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Contemporary academic discourse no longer expects that systematic theology will also always be a spiritual theology that can ignite the passions and transform the soul. How might we counter this tendency in order to take seriously Moltmann’s claims about the role of the passions and imagination in trinitarian theology? Earlier I borrowed Paul Ricouer’s language of a twofold wager to interpret Moltmann’s claims on behalf of his social doctrine of the Trinity, namely, that it gives rise to liberating thought and emancipatory action.

Chapter 3 traces the evolution from Moltmann’s early trinitarian theology of the cross to his social reconstruction of trinitarian doctrine in The Trinity and the Kingdom. Here we will see how Moltmann’s earlier cross-centered account of the trinitarian history of God unfolds into an eschatological narrative that stretches from the sending of the Son and the Spirit from the Father in creation to the consummation of creation in fellowship with God in the eschaton. I will also set forth two competing models of divine love that first emerge in The Trinity and the Kingdom: a protological concept of divine passion as the ecstatic self-communication of the good and an eschatological concept of koinonia, or the fellowship of Father, Son, and Spirit.

In Moltmann’s words, “Christian theology is, therefore, even in its very language, according to ancient terminology, theologia viae, but not as yet theologia patriae. ”43 The dialectical nature of divine revelation also signifies that all knowledge of God is dynamic and self-involving. Knowledge of the God of hope provokes an ongoing creative transformation of existing reality. ”44 In this way the universal eschatological horizon of divine revelation activates the vocation of individuals, as well as the church, to be concretely engaged in realizing the kingdom of God on earth.