Thesis advisor: Roberto S. Goizueta / We live in an age of globalization and exclusion. In light of this reality and context, I argue that a Christology of liberation is a critical resource that enables excluded people to resist, redeem and re-imagine globalization. The reality of globalization and exclusion is the setting and situation in which the Christology developed here takes shape. I critically analyze economic globalization, its neo-liberal ideology and the negative consequences of this type of globalization—economic and social exclusion of the poor and vulnerable. Finally, I reflect on a theological, more specifically, Christological response to this situation drawing on the Christological contributions of Jon Sobrino and Edward Schillebeeckx. Chapter one offers a descriptive and critical account of neo-liberal globalization and exclusion, and analyzes theological responses to this situation. Chapter two turns to the Christology of Jon Sobrino to describe and analyze some of the main tenets of Sobrino’s Christology. I argue that, at the heart of Jon Sobrino’s Christology is the liberating good news of the crucified and risen Jesus. The liberating good news enables people who have suffered de-humanization and have become victims of neo-liberal processes of globalization to resist, redeem, and re-imagine globalization. Chapter three focuses on Edward Schillebeeckx’s Christology. Here, as in chapter two, I offer a descriptive account of some of the main tenets of Schillebeeckx’s Christology. I argue that, according to Schillebeeckx, the story of Jesus, the living one, who in his liberating praxis reveals what it means to be human and what God is like, bears universal relevance, particularly as it relates to human suffering. Indeed the experience of salvation in Jesus empowers and requires believers to engage in a liberating praxis where there is unjust suffering and a peoples’ humanity is threatened. This story and experience enables people who suffer unjustly and whose humanity is threatened by neo-liberal processes of globalization to critique the neo-liberal ideology undergirding these processes and to resist, redeem, and re-imagine globalization. / Thesis (PhD) — Boston College, 2016. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Thesis advisor: O. Ernesto Valiente / Thesis advisor: Margaret E. Guider / Thesis (STL) — Boston College, 2016. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Thesis advisor: O. Ernesto Valiente / Thesis advisor: Benjamin Valentin / The thesis focuses on two historical forms of oppression: economic and racial, as well as two attempts to theologize these phenomena: one by Jon Sobrino, an author writing from the perspective of El Salvador and Latin America, and the other by James H. Cone, the founder of black liberation theology. Both theologians construct a link between the contemporary oppressed and the theological categories of cross and salvation. In Cone's and Sobrino's view, the perspective of historical victims allows for a better understanding of the biblical account of Jesus' death and resurrection. At the same time, the reality of oppression itself can only be fully understood in the light of Jesus' story, which creates a specific hermeneutical loop. At the center of this thesis lies the category of the crucified people, essential to Sobrino's theology, and the analogy between the cross and the lynching tree introduced by Cone. The proposed analysis juxtaposes some key elements of the two authors' writings and the historical contexts of their reflections. It shows where their interpretations meet, in what elements they differ, and how they can aid each other in constructing the perspective of historical soteriology. / Thesis (STL) — Boston College, 2023. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Made available in DSpace on 2016-08-03T12:19:24Z (GMT). No. of bitstreams: 1 Daniel Soza.pdf: 1362204 bytes, checksum: 7b36762fc06e3ba4b9a4e96348aec07b (MD5) Previous issue date: 2013-03-12 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / O objetivo central desta pesquisa é desvendar possibilidades no estabelecimento de prováveis eixos básicos de uma cristologia pluralista da libertação, a partir das reflexões teológicas de Jon Sobrino (1938-) e Jacques Dupuis (1923-2004). Para tanto, se reconhecem cotidianamente os entrecruzamentos de sinais dos tempos, como as diferenças religiosas e as violações de direitos e injustiças sociais. A partir desta problemática, toma-se como hipótese a necessidade de se demonstrar a articulação em andamento entre perspectivas das teologias da libertação com perspectivas das teologias cristãs do pluralismo religioso, sinalizando um novo modo de fazer teologia. O trabalho aqui desenvolvido dialoga com os estudos culturais, especialmente com os conceitos de Homi Bhabha, o referencial teórico desta pesquisa, que possibilitou, criticamente, o entrelaçamento das perspectivas de Jacques Dupuis e Jon Sobrino. Para a construção desta cristologia, seguiu-se um tripé metodológico: revisão, reconstrução e reinvenção. O trabalho buscou revisar os discursos teológicos apresentados por Jon Sobrino e Jacques Dupuis; reconstruir as reflexões teológicas elaboradas por estes autores; e reinventar uma cristologia que se mostre como um terceiro espaço, um entrelugar discursivo, uma cristologia pluralista da libertação, que não é nem o um (a cristologia da libertação) nem o outro (a teologia cristã do pluralismo religioso), mas algo a mais, uma fala híbrida elaborada a partir de determinadas zonas de contato entre os autores. A pesquisa apresenta como eixos: (i) uma cristologia integral: vivenciada nos espaços cotidianos, com uma reflexão a partir das vítimas e do espírito das testemunhas; (ii) uma cristologia trinitária: refletida a partir d@ outr@ e centrada no mistério inesgotável, na humanização do divino e na força do Espírito; e (iii) uma cristologia reinoteocêntrica: vocacionada ao reino de Deus, numa tensão entre a parcialidade com as vítimas e a universalidade da ação de Deus, numa elaboração nas vias da mística e em um discurso cristológico estruturado na (des)missão. Tais eixos possuem implicações políticas, uma vez que esta cristologia se constrói como uma dupla função: é objeto de estudo e é espaço para a atuação política, reconhecendo que novos discursos e linguagens relacionam-se com novas atuações e mobilizações sociais.

Thesis advisor: David Hollenbach / Solidarity as spiritual exercise: a contribution to the development of solidarity in the Catholic social tradition By Mark William Potter Director: David Hollenbach, S.J. ABSTRACT The encyclicals and speeches of Pope John Paul II placed solidarity at the very center of the Catholic social tradition and contemporary Christian ethics. This dissertation analyzes the historical development of solidarity in the Church's encyclical tradition, and then offers an examination and comparison of the unique contributions of John Paul II and the Jesuit theologian Jon Sobrino to contemporary understandings of solidarity. Ultimately, I argue that understanding solidarity as spiritual exercise integrates the wisdom of John Paul II's conception of solidarity as the virtue for an interdependent world with Sobrino's insights on the ethical implications of Christian spirituality, orthopraxis, and a commitment to communal liberation. The dissertation probes the relationship between spirituality and ethics in general, and Ignatian spirituality and Catholic social teaching, in particular. My analysis of solidarity in the encyclical tradition (Chapter 1) provides an historical overview of the incremental development of solidarity in the writings of successive popes and ecclesial councils from Pius XII through Paul VI. In considering the unique contributions of John Paul II, I turn first to the theological and philosophical formation of Karol Wojtyla and the sociopolitical context of Poland (Ch. 2). My analysis then turns to a consideration of Pope John Paul II's social encyclicals (Ch. 3), with the goal of offering a definition of solidarity that integrates his intellectual formation and social context with the development of solidarity in the official social tradition. Next, I examine the development of solidarity in the writings of Jon Sobrino, first through an analysis of his intellectual and spiritual formation in the revolutionary context of El Salvador (Ch. 4), and then through an analysis of his unique theological contributions to the topic (Ch. 5). Based on Sobrino, I offer an articulation of solidarity as spiritual exercise as an original contribution to the development of solidarity in the Catholic social tradition (Ch. 6). / Thesis (PhD) — Boston College, 2009. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Submitted by PPG Teologia (teologia-pg@pucrs.br) on 2017-12-12T11:26:34Z No. of bitstreams: 1 Disserta??o - Cl?cio Henckes.pdf: 1441102 bytes, checksum: c9478244ee9b2f57529a868c2b24a72a (MD5) / Rejected by Caroline Xavier (caroline.xavier@pucrs.br), reason: Devolvido devido ao t?tulo cadastrado na publica??o estar diferente do t?tulo do material PDF. on 2017-12-19T10:35:14Z (GMT) / Submitted by PPG Teologia (teologia-pg@pucrs.br) on 2017-12-19T16:45:14Z No. of bitstreams: 1 Disserta??o - Cl?cio Henckes.pdf: 1441102 bytes, checksum: c9478244ee9b2f57529a868c2b24a72a (MD5) / Approved for entry into archive by Caroline Xavier (caroline.xavier@pucrs.br) on 2017-12-26T16:05:44Z (GMT) No. of bitstreams: 1 Disserta??o - Cl?cio Henckes.pdf: 1441102 bytes, checksum: c9478244ee9b2f57529a868c2b24a72a (MD5) / Made available in DSpace on 2017-12-26T16:08:29Z (GMT). No. of bitstreams: 1 Disserta??o - Cl?cio Henckes.pdf: 1441102 bytes, checksum: c9478244ee9b2f57529a868c2b24a72a (MD5) Previous issue date: 2017-12-04 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES / This dissertation presents a reflection on the following of Jesus Christ in peace, from the Christology of Jon Sobrino, in the light of the cries of the crucified peoples and the appeals of the reign of God. In a world of a postmodern society, in deep transformations, the challenges of evangelization are great. Conflicts are inevitable and can help in the maturing process of follow-up. It is necessary to allow oneself to be affected by reality, to exercise creativity and zeal, to respond in a timely manner to the demands and demands of the present time. The Jesus of Nazareth praxis will always be fundamental in understanding the experience of God's reign, table commensality, the experience of the Beatitudes, the search for peaceful relationships, in which the logic of reciprocity and hospitality breaks the foundation for ecumenical solidarity and for the culture of peace. The theme of following Jesus Christ in peace wants to be a response to the growing violence and trivialization of life. Sobrinian Christology will help to equate the concerns of injustice and violence victims, disrespectful of their rights, and to understand their anguish and pain, since commitment and commitment to a culture of peace are fundamental and necessary conditions for discipleship. The way of doing so will follow here the methodology of analysis of Sobrino?s work, trying to understand the meaning, the comprehensiveness and the relevance of his contribution to the followup in the peace. / Esta disserta??o apresenta uma reflex?o sobre o seguimento de Jesus Cristo na paz, a partir da Cristologia de Jon Sobrino, ? luz dos clamores dos povos crucificados e dos apelos do reinado de Deus. No mundo de uma sociedade p?s-moderna, em profundas transforma??es, os desafios da evangeliza??o s?o grandes. Os conflitos s?o inevit?veis e podem ajudar no processo de amadurecimento do seguimento. ? preciso deixar-se afetar pela realidade, exercitar a criatividade e o zelo, para responder com atualidade ?s exig?ncias e ?s demandas do tempo presente. A pr?xis de Jesus de Nazar? ser? sempre fundamental na compreens?o da experi?ncia do reinado de Deus, da comensalidade de mesa, na viv?ncia das Bem-aventuran?as, na busca de rela??es pacificadoras, na qual irrompe a l?gica da reciprocidade e da hospitalidade, fundamento para a solidariedade ecum?nica e para a cultura da paz. O tema do seguimento de Jesus Cristo na paz quer ser uma resposta diante da crescente viol?ncia e banaliza??o da vida. A cristologia sobriniana poder? ajudar a equacionar as inquieta??es das v?timas da injusti?a e da viol?ncia, desrespeitadas em seus direitos, e a entender suas ang?stias e dores, pois o compromisso e o engajamento para uma cultura de paz s?o condi??es fundamentais e necess?rias para o discipulado. A forma de faz?-lo seguir?, aqui, a metodologia de an?lise da obra de Sobrino, procurando entender qual o significado, a abrang?ncia e a relev?ncia de sua contribui??o para o seguimento na paz.

Includes bibliographical references (p. 417-476).

