Jürgen Moltmann Quotes

That is why faith, wherever it develops into hope, causes not rest but unrest, not patience but impatience. It does not calm the unquiet heart, but is itself this unquiet heart in man. Those who hope in Christ can no longer put up with reality as it is, but begin to suffer under it, to contradict it. Peace with God means conflict with the world, for the goad of the promised future stabs inexorably into the flesh of every unfulfilled present.

Hope is lived when it comes alive, when we go outside of ourselves and, in joy and pain take part in the lives of others.

God weeps with us so that we may one day laugh with him.

Believing in the resurrection does not just mean assenting to a dogma and noting a historical fact. It means participating in this creative act of God’s … Resurrection is not a consoling opium, soothing us with the promise of a better world in the hereafter. It is the energy for a rebirth of this life. The hope doesn’t point to another world. It is focused on the redemption of this one.

Christian hope does not promise successful days to the rich and the strong, but resurrection and life to those who must exist in the shadows of death. Success is no name of God. Righteousness is.

The truth of human freedom lies in the love that breaks down barriers.

God heals the sicknesses and the griefs by making the sicknesses and the griefs his suffering and his grief. In the image of the crucified God the sick and dying can see themselves, because in them the crucified God recognizes himself.

Passion is loving something enough to suffer for it.

That is why faith, wherever it develops into hope, causes not rest but unrest, not patience but impatience.... Those who hope in Christ can no longer put up with reality as it is.

Jesus' healings are not supernatural miracles in a natural world. They are the only truly 'natural' things in a world that is unnatural, demonized and wounded.

Totally without hope, one cannot live. To live without hope is to cease to live.

The knowledge of the cross brings a conflict of interest between God who has become man and man who wishes to become God.

Even the disciples of Jesus all fled from their master's cross. Christians who do not have the feeling that they must flee the crucified Christ have probably not yet understood him in a sufficiently radical way.

Capitalism, racism and inhuman technocracy quietly develop in their own way. The causes of misery are no longer to be found in the inner attitudes of men, but have long been institutionalized.

Personal, inner change without a change in circumstances and structures is an idealist illusion, as though man were only a soul and not a body as well.

To reinvent your own country you need a great audacity of hope.

With every righteous action, we prepare the way for the New Earth on which righteousness will dwell. And bringing justice to those who suffer violence means to bring the light of God's future to them.

The present time of believers is no longer determined by the past. It takes its definition from the future.

The motive that impels modern reason to know must be described as the desire to conquer and dominate. For the Greek philosophers and the Fathers of the church, knowing meant something different: it meant knowing in wonder. By knowing or perceiving one participates in the life of the other. Here knowing does not transform the counterpart into the property of the knower; the knower does not appropriate what he knows. On the contrary, he is transformed through sympathy, becoming a participant in what he perceives.

In the cross of Christ God is taking man dead-seriously so that he may open up for him the happy freedom of Easter. God takes upon himself the pain of negation and the God forsakenness of judgement to reconcile himself with his enemies and to give the godless fellowship with himself.

As long as hope does not embrace and transform the thought and action of men, it remains topsy-turvy and ineffective.

In Christian terms, evangelization and humanization are not alternatives. Nor are the vertical dimension of faith and the horizontal dimension of love for ones neighbor and political change.

Christ's own 'God-forsaken-ness' on the cross showed me where God is present where God had been present in those nights of deaths in the fire storms in Hamburg and where God would be present in my future whatever may come.

As time goes on we become old, the future contracts, the past expands...But by future we don't just mean the years ahead; we always mean as well the plenitude of possibilities which challenge our creativity...In confrontation with the future we can become young if we accept the future's challenges.

God is not only a divine person who we can address in prayer, but also a wide living space We human beings are giving each other space for living when we meet each other in love and friendship.