The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology: By Jürgen Moltmann New York, Harper & Row, 1974. 346 pp. $10.00

1975 ◽  
Vol 32 (1) ◽  
pp. 98-106
Author(s):  
Daniel L. Migliore
Keyword(s):  
New York ◽  
Christian Theology ◽  
Cross Of Christ ◽  
The Cross

scholarly journals Paradoks Salib: Keindahan Wajah Kemuliaan Allah

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 77-94
Author(s):  
Joko Umbara
Keyword(s):  
Jesus Christ ◽  
Tree Of Life ◽  
Christian Theology ◽  
Christian Faith ◽  
Human Being ◽  
Divine Love ◽  
God's Love ◽  
Cross Of Christ ◽  
The Cross ◽  
Tragic Drama

An experience of the cross of Jesus Christ in Christian theology brings the sense of paradox. Christ’s death on the cross reflects the fate of humanity within the context of Christian faith. The cross is also seen as a mystery that tells the tragic story of humans who accept their punishment. However, the cross of Jesus Christ also reveals meanings that challenge Christians to find answers in their contemplation of the cross. The cross becomes a stage for human tragic drama, which might also reveal the beauty of death and life. It is the phatos of humanity, for every human being will die, but it is also seen as the tree of life hoped for by every faithful. On the cross is visible God’s self-giving through the love shown by the crucified Christ. God speaks God’s love not only through words, that is, in the teachings of Jesus Christ, but also through Christ’s loving gesture on the cross. The cross of Christ is the culmination of God’s glory and through it, God’s glory is shown in the beauty of divine love.

Moltmann's Eschatology of the Cross

1977 ◽  
Vol 30 (4) ◽  
pp. 301-311
Author(s):  
Richard Bauckham
Keyword(s):  
Hard Core ◽  
Christian Theology ◽  
Christian Faith ◽  
Theology Of The Cross ◽  
Major Work ◽  
Fresh Start ◽  
The Future ◽  
Cross Of Christ ◽  
The Cross ◽  
Th 16

In Theology of Hope Jürgen Moltmann made the now wellknown claim that, ‘From first to last, and not merely in the epilogue, Christianity is eschatology… The eschatological is not one element of Christianity, but it is the medium of Christian faith as such, the key in which everything in it is set’ (TH 16). In his second major work, The Crucified God, he claims that ‘Theologia crucis is not a single chapter in theology, but the key signature for all Christian theology’ (CG 72). Superficially, therefore, it might seem that The Crucified God is a fresh start in Moltmann's theology, substituting the cross for eschatology as the unifying theme in theology. In reality this is not the case. Moltmann's theology in The Crucified God remains eschatologically structured, while already in Theology of Hope he claimed that Christian theology must be an eschatologia crucis (TH 160, cf. HP 147f., CG 5) founded on the resurrection of the crucified Christ. ‘Theology of hope is at its hard core theology of the cross’ (EH 57). Conversely, the theology of the cross is the ‘reverse side’ of the theology of hope, giving it ‘a more profound dimension’ (CG 5). For the form of the future of Christ in this world is the cross of Christ and the sufferings of Christians: only this emphasis can save Christian hope from escapism or naive utopianism (cf. M 44, EH 57f 72). The two works therefore display an essentially continuous theological development.

‘No Milkless Cow’: The Cross of Christ in Medieval Irish Literature

2012 ◽  
Vol 48 ◽  
pp. 83-106
Author(s):  
Salvador Ryan
Keyword(s):  
Middle Ages ◽  
Christian Theology ◽  
Theology Of The Cross ◽  
Irish Literature ◽  
Medieval Period ◽  
Late Medieval ◽  
Late Medieval Period ◽  
Religious Verse ◽  
Cross Of Christ ◽  
The Cross

The cross of Christ in the Middle Ages was the most powerful symbol of God’s victory over sin, death and the forces of evil, while also representing the most abject suffering and degradation of Jesus Christ, the God-Man. A simplistic reading of the evolution of the theology of the cross during this period posits a transition from the early medieval victorious and heroic Christ figure, reigning and triumphant upon the cross, to a late medieval emaciated and tortured object of pity whose ignominious death was supposed to elicit heartfelt compassion for his plight and sincere sorrow for the sin which placed him on the beams of the tree of crucifixion. Of course, there is a great deal of value in this argument, and much evidence might be brought forward to support its central thesis. However, it should not be pushed too far; it might also be remembered that the essential paradox of Christ the victor-victim is a constant theme in Christian theology, expressed in the sixth-century Vexilla regis in its identification of the cross as ‘victim of the passion’s glory, by which life brought death to an end, and, by death, gave life again’ and in the hymn Victimae paschali laudes from the central medieval period: ‘Death with life contended, combat strangely ended, life’s own champion slain yet lives to reign’. The image of the victorious cross of Christ, conceived of as simultaneously an instrument of triumph and of torture, would persist right through the late medieval period, despite the development of a greater emphasis on the physical sufferings of Christ in his passion and their ever more graphic depictions. This essay, which examines the way in which the cross of Christ is presented in medieval Irish literature, provides sufficient examples to make this point clear; these are drawn from a variety of sources including religious verse, saints’ lives, medieval travel accounts and sermon material. Of course, these examples are best viewed within the context of a broader medieval European devotional culture from which Ireland was certainly not immune.

