Thesis advisor: Roberto Goizueta / In the context of a globalized and postmodern world, there is a vector of thought in Mexican culture that remains fixated on the present, invested in the urgency of the moment, and content with hurried decisions in political and economic matters. Such a mindset makes little room for memories and, in fact, promotes rapid forgetfulness, especially of uncomfortable memories. Nevertheless, another vector of thought simultaneously persists, one that prizes memories, emphasizes traditions and ancestral anamnetic forms, and is quite richly expressed in small `campesinos' and indigenous communities, where men and particularly women - though otherwise lacking political influence - are actively engaged in preserving their memories. Not surprisingly, these two vectors of thought share an uneasy co-existence. In these pages I will argue that these memories are actually considered dangerous on two fronts: first, because they interrupt our productive present and the system we live in; and, second because they challenge us to imagine, and even to work toward, a more just future, one not characterized by easy amnesties or corporate forgetfulness. I will support the view that memories enable us to conduct an honest reconstruction and analysis of the past, in all of its complexity, and then oblige us to integrate lessons learned truthfully in the present. In Mexico, such memories need to be listened to and integrated as part of our identity as a society and a Church for, if we do not, we will always remain a broken society and an incomplete Church. This position, along with the questions that it raises, will be confronted and illuminated herein by a theological perspective on memory. After all, it was Israel's belief in being in the memory of God that gave that people their solid communitarian consistency. Later on, the Christian community inherited this anamnetic culture as the core of its liturgical life and Christian praxis: "Do this in memory of me". Johann Baptist Metz reflects theologically on the "cultural amnesia" that drags us towards a dehumanizing progress, emphasizing merely technological advancement. Societal adoption of such an attitude inevitably leaves victims in its wake, namely, those who do not - or cannot - achieve the standards of success established by the technocrats. Metz identifies the destruction of memory as a typical tool of totalitarian domination. The slavery of human beings begins when their memories are taken away; this is the principle and foundation of all colonization. Metz explains that we must remember the memories of these victims in order to interrupt our present situation and activate creative resistance. He suggests a mysticism characterized by suffering unto God while, at the same time, keeping our eyes open to reality. Consequently a praxis is realized wherein we act as subjects in freedom participating actively in the construction of history. It is important for the Mexican Church to recover these memories at both the social and ecclesial levels and to allow them to interrupt us, because they constitute a new way for us to look back at what we have been, and to construct what we want to be. In doing so, we can be a community of memory and hope. / Thesis (STD) — Boston College, 2010. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Theology.

Thesis advisor: Andrew L. Prevot / Anti-Black racism and white supremacy are critical and interrelated contemporary crises. Achille Mbembe theorizes the confluence of these crises in the concepts of necropolitics and Black reason. But Mbembe does not elaborate the historical relationship between anti-Black necropolitics and Christian thought. I address this aporia in my dissertation while also formulating a theological response through an integrated reading of James Cone and Johann Baptist Metz. In Chapter One, I adopt Mbembe’s framework to contend that the uncritical coöptation of Black reason by white Christianity has resulted in a necropolitical theology, which I demonstrate through an evaluation of three theological loci: anthropology, Christology, and eschatology. Turning to constructive possibilities, chapter two introduces Cone and Metz, whose theologies I read against necropolitical theology. Chapter Two argues that Cone’s revaluation of Blackness as God’s intent for humanity meets Metz’s call for an anthropological revolution of white Christians at the point of conversion: a decision to die to whiteness and become Black with God. Chapter Three emphasizes revelation in Cone’s Christology as an objective Black event; the subjective, ecstatic encounter with the crucified and resurrected Christ; and the necessity of the Cross for theological imagination. Metz’s Holy Saturday Christology, specifically, his paradigmatic memoria passionis, grounded in the descensus ad infernos, complements Cone’s notion of concrete and transformative encounter with Jesus as it emphasizes solidarity with the oppressed. Chapter Four addresses the deformation of Christian hope by necropolitical theology. I integrate Cone’s analysis of Black hope in existential, material, and apocalyptic interpretations of eschatology with Metz’s eschatological proviso which, above all, suggests that one must see the future from the memory of the suffering and the dead. In the United States, I argue that this means white Christians are called to relational praxis in solidarity with oppressed Black communities. In Chapter Five, the conclusion, I look to the pericope on discipleship in Mark 8 in tandem with the theological interventions from Cone and Metz to provide an assessment of what it might mean for white Christians to become Black with God. / Thesis (PhD) — Boston College, 2022. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Zugl.: Münster (Westfalen), Univ., Diss., 2008.

