Deutero-Isaiah's work, which comprises Isaiah chapters 40-55, has exerted its influence on testimonies of faith in both Jewish and Christian tradition down to the present day. "Who is the Servant of God?" is not a question confined to the New Testament alone. The work aims to establish accord between adherents of the Jacob/Israel tradition vs. the Zion/Jerusalem tradition--the background being the tensions between the exiles, the diaspora, and the people who had remained in the land.

Jurgen Moltmann's life and work have marked the history of theology after the Second World War in Europe and North America like no other. He is the most widely read, quoted, and translated theologian of our time. Now, after celebrating his eightieth birthday, he looks back on a life engaged in and forging a Christian response to the tumult and opportunities of our age. In his autobiography Moltmann tells his engaging and searching life story, from his Hamburg youth in an unconventional parental home up to the "incompleteness" of the present moment. Yet his narrative also sheds light on the creative arc of Moltmann's work, on the journey of his own theological development from its beginnings after World War II through the beginnings of political theology and, most phenomenally, the advent of the theology of hope. A wide-ranging document alert to the deeper currents of his time and ours, Moltmann's work is also an engrossing reconsideration of a life full of intense experience and new beginnings.

Winner of Grawemeyer Award In this remarkable and timely work - in many ways the culmination of his systematic theology - world-renowned theologian Jurgen Moltmann stands Christian eschatology on its head. Moltmann rejects the traditional approach, which focuses on the End, an apocalyptic finale, as a kind of Christian search for the final solution. He centers instead on hope and God's promise of new creation for all things. Christian eschatology, he says, is the remembered hope of the raising of the crucified Christ, so it talks about beginning afresh in the deadly end. Yet Moltmann's novel framework, deeply informed by Jewish and messianic thought, also fosters rich and creative insights into the perennially nettling questions of eschatology: Are there eternal life and personal identity after death? How is one to think of heaven, hell, and purgatory? What are the historical and cosmological dimensions of Christian hope? What are its social and political implications. In a heartbreakingly fragile and fragment world, Moltmann's comprehensive eschatology surveys the Christian vista, bravely envisioning our horizons of expectation for personal, social, even cosmic transformation in God.

''In my end is my beginning, '' wrote T. S. Eliot, and J rgen Moltmann's new book is a powerful testament to personal hope in chaotic, even catastrophic times. As Moltmann's award-winning volume The Coming of God laid out the systematic framework of eschatology (the doctrine of the ''last things''), so here he explores the personal meaning of that fundamental affirmation for Christians. Debunking the classic images of Christian apocalyptic scenarios, the final struggle between God and Satan, Christ and the Antichrist-Armageddon-Moltmann instead shows that Christian expectation of the future has nothing to do with these but everything to do with new beginnings and a horizon of hope. Three parts explore three particular beginnings: birth (childhood and youth), rebirth (failures and defeats), and resurrection (death, judgment, afterlife). This brief volume promises to be one of Moltmann's most personal and compelling books.

Theology always has been (and is for Moltmann) not an abstract or otherworldly endeavor but one nourished by, and responsive to, experiences in and with life itself. In this volume, the final in his series of systematic "contributions" to theology, Moltmann looks ahead from the landmarks of his own theological journey. He searches out those intersections of his own life with contemporary events that have kindled and impelled his theological thinking (part 1). The perspective of hope, the central moment in Moltmann's thought, is freshly explained, while other basic theological themes and concepts are developed and interrelated (part 2).

But more than that, Moltmann uses these theological tinders to spark the flames of the chief directions in liberating theological thought today -- black, Latin American, Minjung, and feminist theologies -- (part 3) and the central motif of Trinity (part 4).

This volume not only introduces Moltmann's theology, it also utilizes the contemporary religious and political scene to incite ones own theological reflection.

