Crisis: 'For Christian and Jew alike, the question remains the same: What can it really mean to speak of a loving God if He does not reveal this mysterious capacity to suffer with and in and for others? A God who cannot do this, cannot extend Himself in this way, writes Jürgen Moltmann in The Crucified God, “is poorer than any man. For a God who is incapable of suffering is a being who cannot be involved. Suffering and injustice do not affect him. And because he is so completely insensitive, he cannot be affected or shaken by anything. He cannot weep, for he has no tears. But the one who cannot suffer cannot love either. So he is a loveless being.”
'Can a God understood along those lines be any better than the god of Aristotle, the Unmoved Mover whom no one is moved to love? We may admire his many perfections, fear and tremble before the boundless terrors of his power, but in the end so loveless a being is more bereft than any potsherd of man who suffers because, at least, he knows how to love.
'Here is where the Aristotelian hold on the mind and heart of antiquity finally snapped, giving way to a world in which not only is God free to love, but we are likewise free to receive and return His love—at a cost incalculably beyond our ability to reckon, by the way, much less pay back. And, quite astonishingly, it all happened in a week, this week; which is why, says T.S. Eliot, “we call this Friday good.”'
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