Moltmann's Theodicy In Greek Philosophy

Moltmann attempts to articulate an enhanced theodicy from the customary one developed in the Hellenistic world that comprises of paradoxically speaking about “the sufferings of the God who cannot suffer.” According to Moltmann, the combination of Greek philosophy ‘apathy’ axiom and central gospel statements have only diminished the significance of the canon. His belief is that the only way to evade reducing this doctrine to abstract conjecture is by making the starting point of the Trinitarian thinking theologia salvifica; in other words, to commence with the incarnation and the cross, instead of with the promise of an unworldly reward (a natural theology).

If the character of God is defined first by the apathy axiom there is bound to be a

Bearing in mind that God cannot be defined by our inadequate terminology this self-disclosure of regard has become the proverbial glue of Christian faith. This is the reason why Moltmann believes the axiom of God’s passion should be presented first. It is through the crucifixion of Jesus that we are able to advance our understanding and definition of God. This becomes known as evidence and an indication that God is love. He did not create us for the simple act of creating. He created us so that we may have a loving relationship with him. The relationship was significant enough to him that he sacrificed his own son to restore it. In John 3:16, we find that he sent Jesus Christ to die for us while were still discordant sinners. This makes the idea of a non-suffering God unfathomable. In view of the trinity, even though unstated, it is believed that while Jesus was suffering, God was suffering. God was suffering the death of Christ in his love. Therefore, making the passion of Christ the passion of God. The cross states something that is foundational to the essence of the ‘heart’ of

Conversely, God does not become instable as we do from adverse worldly experiences. Yet, it does not mean that God cannot choose his own will to allow himself to be ‘changed or affected’ by others. This is where Moltmann introduces a new color. It is not either black (incapacity to suffer) or white (capacity to suffer) but grey (active suffering). God voluntarily decided to permit himself to be affected by another in order to share in the suffering. In no sense does this affect his simplicity, impassibility, non-mutability, perfection, omnipotence, timeless eternity, and so on due to this effect on him being his own will. This process of thinking is more rational than the contradicting indication that a God that we identify as love is incapable of suffering. In the end, it is God who mends the separation between creation and Creator through his passionate personal sacrifice. It is because of his passion that we are able to access salvation that provides an open gate to his eternal