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Jrgen Moltmann
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Jrgen Moltmann

Jrgen Moltmann at Aarhus University on 29 March 2012

Born
8 April 1926 (age90)
Hamburg, Germany
Occupation
Theologian, author
Theological work
Main interests
Eschatology, Liberation theology
Jrgen Moltmann (born 8 April 1926) is a German Reformed theologian who
is Professor Emeritus of Systematic Theology at the University of Tbingen.[1]
Moltmann is a major figure in modern theology and was the recipient of the
2000 University of Louisville and Louisville Presbyterian Theological
Seminary Grawemeyer Award in Religion,[2] and was also selected to deliver
the prestigious Gifford Lectures in 198485. He has made significant
contributions to a number of areas of Christian theology, including systematic
theology, eschatology, ecclesiology, political theology, Christology,
pneumatology, and the theology of creation.
Influenced heavily by Karl Barth's theology, Hegel's philosophy of history, and
Ernst Bloch's philosophy of hope, Moltmann developed his own form of
liberation theology predicated on the view that God suffers with humanity,
while also promising humanity a better future through the hope of the
Resurrection, which he has labelled a 'theology of hope'.[3] Much of
Moltmann's work has been to develop the implications of these ideas for
various areas of theology. While much of Moltmann's early work was critiqued
by some as being non-Trinitarian, during the latter stages of his career
Moltmann has become known for developing a form of Social Trinitarianism.[4]
His two most famous works are Theology of Hope and The Crucified God.[5]
Moltmann also served as a mentor to Miroslav Volf.[6]

Contents [hide]
1
Youth
2
World War II
3
After the war
4
Influences
5
Theology
6
Eschatology / Theology of Hope
7
Liberation theology
8
Trinitarian theology
9
 Bibliography of Works in English
9.1
Major Works
9.2
Other Works
9.3
Articles and Chapters
10
Notes
11
References
12
Further reading
13
External links
Youth[edit]
Moltmann was born in Hamburg. He described his German upbringing as
thoroughly secular. His grandfather was a grand master of the Freemasons.
At sixteen, Moltmann idolized Albert Einstein, and anticipated studying
mathematics at university. The physics of relativity were "fascinating secrets
open to knowledge"; theology as yet played no role in his life.
World War II[edit]
He took his entrance exam to proceed with his education, but went to war
instead as an Air Force auxiliary in the German army. "The 'iron rations' in the
way of reading matter which he took with him into the miseries of war were
Goethe's poems and the works of Nietzsche."[7][8] He was actually drafted into
military service in 1944, when he became a soldier in the German army.
Ordered to the Klever Reichswald, a German forest at the front lines, he
surrendered in 1945 in the dark to the first British soldier he met. For the next
few years (194548), he was confined as a prisoner of war and moved from
camp to camp.
He was first confined in Belgium. In the camp at Belgium, the prisoners were
given little to do. Moltmann and his fellow prisoners were tormented by
"memories and gnawing thoughts"Moltmann claimed to have lost all hope
and confidence in German culture because of Auschwitz and Buchenwald
(concentration camps where Jews and others the Nazis opposed had been
imprisoned and killed). They also glimpsed photographs nailed up
confrontationally in their huts, bare photographs of Buchenwald and Bergen-
Belsen concentration camp.[9] Moltmann claimed his remorse was so great,
he often felt he would have rather died along with many of his comrades than
live to face what their nation had done.
Moltmann met a group of Christians in the camp, and was given a small copy
of the New Testament and Psalms by an American chaplain. He gradually felt
more and more identification with and reliance on the Christian faith.
Moltmann later claimed, "I didn't find Christ, he found me."
