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Sabemos, por él mismo, que Hilario de Poitiers, no tuvo conocimiento del credo de Nicea hasta 356. A pesar de esto, desde su primera obra conocida, la adhesión de Hilario de Poitiers a los planteamientos fundamentales que definirán la correcta comprensión de la naturaleza de Cristo resulta incontestable. Esto se debe a que parte, en su reflexión cristológica, de una íntima comprensión del Evangelio de Juan que antepone a la mera defensa del homooúsios niceno. A través de la exégesis de los pasajes y motivos más relevantes del Cuarto Evangelio, Hilario de Poitiers explora la relación entre Padre e Hijo profundizando en su carácter consustancial y en la inhabitación mutua de sus Personas, imprimiendo un carácter pneumatológico a su reflexión cristológica y demostrando un conocimiento profundo de la naturaleza del Cristo que trasciende, con mucho, la mera especulación en torno a su familiaridad con el credo de Nicea y con el homooúsios.

El Concilio de Nicea afirmó la divinidad plena del Hijo a través del homoousios con el fin de garantizar que Jesucristo es el verdadero salvador y divinizador del ser humano. Este artículo muestra la pertinencia del concepto de la alteridad intratrinitaria de Dios como correlato de la fórmula cristológica, así como el consenso teológico al respecto desde el pasado siglo. Si Cristo pertenece a la realidad divina, significa que Dios no vive en soledad eterna consigo mismo, sino que es pura relación interpersonal. En este sentido, enseñamos el modo en que este concepto fue fraguado por la patrística prenicena y clarificado por los capadocios. De las repercusiones de dicha comprensión de Dios han de hacerse cargo tanto la ontología filosófica como el conjunto de la teología sistemática. Por ello, atenderemos a la proyección económico-salvífica de la alteridad intratrinitaria, considerando particularmente las doctrinas de la creación y la encarnación.

L’articolo presenta l’importanza del tema dell’Incarnazione nel commento di S. Agostino ai Salmi. Secondo il Vescovo di Ippona, il Mistero dell’Incarnazione è uno dei momenti chiave della storia della salvezza. Agostino, negli scritti dei filosofi antichi, non ha trovato un modo in cui l’uomo potesse raggiungere il mondo divino a cui aspira. Tuttavia, il cristianesimo gli ha indicato la via dell’umiltà (via humilitatis) nell’Incarnazione. In Cristo, Dio assume la condizione umana e, senza perdere nulla della sua divinità, introduce l’uomo nel mondo divino dell’eternità. Agostino è convinto che l’umiltà del Figlio di Dio nel mistero dell’Incarnazione fa dell’umiltà di Dio il nucleo della fede cristiana. E la stessa categoria dell’umiltà non ha solo una dimensione morale ma anche filosofica. In virtù dell’Incarnazione, Cristo diventa rappresentante degli uomini e il sacerdote che offre se stesso come l’offerta a Dio Padre. E tutta la Sua opera salvifica costituisce l’unità e ha il suo fondamento, senso, peso e significato proprio nel mistero dell’Incarnazione. Agostino spiega l’Incarnazione in modo biblico e figurato. Per lui Cristo in quanto Dio è la Patria da cui l’uomo è venuto e verso la quale è diretto, ed in quanto uomo è la Via lungo la quale andiamo per raggiungere la meta. In virtù dell’Incarnazione, il tempo umano acquista un carattere propositivo e tende al suo compimento nell’eternità.

Se indaga en el concepto y producción teórica de la teología de la migración. Se argumenta que esta corriente ha sabido generar un campo de discusión dispuesto a realizar una lectura crítica de la realidad histórica de las migraciones. Convergen cualitativamente elementos metodológicos de la historia conceptual, la historia intelectual y la hermenéutica bíblica pragmática, con el fin de conceptualizar la teórica de la teología de la migración y sistematizar sus principales ejes. Los resultados apuntan a la existencia de dos relaciones: la primera se refiere a las convergencias entre las tradiciones teóricas de “teología” y de “migración”, ya que la teórica de la teología de la migración sostendría su praxis en la revelación de Dios en y desde la realidad histórica de las migraciones; la segunda aborda la emergencia de tres subcampos de análisis: una “hermenéutica bíblica de la migración”, una “cristología de la migración” y una “eclesiología de la migración”.

