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Experiences of God
Enduring meditations on hope, anxiety, and mysticalexperience, together with the author's personalconfession of faith.
92 pages, Paperback
First published January 1, 1979
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About the author
Jürgen Moltmann
176 books197 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 - 12 of 12 reviews
December 8, 2023
Interesting take on theology and practice. Would read more by him to see his ideas more fleshed out
December 8, 2025
A quick and lighter read with good nuggets, and I enjoyed the essay-like style of it. However, it felt a bit all over the place and made Moltmann’s proposal on hope a bit jumbled.
September 27, 2014
I could summarize it, and give a brief rundown of Moltmann's theological thought as developed in this semi-autobiographical work. But, really, there's only one thing to say about it.
Sheer theological poetry.
Sheer theological poetry.
June 4, 2016
This is worth reading for his testimony of his finding faith in a PoW camp alone. But the further chapters represent a very accessible synopsis of his thought on hope, the cross, and the experience of God
September 12, 2020
A small but fascinating book comprising four essays by German theologian Jürgen Moltmann.
The first is his 'testimony' in which he briefly tells the story of how, having been in the German army in the latter stages of WW2, his experiences of being held for three years (after the conclusion of the war) as a POW, and coming to terms with the actions of his country, led to a discovery of the 'suffering God' that kept him alive and hopeful. He then goes on to talk about the disappointments of the failures of certain promising cultural movements and, again, how his faith in the suffering and resurrecting God sustained him.
The second and third essays are not autobiographical but hone in some themes raised in the first essay, addressing hope and anxiety - encountering God in hope and encountering God in anxiety.
The final essay is a brief theology of mysticism, which I didn't gel with terribly well, but as always there were plenty of interesting ideas.
I think most striking to me was the thread that runs through the book of the healing which comes from the inter-identification (to coin a term) between God and ourselves in suffering. He's a real believer in the existential efficacy of this, and I find that lovely...
"The history of the suffering, forsakenness and crucified Christ is so open that the suffering, forsakenness and anxieties of every loving man or woman find a place in it and are accepted. If they find a place in it and are accepted, it is not to give them permanence, but in order to transform and heal them." (p75)
The first is his 'testimony' in which he briefly tells the story of how, having been in the German army in the latter stages of WW2, his experiences of being held for three years (after the conclusion of the war) as a POW, and coming to terms with the actions of his country, led to a discovery of the 'suffering God' that kept him alive and hopeful. He then goes on to talk about the disappointments of the failures of certain promising cultural movements and, again, how his faith in the suffering and resurrecting God sustained him.
The second and third essays are not autobiographical but hone in some themes raised in the first essay, addressing hope and anxiety - encountering God in hope and encountering God in anxiety.
The final essay is a brief theology of mysticism, which I didn't gel with terribly well, but as always there were plenty of interesting ideas.
I think most striking to me was the thread that runs through the book of the healing which comes from the inter-identification (to coin a term) between God and ourselves in suffering. He's a real believer in the existential efficacy of this, and I find that lovely...
"The history of the suffering, forsakenness and crucified Christ is so open that the suffering, forsakenness and anxieties of every loving man or woman find a place in it and are accepted. If they find a place in it and are accepted, it is not to give them permanence, but in order to transform and heal them." (p75)
May 23, 2017
Fantastic. Great confession of faith, and powerful theology of mystical experiences, meditation, and cruciformity.
April 1, 2024
This was my first full work by Moltmann. I had read other bits and pieces, articles, etc. for my graduate program, especially for a course I took on beauty, but no entire volumes. I had forgotten what a vision this theologian has for hope and the future within the framework of the Gospel.
I was challenged by Moltmann's vision of justice and humanity - the way we include and exclude, the way we treat our environment, and the great social and financial divides that exist.
I loved and appreciated the chapters on hope and the ones on anxiety. The connection between anxiety and hope having commonalities, especially because they both deal with what is possible, that anxiety would not be present if we did not have the ability to hope was interesting to me.