After Belgium, he was transferred to a POW camp in Kilmarnock, Scotland,
where he worked with other Germans to rebuild areas damaged in the
bombing. The hospitality of the Scottish residents toward the prisoners left a
great impression upon him. In July 1946, he was transferred for the last time
to Norton Camp, a British prison located in the village of Cuckney near
Nottingham, UK. The camp was operated by the YMCA and here Moltmann
met many students of theology. At Norton Camp, he discovered Reinhold
Niebuhr's Nature and Destiny of Manit was the first book of theology he
had ever read, and Moltmann claimed it had a huge impact on his life. His
experience as a POW gave him a great understanding of how suffering and
hope reinforce each other, leaving a lasting impression on his theology.
After the war[edit]
Moltmann returned home at 22 years of age to find his hometown of Hamburg
(in fact, his entire country) in ruins from Allied bombing in World War II.
Moltmann immediately went to work in an attempt to express a theology that
would reach what he called "the survivors of [his] generation". Moltmann had
hope that the example of the "Confessing Church" during the war would be
repeated in new ecclesiastical structures. He and many others were
disappointed to see, instead, a rebuilding on pre-war models in a cultural
attempt to forget entirely the recent period of deadly hardship.
In 1947, he and four others were invited to attend the first postwar Student
Christian Movement in Swanwick, a conference center near Derby, UK. What
happened there affected him very deeply. Moltmann returned to Germany to
study at the University of Gttingen, an institution whose professors were
followers of Karl Barth and theologians who were engaged with the
confessing [non-state] church in Germany.
He received his doctorate from the University of Gttingen, under the
direction of Otto Weber in 1952. From 1952 to 1957 Moltmann was the pastor
of the Evangelical Church of Bremen-Wasserhorst. In 1958 Moltmann
became a theology teacher at an academy in Wuppertal that was operated by
the Confessing Church and in 1963 he joined the theological faculty of Bonn
University. He was appointed Professor of Systematic Theology at the
University of Tbingen in 1967 and remained there until his retirement in
1994. From 1963 to 1983, Moltmann was a member of the Faith and Order
Committee of the World Council of Churches. From 1983 to 1993, Moltmann
was the Robert W. Woodruff Distinguished Visiting Professor of Systematic
Theology at Candler School of Theology at Emory University in Atlanta,
Georgia. He delivered the Gifford Lectures at the University of Edinburgh in
19841985. Moltmann won the 2000 Louisville Grawemeyer Award in
Religion for his book The Coming of God: Christian Eschatology.[10]
Influences[edit]
Upon his return to Germany in 1948, Moltmann began his course of study at
Gttingen University, where he was strongly influenced by Karl Barth's
dialectical theology. Moltmann grew critical of Barth's neglect of the historical
nature of reality, and began to study Bonhoeffer. He developed a greater
concern for social ethics, and the relationship between church and society.
Moltmann also developed an interest in Luther and Hegel, the former of
whose doctrine of justification and theology of the cross interested him
greatly. His doctoral supervisor, Otto Weber helped him to develop his
eschatological perspective of the church's universal mission.
Moltmann cites the English pacifist and anti-capitalist theologian Geoffrey
Anketell Studdert Kennedy as being highly regarded. However the inspiration
for his first major work, Theology of Hope, was the Marxist philosopher Ernst
Bloch's "Principle of Hope". Bloch is concerned to establish hope as the
guiding principle of his Marxism and stresses the implied humanism inherent
in mystical tradition. Bloch claims to identify an atheism at the core of
Christianity, embodied in the notion of the death of God and the continued
imperative of seeking the Kingdom. The whole theme of the Theology of
Hope was worked out in counterpoint to the theology of Wolfhart Pannenberg,
who had worked alongside Moltmann at Wuppertal, and had also undergone
a conversion experience during Germany's defeat in World War II. With its
slogan of "History as Revelation", Pannenberg's theology has many parallels,
but Moltmann was concerned to reject any notion of history as a closed
system and to shift the stress from revelation to action: hope as the principle
of revolutionary openness to the future.