Joseph Ratzinger's Christology deals with the freedom of Jesus at various places in his work, although it is presented in short texts that may lend themselves to different interpretations. In this regard, the possible presence of a Monothelite orientation in his thought has been debated. In order to clarify this question, this article analyses these texts with the aim of determining the doctrine they contain and of coherently explaining the possible interpretative difficulties, in line with the theological perspective of the German author. [ABSTRACT FROM AUTHOR]

O Magistério da Igreja Católica, através do Catecismo da Igreja, apresenta de maneira clara e evidente a doutrina sobre o II e o III artigos do Credo Apostólico. Os teólogos, também, na história da Igreja, complementaram o que se apresentava nesse tradicional Credo presente no Cristianismo desde o seu início. Os dois buscaram tratar de temas como: Encarnação e suas consequências teológicas; Maria e a maternidade divina; Cristo em seus mistérios, entre o seu batismo até a entrada triunfante em Jerusalém. Diante disso, o tema central da vida de Cristo está no envio de Jesus pelo Pai para alcançar a humanidade pecadora que tanto precisava de seu auxílio. Sendo assim, toda a vida de Jesus é um mistério de redenção e, desde sua concepção, a humanidade estava sendo redimida pelo Novo Adão. No entanto, este mesmo Magistério teve que defender Cristo de deturpações teológicas que surgiram, principalmente nos primeiros séculos de cristianismo. Diante desse cenário, a elaboração teológica e dogmática se destacou na Igreja e se desenvolveu para aprofundar os temas apresentados no Symbolum Apostolorum.

The aim of this paper is to suggest a hypothetical interpretation of Christoph Theobald's theological production and to briefly verify its relevance by interpreting some particularly problematic traits of his Christology. In light of this reading, some possible structural problems of his overall theological project are then brought into focus. [ABSTRACT FROM AUTHOR]

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

La constitución de Jesús en el pensamiento de Ibn ‘Arabī depende de su herencia materna y paterna. El ángel Gabriel toma el estatuto de padre por su aparición a María y por ser el portador de un “Espíritu que procede de Dios”. En este artículo presentaremos la herencia que Jesús recibe del ángel y las repercusiones que sobre su ser tendrá el encuentro de una madre humana y un espíritu angélico. Jesús va a ser un ser dual sobre el que va a primar su aspecto espiritual, puesto que el “agua imaginal” de Gabriel primará sobre el “agua real” de María. Será medio humano y medio espíritu. Su “cristología” es plenamente islámica, pero se acerca, de esta manera, sin identificarse, al docetismo. Jesús aparecerá como un varón, aun siendo un espíritu, y será, por ello, capaz de obrar milagros de vivificación. Para el gran maestro sufí, cada profeta es manifestador de una cualidad divina; en el caso de Jesús, él es la corporalización del Aliento divino.

Michel Henry ofrece un análisis de la propuesta metafísica de Meister Eckhart en los parágrafos §§39, 40 y 49 de su La esencia de la manifestación. Partiendo de los temas propuestos por M. Henry, el presente trabajo tiene como objetivo ampliar las consideraciones sobre estos al interior de la obra misma de Meister Eckhart. De esta forma, se puede apreciar el movimiento de recepción que el autor francés realizó: la construcción de una imagen de Eckhart que, aunque no se aleja demasiado de los puntos centrales de su teoría, con todo presenta ciertas omisiones que pueden hacer perder el carácter histórico del pensador alemán. Observar aquellos aspectos teóricos que Michel Henry decidió recuperar y los que decidió evitar es útil, a nivel de los diálogos interhistóricos, para observar qué elementos del neoplatonismo cristiano de Eckhart consideró aptos para incorporar a su sistema y cuáles, por el contrario, no encajaban en él.

