By Dr Scott R Paeth

This publication investigates the intersection of theology and social conception within the paintings of Jurgen Moltmann. specifically, it examines the way his suggestion of the 'Exodus Church' can remove darkness from the significance of the assumption of civil society for a Christian public theology. the idea that of civil society can reduction in relocating from the narrower classification of 'political theology,' a time period used usually by way of Moltmann to stress the church's public dedication, to a broader knowing of theology's public activity, which takes into consideration the plurality of ends and associations inside of society. the belief of the Exodus Church permits deeper figuring out of Christian moral participation inside a posh sleek society.

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Additional resources for Exodus Church and Civil Society (Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies)

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This can be seen, for example, in Deuteronomy, where the renewal of the covenant promise is intrinsically connected to the remembrance of the past slavery and divine liberation: “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me” (Deut. 5:6–7). ”4 But if revelation takes place through the experience of promise, who is the God who is revealed in these promises, and how is this God known? Moltmann answers that God is known as God in faithfulness to promises: “if the revelations of God are promises, then God ‘himself’ is revealed where ‘he keeps covenant and faithfulness forever’ (Ps.

It matters that the resurrected is the crucified, and that the crucified is the incarnate One. If the resurrection is taken away from the cross, both become mere abstraction. Yet in order to understand the full significance of the cross, we need to understand what it was that brought Christ to it. Thus, it matters to Moltmann that Jesus was viewed as a “blasphemer,” as one who claimed an authority higher than the Law. ”61 It also matters that Jesus died as a rebel, crucified according to Roman law.

It was based upon and developed out of a completely different set of presuppositions. Schmitt’s conceptualizations did not even enter the picture in the process of the development of this new political theology. The new political theology was rooted, not in a secularized and one-sided presumption about human nature, or upon a Manichean view of God and the world (either right wing or left wing), but based upon a set of theological presuppositions about who God is in Jesus Christ. For Moltmann, as for Metz, political theology was rooted, not in the sovereignty of God, but in the theology of the cross.

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