literaryjoe on Nostr: Hope is the realization within, evoked by painting with what may be seen, that what ...
Hope is the realization within, evoked by painting with what may be seen, that what is presently imperceptible is not only possible but perhaps more real than what is presently evident. Hope is the fuel of human endurance and proof of the transcendent.
“For me theology is not church dogmatics, and not a doctrine of faith. It is imagination for the kingdom of God in the world, and for the world in God’s kingdom. This means that it is always and everywhere public theology….” (xiv)
“[I]f the Christian hope is reduced to the salvation of the soul in a heaven beyond death, it loses its power to renew life and change the world, and its flame is quenched; it dies away into no more than a gnostic yearning for redemption from this world’s vale of tears.” (xv)
“We shall only be able to overcome the unfruitful and paralysing confrontation between the personal and the cosmic hope, individual and universal eschatology, if we neither pietistically put the soul at the centre, nor secularistically the world. The centre has to be God, God’s kingdom and God’s glory. The first three petitions in the Lord’s prayer make this clear. What do we really and truly hope for? We hope for the kingdom of God. That is first and foremost a hope for God, the hope that God will arrive at his rights in his creation, at his peace in his sabbath, and at his eternal joy in his image, human beings. The fundamental question of biblical eschatology is: when will God show himself in his divinity to heaven and earth? And the answer is to be found in the promise of the coming God: ‘the whole earth is full of his glory’ (Isa. 6:3).
“This glorifying of God in the world embraces the salvation and eternal life of human beings, the deliverance of all created things, and the peace of the new creation.” (xv-xvi)
(except for the first paragraph, quoting from Jürgen Moltmann, The Coming of God: Christian Eschatology, trans. Margaret Kohl (Minneapolis, MN: Fortress Press, 2004), xiv–xvi.
“For me theology is not church dogmatics, and not a doctrine of faith. It is imagination for the kingdom of God in the world, and for the world in God’s kingdom. This means that it is always and everywhere public theology….” (xiv)
“[I]f the Christian hope is reduced to the salvation of the soul in a heaven beyond death, it loses its power to renew life and change the world, and its flame is quenched; it dies away into no more than a gnostic yearning for redemption from this world’s vale of tears.” (xv)
“We shall only be able to overcome the unfruitful and paralysing confrontation between the personal and the cosmic hope, individual and universal eschatology, if we neither pietistically put the soul at the centre, nor secularistically the world. The centre has to be God, God’s kingdom and God’s glory. The first three petitions in the Lord’s prayer make this clear. What do we really and truly hope for? We hope for the kingdom of God. That is first and foremost a hope for God, the hope that God will arrive at his rights in his creation, at his peace in his sabbath, and at his eternal joy in his image, human beings. The fundamental question of biblical eschatology is: when will God show himself in his divinity to heaven and earth? And the answer is to be found in the promise of the coming God: ‘the whole earth is full of his glory’ (Isa. 6:3).
“This glorifying of God in the world embraces the salvation and eternal life of human beings, the deliverance of all created things, and the peace of the new creation.” (xv-xvi)
(except for the first paragraph, quoting from Jürgen Moltmann, The Coming of God: Christian Eschatology, trans. Margaret Kohl (Minneapolis, MN: Fortress Press, 2004), xiv–xvi.