OUR INFLUENTIAL THEOLOGIAN/PHILOSOPHERS
The term “post-Barthian theologians” refers to theologians who were deeply influenced by Karl Barth’s theology but moved beyond it in various ways, either by extending, critiquing, or reinterpreting his ideas
This ministry is most closely related to the teachings of Jürgen Moltmann who is among the most significant of these figures, but he was also influenced by other post-Barthians.
While Moltmann was deeply influenced by Barth’s theology—particularly Barth’s emphasis on God’s self-revelation in Christ—he diverged from Barth in significant ways:
• Critique of Barth’s Christocentrism: Moltmann felt that Barth’s theology did not adequately incorporate the eschatological dimensions of the gospel or the relationality of the Trinity.
• Trinitarian Theology: Moltmann moved beyond Barth’s Christ-centered focus to develop a fully Trinitarian theology that emphasized the relationality and mutual indwelling of the Father, Son, and Holy Spirit.
• Suffering and the Cross: Moltmann critiqued Barth’s perceived reluctance to fully address God’s participation in suffering, a theme central to Moltmann’s The Crucified God.
Here’s a look at some of the most renowned post-Barthian theologians and their influence on Moltmann:
1. Wolfhart Pannenberg (1928–2014)
• Contributions: Pannenberg shared Moltmann’s interest in eschatology and the centrality of hope but approached it with a more historical and philosophical method. His concept of “proleptic history” (the future breaking into the present) resonated with Moltmann’s eschatological emphasis.
• Influence on Moltmann: While they differed in some theological emphases (Pannenberg focused more on historical revelation), their mutual interest in integrating theology with modern thought and eschatology created a constructive dialogue.
2. Emil Brunner (1889–1966)
• Contributions: A contemporary and sometimes rival of Barth, Brunner emphasized relational theology and the human response to God. His focus on the personal and dynamic nature of divine-human interaction influenced later theologians, including Moltmann.
• Influence on Moltmann: Brunner’s relational approach to theology may have contributed to Moltmann’s emphasis on the communal and relational aspects of the Trinity.
3. Dietrich Bonhoeffer (1906–1945)
• Contributions: Bonhoeffer emphasized the cost of discipleship, the “worldly” nature of Christianity, and a Christocentric ethics of action in the world. His theology of suffering and solidarity, as expressed in Letters and Papers from Prison, deeply influenced many post-Barthians.
• Influence on Moltmann: Moltmann was inspired by Bonhoeffer’s ideas about God’s presence in human suffering and the role of the church in addressing injustice. This influence is evident in The Crucified God, where Moltmann emphasizes God’s solidarity with the suffering world.
4. Hans Urs von Balthasar (1905–1988)
• Contributions: While a Catholic theologian, Balthasar’s focus on the drama of salvation, aesthetics, and the love of God in Christ resonated with post-Barthian concerns.
• Influence on Moltmann: Balthasar’s theology of the cross and his engagement with divine kenosis (self-emptying) influenced Moltmann’s understanding of God’s suffering and the Trinity.
5. Eberhard Jüngel (1934–2021)
• Contributions: Jüngel emphasized the dialectical and relational nature of God, extending Barth’s work on revelation and the Trinity. His theology of “God as love” aligned closely with Moltmann’s.
• Influence on Moltmann: Jüngel’s focus on God’s relationality likely shaped Moltmann’s Trinitarian theology, particularly his view of God’s self-giving love.
6. Paul Tillich (1886–1965)
• Contributions: Tillich’s “method of correlation,” which sought to connect theological truths with existential human questions, was a major development in 20th-century theology. Although not strictly a Barthian, Tillich’s work influenced many post-Barthians.
• Influence on Moltmann: Tillich’s engagement with culture and existentialism resonated with Moltmann’s desire to make theology relevant to contemporary issues.
7. Ernst Käsemann (1906–1998)
• Contributions: Käsemann was a New Testament scholar and theologian who explored eschatology and the apocalyptic dimensions of Paul’s writings.
