Discussion: How to Choose Your Next Read
4 hours ago
That quote is the first sentence of Jürgen Moltmann's article "Religion, Revolution, and the Future" (p. 102). "The theme of hope and its relation to the future is deeply altering the thinking of people throughout the world." That's from the back cover, which also says this book is "an excellent introduction to the men and the issues of the hope movement." I bought this book when it was new in 1970 and underlined passages all through it, but I'll probably read it again this year as I begin a self-directed study I'm calling Mondays with Moltmann.
|My sister Ann with her daughter Amy|
1. Two Studies in the Theology of Bonhoeffer (first part by Jürgen Moltmann, second part by Jürgen Weissbach), 1967Notice that some were written together with his wife, Elisabeth Moltmann-Wendel, who died June 7, 2016. I also have two other books by her that I plan to read. She was a guest lecturer in one of my seminary classes, and I was impressed by her. Later, I'll list books in my collection that others have written about Jürgen Moltmann and his theology.
2. Theology of Hope: On the Ground and the Implications of a Christian Eschatology, 1967
3. The Future of Hope (essays edited by Walter H. Capps; Moltmann's is from his 1969 book Religion, Revolution, and the Future), 1970
4. The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology, 1974
5. The Experiment Hope, 1975
6. The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology, 1977
7. The Open Church: Invitation to a Messianic Lifestyle, 1978
8. Hope for the Church: Moltmann in Dialogue with Practical Theology, 1979
9. Meditations on the Passion: Two Meditations on Mark 8:31-38 (with Johann-Baptist Metz), 1979
10. Experiences of God, 1980
11. The Trinity and the Kingdom: The Doctrine of God, 1981
12. The Power of the Powerless: The Word of Liberation for Today, 1983
13. Humanity in God (with Elisabeth Moltmann-Wendel), 1983
14. On Human Dignity: Political Theology and Ethics, 1984
15. God in Creation: A New Theology of Creation and the Spirit of God, 1985
16. Love: The Foundation of Hope: The Theology of Jürgen Moltmann and Elisabeth Moltmann-Wendel, 1988
17. Theology Today: Two Contributions toward Making Theology Present, 1988
18. The Way of Jesus Christ: Christology in Messianic Dimensions, 1990
19. Roundtable: Conversations with European Theologians (interviews edited by Michael Bauman), 1990
20. History and the Triune God: Contributions to Trinitarian Theology, 1991
21. God — His and Hers (with Elisabeth Moltmann-Wendel), 1991
22. The Spirit of Life: A Universal Affirmation, 1992
23. Jesus Christ for Today's World, 1994
24. Faith and the Future: Essays on Theology, Solidarity, and Modernity (with Johann-Baptist Metz), 1995
25. The Coming of God: Christian Eschatology, 1996
26. The Source of Life: The Holy Spirit and the Theology of Life, 1997
27. A Passion for God's Reign: Theology, Christian Learning, and the Christian Self, 1998
28. Experiences in Theology: Ways and Forms of Christian Theology, 2000
29. A Broad Place: An Autobiography, 2007
30. Sun of Righteousness, Arise! : God's Future for Humanity and the Earth, 2009
31. Ethics of Hope, 2012
32. Jürgen Moltmann: Collected Readings, 2014
33. The Living God and the Fullness of Life, 2015
Looking deeply into biblical stories of female friendships in order to extract greater truths, this compelling work explores the sacred dimension of friendship through the lenses of faith, tradition, and scripture, revealing the often overlooked voices and experiences of women in the Old and New Testaments. Recovering and reclaiming the witness and wisdom of such women as Lydia, Prisca, Phoebe, Martha, Deborah, Esther, Rachel, Ruth, Veronica, Elizabeth, Anne, and Mary Magdalene, and drawing a highly inspiring message from each of these women's lives, the book embraces friendship as it is embodied by women, between God and all of creation, and between all human beings.It's rare for me to run across a word in my reading that is completely new to me. Sister Joan Chittister, a Benedictine nun, gave me a new one in this book:
"By 1984, social scientists were suggesting that friendships between women actually maintain marital structures by enabling the women to create personal space and autonomy within the family arena, and historians were now studying the woman-to-woman bond that had created convents, mobilized women's social resistance groups, sustained women in harems, and built Beguinages in Europe" (p. 24).Beguinages. She didn't explain it in any way, apparently assuming most of her readers would recognize the word. I didn't. So I read what Wikipedia said about beguinages. Here's a summary of what I learned:
|View of the Béguinage in Bruges|
