Amazed and Confused: When God's Actions Collide With Our by Heather Zempel

By Heather Zempel

Most humans have prayed for whatever or a person in earnest, looking God's will, merely to be left pressured by way of God's reaction. occasionally we ask, "Why might an excellent God permit undesirable issues to occur to stable people?" In Amazed and Confused, Heather Zempel tackles this query head-on by way of exploring the ebook of Habakkuk.

When the prophet Habakkuk prayed that God might convey swap to the backsliding kingdom of Israel, this factor got here to the leading edge. Habakkuk begged God for revival and that He may flip the hearts of faithless humans again to Him.

God's solution to Habakkuk used to be, "Take a glance on the countries and watch what happens you may be stunned and amazed" (1:5, The Voice). The imaginative and prescient God gave Habakkuk was once one in all conflict and exile. How do you reply whilst God solutions your prayers in a fashion that turns out out of line together with his personality and offers?

Amazed and Confused proceeds systematically throughout the e-book of Habakkuk, exploring the prophet's prayer, God's reaction, and the prophet's trip from confusion to worship. This interactive biblical studies is the correct selection if you happen to are hurting and pressured approximately God's responses to their prayers.

Features include:
• precious counsel on a question with no a simple answer
• useful instruments for learning the Minor Prophets
• Easy-to-understand, obtainable language

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Dazu muß Geschichte als theologischer Frageort ihr besonderes Gewicht erhalten. h. in den Verantwortungsbereich von Geschichte als Welt- und Menschheitsgeschichte23 • - 36- Daß hierbei eine geschichtliche Hypertrophie, welche eine Offenbarungsqualität der Geschichte an der profanen Geschichte nun einfach "abzulesen" hätte, theologisch irreführt, sollen einige Gedanken zu Wolfhart Pannenberg verdeutlichen. Gott als Geschichtstatsache ? Gott als Geschichtstatsache ? - die Frage ist bewußt vereinfachend gestellt.

Hierin liegt offenbar ein Grundproblem aller christlichen Theologie: eine gewisse Unsicherheit, ja Mißtrauen gegenüber der Geschichte als "Verlaufszeit" (0. Weber) oder als Zukunft, - woraus Moltmann und Pannenberg an sich zu Recht neu aufzubrechen suchen. Die Frage ist so alt wie die christliche Theologie selbst: Stirbt Jesus nach Markus und Matthäus noch mit dem finalen, zukunftgerichteten Schrei: "Mein Gott, mein Gott, wozu ( i1~' 0 hast du mich verlassen? " (Mk 15,34; Mt 27,46), so heißt es bei Lukas bereits "gottergeben": "In deine Hände befehle ich meinen Geist" (Lk 23,46), und bei Johannes gar stirbt Jesus zukunftslos: "Es ist vollbracht r' (Joh 19,30), - es kommt nichts mehr, formal betrachtet.

Immerhin verhindert Hiobs "Exodus aus Jahwe" noch, daß Hiob sich explizit an Jahwes Stelle begibt. Nicht Gott-Sein, sondern "Sein wie Gott" mag die "Frohbotschaft" sein, - aber Hiobs Fragen sind auch "bei Wegfall Jahwes ... 91 Zumindest als offengehaltener Fra ge horizont "überlebt" der "Hohlraum" bei Bloch; während andere Marxisten ihn deutlich anthropologisch okkupieren92 , bleibt er für ihn allenfalls in der Rede vom "Reich" utopisch-messianisch artikulierbar. Bloch kann als der erste Marxist gelten, der, ohne den Marxismus preiszugeben, diesen selbst positiv mit der Theologie konfrontiert hat.

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