A pesquisa histórico-crítica a respeito da vida de Jesus – Leben-Iesu-Forschung – tem sido decisiva na teologia a partir do século xviii. O presente artigo expõe, à guisa de estado da arte, o percurso da busca pelo «Jesus histórico» e apresenta a apreciação feita por Joseph Ratzinger a esse respeito em diversos momentos de seu pensamento. O modo como J. Ratzinger se posicionou frente a pesquisa sobre o Jesus histórico é revelador de sua metodologia teológica, aplicada especialmente à cristologia. Dessa maneira, ao analisar a posição do teólogo alemão acerca das diferentes fases da cristologia moderna, explicita-se a relação que ele próprio estabelece entre teologia dogmática e teologia bíblica.

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Hilario de Poitiers analiza superficialmente la parábola de los viñadores homicidas (Mt 21,33-44) en su Commentarium in Matthaeum. Sin embargo, encontramos un empleo recurrente de los principales motivos y elementos que conforman dicha parábola a lo largo de todas las obras del obispo galo a la manera de una mise en abyme que articula a través de la teología paulina. En particular, analizaremos cómo Hilario emplea el motivo de la «piedra angular» referida a Cristo como fundamento de un nuevo templo en el contexto de la nueva creación que inaugura como último Adán y que es trasunto de su Iglesia.

La existencia cristiana se enfrenta permanentemente al reto de fortalecer el vínculo afectivo entre experiencia de fe y verdad de fe. Este estudio trata de afrontar este desafío mediante un diálogo entre esa peculiar fuerza cognitiva humana que es la empatía y la constatación de que es precisamente éste el tipo de epistemología que reclama la hermenéutica con que el Evangelio actualiza el significado y trascendencia salvífica de la Persona de Cristo (muerto y resucitado) para el testigo de todo tiempo que se encuentra con Él.

For Saint Bonaventure, the search for truth has in itself a salvific value, it does not consist on a mere academic or intellectual endevour. For this reason, the principle that unifies his philosophical and theological work is the same one that serves as the foundation for the construction of a life ordered towards excellence, that is, holiness. In this sense, the radical synthesis between the search for truth and the personal itinerary towards the ultimate end of existence arises from common expressive metaphysical roots, it develops in the same Christocentric heart and reaches its full meaning in the Trinitarian love. This “reductio” is the key to understand and to adequately integrate the different philosophical and theological elements of Bonaventurian thought. [ABSTRACT FROM AUTHOR]

The doctrine of the threefold office, or Christ's three offices, is presented as characteristic of the Reformed tradition since John Calvin and the confessional documents of the 16th and 17th centuries, though it is poorly investigated among those who claim to be Reformed in Brazil today. In order to respond to accusations and correct mistaken perceptions of this doctrinal locus, the article first investigates the Scriptural foundation and the history of redemption to conclude that it is a biblical paradigm, rather than a dogmatic formula forced on to the sacred text, for at least three reasons: mosaic law regulations, eschatological expectation of something superior regarding the offices, the presence of a figure who would unite all three offices. Secondly, the article highlights characteristics of the nature of the office (incarnate constitution, divine authority, redemptive content, simultaneous exercise of the functions, and demand for obedience) that correct Christological and ecclesiological mistakes both in academic as well as ecclesiastical settings. Lastly, the article presents the exercise of the offices by Christians under the authority of Christ with three concerns in mind: to contend against the usurpers who place themselves as intermediaries of spirituality, to avoid triumphalism by means of the trajectory of humiliation and consequent exaltation of the threefold office, to distinguish how the Supreme officer works from our functions as sub-officers. [ABSTRACT FROM AUTHOR]

Historical-critical research regarding the life of Jesus – Leben-Iesu-Forschung – has been decisive in Theology from the 18th century onwards. This article exposes, in the guise of an examination of the state of the art, the path of the search for the “historical Jesus” and presents Joseph Ratzinger's considerations on this topic at different moments of his thought. The way J. Ratzinger responded to research on the historical Jesus reveals his theological methodology, applied especially to Christology. Thus, when analyzing the position of the German theologian regarding the different phases of modern Christology, the relationship that Ratzinger establishes between dogmatic theology and biblical theology is made explicit. [ABSTRACT FROM AUTHOR]