The background influence in all these thinkers is Hegel, who is referenced
more times than any other writer in the Theology of Hope. Like the Left
Hegelians who immediately succeeded the master, both Moltmann and
Pannenberg are determined to retain the sense of history as meaningful and
central to Christian discourse, while avoiding the essentially conformist and
conservative aspects of his thought. In so doing, they are wrestling with the
history of Germany itself. They are also implicitly offering a critique of the
Neo-Orthodox theology of Karl Barth and Emil Brunner, which they see as
ahistorical in its core. Moltmann writes that Barth's eschatology was at first
"not unfriendly towards dynamic and cosmic perspectives" but that he then
came under the influence of Plato and Kant and so "set to work in terms of
the dialectic of time and eternity and came under the bane of the
transcendental eschatology of Kant".[11] The liberalism of Rudolf Bultmann is
not sharply distinguished from the other dialectical theologies, since it is still
focussed on an event of revelation albeit as "an event which transposes me
into a new state of my self".[12]
For Moltmann's second major work, The Crucified God, the philosophical
inspiration comes from a different tendency within Marxist philosophy. In
Explanation of the Theme, his introduction to the book, Moltmann
acknowledges that the direction of his questioning has shifted to that of
existentialist philosophy and the Marxism of the Frankfurt School, particularly
Theodor Adorno and Max Horkheimer close associates of Paul Tillich. An
unacknowledged influence, and certainly an important parallel, is probably the
Death of God theology that was winning notice in the mid-1960s, particularly
the essay collection under that title, edited by William Hamilton and Thomas
J. J. Altizer in memory of Paul Tillich.
The title of Moltmann's crucial work, however, is derived not from Nietzsche
but from Martin Luther, and its use marked a renewed engagement with a
specifically Lutheran strain in Protestant theology, as opposed to the more
Calvinist tenor of his earlier work. Moltmann's widening interest in theological
perspectives from a broad cultural arena is evident in his use of the book by
Kazoh Kitamori, "Theology of the Pain of God" (Kitamori, 1946), which he
relates to Bonhoeffer's prison reflections.[13] However, he footnotes Kitamori's
very conservative, individualist conclusions, which he does not share.
Moltmann continued to see Christ as dying in solidarity with movements of
liberation, God choosing to die with the oppressed. This work and its
footnotes are full of references, direct and implied, to the New Left and the
uprisings of 1968, the Prague Spring the French May and, closest to home,
the German APO, and their aftermath.
In the Spring 2004 Pneuma, Moltmann cites Johann and Christoph Blumhardt
as being major contributors to his thought.
Theology[edit]
The early Moltmann can be seen in his trilogy, Theology of Hope (1964), The
Crucified God (1972), and The Church in the Power of the Spirit (1975):
Theology of Hope was strongly influenced by the eschatological
orientation of the Marxist philosopher, Ernst Bloch's The Principle of
Hope.
The Crucified God posited that God died on the Cross, raising the
question of the impassibility of God.
The Church in the Power of the Spirit explores the implications of these
explorations for the church in its own life and in the world.
The later Moltmann took a less systematic approach to theology, leading to
what he called his "systematic contributions to theology"[14] that sought to
provoke and engage more than develop some kind of set Moltmannian
theology.
Moltmann corroborates his ideas with those of Catholics, Orthodox
Christians, and Jews in an attempt to reach a greater understanding of
Christian theology; which he believes should be developed inter-
ecumenically.
Moltmann has a passion for the Kingdom of God as it exists both in the
future, and in the God of the present. His theology is often referred to as
"Kingdom of God" Theology. His theology is built on eschatology, and the
hope found in the resurrected Christ. This theology is most clearly explained
in his book, Theology of Hope.
Moltmann's theology is also seen as a theology of liberation, though not in the
sense that the term is most understood. Moltmann not only views salvation as
Christ's "preferential option for the poor," but also as offering the hope of
reconciliation to the oppressors of the poor. If it were not as such, divine
reconciliation would be insufficient.
"According to Moltmann his future final volume in the systematic
contributions to theology will be published probably under the title Kingdom
of God Theology focused on the foundations and methods of theology. Thus
the sixth volume will be helpful for concern for his theological method.
