A Discussion of The Spirit of Life by Jürgen Moltmann

In embarking on a discussion of the Holy Spirit in this world, Jürgen Moltmann is venturing into surprisingly undeveloped territory for a Western theologian. While Western thought has been able to adequately wrestle with issues of Christology and soteriology, the question of pneumatology has not often been raised until really the last couple of decades, at least in academic circles. One of the reasons for this is that little addition which was inserted into the Nicene Creed by the Catholic Church in the 11^th century. By relegating the Spirit as a proceeding from the Father and the Son, pneumatology was essentially swallowed up in the studies of Christology and Theology proper. Why focus on an aspect of God which is simply the expression of the work of the two primary persons? Yet recently, theologians are beginning to ponder the truth of this thinking. With the arising of the Pentecostal movement earlier in this century, and just a feeling that Christianity is not looking at the world effectively or holistically, theologians are approaching this topic anew, seeking to explore and examine how we in the West should incorporate a fuller understanding of the Spirit into our theology, and pondering what effects that incorporation may have on our churches and on the world. In this brief paper I will seek to first look at Moltmann’s general method and approach, then look at two chapters specifically as examples of his thought and conclusions.

While Moltmann’s study is in itself rather wide ranging and expansive in its attempts to spark a Pneumatological discussion in theology there are certainly several main points which must be understood which underlie Moltmann’s writings. For while in some respects he is seeking to forge new territory, it is clear throughout the book that he seems to be writing in some ways more reactionary than freely. This is not a book which arose from a theological vacuum, but rather one which at its very core acknowledges the weight of theological discussion which has been developed in Europe, especially over the course of the last couple of centuries. With this then, we find a continual tendency to seek bridges and conversation with Moltmann’s theological forebears. While not always explicitly discussed as being such, there is a sense in which throughout the book we are seeing Moltmann’s responses to the dialectical theology of the early 20^th century and its tendency towards seeing God as modalistic.

We also, however, see in Moltmann’s writing his great hope and passion for this world and for the Church. The first way in which this is seen is in his clear excitement and passion for the ecumenical movement which he calls, “without doubt the most important Christian event of the twentieth century.” [1] He sees in this movement the willingness to once again explore theology together as a wider Christian body, and learn what others may say about the work of the Holy Spirit. There is also a willingness in Moltmann’s thought to look past the Holy Spirit as being solely the Spirit of redemption. Rather, looking past the crucial work of the Spirit in this area is seen as essential in how we can seek to understand the wideness of the Spirit’s work in this world, both in and outside of the Church. He especially is cognizant of the political and ecological implications that a new Pneumatology can offer, and is passionate about seeking these discoveries out.

Jurgen Moltmann writes his theological exploration of the Holy Spirit with these prior points seemingly always in the background. With these more conceptual ideas, however, comes also his great emphasis that theology remember the Holy Spirit as a person, that we are not dealing with an ethereal concept, but rather with a distinct member of the Godhead, to whom and with whom we can relate. This emphasis leads to a restoration of the equality of the Holy Spirit with the Father and the Son in our developed theology. As Moltmann states, “the Holy Spirit has a wholly unique personhood, not only in the form in which it is experienced, but also in its relationship to the Father and the Son.” [2] So, while Moltmann is explicitly trying to explore new territory in understanding the work of the Holy Spirit, he tends towards being rather reactionary in his writing, showing more of an apology over and against prior European thought rather than a free foray into theological exploration. However, in doing this he has laid a groundwork that others can build on. [3]

In his third chapter of The Spirit of Life Jürgen Moltmann seeks to explore God himself, and especially the Christian experience of the Triune God. He pointedly asks the question, “What is the relationship between the Christ of the Spirit and the Spirit of Christ?”. [4] While in the past there has been trouble in the distinguishing of these two aspects (i.e. the historical Jesus vs. the Christ of faith), Moltmann seeks to show how an understanding of these two concepts together can aid us in our own understanding of the work of the Holy Spirit. He lays out this chapter in four parts. The first deals with what the Synoptic Gospels tell us about Spirit Christology. The second discusses how the Spirit interacts with believers through the believers taking hold of the risen Christ. In the third section he takes a different view of the Spirit’s role in the Trinity and looks at the Spirit of the Father and the Spirit of the Son. Finally, he explores the implications of the Spirit in eschatology.

