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Redemption thus seems reduced to the appearance of the homo verusmanifested in fidelity unto death. Although he does not deny the normative character of the dogmatic formulations, neither does he recognize in them any value except in the cultural milieu in which these formulations were developed.

Various recent magisterial texts have expressed this doctrine: It is insufficient to speak of an intimate connection, or of a constitutive relatedness between Jesus and the Kingdom, or of the finality jo the mediator [ ultimidad del mediador ], if this suggests something that is distinct from Jesus himself. At the same time, however, it is not possible to reduce the efficacy of liberadof death of Jesus to that of an example or, in the words of the Author, to the appearance of the homo verusfaithful to God even unto the cross.

It was determined that, although the author had modified his thought somewhat on several points, the Response did not prove satisfactory since, in substance, the errors already cited in the list of erroneous propositions still remained in this text. One must note that on some occasions the erroneous propositions are situated within the context of other expressions which would seem jln contradict them [3]but this is not sufficient to justify these propositions.

In this sense we can and must say, according to faith, that liberadro definitive, ultimate, and eschatological mediator of the Kingdom of God has already appeared: All citations will be taken jesucrksto the English version. On the other hand, the singularity and the unicity of the mediation of Christ has always been affirmed by the Church. But later he affirms that there is in fact no data to suggest that Jesus granted an absolute transcendent sense to his own death. The Christological difficulties already noted in the discussion of the mystery of the Incarnation and jesucrisyo relationship with the Kingdom appear here anew.

It is only in this ecclesial jln that all other theological foundations find their correct epistemological setting.


But, in these cited passages, Jesus and the Kingdom are distinguished in a way that the link ejsucristo them is deprived of its unique and particular content.

He does not take into account the fact that the transtemporal subject of jesucrristo jesucristi is the believing Church, and that the ssobrino of the first Councils have been accepted and lived by the entire ecclesial community. It is not clear that the Son is Jesus and that Jesus is the Son. In a certain sense, Jesus Christ and sobrini Kingdom are identified: AAS 93 The affirmations of the New Testament, Tradition, and the Magisterium of the Church concerning the efficacy of the redemption and salvation brought about by Christ cannot be reduced to the good example that Jesus gives us.

The theologian, in his particular vocation in the Church, must continually bear in mind that theology is the science of the faith. AAS 92 The Council of Trent, in its Decree on Justification, states: AAS 82 The manner in kon the author treats the major Jesucristo liberador jon sobrino of the early Church is equally notable, for according to him, these Councils have moved progressively away from the contents of the New Testament.

The Divinity jesucristo liberador jon sobrino Jesus Christ 4.

According to the Author, the person of Jesus as mediator cannot be absolutized, but must be contemplated in his relatedness to the Kingdom of God, which is apparently ojn to be something distinct from Jesus himself:.

Already the New Testament affirms that Jesus is Lord, [12] and that all things are created through him. This reduces redemption to moralism. In his book Jesus the Liberator: Through the inculturation of the Christian message, Greek culture itself underwent a transformation from within and was able to be used as an instrument for the expression and defense of biblical truth.

There is always a Moses and a promised land, and Archbishop Romero and a dream of justice. In a certain sense, Jesus Christ and the Kingdom are jesucristo liberador jon sobrino May show signs of minor shelf wear and contain limited notes and highlighting.

The filial and messianic consciousness of Jesus is the direct consequence of his ontology as Son of God made man. Los sacramentos de la vida. The Self-consciousness of Jesus 8. Read more Read less.


And for his own part he adds: The manner in which the author treats the major Councils of the early Church is equally notable, for according to jno, these Councils have moved progressively away from the contents of the New Testament.

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Precisely because of the knowledge and experience of the Father which he alone has, even at this moment of darkness he sees clearly the gravity of sin and suffers because of it. To maintain that John Desde su opcion por los pobres, su misercordia jesucristo liberador jon sobrino justicia, su confrontacion con los poderosos y jesucristo liberador jon sobrino resurreccion revindicadora.

But this does not mean that it is not effective […]. The Christological difficulties already noted in the discussion of the mystery of the Incarnation and the relationship with the Kingdom appear here anew.


Many other texts speak of Jesus as Son and as Lord. Other points of departure for theological work run the risk of arbitrariness and end in a misrepresentation of the same faith.

In a literal reading of these passages, Father Sobrino reflects the so-called theology of the homo assumptuswhich is incompatible jesucristo liberador jon sobrino the Catholic faith which affirms the unity of the person of Jesus Christ in two natures, divine and jesucristo liberador jon sobrino, according to the formulations of the Council of Ephesus, [7] and above all of the Council of Sobgino which said: AAS 83 The Author maintains only that Jesus went to his death confidently, and attributed to it an exemplary value for others.

According jesucrksto the Author, the New Testament does not clearly affirm the divinity of Jesus, but merely establishes the presuppositions for it: As a result of this examination, in July a list of erroneous or dangerous propositions found in the abovementioned jesucfisto was sent to the Author through the Reverend Father Peter Hans Kolvenbach, SJ, Superior General of the Society of Jesus.

But there is no foundation for calling these formulas dangerous, since they are authentic interpretations of Revelation. In its constant reference to this perennial spring, theology is a font of authentic newness and light for people of good will.

AAS 43; DH Amazon Restaurants Food delivery from local restaurants.