[pt] A pesquisa apresenta os principais temas do pensamento teológico-político de Johann Baptist Metz que servem de matriz para repensar a responsabilidade e a práxis da teologia fundamental. Tal pensamento não apenas aborda a questão do sofrimento humano, mas busca fundamentar o compromisso da Teologia Política, da Igreja e do Cristianismo, como um elemento fundante do projeto salvífico de Deus na pessoa de Jesus Cristo. A estrutura da dissertação é composta por três partes. Iniciando com a breve biografia do autor, discute-se o termo Nova Teologia Política que passa por uma mudança hermenêutica resgatando-a como eficaz instrumento teológico. O segundo bloco se dedica a aplicabilidade da Teologia Fundamental, partindo das questões que envolvem o tema da teodiceia no contexto pós iluminista. A última parte ocupa-se da Memoria Passionis; a solidariedade com o sofrimento alheio não pode permitir que as dores sejam esquecidas, bem como a morte daqueles que sofrem não deve ficar sem sentido. A dissertação procura apresentar o pensamento de Johann Baptist Metz destacando três importantes grupos temáticos que por certo não pretendem ser exaustivos, mas indicativos. O pensamento do autor tem um papel importante no percurso do cristianismo. Sua Teologia Política é grandemente relevante e atual para se pensar teologicamente as questões injustas da sociedade, tais como a desigualdade e a crescente migração dos povos. Espera-se que o presente trabalho possa suscitar o interesse de aprofundamento no pensamento deste profícuo autor, que em muito tem para colaborar para a teologia da América Latina e do mundo. / [en] The research presents the main themes of the theological-political thought of Johann Baptist Metz that serves as a matrix for rethinking the responsibility and praxis of fundamental theology. Such thinking not only addresses the issue of human suffering, but seeks to ground the commitment of Political Theology, the Church and Christianity as a foundational element of God s salvific project in the person of Jesus Christ. The structure of the dissertation is composed of three parts. Starting with a short biography of the author, discusses the term New Political Theology which undergoes a hermeneutics change rescuing it as an effective theological instrument. The second block deals with the applicability of Fundamental Theology, starting from the questions that surround the theme of theodicy in the post-Enlightenment context. The last part deals with the Memoria Passionis; the solidarity with the suffering of others cannot allow the pain to be forgotten, as well as the death of those who suffer should not be meaningless. The thesis sought to present the thought of Johann Baptist Metz highlighting three major thematic groups which certainly are not exhaustive, but indicative. The author s thinking plays an important role in the course of Christianity. His Political Theology is highly relevant and current to think theologically the unfair questions of society, such as inequality and the growing migration of people. It is hoped that the present work may arouse the interest of deepening in the thinking of this prolific author, who has much to contribute to the theology of Latin America and the world.

[pt] O presente trabalh o investiga o pensamento teológico político de Johann Baptist Metz, em diálogo com filósofos judeus século XX enfatizando a memória subversiva da s vítimas, como um critério comum de autoridade. Fundamenta a busca por transformação de estruturas sociais injustas no retorno às tradições judaico cristãs e m harmonia com o e spírito do Concílio Vaticano II, assum indo o projeto do Reino de Deus para a paz no mundo Os pontos convergentes incluem a Alteridade a Responsabilidade Ilimitada, o Rosto do Outro, o diálogo do Eu e Tu, a Linguagem Profética e a pol í tica engajada pela paz. A tese possui três partes: a bi ografia do autor, a Teologia do Mundo, o tempo ilimitado, história e relação da humanidade com Deus; a práxis da Teologia Fundamental, a mudança hermenêutica e a sua eficácia teológic a O segundo bloco apresenta os pensadore s de origem judaica, que sofreram com a perseguição nazista Abraham Heschel, Emmanuel Levinas, Hans Jonas e Martin Buber, relacionando suas experiências e contribuições teológicas e filosóficas. A última parte aborda o silêncio de Deus, a autoridade da vítima, o sofrimento humano, a anamnese no cristianismo, a didática narrativa, a compaixão e a responsabilidade do cristianismo na Shoá. A tese busca enfatizar o diálogo entre esses autores, rec onhecendo a relevância de suas contribuições para aproximar judaísmo e cristianismo e refletir sobre questões injustas da sociedade. Espe ra se que o trabalho desperte o interesse pelo pensamento de Metz e suas contribuições para a teologia da América Latina e do mundo, encorajando reflexões sobre importantes questões frequentemente desconsideradas. / [en] The present work investigates the theological-political thought of Johann Baptist Metz in dialogue with 20th century Jewish philosophers, emphasizing the subversive memory of the victims as a common criterion of authority. It grounds the search for the transformation of unjust social structures in return to Judeo-Christian traditions. In harmony with the spirit of the Second Vatican Council, embracing the project of God s Kingdom for peace in the world. Converging points include Otherness, Unlimited Responsibility, the Face of the Other, the dialogue of Self and Thou, Prophetic Language, and peace-engaged politics. The thesis is divided into three parts: the author s biography, the Theology of the World, unlimited time, history, and humanity s relationship with God; the praxis of Fundamental Theology, hermeneutical change, and its theological effectiveness. The second section presents thinkers of Jewish origin who suffered under Nazi persecution: Abraham Heschel, Emmanuel Levinas, Hans Jonas, and Martin Buber, relating their experiences and theological and philosophical contributions. The final part addresses the silence of God, the authority of the victim, human suffering, anamnesis in Christianity, narrative didactics, compassion, and Christianity s responsibility in the Shoah. The thesis aims to emphasize the dialogue among these authors, recognizing the relevance of their contributions to bringing Judaism and Christianity closer together and reflecting on unjust issues in society. It is hoped that this work will spark interest in Metz s thought and his contributions to Latin American and global theology, encouraging reflections on important and often overlooked questions.