• Influence on Moltmann: Käsemann’s emphasis on the apocalyptic and eschatological hope in the New Testament aligns with Moltmann’s focus on the future-oriented nature of God’s promises.
Jürgen Moltmann’s theology was shaped by a variety of influences beyond the post-Barthian tradition. These thinkers and theologians came from diverse backgrounds and contributed to his unique synthesis of theology, eschatology, and social engagement. Here are some significant non-post-Barthian figures who influenced Moltmann:
1. Martin Luther (1483–1546)
• Influence:
Moltmann was deeply inspired by Luther’s theology of the cross (theologia crucis), which emphasizes God’s revelation in suffering and weakness rather than power and glory. This profoundly shaped Moltmann’s The Crucified God, where he argues that God fully participates in human suffering through the cross of Christ.
• Luther’s eschatological focus on God’s promises and the renewal of creation also resonates with Moltmann’s theology of hope.
2. Friedrich Schleiermacher (1768–1834)
• Influence:
While Moltmann critiques Schleiermacher’s focus on individual religious experience, he appreciates his integration of theology with culture and modern thought. Schleiermacher’s emphasis on the feeling of absolute dependence on God influenced Moltmann’s relational view of God and humanity.
3. Georg Wilhelm Friedrich Hegel (1770–1831)
• Influence:
Moltmann draws significantly on Hegel’s dialectical philosophy, especially in his understanding of history and eschatology. Hegel’s concept of the unfolding of Spirit in history influenced Moltmann’s view of God’s self-revelation as dynamic and future-oriented.
• Moltmann also critically engages with Hegel’s idea of the suffering of God, developing it further in his Trinitarian theology.
4. Ernst Bloch (1885–1977)
• Influence:
As a Marxist philosopher, Bloch was a major influence on Moltmann’s Theology of Hope. Bloch’s Principle of Hope emphasizes the utopian nature of human hope and its orientation toward a better future. Moltmann adopted and reinterpreted Bloch’s concepts in theological terms, rooting hope not in human striving but in God’s promises and eschatological fulfillment.
5. Dietrich Bonhoeffer (1906–1945)
• Influence:
Although Bonhoeffer is sometimes classified as a post-Barthian, his emphasis on religionless Christianity and God’s solidarity with human suffering had a profound impact on Moltmann. Bonhoeffer’s idea that the church must exist “for others” shaped Moltmann’s view of the church’s mission in the world.
6. Teilhard de Chardin (1881–1955)
• Influence:
Teilhard’s vision of cosmic evolution and the integration of science and theology influenced Moltmann’s ecological theology and his view of creation’s future transformation. Teilhard’s concept of the Omega Point as the ultimate goal of history aligns with Moltmann’s eschatological focus on the new creation.
7. Johann Baptist Metz (1928–2019)
• Influence:
A Catholic political theologian, Metz’s focus on memory, suffering, and solidarity with the marginalized resonated with Moltmann’s theology of liberation. Metz’s critique of abstract theology pushed Moltmann to ground his ideas in the lived experience of suffering and injustice.
8. Karl Marx (1818–1883)
• Influence:
While Moltmann was critical of Marx’s atheism, he appreciated Marx’s critique of societal structures and his concern for justice. Marx’s ideas about human liberation influenced Moltmann’s engagement with political theology and his belief in the church’s responsibility to address social inequalities.
9. Paul Althaus (1888–1966)
• Influence:
As a Lutheran theologian, Althaus influenced Moltmann’s understanding of eschatology and the tension between the “already” and the “not yet” of God’s kingdom. Althaus’s writings on hope and promise contributed to Moltmann’s development of Theology of Hope.
10. The Early Church Fathers
• Influence:
Moltmann frequently references the early church, especially in his Trinitarian theology. He draws from thinkers like:
• Irenaeus (c. 130–202): Moltmann appreciated Irenaeus’s focus on creation and the recapitulation of all things in Christ.
• Gregory of Nyssa (c. 335–395): Gregory’s eschatological vision and understanding of God as infinite love resonate with Moltmann’s theology.