However, in fact Moltmann is interested in "the content of theology, in its
revision in the light of its biblical origin, and in its innovation given the
challenges of the present" rather than in the questions of theological method
(Meeks 1996,103). In addition, his development as a theologian has been
marked by a restless imagination." [15]
Eschatology / Theology of Hope[edit]
Moltmann's Theology of Hope is a theological perspective with an
eschatological foundation and focuses on the hope that the resurrection
brings. Through faith we are bound to Christ, and as such have the hope of
the resurrected Christ ("Praise be to the God and Father of our Lord Jesus
Christ! In his great mercy he has given us new birth into a living hope through
the resurrection of Jesus Christ from the dead" (1 Peter 1:3, NIV)), and
knowledge of his return. For Moltmann, the hope of the Christian faith is hope
in the resurrection of Christ crucified. Hope and faith depend on each other to
remain true and substantial; and only with both may one find "not only a
consolation in suffering, but also the protest of the divine promise against
suffering" [16]
However, because of this hope we hold, we may never exist harmoniously in
a society such as ours which is based on sin. When following the Theology of
Hope, a Christian should find hope in the future but also experience much
discontentment with the way the world is now, corrupt and full of sin. Sin
bases itself in hopelessness, which can take on two forms: presumption and
despair. "Presumption is a premature, selfwilled anticipation of the fulfillment
of what we hope for from God. Despair is the premature, arbitrary anticipation
of the non-fulfillment of what we hope for from God." [17]
In Moltmann's opinion, all should be seen from an eschatological perspective,
looking toward the days when Christ will make all things new. "A proper
theology would therefore have to be constructed in the light of its future goal.
Eschatology should not be its end, but its beginning."[18] This does not, as
many fear, 'remove happiness from the present' by focusing all ones attention
toward the hope for Christ's return. Moltmann addresses this concern as
such: "Does this hope cheat man of the happiness of the present? How could
it do so! For it is itself the happiness of the present."[19] The importance of the
current times is necessary for the Theology of Hope because it brings the
future events to the here and now. This theological perspective of
eschatology makes the hope of the future, the hope of today.
Hope strengthens faith and aids a believer into living a life of love, and
directing them toward a new creation of all things. It creates in a believer a
"passion for the possible" [20] "For our knowledge and comprehension of
reality, and our reflections on it, that means at least this: that in the medium of
hope our theological concepts become not judgments which nail reality down
to what it is, but anticipations which show reality its prospects and its future
possibilities." [20] This passion is one that is centered around the hope of the
resurrected and the returning Christ, creating a change within a believer and
drives the change that a believer seeks make on the world.
For Moltmann, creation and eschatology depend on one another. There exists
an ongoing process of creation, continuing creation, alongside creation ex
nihilo and the consummation of creation. The consummation of creation will
consist of the eschatological transformation of this creation into the new
creation.[21] The apocalypse will include the purging of sin from our finite world
so that a transformed humanity can participate in the new creation.
Liberation theology[edit]
Moltmann's liberation theology includes an understanding of both the
oppressed and the oppressor as needing reconciliation. "Oppression has two
sides: on one side there is the master, on the other side the slave
Oppression destroys humanity on both sides."[22] The goal is one of mutual
liberation. God's 'preferential option for the poor' should not be exclusive, but
rather include the rich; insofar as God holds judgment over them also. The
sufferings of the poor should not be seen as equal to or a representation of
the sufferings of Jesus. Our suffering is not an offering to God, it is not
required of us to suffer. The point of the crucified Christ was to present an
alternative to human suffering. Human suffering is not a quality of salvation,
and should not be viewed as such. This is not to say that the sufferings of
humans is of no importance to God.
Trinitarian theology[edit]
Moltmann stresses the perichoresis of the Father, Son, and Holy Spirit. This
is to say that he believes the three dwell in one another. The three persons
are differentiated in their characteristics, but related in their original exchange.
