Module 4 - Theology of Hope Paper
Content
Hope Running head: THEOLOGY OF HOPE PAPER
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Module 4: Theology of Hope Paper Frank D. Felker Grand Canyon University: HTH 469 21 July 2012
Hope J. Moltmann & W. Pannenberg: Hope and Eschatology The latter part of the 20th Century brought in to focus a new theology in the Christian faith, the Theology of Hope. Between the 1920’s until the mid-1960’s it was Neo-orthodoxy that was most prominent for Protestantism in the non-evangelical quarter. By the time the 1960’s came into its own, science fiction and its adjunct, futurology was in vogue. Eschatology and its emphasis on the future rose. The hope theology was born. Two men were prominent in this anticipation of the future, Jürgen Moltmann and Wofhart Pannenberg. Though differing in their emphasis on this theology, they were, none the less, brothers-in-arms. Moltmann and Hope
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Jürgen Moltmann (b. 1926) realized that the Christian faith relies heavily on the covenants and promises of God. It was also his view that the future brought all new substance into men’s lives; “If anything is axiomatic with Moltmann it is that the future is new and not an extension of the past” (Grenz, S. & Olson, R., 1992, p.176). Moltmann has predicated his theology on the history of Israel as being on a unique pilgrimage; one in which their entire identity is viewed in the light of God’s assurances and contracts. This also leads to Jesus Christ, his crucifixion, and resurrection. In an article for Believe (1997), S. M. Smith states it in this manner, “His resurrection is the first fruits of the resurrection and can have meaning only within that universal horizon of meaning. Christian life and salvation are firstfruits, living in the promise of the future of God in Christ.” It is this venue that the Christian Church can be seen as a church of hope. Christians also rely heavily on the promises of God. He has promised salvation and an eternal life, established by a belief in Jesus Christ as His Son. It is also His promise that this future life will be spent in a kingdom prepared by Himself; and with God in occupancy. John, the Revelator, wrote; “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for
Hope 3 the old order of things has passed away” (Revelation 21: 4). To Moltmann, Christian faith is built on, and supported by this hope. “When the perishable has been clothed with the imperishable and the mortal with immortality, then the saying that is written will come true.” ‘Death has been swallowed up in victory’” (1 Corinthians 15: 54). Pannenberg and Eschatology Wolfhart Pannenberg (b. 1928), a contemporary of Moltmann, was also a believer in the theology of hope. His approach, however, was more eschatological in nature. Robert Gascoigne, reviewing the work of Christiaan Mostert, God and the Future: Wofhart Pannenberg’s Doctrine of God (2002) puts it in this manner, “While Moltmann emphasized a theology of hope, and Pannenberg’s theology was primarily a theology of the future as God’s rule.” It was Pannenberg’s intent to show God’s deity as basic to the expectation of the apocalyptic. Although the resurrection of Jesus is not conventionally seen as a part of the apocalyptic tradition, it does point to the general resurrection in God’s Kingdom. This, in turn, changes the present by the influence of the future; and reconciles the many by the justification of the one. The perspective of Pannenberg is, at times, perplexing. He challenges us to view the relationship between the present and the future, the concept of time itself, and the anticipation of eternity. “Pannenberg argues that the eschaton (of Jesus) is the coincidence of time and eternity, that God’s future is the Parousia of his eternity” (Gascoigne, 2002). It is Christ that ushers in the future and that future is the culmination of humanity’s hope. Hope then becomes the fulfillment faith. While many of the things that he (Pannenberg) proposes may challenge us; even be controversial, as they sometimes are; they will, undoubtedly, cause us to contemplate the works of God in a new and profound light. Conclusion
Hope 4 While the methodology of these two men may differ; it is easily seen that they both base their faith and expectations on hope and a future embodied in the promises of God. The past forms a foundation on which the Church may build. We can base our beliefs on past events but we place our faith in future hopes. “Now faith is being sure of what we hope for and certain of what we do not see. This is what the ancients were commended for” (Hebrews 1: 11). Without hope, faith cannot exist. Without the promise of a future life, an eternal life, free of pain, anxiety, and sadness; hope is lost. When all hope is lost, faith becomes a moot point. One may be confused by theology, any theology. One may be confounded and lost in the miasma of contemplation on time. One may not even comprehend how the future can form a foundation for the present. That is why it is called faith; and the life-blood of that faith is hope. That is the beauty of the work done by Moltmann and Pannenberg. A neophyte does not have to understand or comprehend all that is proffered in their theories, to know and benefit from their conclusions. As with anything, the messenger is not the message. Humanity can read the word of God, and the message of hope is there in Scripture. “I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp” (Revelation 21: 22-23).