I had a more difficult time getting through the section called, "The Theology of the Mystical Experience." Having read lots of medieval mystic works, that struggle surprised me. I think a concluding chapter
I wholeheartedly think that a concluding chapter that connected all three sections of this book would have helped my understanding. I was instead left feeling as if the ideas were a bit disjointed.
Overall, I enjoyed this book, was challenged by its contents, and would recommend to those who like/can handle an undergraduate level of theological study. It isn't too heavy or hard to grasp, but might take a little work for a beginner in the topics.
I was challenged by Moltmann's vision of justice and humanity - the way we include and exclude, the way we treat our environment, and the great social and financial divides that exist.
I loved and appreciated the chapters on hope and the ones on anxiety. The connection between anxiety and hope having commonalities, especially because they both deal with what is possible, that anxiety would not be present if we did not have the ability to hope was interesting to me.
I had a more difficult time getting through the section called, "The Theology of the Mystical Experience." Having read lots of medieval mystic works, that struggle surprised me. I think a concluding chapter
I wholeheartedly think that a concluding chapter that connected all three sections of this book would have helped my understanding. I was instead left feeling as if the ideas were a bit disjointed.
Overall, I enjoyed this book, was challenged by its contents, and would recommend to those who like/can handle an undergraduate level of theological study. It isn't too heavy or hard to grasp, but might take a little work for a beginner in the topics.
January 17, 2016
Three parts: hope, anxiety and theology of mysticism.
First pet about hope talks about his own experience coming to God in a POW camp. Very good. He goes on to talk about hope as the essence of the Christian life. Hope does not lead to satisfaction but to a dissatisfaction with the present. Hope as a calling.
Anxiety. He taps into the idea of the age of anxiety amidst the prosperity of post war period. Anxiety has become the defining characteristic. Even anxiety about having anxiety. He brings this around to Jesus in the garden. Jesus experienced anxiety, that is why we have hope. It is in the darkest hours that hope ignites.
Final section on theology of mysticism, much harder to follow. Meditation leads to contemplation which leads to mystical Union. Contemplation is essentially mediation on our own awareness. Hard to mine much of value here. Explores how pantheism is related to the presence of the Spirit in the world.
Quick read, not horrible.
First pet about hope talks about his own experience coming to God in a POW camp. Very good. He goes on to talk about hope as the essence of the Christian life. Hope does not lead to satisfaction but to a dissatisfaction with the present. Hope as a calling.
Anxiety. He taps into the idea of the age of anxiety amidst the prosperity of post war period. Anxiety has become the defining characteristic. Even anxiety about having anxiety. He brings this around to Jesus in the garden. Jesus experienced anxiety, that is why we have hope. It is in the darkest hours that hope ignites.
Final section on theology of mysticism, much harder to follow. Meditation leads to contemplation which leads to mystical Union. Contemplation is essentially mediation on our own awareness. Hard to mine much of value here. Explores how pantheism is related to the presence of the Spirit in the world.
Quick read, not horrible.
June 12, 2012
Moltmann's commentary on the importance of hope and the reality of anxiety is breathtaking. I have been changed by his reflections on the suffering Christ in ways I can only imagine will bear the fruit of the Kingdom. The snippets of his story in the beginning brought me to tears. The end bogged down considerably for me as he delved into mysticism, but that is likely due to my density and deficiency.
September 15, 2012
"Suppose we saw the heavens open . . . Whom shall we find there? We should find the babe lying in the manger. We should find ourselves standing before the Man on the cross. - there is God . . . at the foot of the cross on Golgotha." Fitting words to end this reflective little book about Christian faith, about Moltmann's own faith and his constant talk of God being 'for us' in Christ, of God being revealed through the suffering of Christ on the cross.
June 26, 2016
Almost a five star read, but the last section on "The Theology of Mystical Experience" lost me a bit. The sections on hope and anxiety, however, were excellent, and I definitely want to seek out more of Moltmann's work.
May 15, 2013
This is one of my favorite books to recommend to people who are new to Moltmann. Great book! Quick read.
Displaying 1 - 12 of 12 reviews