The contribution analyses the Christmas sermons of Saint Bonaventure of Bagnoregio. The introduction explains the medieval preaching technique adopted by the saint and outlines the methods of transmission of his oratorial work and the current state of existing editions. Both the brief outlines of the sermons, recorded by the secretaries and the extensive redactions, reworked at a later date with or without Bonaventure’s authorisation, are analysed. The study regroups the texts into three fundamental typologies: i) sermons which set out the readings of the three Christmas Masses; ii) sermons which move from biblical verses that allude to the reopening of paradise and metaphors of the plant-world; iii) the sermons which, speaking of the Nativity, use less recurring images and themes, including: the Sun and the celestial bodies, or else refer to love and spousal union. The appendix off ers the text of four short outlines of the Christmas sermons, previously unpublished, which are preserved in the ms. VIII.A.30 of the National Library of Naples. [ABSTRACT FROM AUTHOR]

The subject of this article is the applicability of Jean-Luc Marion's phenomenology to dogmatic theology. The article first presents Marion's views on phenomenology. It then analyses three theological strands relevant to it: the author's conception of Revelation as a saturated phenomenon, Christology and Trinitarian theology. Marion proposes to theology a broader coalition with phenomenology, claiming that because of the phenomenological nature of Revelation, it is phenomenology that constitutes the most appropriate methodological instrumentarium for it. This paper examines the consequences and problems of adopting such a position in dogmatic theology, particularly the ambivalence of Marion's gesture of abrogation of metaphysics. [ABSTRACT FROM AUTHOR]

This article explores the relationship between anthropology and Christology in the thought of Gregory of Nyssa. On the basis of some texts of De hominis opificio, the correlation between the anthropological paradox and the Christological paradox is analyzed. The answer to the question, how can the human being, enveloped in evil, be the image of the one who has no relationship with evil, is given by the conspiracy of opposites in Christ: life comes through death and glory through the dishonor of the cross. [ABSTRACT FROM AUTHOR]

La cristología tiene como objetivo universalizar la narrativa evangélica. Para ello son necesarias determinadas mediaciones de razón que hagan posible dicha empresa. El autor del presente artículo, inspirado por la fenomenología contemporánea, propone como mediaciones válidas la «manifestación», la «carne» y el «don» con el fin de pergeñar una propuesta cristológica de carácter trinitario. De esta manera, la cristología abandonaría la hegemonía del pensamiento del ser (analogia entis) para abrirse a un nuevo horizonte caracterizado por el pensamiento del aparecer (analogia incarnationis).

En estas líneas nos proponemos recordar los principales temas debatidos, para poder así elaborar un mapa de las cuestiones teológicas pendientes en el diálogo ecuménico. Para esto seguiremos los diálogos oficiales mantenidos por la Iglesia católica con las distintas confesiones cristianas desde el Concilio Vaticano II hasta nuestros días, sentando así las bases de todo futuro diálogo teológico. Los temas abordados serán la cristología y la Trinidad, la soteriología, la Iglesia, el ministerio y los sacramentos, especialmente la Eucaristía. En estas líneas podemos apreciar las convergencias y divergencias doctrinales que nos impulsan a un esperanzado diálogo ecuménico.

This article addresses the topic of Christ the Priest, based on an analysis of the Letter to the Hebrews, which focuses on psalm 109 the messianic psalm par excellence-, providing the basis for Christ's priestly mediation. Christ's priesthood is unique and original, different from that of the Jews and other religions; He alone is both Priest and Victim immolated for our salvation. As members of the Church - the body of Christ the Priest - all the baptized share in His priesthood, offering God a spiritual sacrifice. The Liturgy is the action of Christ the Priest in the Church; through it, He not only remains with us, but He gives Himself to us in the Eucharist, the gift par excellence. [ABSTRACT FROM AUTHOR]