A beguinage (French – béguinage) is an architectural complex which was created to house beguines: lay religious women who lived in community without taking vows or retiring from the world. In the early thirteenth century, larger communities emerged in the region of the Low Countries, with several houses for beguines built around a central chapel or church where their religious activities took place. These often included functional buildings such as a brewery, a bakery, a hospital, and farm buildings. They were encircled by walls and separated from the town proper by several gates which were closed at night. During the day the beguines could come and go as they pleased. From the twelfth century through the eighteenth, every city and large town in the Low Countries had at least one court beguinage, but the communities dwindled and came to an end over the course of the nineteenth and twentieth centuries.That reminds me of the place where I live. Though we have a few men at the Crown Center, most of us are women. We can come and go as we please, since we are a retirement center, but the doors are locked at night. We have someone on duty who can let us back in, and we also can get fobs that electronically open the door for us after 9:00pm. Like the beguines of that time, we have areas of our high-rise buildings with other functions: an exercise room, an art room, a theater room, a library, a dining hall, a café open from 8:00am to 2:00pm, laundry rooms, meeting rooms (large and small), a computer room, a culinary kitchen for demonstrations, and so forth. But we residents have our own separate apartments. Although the Crown Center was established and is run by the Jewish community, residents are not limited to one religion. It's a very diverse place.
"There is no doubt about it ― women are definitely leaders. But they lead differently. Their goal is not to force people to do anything. Their goal is to lead people to do what is best for everyone. They do not function as enemies of a common good. They do not raise armies. They do not kill the opposition. Instead they seek to stop the oppression. They seek to empower the people they serve. They arrive at major decisions, not as enemies of the opposition, but as friend to everyone involved" (p. 31).By the way, in looking up information about Joan Chittister, I learned we share a birthday. She was born April 26, 1936. I came along four years later on the same day.
All the other women in the Lew family were beautiful. Emma saw it time and time again, in the striking faces of her mother and sister, in the old yellow-edged photos of her ancestors. The difference that set her apart from Mah-mee and her older sister, Joan, haunted Emma. It wasn't that she was ugly, but in photos of herself, even as a baby, she saw a too-large nose, a too-round face, that made her feel awkward and conspicuous. She sometimes wondered what kind of fate had caused generations of Lew beauty to be withheld from her.This book was donated today to the Crown Center's small library. I found it while sorting through those we could keep and those to box up for the book sale. This one is actually too old, having been published 18 years ago, but I haven't read it. So I brought it home to read before passing it along. Gail Tsukiyama is an excellent writer, and I especially enjoyed reading Samurai's Garden (1996). Here's a summary of the story:
As World War II threatens their comfortable life in Hong Kong, young Joan and Emma Lew escape with their family to spend the war years in Macao. When they return home, Emma develops a deep interest in travel and sets her sights on an artistic life in San Francisco, while Joan turns to movies and thoughts of romance to escape the pressures of her real life. As the girls become women, each follows a path different from what her family expects. But through periods of great happiness and sorrow, the sisters learn that their complicated ties to each other ― and to the other members of their close-knit family ― are a source of strength as they pursue their separate dreams.
This is what he looks like: dark lustrous hair and big curious eyes, cinnamon or chocolate eyes, eyes like phosphorescence.That's the first sentence of the first paragraph, but I much prefer the first sentence of the second paragraph.
The night he was conceived, it rained.That sentence made me smile. I have liked Beth Kephart's writing for years. Although I got this book from the library once before, I had to return it before I got around to reading it. Here's what it's about:
Kids today seem to be under more competitive pressure than ever, while studies show that reading, writing, and the arts in schools are suffering. Is there any place for imagination in kids' lives anymore? In a dog-eat-dog world, why dream things that aren't there? Through personal stories, Beth Kephart resoundingly affirms the imagination as the heart of our ability to empathize with others, to appreciate the world, and to envision possibilities for the future. The star of her story is once again her son, Jeremy (as in her National Book Award-nominated A Slant of Sun), now fourteen years old ― a child who at first resists storytelling, preferring more objective and orderly pursuits, but later leads a neighborhood book club/writing group and aspires to follow Steven Spielberg into moviemaking.