Oct 18
As always, reading Jürgen Moltmann is proving to be an illuminating and challenging experience. The following three quotes from In the End—The Beginning: The Life of Hope struck me on the bus ride home today. First, on the nature of Christian hope: Read more
A rich self has a distinct attitude towards the past, the present, and the future. It surveys the past with gratitude for what it has received, not with annoyance about what it hasn’t achieved or about how little it has been given. A rich self lives in the present with contentment. Rather than never having enough of anything except for the burdens others place on it, it is “always having enough of everything” (2 Corinthians 9:8). It still strives, but it strives out of a satisfied fullness, not out of the emptiness of craving. A rich self looks toward the future with trust. It gives rather than holding things back in fear of coming out too short, because it believes God’s promise that God will take care of it. Finite and endangered, a rich self still gives, because its life is “hidden with Christ” in the infinite, unassailable, and utterly generous God, the Lord of the present, the past, and the future.
Miroslav Volf, Free of Charge
Gratitude, contentment, trust; past, present, future. A good and necessary reminder.
Reading Jürgen Moltmann is once again proving to be a rewarding experience. The following comes from a chapter entitled “Progress and Abyss: Remembrances of the Future of the Modern World,” found in The Future of Hope: Christian Tradition amid Modernity and Postmodernity. I found this especially interesting—and heartening!—to consider in light of the recent actions taken by religious authorities here in Vancouver to protect the right of a local church to serve the poor in their community: Read more
I came across these powerful lines, which conclude Moltmann’s Theology of Hope, this morning and thought they would be worth sharing in light of my previous post on the inappropriateness of perpetual happiness in a world plagued by sin and evil. I think that this is a much better (and much more realistic) way of understanding the state of the world and what we ought to do and expect in it:
This means, however, that the hope of resurrection must bring about a new understanding of the world. This world is not the heaven of self-realization, as it was said to be in Idealism. This world is not the hell of self-estrangement, as it is said to be in romanticist and existentialist writing. The world is not yet finished, but is understood as engaged in history. It is therefore the world of possibilities, the world in which we can serve the future, promised truth and righteousness and peace. This is an age of diaspora, or sowing in hope, of self-surrender and sacrifice, for it is an age which stands within the horizon of a new future. Thus self-expenditure in this world, day-to-day love in hope, becomes possible and becomes human within that horizon of expectation which transcends the world. The glory of self-realization and the misery of self-estrangement alike arise from hopelessness in a world of lost horizons. To disclose to it the horizon of the future of the crucified Christ is the task of the Christian Church.
It seems like every second author I’ve come across lately is full of references to some book or other by Jürgen Moltmann. So, this week I decided to start reading him for myself. Suffice it to say that I think I’m starting to see why many find him to be such a compelling voice. This quote, in the middle of a reflection on the nature of Christian hope, stopped me in my tracks: Read more
I’ve been meaning to read this little book for quite a while, and finally got around to it last week (ironically, the spur that finally prodded me to buy it was the fact that we needed another $7 to push our Amazon order high enough to get free shipping and this was the cheapest book I could think of off the top of my head—it’s a good thing edification isn’t tied to the purity of one’s motives…). It’s really quite moving to see a guy who I’m used to reading in dense philosophical discourse struggling with the pain of losing his son, and how his faith is tested and strengthened by this awful tragedy. For those inclined to think that death is just a normal and proper part of life (or something to that effect), Nicholas Wolterstorff’s lament represents a pretty convincing voice to the contrary. Death is, and always has been, the enemy of humanity. Read more
I usually resist the temptation to comment on silliness like this, but this morning’s article about a “Creation Museum” opening up in Petersburg, Kentucky does point to what I think is an important question: Are we, as human beings, defined by the mechanics of our origins or the nature of our ends? The very existence of an organization called “Answers in Genesis” seems troubling to me. I believe that there are some answers in Genesis, although they are different answers to different (less important) questions than the ones on display in Kentucky. Regardless of how God got all of this started, what I want to know is, How does the story end? Read more
So how does the future non-remembrance of wrongs suffered inform the way in which we live in the here and now? By showing how reconciliation reaches completion: a wrongdoing is both condemned and forgiven; the wrongdoer’s guilt is canceled; through the gift of non-remembrance, the wrongdoer is transposed to a state untainted by the wrongdoing; and bound in a communion of love, both the wronged and the wrongdoer rejoice in their renewed relationship. In the here and now this rarely happens—and for the most part should not happen. In a world marred by evil, the memory of wrongdoing is needed mainly as an instrument of justice and as s shield against injustice. Yet every act of reconciliation, incomplete as it mostly is in this world, stretches itself toward completion in that world of love. Similarly, remembering wrongdoing now lives in the hope of its own superfluity then. Even more, only those willing to let the memory of wrongdoing slip ultimately out of their minds will be able to remember wrongdoing rightly now. For we remember wrongs rightly when memory serves reconciliation.
Miroslav Volf, The End of Memory
Just wanted to post a brief follow up to a discussion Dale and I have been having on the prominence of the resurrection vs the incarnation vs the crucifixion. In a previous post, I had reacted against Peter Rollins’ claim that our faith ought not to depend on the triumph or victory of the resurrection. At issue is where we ought we to locate the primary significance of the redeeming work of Christ. Read more
Reading Discipleship for this seminar on Bonhoeffer is proving to be quite a jarring experience. As an Anabaptist, passages like the one Bonhoeffer concludes his discussion on the Sermon on the Mount with should not be as troubling to me as perhaps they might be for others… As one who is often prone to drift toward rationalism… ouch! Read more
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