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Tragic Creation: Hope for the Future—Moltmann's Creative (Mis)Reading of Hegel's Philosophy

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Tragic Creation: Hope for the Future—Moltmann's Creative (Mis)Reading of Hegel's Philosophy University of Denver Digital Commons @ DU Electronic Theses and Dissertations Graduate Studies 1-1-2018 Tragic Creation: Hope for the Future—Moltmann's Creative (Mis)Reading of Hegel's Philosophy John Michael Bechtold University of Denver Follow this and additional works at: https://digitalcommons.du.edu/etd Part of the Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Bechtold, John Michael, "Tragic Creation: Hope for the Future—Moltmann's Creative (Mis)Reading of Hegel's Philosophy" (2018). Electronic Theses and Dissertations. 1439. https://digitalcommons.du.edu/etd/1439 This Dissertation is brought to you for free and open access by the Graduate Studies at Digital Commons @ DU. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ DU. For more information, please contact jennifer.cox@du.edu,dig-commons@du.edu. TRAGIC CREATION – HOPE FOR THE FUTURE: MOLTMANN’S CREATIVE (MIS)READING OF HEGEL’S PHILOSOPHY __________ A Dissertation Presented to the Faculty of the University of Denver and the Iliff School of Theology Joint PhD Program University of Denver __________ In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy __________ by John M. Bechtold June 2018 Advisor: Dr. Edward P. Antonio ©Copyright by John M. Bechtold 2018 All Rights Reserved Author: John M. Bechtold Title: TRAGIC CREATION – HOPE FOR THE FUTURE: MOLTMANN’S CREATIVE (MIS)READING OF HEGEL’S PHILOSOPHY Advisor: Dr. Edward P. Antonio Degree Date: June 2018 ABSTRACT Christian theology, in its many and varied forms, and to the detriment of both the church and the world, is often built upon a shaky epistemological foundation. In this dissertation, I describe this shaky foundation by the term ‘insular universalism’. The oxymoronic nature of the term is both intentional and telling. A theology which strives for, or unwittingly arrives at, a position which is here being called ‘insular universalism’ achieves neither while rejecting or misunderstanding the complexity of both. When considered theologically, insular universalism could be simplistically described as the idea that “one cultural expression of the religion is exclusive for expressing the fullness of the gospel.” In order to show the unsure theological footing of ‘insular universalism’, and in order to point to what I believe to be a better way forward, I turn to the theology of Jürgen Moltmann. Although Moltmann’s theology has been influential and therefore carefully dissected and frequently interpreted, there also exists a deeply Hegelian background that has not been carefully examined. Looking at questions of ontology and epistemology, as well as notions of system, the Absolute, and the possibility of beginnings and endings, this dissertation demonstrates a deeply Hegelian line of thought running throughout Moltmann’s theology. Yet, it is not the case that Moltmann is thoroughly and unabashedly ii ‘Hegelian’, but rather that Moltmann takes particular Hegelian themes, as those noted above, and subtly shifts them, perhaps riffs on them, to further his theological project. After having described these Hegelian themes, and pointing to the variety of ways in which they are influential on Moltmann’s theological journeys, this dissertation turns to its own practice of constructive theology. Just as Moltmann riffs on Hegel, this constructive practice is a riffing on Moltmann – not thoroughly apologetic, but rooted in the tradition. It is argued that from Moltmann can be developed a theory of ‘tragic creation’, and from this theory Christian theology can balance the quests for both redemption and understanding. In finding this balance, it is argued, ‘insular universalism’ can be overcome with theological practices which are rooted in both epistemic humility and the need to address explicitly the socio-political realities of the world which cry out for redemption. iii TABLE OF CONTENTS Introduction: The Cries of a Broken World ........................................................................ 1 What is Wrong With Theology? ............................................................................. 6 Why Does Theology Matter?...................................................................................9 What is Wrong With the World?...........................................................................13 Chapter One: Why Hegel? Why Moltmann? Why Now? ................................................. 21 Why Moltmann? .................................................................................................. 25 Why Hegel and Why Now? ................................................................................... 42 Chapter Two: A Moltmonstrous Hegel ............................................................................ 45 The Becoming of Geist ........................................................................................ 53 On Being an I ....................................................................................................... 63 Can Hegel be Saved? ........................................................................................... 66 The System of Philosophy ................................................................................... 72 In Summation ....................................................................................................... 84 Chapter Three: Dialectic and History .............................................................................. 90 On Being Situated ................................................................................................ 93 The Hope of Crucifixion ...................................................................................... 95 Sublation: The Moving Force of History ...........................................................100 The Crisis and Promise of History..................................................................... 105 Hegel on History ................................................................................................ 110 The God Who Promises ..................................................................................... 118 Chapter Four: Trinitarian Creation - Everything Old is New Again ............................. 121 The Tragic Politics of Creation .......................................................................... 125 Trinitarian Love ................................................................................................. 141 Creation3: Originalis, Continua, Nova .............................................................. 158 Eschatology in Hegel ......................................................................................... 164 Eschatology and Systemic (In)Breaking ........................................................... 166 Chapter Five: A Creative Community of Hope ............................................................. 182 Tragic Creation .................................................................................................. 191 Creation for the Imago Dei ................................................................................ 202 A Trinitarian Church .......................................................................................... 210 Identities of Otherness ....................................................................................... 220 Hope for the Future ............................................................................................ 230 Bibliography .................................................................................................................. 234 iv INTRODUCTION – THE CRIES OF A BROKEN WORLD "Doing theology ought to be a way of participating in God's redemptive work. Theology is not only about understanding the world; it is about mending the world."1 – Miroslav Volf What does it mean to ‘do theology’? Ought theology to be understood as descriptive, prescriptive, liturgical, or some combination thereof? Even outside of any possible definition, one might also question the function of theology. Is the proper role of theology to bring people into an individual salvific relationship with a Risen Christ? Is the role of theology to structure and offer guidance to the Christian church(es) through which salvation is worked out? Can second-order explorations of Christian thought accurately be described as ‘theology’ outside of an intentional relationship to the church? Each of these are questions that are fairly and importantly asked of the theological endeavor. The term ‘theology’ is both helpful and difficult because it incorporates and allows a wide variety of definitions and interpretations without being fully encapsulated within any of them. Yet, it will here be argued that theology cannot be adequately constrained to the level of discourse.2 1 Tim Stafford, "The New Theologians: Miroslav Volf: Speaking Truth to the World," Christianity Today, February 8, 1999, 36-37. 2 Katherine Tanner pointed to the difficulty of practicing ‘academic’ theology as a response to, and ideally in dialogue with, what has sometimes been termed ‘first-order’ theology, which she describes as the place “where affirmations are made and life is actually experienced in Christian terms.” The difficulty lies in trying to bridge the gap between these two disparate practices. According to Tanner, “Every academic theologian is therefore producing his or her account of the way the theology of practice
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