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In his early writings Theology of Hope (1964) and The Crucified God (1973), Jürgen Moltmann concludes that Christian eschatology is “the future-oriented promise promised through the resurrection and cross of God’s revelation, Jesus Christ. God’s kingdom.” In these two classics, however, Moltmann shows a paradigm shift, from the eschatological understanding of the Theology of Hope to the eschatological Trinity theology of The Crucified God. Regarding universality, Moltmann writes in Theology of Hope that “the resurrection of Christ on the cross... It opens theology and church simultaneously to this world and the future.”
For Moltmann, the church is the Messianic community that mediates the kingdom of God, and “Jesus’ Messianic Mission”, together with the apostolic proclamation, belongs to the category of the church’s particularity. But overall Moltmann’s theology appears to be closer to universalism, for which the Church is one of the many partners of the Triune God embodying the kingdom of God in the world. Thus, Moltmann summarizes that since the extent of God’s kingdom and Trinity God’s involvement in history is much wider than that of the church, "the particularity of the church must be acknowledged, but the particularities of other partners must also be acknowledged." Furthermore, Moltmann does not doubt or be jealous of the work of the Holy Spirit outside the church, but instead recognizes them as “signs that the Holy Spirit is greater than the church, and knows that God’s saving purpose goes beyond the church. Should be taken as signs.”
The eschatological interpretation of the cross and resurrection of Moltmann enriches the missiological discussion of God’s mission (missio Dei) today. “Theology of Hope is an eschatological vision based on resurrection. He finds the future glory and sovereignty of Christ in the ‘resurrection’ of the crucified One.” The mission of God, which was triggered by the Willingen IMC in 1952, has really been discussed in evangelical and ecumenical circles, but most of the discussion is mainly about the subject and object of mission, Mission vs missions, missional hermeneutics and missional church. In this context, the work of the Trinity and its eschatological character, as manifested in the cross and resurrection, clearly provide a new perspective and discussion on the mission of the Triune God today.
For Moltmann, the church is the Messianic community that mediates the kingdom of God, and “Jesus’ Messianic Mission”, together with the apostolic proclamation, belongs to the category of the church’s particularity. But overall Moltmann’s theology appears to be closer to universalism, for which the Church is one of the many partners of the Triune God embodying the kingdom of God in the world. Thus, Moltmann summarizes that since the extent of God’s kingdom and Trinity God’s involvement in history is much wider than that of the church, "the particularity of the church must be acknowledged, but the particularities of other partners must also be acknowledged." Furthermore, Moltmann does not doubt or be jealous of the work of the Holy Spirit outside the church, but instead recognizes them as “signs that the Holy Spirit is greater than the church, and knows that God’s saving purpose goes beyond the church. Should be taken as signs.”
The eschatological interpretation of the cross and resurrection of Moltmann enriches the missiological discussion of God’s mission (missio Dei) today. “Theology of Hope is an eschatological vision based on resurrection. He finds the future glory and sovereignty of Christ in the ‘resurrection’ of the crucified One.” The mission of God, which was triggered by the Willingen IMC in 1952, has really been discussed in evangelical and ecumenical circles, but most of the discussion is mainly about the subject and object of mission, Mission vs missions, missional hermeneutics and missional church. In this context, the work of the Trinity and its eschatological character, as manifested in the cross and resurrection, clearly provide a new perspective and discussion on the mission of the Triune God today.
목차
Ⅰ. 들어가는 말
Ⅱ. 성경의 중심사
Ⅲ. 기독론적 종말론
Ⅳ. 교회 공동체의 특수성
Ⅴ. 나가는 말
Abstract
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UCI(KEPA) : I410-ECN-0101-2020-232-000282195