of the crucified Christ and reaches out towards the promises of Christ’s universal future.’ Life in the presence of the Coming One was indeed a link between me and the Swabian Pietists, but what for me was alien was their stress on the salvation of the individual soul, and their quiescent eschatology, with its conservative political consequences. As early as 1959, in opposition to ‘theology in the sphere of the consciousness’ from Schleiermacher to Bultmann, I had invoked the two Blumhardts: ‘Contrary
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