[23] Moltmann seeks to defeat a monotheistic Christianity that is being used as

a tool for political and clerical absolute monarchism. He believes the doctrine
of the Trinity should be developed as the "true theological doctrine of
freedom." [24] He suggests that we "cease to understand God monotheistically
as the one, absolute subject, but instead see him in a trinitarian sense as the
unity of the Father, the Son, and the Spirit."[25]
Moltmann relates his views on the trinity to three modes of human freedom.
The first mode is the political meaning of freedom as supremacy. This mode
is rejected by Moltmann, who sees it as corresponding to a God who rules
over his creation, which exists merely to serve Him. It is a relation of a subject
with an object, where the goal is to enhance the supremacy of the subject.
The second mode of human freedom is the socio-historical and Hegelian
meaning of freedom as communion, which implies the relation between two
subjects. This relationship aims at love and solidarity, and corresponds to the
perichoresis of the Father and Son, and through the Son the children of God,
or humanity. This relationship is both liberating and loving, and is one
Moltmann favors. The third mode of human freedom is the implicitly religious
concept of freedom as the passion of the creature for his or her potential. This
deals with the relationship between subjects and their common future project.
This is the mode favored most by Moltmann, who correlates this relationship
with the one humans share with God in the realm of the Holy Spirit. Here, an
indwelling of the Spirit allows humans to be friends with God. As you can see,
the first mode of freedom is political, and focuses on The Father; the second
is communal, focusing on the Son; and the third is religious, focusing on the
Spirit.[25]
Bibliography of Works in English[edit]
Major Works[edit]
Theology of Hope: On the Ground and the Implications of a Christian
Eschatology, SCM, London, 1967
The Crucified God: The Cross of Christ As the Foundation and Criticism
of Christian Theology, SCM, London, 1973
The Church in the Power of the Spirit: A Contribution to Messianic
Ecclesiology, SCM, London, 1975
The Trinity and the Kingdom: The Doctrine of God, Harper and Row,
New York, 1981
God in Creation, SCM, London, 1985
The Way of Jesus Christ, SCM, London, 1990
The Spirit of Life: A Universal Affirmation, SCM, London, 1992
The Coming of God: Christian Eschatology, Fortress, Minneapolis, 1996
 Experiences in Theology: Ways and Forms of Christian Theology, SCM,
London, 2000
Other Works[edit]
"The Lordship of Christ and Human Society," in Two Studies in the
Theology of Bonhoeffer, pp.19-94, 1967
Theology of Joy, SCM, London, 1972 (American edition: Theology of
Play, Harper & Row, New York, 1972 [note: pagination differs])
Religion, Revolution and the Future, Charles Scribner's Sons, New
York, 1969
Hope and Planning, Harper & Row, New York, 1971
The Gospel of Liberation, Word, Waco, Texas, 1973
Human Identity in Christian Faith, Stanford University Press, Stanford,
1974
Man: Christian Anthropology in the Conflicts of the Present, SPCK,
London, 1974 (Reprinted as On Human Being: Christian Anthropology
in the Conflicts of the Present, Fortress, Minneapolis, 2009)
The Experiment Hope, SCM, London, 1975
The Open Church, SCM, London, 1978 (American edition: The Passion
for Life: A Messianic Lifestyle, Fortress, Philadelphia, 1978)
Meditations on the Passion: Two Meditations on Mark 8:31-38, Paulist,
New York, 1979
The Future of Creation, SCM, London, 1979
Experiences of God, SCM, 1980
GodHis and Hers, Crossroad, New York, 1981
Jewish Monotheism and Christian Trinitarian Doctyine: A Dialogue by
Pinchas Lapide and Jrgen Moltmann, Fortress, Philadelphia, 1981
