Time&Eternity

notes to chapter 4 309
horizon of our history, and it simultaneously (as well as in tension, though this is not thematized
by Link) comes towards us “from what is ahead” [von vorne].
153. Cf. the theological interpretation of this connection in Gregersen, “Gud og tilfældigheden,”
211f. Gregersen sees a connection between the development of diverse life
forms and God’s intention in the world. The interaction of natural constants, the tendencies
inherent in the work of creation (which he understands, in the sense of Popper, as
“propensities” [ibid., 209]), and the bubbling coincidences are God’s means of realizing
this intention.
154. 2 Cor. 5:17.
155. Moltmann, Gott in der Schöpfung, 144f.; trans., 132f., opposes extrapolation to anticipation,
with which human beings adapt to what is to come (advent) by means of fear or
hope. However, I believe the concept of anticipation does not go far enough, because human
beings also react to the extrapolative future with anticipation. In hope and fear, human
beings also adapt to that which must still be extrapolated from the present. The concept
of intropolation should, in turn, make clear that, here, something new, something
different, and also something completely foreign is consciously encountered and received.
156. “.l.l. die ewige Novität, der gemäß der ewige Gott sich selber Zukunft ist,” Jüngel,
Gott als Geheimnis der Welt, 513; trans., 375.
157. “Gott und Liebe werden niemals alt. Ihr Sein ist und bleibt im Kommen,” ibid.
158. Moltmann, Das Kommen Gottes, 45; trans., 29.
159. Ibid., 292; trans., 265.
160. The eschatological creatio ex vetere is understood as renovatio omnium (ibid.).
161. “.l.l. der alte Kosmos durch den neuen und der neue durch den alten
vergeschichtlicht [wird],” Hübner, “Eschatologische Rechenschaft,” 154.
162. 2 Cor. 5:17.
163. On the concept of annihilatio mundi, cf. also Stock, Annihilatio mundi. Stock asserts
that, despite its later rigidity, this concept is to be understood as the comprehensive
metaphor for freedom. It is “a pre-critical example of critical dialogue with the thinking of
the time, to the extent that it is committed to recognizing the existence of the always existing”
[ein vorkritisches Beispiel kritischen Gesprächs mit dem Denken der Zeit, sofern dies
eben der Erkenntnis des Seins des Immerseienden verpflichtet ist], 174. It was the tragedy
of the idea of annihilatio, “that belief gained God but lost freedom, whereas the beginning
enlightenment of human beings grasped the world, but allowed God to become a
metaphor” [daß der Glaube Gott gewann, aber die Freiheit verlor, während die anhebende
Aufgeklärtheit des Menschen die Welt ergriff, Gott aber zur Metapher werden ließ], 185.
Ott sees a two-kingdom dualism in Luther’s idea of the abolitio et in nihilum reductio and,
correspondingly, prefers the Reformed model of a purgatio et innovatio as more appropriate
(Eschatologie, 45).
164. Cf. Moltmann, Das Kommen Gottes, 295–302; trans., 268–76.
165. Cf. pp. 109–16.
166. “Menschliches Wesen, / was ist’s gewesen? / In einer Stunde/geht es zugrunde,
sobald das Lüftlein des Todes drein bläst. / Alles in allen / muß brechen und fallen, / Himmel
und Erden / die müssen das werden, / was sie vor ihrer Erschaffung gewest.” EG
449,7; text from 1666.
167. “Die Glucke führt ihr Völklein aus, / der Storch baut und bewohnt sein Haus /
Die unverdroßne Bienenschar fliegt hin und her, .l.l. / Der Weizen wächset mit Gewalt; /
darüber jauchzet jung und alt .l.l. / Ach, denk ich, bist du hier so schön / und läßt du’s uns
so lieblich gehn .l.l. / Welch hohe Lust, welch heller Schein / wird wohl in Christi Garten
sein!” EG 503, 4.6.7.9.10, text from 1653.
168. Cf. on this also Hübner, “Eschatologische Rechenschaft,” 150–67.