References
Hope Gascoigne, R. (2002), God and the Future: Wolfhart Pannenberg’s Doctrine of God, (Review), retrieved, 20 July 2012, from, www.atbr.atf.org.au/atbr/images/review_god_and_the_future.pdf Grenz, S. J. & Olson, R. E. (1992), 20th Century Theology: God and the World in a Transitional Age, Downers Grove, IL: InterVarsity Press Smith, S. M. (1997), Theology of Hope, Hope Theology (Article), retrieved, 20 July 2012, from, www.mb-soft.com/believe/txn/hope.htm
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Module 4: Theology of Hope Paper Frank D. Felker Grand Canyon University: HTH 469 21 July 2012
Hope J. Moltmann & W. Pannenberg: Hope and Eschatology The latter part of the 20th Century brought in to focus a new theology in the Christian faith, the Theology of Hope. Between the 1920’s until the mid-1960’s it was Neo-orthodoxy that was most prominent for Protestantism in the non-evangelical quarter. By the time the 1960’s came into its own, science fiction and its adjunct, futurology was in vogue. Eschatology and its emphasis on the future rose. The hope theology was born. Two men were prominent in this anticipation of the future, Jürgen Moltmann and Wofhart Pannenberg. Though differing in their emphasis on this theology, they were, none the less, brothers-in-arms. Moltmann and Hope
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Jürgen Moltmann (b. 1926) realized that the Christian faith relies heavily on the covenants and promises of God. It was also his view that the future brought all new substance into men’s lives; “If anything is axiomatic with Moltmann it is that the future is new and not an extension of the past” (Grenz, S. & Olson, R., 1992, p.176). Moltmann has predicated his theology on the history of Israel as being on a unique pilgrimage; one in which their entire identity is viewed in the light of God’s assurances and contracts. This also leads to Jesus Christ, his crucifixion, and resurrection. In an article for Believe (1997), S. M. Smith states it in this manner, “His resurrection is the first fruits of the resurrection and can have meaning only within that universal horizon of meaning. Christian life and salvation are firstfruits, living in the promise of the future of God in Christ.” It is this venue that the Christian Church can be seen as a church of hope. Christians also rely heavily on the promises of God. He has promised salvation and an eternal life, established by a belief in Jesus Christ as His Son. It is also His promise that this future life will be spent in a kingdom prepared by Himself; and with God in occupancy. John, the Revelator, wrote; “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for
Hope 3 the old order of things has passed away” (Revelation 21: 4). To Moltmann, Christian faith is built on, and supported by this hope. “When the perishable has been clothed with the imperishable and the mortal with immortality, then the saying that is written will come true.” ‘Death has been swallowed up in victory’” (1 Corinthians 15: 54). Pannenberg and Eschatology Wolfhart Pannenberg (b. 1928), a contemporary of Moltmann, was also a believer in the theology of hope. His approach, however, was more eschatological in nature. Robert Gascoigne, reviewing the work of Christiaan Mostert, God and the Future: Wofhart Pannenberg’s Doctrine of God (2002) puts it in this manner, “While Moltmann emphasized a theology of hope, and Pannenberg’s theology was primarily a theology of the future as God’s rule.” It was Pannenberg’s intent to show God’s deity as basic to the expectation of the apocalyptic. Although the resurrection of Jesus is not conventionally seen as a part of the apocalyptic tradition, it does point to the general resurrection in God’s Kingdom. This, in turn, changes the present by the influence of the future; and reconciles the many by the justification of the one. The perspective of Pannenberg is, at times, perplexing. He challenges us to view the relationship between the present and the future, the concept of time itself, and the anticipation of eternity. “Pannenberg argues that the eschaton (of Jesus) is the coincidence of time and eternity, that God’s future is the Parousia of his eternity” (Gascoigne, 2002). It is Christ that ushers in the future and that future is the culmination of humanity’s hope. Hope then becomes the fulfillment faith. While many of the things that he (Pannenberg) proposes may challenge us; even be controversial, as they sometimes are; they will, undoubtedly, cause us to contemplate the works of God in a new and profound light. Conclusion
Hope 4 While the methodology of these two men may differ; it is easily seen that they both base their faith and expectations on hope and a future embodied in the promises of God. The past forms a foundation on which the Church may build. We can base our beliefs on past events but we place our faith in future hopes. “Now faith is being sure of what we hope for and certain of what we do not see. This is what the ancients were commended for” (Hebrews 1: 11). Without hope, faith cannot exist. Without the promise of a future life, an eternal life, free of pain, anxiety, and sadness; hope is lost. When all hope is lost, faith becomes a moot point. One may be confused by theology, any theology. One may be confounded and lost in the miasma of contemplation on time. One may not even comprehend how the future can form a foundation for the present. That is why it is called faith; and the life-blood of that faith is hope. That is the beauty of the work done by Moltmann and Pannenberg. A neophyte does not have to understand or comprehend all that is proffered in their theories, to know and benefit from their conclusions. As with anything, the messenger is not the message. Humanity can read the word of God, and the message of hope is there in Scripture. “I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp” (Revelation 21: 22-23).
References
Hope Gascoigne, R. (2002), God and the Future: Wolfhart Pannenberg’s Doctrine of God, (Review), retrieved, 20 July 2012, from, www.atbr.atf.org.au/atbr/images/review_god_and_the_future.pdf Grenz, S. J. & Olson, R. E. (1992), 20th Century Theology: God and the World in a Transitional Age, Downers Grove, IL: InterVarsity Press Smith, S. M. (1997), Theology of Hope, Hope Theology (Article), retrieved, 20 July 2012, from, www.mb-soft.com/believe/txn/hope.htm
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