Para San Buenaventura la búsqueda de la verdad tiene en sí misma un valor salvífico, no consiste en un mero ejercicio académico o intelectual. Por esto mismo el principio que unifica el quehacer filosófico y teológico es el mismo que sirve como fundamento para la edificación de una vida ordenada hacia la excelencia, es decir, la santidad. En este sentido la síntesis radical ente la búsqueda de la verdad y el itinerario personal hacia el fin último de la existencia surge de unas raíces metafísicas expresivas comunes, se desarrollan en el mismo tronco cristocéntrico y alcanzan su fruto pleno en el amor trinitario. Esta “reductio” es la clave de comprensión necesaria para integrar adecuadamente los distintos elementos filosóficos y teológicos del pensamiento bonaventuriano. Abstract: For Saint Bonaventure, the search for truth has in itself a salvific value, it does not consist on a mere academic or intellectual endevour. For this reason, the principle that unifies his philosophical and theological work is the same one that serves as the foundation for the construction of a life ordered towards excellence, that is, holiness. In this sense, the radical synthesis between the search for truth and the personal itinerary towards the ultimate end of existence arises from common expressive metaphysical roots, it develops in the same Christocentric heart and reaches its full meaning in the Trinitarian love. This "reductio" is the key to understand and to adequately integrate the different philosophical and theological elements of Bonaventurian thought.

Reviewing the history of 20th century Christology, we realize that one of the central themes was, and still is, Christocentrism, considered both primarily and ontologically in the light of the Trinitarian mystery of God (Trinitarian Christocentrism), and, in consequently, in order to the salvific plan of the One and Triune God and, therefore, in the context of the history of salvation concerning all creation, humanity and the world conceived in their unity/alliance (soteriological, universal and cosmic Christocentrism ). [ABSTRACT FROM AUTHOR]

Marilyn McCord Adams argues that the coherence of Christology in the 21st century requires that Christological works address “the horrors,” the horrendous evils that defy coherence and leave us with deep sentiments of disgust and revulsion. It is not enough to provide justifications to excuse God or rationalize God’s intentions. Christology must show how Christ defeats the horrors. This article explores the political Christology of African-American womanist theologian, M. Shawn Copeland for evidence of how Christ redeems us from the horrors of racial suffering. The article provides a pedagogy for horror recognition. [ABSTRACT FROM AUTHOR]

From the beginning of his ministry, Jesus and his gospel were received as good news by women, who followed him as his disciples and friends. He considered them his sisters. Too often, dominant theologies have made this sororal dimension of Christology invisible, although it is essential to avoid Christology becoming a discourse distanced from the heart of the message of Jesus. The cases of Martha and Mary of Bethany (sisters in the flesh), Macrina (sister of Gregory of Nyssa), and Julian of Norwich and Margery Kempe (sisters in the faith), are taken into account paradigmatically in order to accede to the sororal dimension of christology in the light of a feminist conception of sisterhood. [ABSTRACT FROM AUTHOR]

We revisit, starting with the Patristic sources, the quaestio disputata of the laughter (or not laughter) of Jesus, in order to establish the role of laughter in the representation of the God of the Christians. In a reaction against the old theologia mythica, the mythology (with the "inexhaustible laughter" of the gods), the Fathers of the Church substantially redefined the status of laughter and humor in Christian life and spirituality. They did so from the exemplum o Jesus and the silences of the Gospels, but also reusing laughter as a border between orthodoxy and heterodoxy in the definition of Christology itself. Knowing that the Christ of the Gnostics, like the pagan divinities, laughs much more than the Jesus Christ of the Gospels and of ecclesiastical doctrine, we are interested in establishing how laughter (human or divine?) was used in the elaboration of the diverse Christologies: in a constant tension between the Docetic tendencies that affirm the laughter of Jesus in order to negate his humanity and highlight the otherness of the man Jesus in contrast with the divine Christ (Gnosticism) and the "Catholic" reading that denies the historical Jesus the laughter "proper to man", with the consequent risk of diminishing the real humanity of Christ, which is however underscored in the "tears" and the drama of the Passio. [ABSTRACT FROM AUTHOR]

