The Priority of Theology in Moltmann

The idea that the world will end with God’s final judgement is not originally a Christian concept, and not even a biblical one. Israel took over Babylon, and later Egyptian, ideas about justice in its own independent way, and reshaped them in the power of its belief in God.”–Jurgen Moltmann, Sun of Righteousness: The Gospel about Judgment and the New Creation of All Things in Sun of Righteousness, Arise!: God’s Future for Humanity of the Earth

Moltmann goes on to describe “The Day of the Lord” at the end of history as having two aspects in scripture —judgment of the past and bringing to light the new creation. In Egyptian thought about the afterlife “the human being is the sum of his good and evil anubisworks.” The weighing of these individual deeds, the weight of the heart, is the central feature of the justice which ends in a movement toward one of two possible destinations. The creative justice of God that takes into account not only deeds but sufferings and a concept of the judgment of God as the life-giving ‘putting right’ of what has gone wrong, does not appear in this scheme.

Moltmann is critical of this perspective and spends a good deal of time pointing out its flaws when looked at through the life and teachings of Jesus especially.  Judgment exists, but the image of a criminal court is replaced with an arbitration. Victims and victimizers must be brought together; they need each other for truth to reign. Furthermore, there is an emphasis on the communal, even cosmic, spheres. Moltmann, as most know, is an unapologetic universalist. Death and hell will be destroyed (I Cor. 15.26) . God will be universally glorified and every created thing will share in this eternal livingness.

What interests me the most in this chapter, and elsewhere in his writings, is that Moltmann does not try to deny, by ignoring or reinterpreting, that there are texts in the biblical canon that teach something closer to the Egyptian view—the dividing of humanity into friend and enemy, believer and unbeliever. Instead, he uses this fact to put forward the priority of theology over particular texts in the conclusion of the same chapter:

I recognize that Matthew, the Synoptic Little Apocalypse [Matt 24-25; Mark 13], and the book of Revelation talk about an anthropological dualism rather than about a theocentric universalism. For me, the casting vote was given by the Old Testament concept of divine justice for victims and the all-rectifying judgment of God. The different biblical traditions about judgment cannot be harmonized. A decision has to made on the foundation of theological arguments.”

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