Abstract

The purpose of this dissertation is to explore the nature and form of the panentheistic vision in the theology of Jurgen Moltmann. Through the analysis of the foundation, structure, and characteristics of his 'voluntary,' 'trinitarian,' and 'eschatological' panentheism, it will examine the possibility and appropriateness of Moltmann's panentheistic vision for contemporary theological reflection and practice. ;Chapter I provide a general overview of the emerging consideration of Christian panentheism and Moltmann's panentheistic proposal. ;Chapter II explores Moltmann's Trinitarian panentheistic vision. The vulnerability of God revealed in the event of the cross leads Moltmann to reform God's nature and his relationship to the world. According to him, the relationship between God and the world is reciprocal, though asymmetrical in its reciprocity. Moltmann's open, historical, and eschatological Trinity directs his panentheistic vision. The perichoretic love of the triune God patterns the human community and is the basis for the panentheistic view of the God-world relationship. ;Chapter III examines Moltmann's voluntary panentheistic vision as it focuses on the ecological doctrine of creation and pneumatology. For him, it is crucial that creation be a divine act of self-restriction in his creative resolve. In his panentheistic vision, the mutual interpenetration of God and the world through the cosmic Spirit is accentuated. Furthermore, Moltmann speaks of the temporality and the spatiality in God in panentheistic categories based on his voluntary, kenotic understanding. ;Chapter IV deals with Moltmann's eschatological vision, especially focusing on the cosmic and divine eschatology. In terms of the historicity and the futurity of God, Moltmann grasps God's being as the coming God. The cross and resurrection of Christ is the foundation of the cosmic eschatology established in reconciliation of all things. In the eschaton, the cosmic Shekinah, i.e., the mutual indwelling of God and the world will be accomplished: " God is in the world and the world in God." Finally, in the glorification of God, the fullness of God and the feast of eternal joy will be completed in the New Heaven and the New Earth. ;Chapter V summarizes and evaluates some significant contributions of Moltmann's panentheistic vision to current discussions about God-talk