In this article, driven by the hermeneutics of the phenomenon and specialties, I propose the structuring of a theoretical-theological framework capable of identifying the categories and elements inherent to the antagonism between good and evil present in the order of created things, substantially in the human ontology. In this epistemological path, by the methodological option, I will go through the syntagmatic itinerary of evil, in its nuances and territorial thanatopic demarcations to antagonistically demonstrate the elements and traits that constitute the good that orbits the entire divine cosmogenesis. These elements that involve the positive response of humanity seen from the ethical and moral evaluative praxis to the paradigm of human faith shown in the lives of individuals and societies, the framing of the spatial specter of opposition to chaos in the midst of it. These spaces of axiological opposition and cosmic redemption are generated from the (in)carnational ontological-territorial phenomenon of the manifestation of the (trans)forming presence of Christ and his Basileia, through which the Christophanic theophany in its immanent transcendence reveals to us the heterotopic molds what I call Christotopia, the spaces of Christ. They are theotopic spaces from outside, but substantially, biotopic spaces from inside. They are spaces of life and meaning in which christophany is established in a diametrically opposed way to spaces of death and non-meaning which are installed throughout time and society in all its spheres. In the light of Foucault's heterotopic metaphor, the Christotopias focus on human existence and can be seen as boats launched into the infinite sea of the thanatopic cosmos. The Christotopias are places without a place; places of re-signification and survival; spaces of faith and decision, life and salvation, palpable spaces of overlapping deviation from death, closed, but at the same time open, spaces of art, poetry and melody amidst the noises of this world, real places where utopias become realizable, palpable, and dreams in Jesus Christ become possible. [ABSTRACT FROM AUTHOR]

The new evangelization requires new methods. For this reason, in this work we want to indicate the relationship between the novelty of the method of thought brought by Christ and the theological method. This relationship is based on the fact that Christ is properly an ever renewed event that generates and is the norm of a new theological method and, therefore, appropriate to the new evangelization. [ABSTRACT FROM AUTHOR]

The analysis of the corpus of letters of the emperor Constantine, in particular, the one he addressed to the synod of Arles in 314, the one he addressed to the Church of Nicomedia in 325 and the one he addressed to Arius in 333, and of Eusebius of Caesarea's account of the Synod of Nicaea in 325, allows to evaluate the evolution of the theological representations of the first Christian emperor. Constantine's interest was not only political, but he also was able to listen to and understand the theological milestones of the controversy. [ABSTRACT FROM AUTHOR]

The article studies the role played by Eusebius of Caesarea in the theological discussions at the synod of Nicaea. To this end, it examines the condemnation of Eusebius of Caesarea at the synod of Antioch (325) and its relation to the synod of Nicaea. After clarifying that Nicaea acted as a court of appeal for Eusebius, the main eyewitness accounts of the theological discussions at the synod are analysed. These are two documents almost contemporaneous with the assembly, namely Eusebius's letter to his church (Urk. 22) and a fragment of Eustatius of Antioch (fr. 79), and the retrospective accounts that Athanasius wrote several decades after the Nicene assembly (decr. 19-20). Finally, the article offers a reconstruction of the theological deliberations of the synod of Nicaea. [ABSTRACT FROM AUTHOR]

Es recensión de: Fernández, Samuel, El descubrimiento de Jesús. Los primeros debates cristológicos y su relevancia para nosotros. Ediciones Sígueme, Salamanca 2022.

Es recensión de: Neumann, Johannes, Der historische Jesus. Die Biographie, die Botschaft, die Überlieferung. Herstellung und Verlag, Books on Demand, Norderstedt, 2022.

