Eberhard Jüngel on the Mystery of God: Deus pro nobis

I believe, therefore I am astonished. And how! Believing, one experiences God as the inexhaustible mystery of oneself and of all things; as the one who is absolutely surprising, who nevertheless is or should be self-evident; as an absolutely singular event that nevertheless is of unsurpassable generality; as eternal being and yet full of becoming; as the most concrete, who as such is the most concrete universal; as the Father in heaven who reveals himself on earth in the brother of humanity. Believing, one experiences the God who came to the world as a human being, was crucified, and was raised from the dead as the being rich in relations, who differentiates himself as Father, Son, and Holy Spirit, and as the one who is inter-related as a community of reciprocal otherness. In believing, the human person experiences the mystery of the triune God who takes the relationlessness of death upon himself, in order to be the being rich in relations, the being of love in the unity of life and death to the benefit of life. It is the mystery of even greater selflessness in the midst of such great trinitarian self-relatedness. In faith in the triune God, the depths of the word of the cross are opened up. I believe, therefore I am astonished at the trinitarian mystery as the sum of the gospel: God from eternity and thus in and of himself is God for us. ("My Theology," Theological Essays II, 7-8)

Comments

GoobyNelly said…
Thanks for your thoughts on Jungel, David. I'm just starting to get to know him a bit.
I'm about to start my M.Div at Princeton this summer (I'll be taking Hebrew intensive). Do you have tips on how to prepare for going to Princeton?
Yours,
~Chris TerryNelson
Shane said…
"One experiences God as the inexhaustible mystery of oneself and of all things;" That has a vaguely Schleiermacherian ring, does it not?

Congrats on another year under your belt. Read some scholastic theology this summer!

Shane
D.W. Congdon said…
There is a ring of Schleiermacher, but Juengel's insistence upon classical Protestant thought and the doctrine of justification prevents him from making the move of Tillich and calling God the ground of all being. God is the mystery of all things only as the God who freely and graciously gives new life, not as the ground of reality. Even so, the similarity is there, and of course you cannot escape Schleiermacher in German theology.