By Dr Scott R Paeth
This booklet investigates the intersection of theology and social concept within the paintings of Jurgen Moltmann. specifically, it examines the way his inspiration of the 'Exodus Church' can light up the significance of the belief of civil society for a Christian public theology. the concept that of civil society can relief in relocating from the narrower type of 'political theology,' a time period used usually through Moltmann to stress the church's public dedication, to a broader figuring out of theology's public job, which takes under consideration the plurality of ends and associations inside society. the assumption of the Exodus Church allows deeper figuring out of Christian moral participation inside a posh sleek society.
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Extra resources for Exodus Church and Civil Society (Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies)
What he meant was the power of physis (from which the word futurum is derived). Thus the ambivalence of physis or matter – it is mater and Moloch at the same time – also appears in the concept of futurum. In contrast to this, Moltmann develops his concept of the future from the concept of adventus. In the background is the Greek term parousia, which since Paul has been used as a designation for the coming of Christ in glory. The Risen One is the One who is to come. ’” The Kingdom and the Power (Philadelphia: Fortress Press, 2000), 58.
3 Thus, even when they have come to occupy the land, Israel continues to be under threat, and the promise of a peaceable kingdom remains in the future for them. Their continuing relationship of covenant with Yahweh requires that they continue to look forward to its absolute fulfillment in reality, and thus they are kept continually in a state of expectation. What this means for Moltmann is that Israel begins to develop a taste for history – it understands itself as standing between the place where they once were, and the place for which they are destined.
55 But what could it mean to say this? ”59 The hope embodied in Christ’s incarnation and his proclamation of God’s coming kingdom is contradicted by the historical fact of his death upon the cross. All that he said is nullified, and all that defined his mission is negated. In this context then, the negativity of the cross puts the question to the eschatological possibilities he embodied. The hope that he proclaimed could only be said to still be relevant in the face of the negation of this negation – in his resurrection from the dead.