[pt] A missão do Espírito Santo possui aspectos que com o avanço da teologia ganharam maior atenção pelos teólogos e as diversas tradições cristãs. Jurgen Moltmann, entre um grande número de teólogos, desenvolve uma reflexão original e complexa sobre o Espírito Santo, começando em sua famosa Teologia da Esperança e tendo como ápice a produção do livro O Espírito da vida, obra dedicada exclusivamente à reflexão sobre o Espírito Santo. Ele produzirá uma Pneumatologia que será orientada pela sua concepção de Escatologia cristã e pelos textos do bíblicos do Apóstolo Paulo. Essa pesquisa tem como objetivo principal fazer uma abordagem sobre como Jurgen Moltmann apresenta a relação entre o Espírito Santo e a Esperança Cristã, tendo como ponto de partida os acenos teológicos que ele desenvolveu na Teologia da Esperança, seu primeiro livro. Nossa abordagem se dividirá em três diferentes etapas. Em um primeiro momento, iremos nos dedicar a apresentar os principais textos produzidos por teólogos ao refletirem sobre o Espirito Santo. Em seguida, este trabalho vai fazer uma apresentação dos principais aspectos da Pneumatologia moltmanianna através de suas principais obras. O último passo, então, é discorrer sobre como Jurgen Moltmann compreende a relação entre Espírito Santo e a Esperança Cristã. Após a pesquisa, concluímos que nosso autor produz uma Pneumatologia que deve ser lida a partir da Escatologia que ele fomenta em sua Teologia da Esperança. O Espírito Santo é compreendido como o poder vivificante de Deus que faz com que homens e mulheres possam experimentar as promessas do futuro, parcialmente, ainda no presente. Ele garante que elas serão cumpridas e impulsiona a Igreja, que vive na esperança de uma realização plena do que foi prometido, a caminhar dentro da história sinalizando o Reino vindouro por meio de suas ações. / [en] The mission of the Holy Spirit has aspects that with the advancement of theology have gained more attention by theologians and the diverse Christian traditions. Jurgen Moltmann, among a large number of theologians, develops an original and complex reflection on the Holy Spirit, beginning with his famous Theology of Hope and having as its apex the production of the book The Spirit of Life, a work that he dedicates exclusively To reflection on the Holy Spirit. He will produce a Pneumatology that will be guided by his conception of Christian eschatology and by the biblical texts of the Apostle Paul. This research has as main objective to make an approach on how Jurgen Moltmann presents / displays the relation between the Holy Spirit and the Christian Hope taking as starting point the theological nods that it builds in the Theology of the Hope. Our approach will be divided into three different steps. At first, we will devote ourselves to presenting the main texts produced by theologians in reflecting on the Holy Spirit. Then this work will make a presentation of the main aspects of Pneumatologia moltmanianna through his main works. The final step is to discuss how Jurgen Moltmann understands the relationship between the Holy Spirit and Christian Hope. After the research, we conclude that our author produces a Pneumatology that must be read from the Eschatology that he promotes in his Theology of Hope. The Holy Spirit is understood as the life-giving power of God, which enables men and women to experience the promises of the future with God, partially, still in the present. He ensures that they will be fulfilled and propels the Church, which lives in this hope of a full realization of what has been promised, to walk within history by signaling the coming Kingdom through its actions.

Notre travail de recherche pose la question de la présence de Dieu au coeur de la souffrance humaine. Une réponse nous est donnée dans la théologie de la Croix de Jiirgen Moltmann, théologie qui présente un Dieu qui s'abaisse, s'humilie et souffre ; un Dieu trinitaire qui, de toute éternité, par amour, se donne tout entier, porte en lui toute misère, toute souffrance, les faisant siennes jusqu'à subir volontairement l'abandon et la mort infâme sur la Croix et qui, au plus profond de la déréliction, fait surgir la vie nouvelle. C'est donc sous l'aspect de la kénose et celui de la souffrance créatrices que Dieu se révèle à nous et nous invite, à son exemple, à assumer notre propre souffrance, à nous rendre solidaires des plus malheureux, à lutter sans cesse contre le mal, la misère et l'injustice.

