I’ve been sharing a seriesofposts on Theology of the World by Johann Baptist Metz, which I read over the weekend. Again, I cannot recommend this book highly enough. It is just 150 pages and very approachable.
Below is one last selection from this book, on what the political role of the church is in a pluralistic society. Metz’s answer to this question is that the church’s goal should never be to set up and enforce societal norms or endorse a political ideology or to establish itself as a political force; but rather the church should be about the liberating business of social critique. With the American culture war so dominated by Left-vs-Right ideology (and far too many Christians getting caught up in it), this is a timely – and radical – message for us today. He also calls for cooperation between Christians and people of other faiths (or no faith) based on our common experience in this world of the felt “lack of freedom, justice, and peace.” Continue reading Metz: Political theology in the church must take the form of social criticism, not political ideology.
I first heard of Johann Baptist Metz via Moltmann’s engagement with him, as they have been frequent conversation partners and have written on similar themes. There are many paralel’s between Metz and Moltmann, both in their theology and their life stories. Metz made a contribution to How I Have Changed where he shares his chilling experience as a young Germwn soldier in World War II (one not unlike Moltmann’s own story). Out of their experiences, they both became “theologians after Auchwitz” which led Moltmann to develop The Crucified God and Metz to craft his own “new political theology”, exemplified in Theology of the World and elsewhere.
Over the last couple days I read Metz’s Theology of the World. This is a collection of essays that Metz wrote between 1961 and 1968 on themes of political theology. I shared some selections from the first essay in the book on secularism. From start to finish this book is fantastic. Like Moltmann, Metz gets his bearings for political theology from an eschatological orientation. Future hope is not the appendix to Christianity, but its fundamental driving force: Continue reading Johann Baptist Metz on Eschatology and Flight from the World
The Secularity of the world, as it has emerged in the modern process of secularization and as we see it today in a globally heightened form, has fundamentally, though not in its individual historical forms, arisen not against Christianity but through it. It is originally a Christian event and hence testifies in our world situation to the power of the “hour of Christ” at work within history.
In her autobiography, Dorothee Soelle listed Catholic theologian Johann Baptist Metz’s Theology of the World alongside Theology of Hope (Moltmann) and her own book as something of an early trilogy in modern political theology. I’m currently reading Metz (it is excellent so far) and hope to move on to Soelle’s contribution next.
The first essay in Theology of the World is called “How Faith Sees the World: The Christian Orientation in the Secularity of the Contemporary World.” Many Christians bemoan the secularization that has long been taking over the Western world – worrying that it is an indication that Christianity has failed and is receding. But Metz sees in the incarnation of Jesus the full acceptance of the world – in all its worldliness – by God. Below are some selections from this chapter that get to the heart of his argument. Continue reading Johann Baptist Metz on why Christian theology should embrace secularization
“Metz is always good for a surprise”
Until now, my (very limited) exposure to Johann Baptist Metz has been pretty much entirely second hand. I have known that, along with Jürgen Moltmann and Dorothee Sölle, Metz is considered to be something of a founder of what is called “political theology”. John Cobb interacts with these three theologians almost exclusively in his book, Process Theology as Political Theology, which is available to read online in its entirety via Religion Online. For these three theologians (all of whom come from Germany and are members of the generation that was coming of age under the Nazi regime), the events of WWII had a framing effect on their theological development.