Following Jesus Christ in the World Today: Responsibility for the World
and Christian Discipleship, Institute of Mennonite Studies, Elkhart, IN,
1983
Humanity in God, Pilgrim, New York, 1983
The Power of the Powerless, SCM, London, 1983
On Human Dignity: Political Theology and Ethics, Fortress,
Philadelphia, 1984
Communities of Faith and Radical Discipleship, Mercer University
Press, Macon, 1986
Theology Today: Two Contributions Towards Making Theology Present,
Trinity International, Philadelphia, 1988
Creating a Just Future: The Politics of Peace and the Ethics of Creation
in a Threatened World, Trinity International, Philadelphia, 1989
History and the Triune God: Contributions to Trinitarian Theology, SCM,
London, 1991
Jesus Christ for Today's World, SCM, London, 1994
 Theology and the Future of the Modern World, Association of
Theological Schools in the United States and Canada, Pittsburgh, PA,
1995
The Source of Life, SCM, London, 1997
A Passion for God's Reign, Eerdmans, Grand Rapids, MI, 1998
Is There Life After Death?, Marquette University Press, Milwaukee,
1998
Passion for God: Theology in Two Voices, Westminster John Knox,
Louisville, KY, 2003
Science and Wisdom, SCM, London, 2003
In the End the Beginning, SCM, London, 2004
A Broad Place: An Autobiography, Minneapolis, Fortress, 2009
Sun of Righteousness, Arise! God's Future for Humanity and the World,
Fortress, Minneapolis, 2010
Ethics of Hope, Fortress, Minneapolis, 2012
Jrgen Moltmann: Collected Readings, Fortress, Minneapolis, 2014
The Living God and the Fullness of Life, Westminster John Knox,
Louisville, KY, 2015
Articles and Chapters[edit]
Is 'Pluralistic Theology' Useful for the Dialogue of World Religions? in
DCosta, Gavin, Christian Uniqueness Reconsidered (Maryknoll, NY:
Orbis Books, 1990)
'Is the world unfinished? On interactions between science and theology
in the concepts of nature, time and the future', Theology, vol. 114, no. 6
(Nov 2011). Professor Moltmann's Boyle Lecture, with response by A. J.
Torrance
Notes[edit]
1 Jump up
^ Jrgen Moltmann, the life power of hope, Trinity Wall street.
2 Jump up
^ "2000 Jrgen Moltmann". Religion. Grawemeyer.
3 Jump up
^ Wood bridge, Revisiting Moltmanns theology of hope (PDF), ZA: SATS.
4 Jump up
^ "Ethics, hope", Christian century, Sep 2012.
5 Jump up
^ "Jrgen Moltmann, b. 1926", Modern, postmodern theologians, Theological
studies.
6 Jump up
^ CFA AA.
7 Jump up
^ The items were a gift from his sister. In other places, Moltmann mentions
that "Faust" was included in the collection of Goethe's poetry.
 8 Jump up
^ C. Ellis Nelson, "How Faith Matures", Westminster/John Knox Press,
Louisville, Kentucky, 1989, p. 96
9 Jump up
^ The initial reaction of the prisoners to these photos was that they were
British propaganda.
10 Jump up
^ Gifford Lecture Series Biography Jurgen Moltmann
11 Jump up
^ Moltmann, J: Theology of Hope, SCM, London, 1967, p. 51
12 Jump up
^ Moltman, J: Theology of Hope, SCM, London, 1967, p. 45
13 Jump up
^ J. Moltmann, The Crucified God, London: SCM, 1974, p.47.
14 Jump up
^ Moltmann, The Trinity and the Kingdom (San Francisco: Harper & Row,
1981), xi.
15 Jump up
^ Hyung-Kon Kim. "Jrgen Moltmann". Boston Collaborative Encyclopedia of
Western Theology.
16 Jump up
^ Moltmann, Theology of Hope, pg.21
17 Jump up
^ Moltmann, Theology of Hope, pg. 23
18 Jump up
^ Moltmann, Theology of Hope
19 Jump up
^ Moltmann, Theology of Hope, pg. 32
20 ^ Jump up to:
a b Moltmann, Theology of Hope, pg. 35

21 Jump up
^ Moltmann, God in Creation, 88
22 Jump up
^ Moltmann, Erfahrungen, 168
23 Jump up
^ Moltmann, Trinitat, 169
24 Jump up
^ Trinitat, 107
25 ^ Jump up to:
a b Trinitat

References[edit]
Jrgen Moltmann, "Why am I a Christian?" in Experiences of God
(Philadelphia: Fortress Press, 1980).