In the past forty years, there has been an unprecedented explosion of theological writings regarding the place of the nonhuman creation in ethics. The purpose of this dissertation is to propose a taxonomy of four paradigms of eco-theological thought that will categorize these writings and facilitate the identification, situation, and constructive development of the paradigm of cosmocentric transfiguration. This taxonomy takes shape within the tensions of three theological foundations: cosmology, anthropology, and eschatology. These tensions establish two categorical distinctions between, on the one hand, conservation and transfiguration, and, on the other, anthropocentrism and cosmocentrism. The variations within these poles yield the four paradigms. <br>The first paradigm is anthropocentric conservation, represented by Thomas Aquinas. It maintains that humanity bears an essentially unique dignity and eschatological telos that renders the nonhuman creation resources for human use in via toward that telos. The second is cosmocentric conservation, represented by Thomas Berry. It maintains that humanity is part of a cosmic community of intrinsic worth that demands protection and preservation, not human manipulation or eschatological redemption. The third is anthropocentric transfiguration, represented by Orthodox theologians such as Dumitru Staniloae. It maintains that humans are priests of creation charged with the task of recognizing the cosmos as the eternal sacrament of divine love and using it to facilitate communion among themselves and with God. The fourth is cosmocentric transfiguration, represented by both Jürgen Moltmann and Andrew Linzey. It maintains that humans are called to become proleptic witnesses to an eschatological hope for peace that includes the intrinsically valuable members of the cosmic community. <br>Cosmocentric transfiguration, while under-represented and underdeveloped, provides a unique opportunity to affirm both scientific claims about the nature of the cosmos and the theological hope for redemption. In addition, it offers a powerful vision to address the current ecological crisis with regard to humanity's relationship to both individual nonhuman life forms and the cosmos at large. This vision calls for humans to protest the mechanisms of death, suffering, and predation by living at peace, to whatever extent context permits, with all individual creatures while at the same time preserving the very system they protest by protecting the integrity of species, eco-systems, and the environment at large. These findings warrant further research regarding the viability of cosmocentric transfiguration, in particular its exegetical warrant in scripture, its foundations in traditional voices of Christian thought, its interdisciplinary potential for integration of the sciences, and its internal coherency. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;

This dissertation focuses on the notion of the Kingdom of God in Jürgen Moltmann’s eschatology. The notion of the Kingdom of God is understood in many different ways, most of which bears very little relevance to secular life. The problem is therefore created of people either denying the existence of such a Kingdom (because of its deemed irrelevance) or emphasising the Kingdom to such an extent that the problems confronting life are ignored. It is the hypothesis that Moltmann puts forward an understanding of the Kingdom of God that is relevant to our daily existence. The notion of the Kingdom of God serves as an underlying theme in most, if not all of Moltmann’s works. Having suffered tremendously himself, Moltmann seeks to understand the Kingdom of God as not being purely metaphysical, but a way of living that can enhance our experience of the entire cycle of life. This is a literature study, using Moltmann’s book “The Coming of God: Christian eschatology” as the main source. Each chapter in this dissertation focuses on one section of this theological work, evaluates the progression of theological argument considering Moltmann’s other works and then seeks an existential understanding of the point using the South African context. Moltmann’s argument starts with Personal eschatology and proceeds to Historical eschatology, Cosmic eschatology and lastly, Divine eschatology. One therefore finds a natural growth in his argument, seeking the relationship between the immanence and transcendence of God. In order to confirm the hypothesis, this dissertation considers the various understandings of the concept of the Kingdom of God in light of the human views on life, death, history and creation. An exclusively transcendent God is proven to be unable to establish a reign in any of these human experiences, rendering the notion of the Kingdom of God irrelevant. A purely immanent God, on the other hand, also creates an irrelevant Kingdom, being proven to be limited by the confines of human thought and experience. The search in this dissertation is for an understanding of God and of God’s Kingdom that will neither deny the divinity of God nor will see the context of life as too finite to be included in the Kingdom of God. It is the argument that Moltmann’s notion of the Kingdom of God provides exactly that. This view is especially relevant to the South African context, as a growing secularised community progressively questions the relevance of the notion of the Kingdom of God. It is especially questioned as the H.I.V./A.I.D.S. pandemic is causing widespread suffering and death in this country. Moltmann’s eschatology is specifically used as the main doctrine in this argument as he views all theology to be based on the eschatological journey of God and creation. The questions that people ask, namely “Where is life going?” and “What do we have to hope for?” are in essence eschatological questions. It is my belief that this work will provide a theological understanding of the Kingdom of God that is relevant and accessible to especially the South African context. Copyright 2003, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Bentley, W 2003, The Kingdom of God in Moltmann’s eschatology : a South African perspective , MA dissertation, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-10132003-170757 / > / Dissertation (MA (Theology))--University of Pretoria, 2004. / Dogmatics and Christian Ethics / unrestricted

