Talk:Jürgen Moltmann

message: I have been adding items to the bibliography on this page. There are two articles/chapters I have left, although they don't really fit, unless we are to have a lot more. I propose that we list only Moltmann's 9 major works in the bibliography on this page, including, perhaps, his autobiography, and then move all other works to a separate page: "Jürgen Moltmann Bibliography." Cameron.coombe (talk) 22:59, 2 March 2017 (UTC)
thread_title: Bibliography

message: It looks like there's a date discrepancy in the article.  He is a prisoner of war in various camps from 1945 to 1948 ... then later he returns to Germany and is then invited to a conference in Derby in 1947 .... something doesn't seem right and I suspect 1948 is wrong and probably would have returned to Germany in something like 1946.  —Preceding unsigned comment added by 62.31.76.158 (talk) 07:41, 29 January 2008 (UTC)
thread_title: Untitled

message: If anyone knows more about Moltmann as an actual theologian (as opposed to "why he became a theologian"), this page needs it. Jwrosenzweig 18:12, 11 Feb 2004 (UTC)
thread_title: Moltmann as a theologian

message: The article mentions Pentecostalism as a source for eschatological ideas. I can think of little less relevant or appropriate in this context. I would have thought that the elephant in the room throughout the article is Rudolf Bultmann, who, while insisting that it had to be demythologised, constantly stressed the centrality of eschatology as the force shaping New Testament theology.Sjwells53 (talk) 19:47, 16 December 2008 (UTC)
thread_title: Eschatology

message: On second thoughts, perhaps there is a small herd of concealed elephants loose here. In particular, I think someone needs to relate Moltmann to Wolfhart Pannenberg. Ultimately all German theologians have to grapple with German philosophy as much as German critical scholarship. This means some sort of encounter with, or position in relation to, Hegel.
Hegel radically reinterprets the Christian tradition by making history in its totality the complete revelation of Spirit, i.e. God. Pannenberg's meditation on Hegel led him to locate as central a specific historical event, the Resurrection, which he portrays as the proleptic revelation of the meaning of history, and therefore of God. This is why he insists on the historicity of the Resurrection.
Moltmann is in critical dialogue with Pannenberg. Drawing on Bultmann's eschatology, he insists on the Cross as the event that breaks open history and turns it into a history of hope and freedom. He is interesting to secularists precisely because he insists on the most radical merging of sacred and profane in the crucifixion of God. In this, he he knows perfectly well that he is working theologically through Marx's most radical critique of Hegelianism (cf. Theses against Feuerbach). Whereas theologians have sought to understand the world (revelation), the point is to change it (working through hope). This leads Moltmann to a Trinitarian dialectic of history.Sjwells53 (talk) 20:22, 16 December 2008 (UTC)
thread_title: Revelation

message: I just saw on the website www.findarticles.com
that Moltmann used Kitamori's (1946) Theology of the Pain of God.This would be a source, but if any one has a written source for this information, please add it. ACEOREVIVED (talk) 23:21, 21 April 2009 (UTC)
thread_title: Source for Kitamori's influence

message: Why? In what sense?Sjwells53 (talk) 17:28, 28 July 2009 (UTC)
thread_title: Existentialist?