• Tertullian (c. 155–220): Tertullian’s Trinitarian reflections helped Moltmann articulate his relational view of the Godhead.
This ministry is most closely related to the teachings of Jürgen Moltmann who is among the most significant of these figures, but he was also influenced by other post-Barthians.
While Moltmann was deeply influenced by Barth’s theology—particularly Barth’s emphasis on God’s self-revelation in Christ—he diverged from Barth in significant ways:
• Critique of Barth’s Christocentrism: Moltmann felt that Barth’s theology did not adequately incorporate the eschatological dimensions of the gospel or the relationality of the Trinity.
• Trinitarian Theology: Moltmann moved beyond Barth’s Christ-centered focus to develop a fully Trinitarian theology that emphasized the relationality and mutual indwelling of the Father, Son, and Holy Spirit.
• Suffering and the Cross: Moltmann critiqued Barth’s perceived reluctance to fully address God’s participation in suffering, a theme central to Moltmann’s The Crucified God.
Here’s a look at some of the most renowned post-Barthian theologians and their influence on Moltmann:
1. Wolfhart Pannenberg (1928–2014)
• Contributions: Pannenberg shared Moltmann’s interest in eschatology and the centrality of hope but approached it with a more historical and philosophical method. His concept of “proleptic history” (the future breaking into the present) resonated with Moltmann’s eschatological emphasis.
• Influence on Moltmann: While they differed in some theological emphases (Pannenberg focused more on historical revelation), their mutual interest in integrating theology with modern thought and eschatology created a constructive dialogue.
2. Emil Brunner (1889–1966)
• Contributions: A contemporary and sometimes rival of Barth, Brunner emphasized relational theology and the human response to God. His focus on the personal and dynamic nature of divine-human interaction influenced later theologians, including Moltmann.
• Influence on Moltmann: Brunner’s relational approach to theology may have contributed to Moltmann’s emphasis on the communal and relational aspects of the Trinity.
3. Dietrich Bonhoeffer (1906–1945)
• Contributions: Bonhoeffer emphasized the cost of discipleship, the “worldly” nature of Christianity, and a Christocentric ethics of action in the world. His theology of suffering and solidarity, as expressed in Letters and Papers from Prison, deeply influenced many post-Barthians.
• Influence on Moltmann: Moltmann was inspired by Bonhoeffer’s ideas about God’s presence in human suffering and the role of the church in addressing injustice. This influence is evident in The Crucified God, where Moltmann emphasizes God’s solidarity with the suffering world.
4. Hans Urs von Balthasar (1905–1988)
• Contributions: While a Catholic theologian, Balthasar’s focus on the drama of salvation, aesthetics, and the love of God in Christ resonated with post-Barthian concerns.
• Influence on Moltmann: Balthasar’s theology of the cross and his engagement with divine kenosis (self-emptying) influenced Moltmann’s understanding of God’s suffering and the Trinity.
5. Eberhard Jüngel (1934–2021)
• Contributions: Jüngel emphasized the dialectical and relational nature of God, extending Barth’s work on revelation and the Trinity. His theology of “God as love” aligned closely with Moltmann’s.
• Influence on Moltmann: Jüngel’s focus on God’s relationality likely shaped Moltmann’s Trinitarian theology, particularly his view of God’s self-giving love.
6. Paul Tillich (1886–1965)
• Contributions: Tillich’s “method of correlation,” which sought to connect theological truths with existential human questions, was a major development in 20th-century theology. Although not strictly a Barthian, Tillich’s work influenced many post-Barthians.
• Influence on Moltmann: Tillich’s engagement with culture and existentialism resonated with Moltmann’s desire to make theology relevant to contemporary issues.
7. Ernst Käsemann (1906–1998)
• Contributions: Käsemann was a New Testament scholar and theologian who explored eschatology and the apocalyptic dimensions of Paul’s writings.
• Influence on Moltmann: Käsemann’s emphasis on the apocalyptic and eschatological hope in the New Testament aligns with Moltmann’s focus on the future-oriented nature of God’s promises.