 Jrgen Moltmann, "An Autobiographical Note" in A. J. Conyers, God,
Hope and History: Jrgen Moltmann and the Christian Concept of
History (Macon, GA: Mercer University Press, 1988).
Jrgen Moltmann, Foreword to M. Douglas Meeks, Origins of the
Theology of Hope (Philadelphia: Fortress Press, 1974).
Jrgen Moltmann, address given at Nazarene Theological Seminary,
December 10, 2001.
Jrgen Moltmann, "Stubborn Hope", interviewer Christopher A. Hall,
Christianity Today, vol. 37, no. 1 (January 11, 1993).
Public Theology: Jurgen Moltmann: The Theology of Hope. 11, 1993.
Further reading[edit]
Moltmann: Messianic Theology in the Making, by Richard Bauckham,
Basingstoke, Marshall Pickering, 1987
God, Hope, and History: Jrgen Moltmann and the Christian Concept of
History, by A. J. Conyers, Mercer, GA, Mercer University, 1988
The Creative Suffering of God, by Paul S. Fiddes, Oxford, Clarendon
Press, 1988
The Theology of Jrgen Moltmann, by Richard Bauckham, Edinburgh, T
& T Clark, 1995
The Future of Theology: Essays in Honour of Jrgen Moltmann, ed. M.
Volf, Grand Rapids, MI, Eerdmans, 1996
God Will Be All in All: The Eschatology of Jrgen Moltmann, ed. Richard
Bauckham, Edinburgh, T & T Clark, 1999
Disavowing Constantine: Mission, Church and the Social Order in the
Theologies of John H. Yoder and Jrgen Moltmann, by Nigel Wright,
Carlisle, Paternoster, 2000
The Kingdom and the Power: The Theology of Jrgen Moltmann, by
Geiko Muller-Fahrenholz, Minneapolis, Fortress, 2001
Spirit of the Last Days: Pentecostal Eschatology in Conversation with
Jrgen Moltmann, by Peter Althouse, London, T & T Clark, 2003.
(Foreword by Moltmann)
Jrgen Moltmann's Ethics of Hope: Eschatological Possibilities For
Moral Action, by Timothy Harvie, Burlington, VT, Ashgate 2009.
(Foreword by Moltmann)
Theology as Hope: On the Ground and Implications of Jrgen
Moltmann's Doctrine of Hope, Princeton Theological Monograph Series,
No. 99, by Ryan A. Neal, Eugene, OR, Pickwick Publications, 2009.
VILELA, D. M. Utopias esquecidas. Origens da Teologia da Libertao.
So Paulo: Fonte Editorial, 2013. ISBN 9788566480276
Aguzzi, Steven D. Israel, the Church, and Millenarianism: A Way
Beyond Replacement Theology, with a Foreword by Jrgen Moltmann.
New York: Routledge, 2017. ISBN 9781472485229
External links[edit]

Wikiquote has quotations related to: Jrgen Moltmann

Jrgen Moltmann Reading Room: Extensive primary and secondary
sources on-line (Tyndale Seminary)
English Language Bibliography of Moltmann's Works: Non-exhaustive,
up to 1996
Article on Moltmann at The Boston Collaborative Encyclopedia of
Modern Western Theology
Discussion Group devoted to Moltmann and the Theology of Hope
Jrgen Moltmann at Theopedia (conservative Calvinist perspective)
Jrgen Moltmann: The Life-Power of Hope
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Categories: 1926 birthsLiving peoplePeople from HamburgGerman
prisoners of war in World War II held by the United KingdomGerman
Calvinist and Reformed theologiansGrawemeyer Award
winnersSystematic theologiansChristian Peace Conference
membersHolocaust theology20th-century Calvinist and Reformed
theologians21st-century Calvinist and Reformed theologiansUniversity
of Gttingen alumni20th-century German Protestant
theologiansGerman male writers
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