“Aesthetic Christianity called the world evil and left it. Humanity is waiting for a revolutionary Christianity which will call the world evil and change it” (Jurgen Moltmann, Lecture SPU).
Moltmann quotes this while speaking about the hope of Christianity. “Aesthetic Christianity,” as he calls it, does little more than critique and build itself up, only offering some sort of hope in the by-and-by, but doing nothing to alleviate suffering or stir up beauty now.
A Christianity that is revolutionary in nature will call the world evil, depraved, broken and hurt. It will see itself as a responsible party in the mess of the world and an agent of freedom and change. A revolutionary Christianity will view the world not as separated realities of the believer and the unbeliever but as one reality under the lordship of a risen God-man, where the people of God become what the world is to become tomorrow. In this way the hope of the Christian is for a new world. A world that is not a return to the garden of Eden that was “good,” but to a city of fully realized individuals under the lordship and love of the trinity and in harmony with each other and the land.
In this way, a revolutionary Christianity is a return to a simple, and yet very complex, New Testament Christianity. A Christianity in which religion is not defined as going to a church building but lending help to widows and orphans. Where faith is a dynamic response to the work of Jesus in his life, death, resurrection and ascension. A faith that can not be created by man made arguments but only by the wind of God. A faith that shows itself by sincere love of God and man. A faith that is not intertwined with politics but one that is a subversive picture to a broken political establishment of the harmonious and odd Kingdom of God.
A revolutionary Christianity says, “I believe, help my unbelief.”