The Politics of the Nonviolent God: Reflections on René Girard and Karl Barth

1998 ◽  
Vol 51 (1) ◽  
pp. 61-85 ◽  
Author(s):  
George Hunsinger
Keyword(s):  
Christian Ethics ◽  
Karl Barth ◽  
Christian Theology ◽  
Ethical Implications ◽  
The Social ◽  
Cross Of Christ ◽  
The Cross ◽  
The Church ◽  
Secondary Consequence ◽  
As If

Doctrines of the atonement in Christian theology, as Marlin E. Miller has pointed out, ‘usually limit their concern to reconciliation with God and, at most, consider reconciliation with others a secondary consequence of reconciliation with God’. Too often, in other words, the vertical aspect of reconciliation is allowed to overshadow its horizontal aspect. The vertical aspect of the atonement as it pertains directly to God is often treated in isolation as if its ethical implications were of no great importance. The reverse defect, however, would also appear to be widespread. Christian ethics as we know it today often seems to proceed as if the atoning work of Christ were of little or no relevance to its deliberations on human affairs. The social or horizontal aspect of reconciliation thereby eclipses its vertical aspect. Yet if the cross of Christ is indeed the very center of the center of the Christian gospel, as the church has historically believed, then how can it fail to determine the substance of Christian ethics as well as that of Christian theology? Moreover, how can the centrality of the cross fail to orient them both in any attempt to specify their inner unity, order and differentiation?

As an Act of Protest and Emotional Catharsis About the Ugly Truth of Racism

2021 ◽  
pp. 002216782110086
Author(s):  
Dennis Leroy Kangalee ◽  
Eric Greene ◽  
Nisha Gupta
Keyword(s):  
New York ◽  
African American ◽  
Police Brutality ◽  
Racial Trauma ◽  
The World ◽  
The Cross

In this edited interview, psychologists Eric Greene and Nisha Gupta interview filmmaker Dennis Leroy Kangalee about his film As an Act of Protest (2002), which is about a young African American actor named Cairo Medina who goes through a station-of-the-cross journey to find the meaning of his life and eradicate the racism and police brutality that continue to plague the world. In this conversation, Dennis shares the genesis of the film as a response to the police brutality occurring in New York in the late 1990s, the psychological struggles he experienced while making this film and enduring backlash to it, and his desire to convey raw emotional truths about the ugliness of racism and racial trauma through a style of radically honest filmmaking that can foster catharsis, reflection, and transformation.

The Essence of Christianity and the Cross of Christ

1914 ◽  
Vol 7 (4) ◽  
pp. 538-594
Author(s):  
Benjamin B. Warfield
Keyword(s):  
New Haven ◽  
Liberal Theology ◽  
Religious System ◽  
The World ◽  
Cross Of Christ ◽  
The Face ◽  
Divinity School ◽  
The Common ◽  
The Cross ◽  
The Right

In a recent number of The Harvard Theological Review, Professor Douglas Clyde Macintosh of the Yale Divinity School outlines in a very interesting manner the religious system to which he gives his adherence. For “substance of doctrine” (to use a form of speech formerly quite familiar at New Haven) this religious system does not differ markedly from what is usually taught in the circles of the so-called “Liberal Theology.” Professor Macintosh has, however, his own way of construing and phrasing the common “Liberal” teaching; and his own way of construing and phrasing it presents a number of features which invite comment. It is tempting to turn aside to enumerate some of these, and perhaps to offer some remarks upon them. As we must make a selection, however, it seems best to confine ourselves to what appears on the face of it to be the most remarkable thing in Professor Macintosh's representations. This is his disposition to retain for his religious system the historical name of Christianity, although it utterly repudiates the cross of Christ, and in fact feels itself (in case of need) quite able to get along without even the person of Christ. A “new Christianity,” he is willing, to be sure, to allow that it is—a “new Christianity for which the world is waiting”; and as such he is perhaps something more than willing to separate it from what he varyingly speaks of as “the older Christianity,” “actual Christianity,” “historic Christianity,” “actual, historical Christianity.” He strenuously claims for it, nevertheless, the right to call itself by the name of “Christianity.”

Sign in / Sign up

Export Citation Format

Share Document