En este homenaje al profesor Francisco Martínez Fresneda participan una docena de personas que han sido influenciados, de una manera o de otra, por la gran labor docente e investigadora del profesor Fresneda. Quede este volumen como agradecimiento de cuantos nos sentimos agradecidos por su labor docente y su sapiencia vital. Pero, sobre todo, quede como muestra del legado de un pensamiento que sabe unir a Dios y los hombres en Jesús de Nazaret, en Jesucristo, Hijo y Hermano. Fraternidad y Filiación son las claves de comprensión tanto de su vida como de su obra. This tribute to Professor Francisco Martínez Fresneda includes the participation of a dozen people who have been influenced, in one way or another, by the great teaching and research work of Professor Fresneda. This volume is the thanks of all of us who feel grateful for his teaching work and his vital wisdom. But, above all, it remains as an example of the legacy of a way of thinking that knows how to unite God and mankind in Jesus of Nazareth, in Jesus Christ, Son and Brother. Fraternity and Sonship are the keys to understanding both his life and his work.

Repasando la historia de la cristología del siglo XX, nos damos cuenta de que uno de los temas centrales fue, y sigue siendo, el cristocentrismo, considerado tanto primaria como ontológicamente a la luz del misterio trinitario de Dios (cristocentrismo trinitario), y, en consecuencia, en orden al plan salvífico de Dios Uno y Trino y, por tanto, en el contexto de la historia de la salvación concerniente a toda la creación, la humanidad y el mundo concebidos en su unidad/alianza (cristocentrismo soteriológico, universal y cósmico). Abstract: Reviewing the history of 20th century Christology, we realize that one of the central themes was, and still is, Christocentrism, considered both primarily and ontologically in the light of the Trinitarian mystery of God (Trinitarian Christocentrism), and, in consequently, in order to the salvific plan of the One and Triune God and, therefore, in the context of the history of salvation concerning all creation, humanity and the world conceived in their unity/alliance (soteriological, universal and cosmic Christocentrism ).

Desde el principio de su ministerio, Jesús y su evangelio fueron recibidos como buena noticia por mujeres que lo siguieron como discípulas y amigas. Él las consideró hermanas suyas. Las teologías dominantes demasiado a menudo han invisibilizado esta dimensión sororal de la cristología, que sin embargo resulta fundamental para evitar que la cristología se torne un discurso alejado del corazón del mensaje de Jesús. Se tomarán en cuenta paradigmáticamente los casos de Marta y María de Betania (hermanas en la carne), Macrina (hermana de Gregorio Niseno) y Juliana de Norwich y Margery Kempe, (hermanas en la fe) para acceder a la dimensión sororal de la cristología a la luz de una conceptualización feminista de la sororidad. Abstract: From the beginning of his ministry, Jesus and his gospel were received as good news by women, who followed him as his disciples and friends. He considered them his sisters. Too often, dominant theologies have made this sororal dimension of Christology invisible, although it is essential to avoid Christology becoming a discourse distanced from the heart of the message of Jesus. The cases of Martha and Mary of Bethany (sisters in the flesh), Macrina (sister of Gregory of Nyssa), and Julian of Norwich and Margery Kempe (sisters in the faith) are taken into account paradigmatically in order to accede to the sororal dimension of christology in the light of a feminist conception of sisterhood.

The present study proposes an approximation to the theopoetics of Saint John of the Cross---to a poetry that is theological and to a theology that is poetic---from four points of view: 1) the meaning of the “substantial word” as an internal link that unites mysticism and poetry; 2) the prologue to the Spiritual Canticle which contains a true poetics of mystical literature, encompassing such fundamental aspects as experience, inspiration, the Biblical model and communicative efficacy; 3) the theopathic state which the author already describes in his first poem; and 4) the theological system of his poetry through some examples of thematic continuity taken from Romance, Pastorcico, Noche and Llama. [ABSTRACT FROM AUTHOR]

