Bibliography Gutierrez, M. “El monogenismo en la doctrina de los teólogos católicos desde el Concilio Vaticano I hasta nuestros dias”, Diss. theol. Pont. Univ. Gregor. 1957 (see Liber Annuus 1957, p. 405). Rost, L. “Theologische Grundgedanken der Urgeschichte” in Theologische Literaturzeitung 82 (1957) pp. 321-6 Zimmerli, W. Die Urgeschichte (Gen. I, 1-11) Zurich 21957. Arin …
Change (implying a terminus ad quem) is intelligible only if we know the terminus a quo (the starting point). For me as an American Catholic theologian, that terminus a quo was the immigrant Catholic Church, the kind of church nostalgically memorialized in some of Andrew Greeley’s novels. I was raised in that church, and some …
The image of a self-emptying, fully relational God seems to lie at the very heart of Christian revelation. It is the underlying dynamism of the doctrine of the Trinity.
By our faith in the God who identifies with Jesus, the God who is inseparable from the man forsaken and abandoned on the cross, we announce not only a revolution in our fundamental image of mystery, but also a drastic revision of our self-understanding.
To admit that our ideas require public verification does not mean that the scientific forum, or any academic context for that matter, is the best one in which to test the truth of revelation’s substance. An ecclesial community would be more appropriate.
Catholic revelation theology is outlined. Today most Catholic theologians, along with an increasing number of Protestants, interpret revelation fundamentally as God’s personal self-gift to the world.
It is at the limits of our experience and problem-oriented questioning that we consciously come up against the truly incomprehensible and uncontrollable mystery to which our lives are inherently open.
Religion in its entirety can be viewed as the disclosure of a transcendent mystery. In our culture we call this mystery “God.”
The revelatory image of a self-emptying God explains not only the fact of reality’s mysterious openness but also why mystery presents itself to us in the mode of a promising future.
We are first brought to an explicit sense of sacred mystery through sacraments or symbols. To Christian faith, Jesus himself is the primary sacrament of our encounter with the divine mystery of promise.