- Paperback: 276 pages
- Publisher: Fortress Press; Reprint edition (September 1, 1993)
- Language: English
- ISBN-10: 080062825X
- ISBN-13: 978-0800628253
- Product Dimensions: 5.5 x 0.6 x 8.5 inches
- Shipping Weight: 10.4 ounces (View shipping rates and policies)
- Average Customer Review: 4.7 out of 5 stars See all reviews (13 customer reviews)
- Amazon Best Sellers Rank: #794,750 in Books (See Top 100 in Books)
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The Trinity and the Kingdom Paperback – September 1, 1993
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"A creative rethinking of the Trinity in Light of human suffering. . . In the suffering of Christ we see that we have a God who suffers with us out of a faithful love toward us." -- The Christian Century "The Christian Century"
"Here is a theology that challenges the restrictive suppositions of our time, inviting not only the theological establishment but also church leaders and teachers everywhere to assess and perhaps re-think their own theologies in light of this remarkable study." -- The Christian Ministry "The Christian Ministry"
Text: English (translation)
Original Language: German --This text refers to an out of print or unavailable edition of this title.
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Top Customer Reviews
it deals with high theology in a constant dialogue with the anthropology rooted in our daily experience. But above any other evaluation or positive point I could surely add, let me just point out the fundamental theological and psychological core of all the book: starting from the biblical affirmation of 1 John, 4 that God is love, the author develops the concepts that everything God works is an expression of this covenant established between him and the whole creation, including the mankind. In the freedom granted to the human being God dies and rises with us, in the ontological affirmation of every action, even in our blasphemy and I dare to say that God in his full love enchains himself to us till the full communion. Nevertheless the very core of this theological book is the consequences that the author, Moltmann, pulls from the nature of God as love. Deciding to share his love, God accepts to share la suffering always connected with love, because of rejection, indifference, treachery. This new vision about God reverses completely the concept of God as a judge, as a chasing divinity waiting for our fall in order to chastise and eventually presents a God who out of love and fidelity dies with Christ on the cross, killed by the hatred of the religious law and the political power.
It is a book of course for religious ministers, theologians and philosophers or general people searching for a beyond of the logic.I would recommend such a book to people, which according to Zigmunt Baumann try to overwhelm the liquid society for an identity of novelty and fullness.
Ironically, his discussion on the Trinity in church history is quite good (the irony is that he largely rejects or modifies these formulations). I really like how he identifies the "kingdom" with "the kingdom of the Father." We approach God first as Father, not first as Lord or Creator. If God is seen primarily as "Lord" or "Creator," and we accept the premise that God is eternal, then God is thus eternally Lord or Creator. This means he must be Lord and Creator over something or someone. Ergo, Origen's heresy.
Unfortunately, J.M. completely negates that crucial point at the end of the book in his chapter on political monotheism. By that phrase he means any system that reduces God to "the One." Aside from bad terminology, J.M. actually has a point. He gives a decent critique of Islam and some forms of medieval Trinitarianism. (Ironically it also functions as a critique of Judaism, but since J.M. is a Zionist, he doesn't apply the critique). His real enemy, though, is patriarchy. J.M. rejects the idea that someone can have any form of priority over someone else (unless, presumably, it is women over men. No doubt that is acceptable). His proposal is some form of democractic egalitarianism in the Trinity.
In response to this, though, we must ask how his above argument does not contradict both the definition of Fatherhood and his earlier argument for the Kingdom of the Father? By anyone's definition Father means the cause (at least on some level) of the Son (of course, I don't mean cause in a temporal fashion; just logical).
He has a good take on the Filioque (though, it should be strongly noted, J.M. rejects any form of Eastern Orthodox Trinitarianism; see his earlier reticence about Father and "cause"). He notes that positing the Son as a co-cause of the Spirit alongside the Father mutes the hypostatic characteristics of both Father and Son. Likewise, positing the Son as a separate cause is polytheism. J.M. argues, therefore, that the Spirit proceeds from the Father of the Son and even from the aesthetic form of the Son (admittedly, it's difficult to know what he means by that last phrase).
This book is important in one respect: it signaled the birth of the "social Trinitarian" movement. One suspects, though, that J.M.'s version of social trinitarianism is actually fueled by an agenda for radical egalitarianism.
Moltmann approaches and explores the Trinity in the same method as he explored the “Crucified God” in the book by the same title. He reveals a God who is love and is “at once the lover, the beloved and the love itself.” He is God the Father, God the Son and God the Holy Spirit. Moltmann responds to and rejects the heretical doctrines of the Trinity that have limited the fullness of God’s expression to humanity.
Moltmann shows how this Triune God exists in an open fellowship of three persons who are all God – three in one – revealed to humanity in the incarnation of Jesus Christ and especially in Christ crucified. He identifies God as expressing himself perfectly and fully in his suffering, self-sacrificial love. The creation of the world reveals God’s humility and superabundance of creative love. Moltmann asserts that the “outward incarnation presupposes inward self-humiliation.” For Moltmann, the history of creation and humanity is the history of God’s suffering love and the crucified Christ is our “sole means of access to knowledge of God.”
As Moltmann elaborates on the Trinity and the kingdom of God, he asserts that God in his three persons experiences humanity most often in his suffering. He explains that “God suffers with us – God suffers from us – God suffers for us.”
God suffers in his love for creation that creation might be renewed in the glory and perfection of God. Any doctrines that limit God’s participation in the midst of his creation and his work of redemption and salvation for creation contrasts the reality of the Trinity.
This book on the Trinity offers readers a devotional, inspired and clear writing about one of the historically more difficult elements of Christianity. This is a good place to start on the Trinity, as Moltmann avails himself of the treasury of Christian tradition on the subject.