“Both chronologically and theologically, the operation of the divine Spirit is the precondition or premise for the history of Jesus of Nazareth.” [5] Moltmann understands the Spirit as being God’s shekinah resting upon Jesus, just as it did in the Tabernacle and Temple in Israel’s early history. In this resting upon Jesus, the Spirit identifies with the person of Christ and thus becomes not only the Spirit of God but also the Spirit of Christ. This Spirit brings to Jesus the overflowing life and bounty of the divine, allowing him to be filled with power for ministry. This also led him into his death and rebirth, however, with the enlivening power of the Spirit overflowing with life making the crucifixion and resurrection one distinct salvific act. [6]

Because of this overflowing life that raises the dead, Christ continues to live, and the Spirit which enlivened him continues to work in this world. This same Spirit of life enlivens our hearts towards the risen Christ, and will in fact resurrect all who believe. It is here that we already see the power of Christ through the Spirit, but we do not yet see the fullness of the power of the Spirit in the complete restoration of this world. We see a part but not the whole. With the life, death, and resurrection of Jesus, though, a new day dawned which continued in the life of the church. Thus, Moltmann can say that “it is pneumatology that brings Christology and eschatology together.” The Spirit enlivened and led Christ and is enlivening and leading the Church and will someday enliven and restore all of creation. The Spirit binds the relationship between the Son and the Father, and us to the Son, and thus to the Father. [7]

Moltmann understands that the awakening experience of the Spirit in our lives must lead to a transformation of our attitudes and thoughts about life as a whole. One cannot be influenced by the life-giver without being changed in perspective about life itself. He details two dimensions in his understanding of what these expectations and thoughts entail. [8] The first is a positive dimension in which “the more deeply the presence of the Spirit is experienced in the heart, and in fellowship with one another, the more certain and assured the hope for the Spirit’s universal coming will be.” [9] The Spirit brings hope and life and encouragement to those who believe, so that despite external circumstances there is a continual expectation of renewal and restoration in all things. The second aspect Moltmann considers the negative dimension in which he understands that “when freedom is close, the chains begin to hurt.” [10] When one is able to look forward with confidence, present circumstances can become tiresome and wearying more than if one cannot look forward and must accept what is. Knowing that repression should not be, leads to a great dissatisfaction with that repression.

In his eighth chapter, Jürgen Moltmann discusses more the practical implications of the indwelling Spirit in the life of a Christian. He is asking basically what should it mean to our present lives if the Spirit is in us. He takes the view that since the Spirit is the giver of life, the presence of that Spirit will do in the lives of believers that which life itself yearns for, namely cause growth and maturity. “Every life that is born wants to grow.” [11] He sees growth in faith three ways. The first is a natural maturation that occurs as we grow older, a child’s faith will be different than the faith of a senior citizen. There is also a growth in the believer’s very understanding of God, a relational maturation as one knows more and better the Triune God. Finally, there is a growth of expression so that as we grow in understanding God’s response to us we grow in how we respond to him. In looking at the broader picture of sanctification in this chapter, Moltmann explores three different topics in order to come to some conclusions.

He first examines some of the popular Protestant foundations for understanding sanctification as seen in the writings of Luther, and more specifically in the writings of John Wesley. Luther, according to Moltmann, saw justification and sanctification as vitally related, so that sanctification is essentially assumed and swallowed by his discussion of justification of the life of the believer. Thus there is in Luther a great emphasis on the continual forgiveness of sins and the importance of penance. Wesley, however, understood that sin “is a sickness that requires healing rather than a breach of law requiring atonement.” [12] Wesley was able, then, to look at sanctification as a continual path of progress rather than a continual justification. Just as sickness is both a process of being healed and participating in the healing, so too did Wesley see sin as something that both needed the Great Physician but also required participation and efforts on the part of the believer.

For Moltmann, however, sanctification in not simply an individual return and restoration to an intended quality of humanity, but he clearly states that “sanctification today” is more a rediscovering of “the sanctity of life” and the “divine mystery of creation”. [13] Thus, true sanctification results in ecological reform and harmonious relationships with all of humanity. He looks beyond Wesley’s concepts of sanctification as inspiring social reform, and understands that sanctification will result in a total holistic reform of how we view the entire world, including ecology and humanity. The overflowing life of the Spirit will lead us to seek bounty and life in every aspect of the physical world, not accepting death or corruption in any way or form. The Spirit is not just the life-giver for the church, it is the giver of life to all of creation and will restore the creation to its intended fullness at the appropriate time. Thus those that are filled with this restoring Spirit will likewise groan for the ills of this world in all their forms, and will seek to restore in part the fullness of creation. A passion for life means a passion for all life. Moltmann understands the Lutheran and Wesleyan concepts of sanctification, but expands these concepts to be more universal as is fitting with his understanding of the Holy Spirit as being a universal affirmation of life.

[1] Jürgen Moltmann, Spirit of Life, (Minneapolis: Fortress Press, 1992), 4.

[2] Moltmann, 12.

[3] A groundwork that I believe greatly aided Clark Pinnock’s own much more unfettered explorations in his Flame of Love.

[4] Moltmann, 58.

[5] Moltmann, 60.

[6] See Moltmann, 64ff.

[7] Moltmann 71.

[8] Moltmann, 74ff.

[9] Moltmann, 74.

[10] Moltmann, 75.

[11] Moltmann, 161.

[12] Moltmann, 164.

[13] Moltmann, 171.