[pt] A kénosis de Jesus evidencia o ser profundo de Deus - pathos. Ela revela, no esvaziamento de Cristo - esvaziamento obediente ao Pai até morte de cruz -, que o Deus das escrituras é um Deus passível, próximo à humanidade em seu sofrimento, é amor e por ser amor - apaixonado e sofredor - sofre com os sofrimentos de sua criação. Seu sofrimento, no entanto, não constitui uma carência de seu ser, mas sua onipotência no amor. O pathos de Deus evidenciado na kénosis de Jesus difere muito do Deus da filosofia clássica, cuja existência implica a ordenação do mundo como um motor imóvel ou como o sujeito absoluto da modernidade que recebe a subjetividade de sua criação, portanto, um Deus apático, indiferente às vicissitudes da história humana. Jesus, em sua kénosis, revela o ser humano como o evento da gratuita autocomunicação de Deus e no ponto culminante de seu esvaziamento - abandono e morte de cruz – acolhe os sofredores, justifica os ímpios e vivifica os mortos em sua comunhão com o Pai e com o Espírito que procede dessa comunhão amorosa. Sendo assim, os objetivos desse trabalho são: proporcionar uma nova perspectiva para a compreensão de Deus, que norteia a fé cristã, através de Jesus Cristo. Este em sua vida e profunda intimidade autocomunica o pathos de Deus e isso pôde ser constatado nesta pesquisa a partir dos diversos livros e artigos consultados para o desenvolvimento deste trabalho. Portanto, concluímos que Jesus em sua kénosis autocomunica o pathos de Deus. / [en] The kenosis of Jesus evidences the profound being of God - pathos. It Vreveals, in the emptying of Christ - obedient emptying to the Father until death on the cross - that the God of scripture is a passible God, close to humanity in its suffering, He is love and because being love - passionate and suffering - suffers with the sufferings of His creation. His suffering, however, is not a lack of His being, but His omnipotence in love. God s pathos that is evidenced in the kenosis of Jesus differs at all from the god of classical philosophy, whose existence implies the ordering of the world as a motionless motor or as the absolute subject of modernity which receives the subjectivity of its creation, therefore, it is an Apathetic god, indifferent to the vicissitudes of human history. Jesus, in his kenosis, reveals the human being as the event of God s gratuitous selfcommunication and at the culmination of his emptying - abandonment and death on the cross - He welcomes the suffering, He justifies the ungodly and He vivifies the dead in their communion with the Father and with the Spirit that proceeds from this loving communion. Thus, the objectives of this work are: to provide a new perspective for the understanding of God, that guides the Christian faith, through Jesus Christ. Jesus in his life and deep self-communion intimacy communicate God s pathos and this could be verified in this research from the many books and articles that were consulted for the development of this work. Therefore, we conclude that Jesus in His kenosis self-communicates God s pathos.

[pt] O presente estudo discute um problema teológico: Deus é ou não é silencioso? Depois da encarnação em Jesus Cristo, não se pode mais julgar Deus de omisso ou silencioso. Na segunda pessoa da Trindade, Ele se revela solidário ao homem, caminha junto, sofre junto, é presente na sua forma kenótica. Isso nos é revelado por Jesus em sua vida e missão. A pesquisa chega assim a primeira questão: o que aconteceu com o humano que se distanciou deste ponto de referência? Jesus, Deus encarnado, traz a esperança que nos afirma que hoje, como sempre, ainda se pode crer que a paz e o bem são possíveis porque o mal não é mais forte que o bem. Ainda é possível falar de um Deus que se faz cercar e preceder da presença da paz e da justiça e cujo outro nome é Amor. O Crucificado não é a sacralização do absurdo do mal e da violência, mas a mais completa expressão da definição joanina: Deus é amor! E por isso a fonte de toda esperança. Mas se Deus é amor, perguntar-se pelo silencio de Deus é inerente ao homem que olha ao seu redor. Questiona-se sobre o mal, pergunta-se pela finitude não aceita, pela morte indesejada e, apesar disso, acontecida, pelo absurdo da morte do inocente, do sofrimento do justo, dos acidentes inexplicáveis, das doenças degenerativas, das violências vivenciadas em cada dia... O presente trabalho fundamentará seu estudo e buscará algumas respostas na obra O Deus Crucificado de J. Moltmann e no livro Jesus libertador de Jon Sobrino. / [en] This study discusses a theological problem: Is GOD silent or not? After the reincarnation of Jesus Christ, we can no longer judge GOD absent or silent. In the second person of the Trinity, He reveals himself with solidarity to men, walks alongside them, suffers with them, and is present in his kenotic form. This is revealed to us by Jesus Christ in his life and mission. This research brings to life the first question: What happens with the person who distances himself from this reference point? Jesus, GOD reincarnated, brings hope that tell us that today, as always, we can still believe that the peace and goodness are possible because evil is not stronger than good. It is still possible to speak of a GOD that it is surrounded and preceded by the presence of peace and justice and whose other name is LOVE. The crucified is not the sacralisation of the absurdity of evil and violence, but the most complete expression of the John definition: GOD IS LOVE! And so the source of all hope. But if GOD is love, to question Jesus Christ silence, is inherent to the men looking around themselves. Questions about evil, the end not welcomed, the unwanted death, and nevertheless, taking place, the absurd death of the innocent, the suffering of the just, the inexplicable accidents, the degenerative diseases, violence experienced every day… This work reasons for the study and will seek for some answers in the works of The Crucified God by J. Moltmann and Christ, the Liberator by Jon Sobrino.