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A Revolution in Theology

There are at least three vantage points from which one can approach and appraise the theological work of Jilrgen Moltmann and the hope school which he preeminently represents. One can look at it from the outside, as it were, and attempt an assessment on the basis of its place vis-a-vis other theological trends; its basic intentions, antecedents, background cultural and philosophical history; its apparent affect on other concerns; its anticipated long-range influence; its morphology as an occurrence in reflection, etc. Or one can select an internal perspective and, from within, test the position for the consistency of its proposals, the intellectual discipline which it manifests in advancing premises and in drawing conclusions, the coherence of its several areas of systematic interest, and the religious and theological adequacy of its suggestion. There is a third way of looking at the movement, namely, from an almost arbitrary stance which is established to safeguard someone's privileged position (which is often that of the beholder). This is done, for example, when one examines the statements about the resurrection (or about " heaven ") in hope theology by referring them to a significant range of more or less standardized opinion on the subject. One can expect that the third of these vantage points will be the one most frequently employed during the initial stages of apprehension of a new, or novel, theological tendency. Thus, to cite a parallel case, when Ludwig Wittgenstein's Tractatus Logico-Philosophicus first appeared in English translation in 1922, its immediate affect (particularly on some of the younger philosophers in Cambridge Universtiy) was to raise the query, "What will this do to the way we've been accustomed to think things through?" Similarly, when the concept of "evolution" was written into historical method in the nineteenth century, there was instant concern that the new disposition toward progress might cancel rightful preoccupations with normative origins. The same happens often in theological discussion. In the beginning, the birth of form criticism serves to put other ways of reading the Bible in apparent jeopardy, in the same way that the advent of existentialism brings all systematic ideological positions under suspicion. Moltmann's theology of hope is underoing the same treatment at the present time; it is being looked at via the interests of other points of view.