Attempts at developing a Christology from a uniquely African perspective could be considered as one of the contextual expressions of Christian theological enterprise. Of course, it is clear that within the context of world Christianity, every theology is contextual. This article, which critically explores the Christological ideas of one of the foremost African theologians, Bénézet Bujo, locates the many reflections about Christ within the African context. The article consistently argues for the necessity of African Christology and for a deepened understanding of Bujo's argument in making the person of Christ intelligible within Africa by deploying the traditional African category of ancestorship in this regard. Ancestorship as a Christological paradigm remains contentious as it raises a lot of questions as to its appropriateness in the understanding of Christ for African Christians. Yet, the assessment of the paradigm must go beyond seeking a logical interpretation that ties it to the predominant Christological formulations of the West to seek the meaning of revelation within the African worldview. This article, therefore, appraises the insights of Bujo and highlights the deficiencies of his arguments, while calling for more attention to its ethical and catechetical import. [ABSTRACT FROM AUTHOR]

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La presente reflexión interroga al Nuevo Testamento acerca de lo que constituye la «esencia del cristianismo». Comienza constatando la centralidad de Jesucristo, a quien sus primeros seguidores consideraban cimiento y piedra angular. A continuación, observa que las confesiones pascuales en las que se asienta esta convicción no sólo dicen algo sobre Jesús, sino que también afirman algo sobre Dios, cuya imagen queda modificada al confesar a Jesús como Hijo y Señor. Esta nueva imagen de Dios aparece así como el rasgo más distintivo del cristianismo en los orígenes.

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Es recensión de: Uríbarri Bilbao, Gabino, El Hijo se hizo carne. Cristología Fundamental. Ediciones Sígueme 2021.

Usando elementos del análisis narrativo, este artículo examina la batalla final y la victoria que se consigue a través del enviado de Dios, un jinete en un caballo blanco. Desenredando la red de relaciones en el texto, el jinete en el caballo blanco se identifica con el Cristo de Dios, que ha estado presente en el libro desde el inicio. El artículo muestra como el Jinete en el caballo blanco resume en sí mismo todo lo que el Apocalipsis dice sobre Jesús.

Hilario de Poitiers concede una especial importancia al análisis de las teofanías del Antiguo Testamento, tanto en lo referente al desarrollo doctrinal de su pensamiento soteriológico y cristológico como en lo relativo a su enfrentamiento con aquellos que niegan la igualdad entre el Padre y el Hijo. A lo largo del presente artículo analizaremos el tratamiento transversal que hace el obispo galo en su obra (especialmente en De Trinitate y el Tractatus super psalmos) de las principales teofanías contempladas por profetas y patriarcas a la luz de su orientación futura. Hilario entiende que el motivo de las manifestaciones divinas no es otro que anunciar la nueva economía que se inaugura a raíz de la encarnación y suscitar en el hombre la fe y la esperanza necesarias para esperar ese momento y ser capaz de identificar al Hijo en el habitus carnal que asume en su venida. Para diferenciar las teofanías de la encarnación, Hilario de Poitiers establece una diferencia fundamental entre las species creatae asumidas por el Verbo en las teofanías y la asunción de la carne en la encarnación, aspecto fundamental para entender los misterios de la salvación del hombre que constituye el objetivo de la misión del Hijo.

Copyright of Vox Patrum is the property of Wydzial Teologii KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El Concilio Vaticano II presentó en el capítulo V de la constitución dogmática Lumen gentium la llamada universal a la santidad de todos los miembros del pueblo de Dios. El papa Francisco, en la exhortación apostólica Gaudete et exsultate, nos ha recordado la validez y la necesidad de acoger de nuevo esa llamada a ser santos en el contexto eclesial y cultural de nuestros días. El presente artículo reflexiona sobre los elementos más destacados del contenido de la exhortación con el objeto de esclarecer el hondo significado de esta llamada a la santidad; profundiza en la dimensión cristológica que expone el documento, así como en la relación que existe entre el misterio de Cristo y la vocación a la santidad. Siendo la llamada a la santidad un tema teológico de primer orden, esta debe inspirarse en quién es «el Santo de Dios» (Jn 6,69) para que en el encuentro personal con Cristo se vislumbre el modelo de santidad al que estamos llamados. El dinamismo de la santidad reclama la llamada y el encuentro con Cristo para configurar la existencia cristiana según la forma Christi. Sin Cristo no hay santidad, sin una Iglesia santa no habrá anuncio misionero ni evangelización.