Jrgen Moltmann formulates necessary questions about the significance of Jesus the Christ for persons today. He offers a compelling portrait of the earthly Jesus as the divine brother in our distress and suffering and points to the risen Christ as the warrant for the "future in which God will restore everything . . . and gather everything into his kingdom." Urging that acknowledgment of Christ and discipleship are two sides of the same coin, Moltmann contends that the question of Jesus Christ for today is not just an intellectual one. Moltmann takes fresh approaches to a number of crucial topics: Jesus and the kingdom of God, the passion of Christ and the pain of God, Jesus as brother of the tortured, and the resurrection of Christ as hope for the world, the cosmic Christ, Jesus in Jewish- Christian dialogue, the future of God, and others.

Moltmann, "the foremost Protestant theologian in the world" (Church Times), brings his characteristic audacity to this traditional topic and cuts to the heart of the matter with a simple identification: What we experience every day as the spirit of life is the spirit of God. Such considerations give Moltmann's treatment of the different aspects of life in Spirit a verve and vitality that are concrete and existential.

Veteran readers will find here a rich and subtle extension of Moltmann's trinitarian and christological works, even as he makes bold use of key insights from feminist and ecological theologies, from recent attention to embodiment, and from charismatic movements. Newcomers will find a fascinating entree into the heart of his work: the transformative potential of the future.

Moltmann develops a theology of the Holy Spirit that links the Christian community's experience of the Spirit to the sanctification and liberation of life. He brilliantly displays the ecological and political significance of Christian belief in the Trinity.

Professor Wolff's clear and thorough orientation to the collection of oracles in the book of Obadiah and to the narrative art of the book of Jonah. Differently, both prophets provide an answer to what the interaction is between the whole of humanity God has created-and His people in particular.

Jurgen Moltmann's life and work have marked the history of theology after the Second World War in Europe and North America like no other. He is the most widely read, quoted, and translated theologian of our time. His systematic work thrives on the cutting edge of Christian theology in the twenty-first century, challenging and stimulating a whole generation of theologians to work at theology in different and more comprehensive ways.

In this distinguished commentary, Wolff's task is to defend Haggai as much more than a minor prophet. He was a man whose feet were placed firmly on the ground, one of the dominating figures of the postexilic community, the main instigator of the rebuilding of the Jerusalem temple, and so responsible for inaugurating a new era in Jewish history.

How does Christian ethics begin? This pioneering study explores the grammar of the Christian life as it is embodied and learned in worship as the formative experience of the 'fellow citizens of God's people'. The book presents the first in-depth theological investigation of the phenomenon of 'political worship' by exposing the political nature of worship and the worship dimension of politics. In a careful analysis of biblical and traditional conceptions of worship, Wannenwetsch demonstrates how the genuine political character of worship neutralizes attempts to politicize or de-politicize it. In the imprinting of the experience of divine reconciliation on the Christian body, worship challenges the deepest antagonisms of political theory and practice: antagonisms of 'private and public', 'freedom and necessity', and 'action and contemplation'. At the same time, the 'spill over' of worship into every sphere of life instils a healthy suspicion of post-liberal conceptualizations of role-mobility. In the experience of 'hearing in communion', an encounter with a word that does not deceive announces the end of the rule of the hermeneutics of suspicion. Further questions discussed include the conditions of true consensus, forgiveness as a political virtue, `political rhetoric' between accountability and self-justification, how 'reversible role-taking' can avoid losing the otherness of the other, and how the rhetoric of 'responsibility' can be saved from hubris or depression. Particular practices or dimensions of worship (confession, preaching, praising, intercession, observance of holy days) are examined and their heuristic and formative potentials explored in relation to these topics. A special feature of the study is a strong ecumenical and international focus. The book brings into conversation a variety of traditions (including Lutheran, Catholic, Anglican, and Orthodox) and contemporary voices. An original contribution to Christian ethics, the book addresses systematic and practical theology as well as political theory, while indicating the essential interpenetration of these disciplines.