Jürgen Moltmann’s theology was shaped by a variety of influences beyond the post-Barthian tradition. These thinkers and theologians came from diverse backgrounds and contributed to his unique synthesis of theology, eschatology, and social engagement. Here are some significant non-post-Barthian figures who influenced Moltmann:
1. Martin Luther (1483–1546)
• Influence:
Moltmann was deeply inspired by Luther’s theology of the cross (theologia crucis), which emphasizes God’s revelation in suffering and weakness rather than power and glory. This profoundly shaped Moltmann’s The Crucified God, where he argues that God fully participates in human suffering through the cross of Christ.
• Luther’s eschatological focus on God’s promises and the renewal of creation also resonates with Moltmann’s theology of hope.
2. Friedrich Schleiermacher (1768–1834)
• Influence:
While Moltmann critiques Schleiermacher’s focus on individual religious experience, he appreciates his integration of theology with culture and modern thought. Schleiermacher’s emphasis on the feeling of absolute dependence on God influenced Moltmann’s relational view of God and humanity.
3. Georg Wilhelm Friedrich Hegel (1770–1831)
• Influence:
Moltmann draws significantly on Hegel’s dialectical philosophy, especially in his understanding of history and eschatology. Hegel’s concept of the unfolding of Spirit in history influenced Moltmann’s view of God’s self-revelation as dynamic and future-oriented.
• Moltmann also critically engages with Hegel’s idea of the suffering of God, developing it further in his Trinitarian theology.
4. Ernst Bloch (1885–1977)
• Influence:
As a Marxist philosopher, Bloch was a major influence on Moltmann’s Theology of Hope. Bloch’s Principle of Hope emphasizes the utopian nature of human hope and its orientation toward a better future. Moltmann adopted and reinterpreted Bloch’s concepts in theological terms, rooting hope not in human striving but in God’s promises and eschatological fulfillment.
5. Dietrich Bonhoeffer (1906–1945)
• Influence:
Although Bonhoeffer is sometimes classified as a post-Barthian, his emphasis on religionless Christianity and God’s solidarity with human suffering had a profound impact on Moltmann. Bonhoeffer’s idea that the church must exist “for others” shaped Moltmann’s view of the church’s mission in the world.
6. Teilhard de Chardin (1881–1955)
• Influence:
Teilhard’s vision of cosmic evolution and the integration of science and theology influenced Moltmann’s ecological theology and his view of creation’s future transformation. Teilhard’s concept of the Omega Point as the ultimate goal of history aligns with Moltmann’s eschatological focus on the new creation.
7. Johann Baptist Metz (1928–2019)
• Influence:
A Catholic political theologian, Metz’s focus on memory, suffering, and solidarity with the marginalized resonated with Moltmann’s theology of liberation. Metz’s critique of abstract theology pushed Moltmann to ground his ideas in the lived experience of suffering and injustice.
8. Karl Marx (1818–1883)
• Influence:
While Moltmann was critical of Marx’s atheism, he appreciated Marx’s critique of societal structures and his concern for justice. Marx’s ideas about human liberation influenced Moltmann’s engagement with political theology and his belief in the church’s responsibility to address social inequalities.
9. Paul Althaus (1888–1966)
• Influence:
As a Lutheran theologian, Althaus influenced Moltmann’s understanding of eschatology and the tension between the “already” and the “not yet” of God’s kingdom. Althaus’s writings on hope and promise contributed to Moltmann’s development of Theology of Hope.
10. The Early Church Fathers
• Influence:
Moltmann frequently references the early church, especially in his Trinitarian theology. He draws from thinkers like:
• Irenaeus (c. 130–202): Moltmann appreciated Irenaeus’s focus on creation and the recapitulation of all things in Christ.
• Gregory of Nyssa (c. 335–395): Gregory’s eschatological vision and understanding of God as infinite love resonate with Moltmann’s theology.
• Tertullian (c. 155–220): Tertullian’s Trinitarian reflections helped Moltmann articulate his relational view of the Godhead.
- Origen (185-253) He also aligns in many ways with his biblical interpretation methods
