hypostatic union but will not offer much of in the way of an explanation or elaboration as to "how that works out."
I, at two points, think Moltmann got caught up on the Bulttmannite demythologizing of scripture: the personal reality of evil and the virgin birth. This makes me respect Greg Boyd even more: a very smart dood who still believes in the reality of personal evil.
The last two chapters on the Cosmic Christ and the Parousia were just awesome. The cosmic Christ: that He came for more than just us to have fire insurance, He came to see all things free and for all to live in relationship with Him. Because of Christ everything/one that is in bondage and imperfect will be set free. This leads to ecology which I cant disagree with.
The Parousia: I just never got in to eschatology so this was refreshing.
Overall I think this was the best Christology I have read.
May 20, 2022
An incredibly dense theology book that would take me my entire lifetime to properly chew over. Moltmann is one of the greatest theologians of the 20th century and a prophet for not only his time but for ours now.
His trinitarian theology not only blew me away but gave me so many different angles to view the being of Christ. I would recommend this book to anyone who wants to delve deeper into trinitarian theology and understand just how crucial trinitarianism is to the christian faith.
One thing that I didn't expect was the large shift in tone towards the end of the book towards an ecological theology. It was this part that has most stuck with me as it convicted me of Humanities role as stewards of the earth and how distinctly difficult it is to reconcile that role with the industrial society that we have formed over the last 150 years.
His trinitarian theology not only blew me away but gave me so many different angles to view the being of Christ. I would recommend this book to anyone who wants to delve deeper into trinitarian theology and understand just how crucial trinitarianism is to the christian faith.
One thing that I didn't expect was the large shift in tone towards the end of the book towards an ecological theology. It was this part that has most stuck with me as it convicted me of Humanities role as stewards of the earth and how distinctly difficult it is to reconcile that role with the industrial society that we have formed over the last 150 years.
August 20, 2017
As ever a mix of thought provoking, of not agreeing with, of always having your horizons broadened.
Displaying 1 - 10 of 10 reviews