A intenção deste estudo é relacionar o bispo Óscar Romero (sua atuação pública, sua prática pastoral e seu coração, elementos que transparecem na palavra de suas homilias) com o teólogo Jon Sobrino. Representantes de carismas eclesiais complementares, ambos só podem ser compreendidos no horizonte do povo salvadoreño crente e pobre, particularmente o povo cristão das Comunidades Eclesiais de Base (CEBs), terceiro elemento de um tríptico. Sobrino é representante da teologia latino-americana da libertação e privilegiado intérprete teológico de Romero. Entre ambos se verificam coincidências de fundo (temáticas e epistemológicas) que se iluminam reciprocamente. Dos escritos de Sobrino, recolhemos tanto as alusões diretas a Romero quanto a presença implícita deste permeando o pensar do teólogo. Ao valorizar a dimensão histórica e a memória, nossa pesquisa não se propõe a tarefa do historiador. E refletindo sobre temas teológicos, não se constitui num estudo sistemático. A atenção está dirigida à discussão de como uma significativa experiência de um passado recente e tão denso pode seguir iluminando nosso presente e nosso futuro. Localizamo-nos, portanto, num limiar, de modo que este trabalho pode ser inserido na linha de uma teologia fundamental para a América Latina no século XXI, uma vez que põe a pergunta por algumas das condições para o pensar teológico em nosso continente nas próximas décadas. Preocupação constante é a questão da atualidade de Romero. Para além das enormes diferenças, identificamos importantes semelhanças entre o nosso contexto e o seu, particularmente no tocante à realidade dos pobres. A prática de Romero se revela como uma concreção histórica do que há de permanente no Evangelho. O encontro com Deus no encontro com os pobres expressa o âmago da sua experiência (espiritual e pastoral) cristã. Esta vem consignada na expressão sempre o bem dos pobres, um metaparadigma que ultrapassa as contingências de cada época e precisa ser constantemente reafirmado. Esse pressuposto de que a opção pelos pobres é algo que permanece sintetiza uma faceta também nuclear da teologia de Jon Sobrino. Nesse entrecruzar do retrospectivo e do prospectivo, buscamos recolher uma herança, e inquirir pela sua pertinência para novas circunstâncias históricas. Emergem, assim, perguntas: que significado tem para os pobres as grandes transformações de hoje, a propalada mudança de época? Como continuar assumindo a realidade da pobreza injusta, o clamor e a vida mesma das pessoas e povos empobrecidos, crucificados (ainda que com novos rostos), como fato maior, mediação central e eixo estruturante de uma teologia que se propõe a acompanhar a caminhada das vítimas? Como elaborar uma reflexão consistente que dê conta da nova situação do mundo, mas que o faça em diálogo com a tradição libertadora e a herança da irrupção dos pobres? Reconhecemos, desse modo, a relevância da dimensão libertadora para hoje, sem localizá-la num passado supostamente já superado (o que equivaleria a um esquema substitutivo: antes, a libertação; agora, os novos paradigmas). Nosso estudo permitiu entrever também uma sutil disputa pela imagem e identidade de Romero, pela interpretação do seu legado. Nossa convicção é que estar historicamente comprometido com a causa dos pobres é a melhor chave de leitura para adentrar no espírito de Romero. Afastando-se dessa perspectiva, o intérprete distancia-se do próprio Romero. Por fim, da experiência de Romero é ressaltada a dimensão da proximidade com os pobres. Desde aí se postula a possibilidade de uma teologia marginal que, sem renunciar ao rigor reflexivo, busque acompanhar mais de perto o cotidiano de quem habita as periferias de nosso mundo / The intention of this study is to relate the bishop Oscar Romero (his public performance, his practice and his pastoral heart, elements which are reflected in the words of his homilies) with the theologian Jon Sobrino. Representatives of complementary ecclesial charisms, both can only be understood against the background of Salvadoreño believer and poor people, particularly the people of the Christian Base Communities (Comunidades Eclesiais de Base, or CEBs), third element of a triptych. Sobrino is representative of the Latin American theology of liberation and a privileged interpreter of Romero. Deep coincidences occur between both (substantive and epistemological issues) that enlighten each other. From Sobrino's writings, we collect both direct allusions to Romero as the implicit presence of this pervading the thinking of the theologian. By valuing the historical dimension and memory, our research does not propose the task of the historian. And reflecting on theological themes, does not constitute a systematic study. Attention is directed to the discussion of how significant experience of the recent and so dense past can follow illuminating our present and our future. We found ourselves, as a threshold, so that this work can be inserted into the line of a fundamental theology for Latin America in the XXI century, since it put the question for some of the conditions for theological thinking in our continent in the next decades. Constant concern is the issue of timeliness of Romero. Apart from the enormous differences, we identify important similarities between our framework and his own, particularly regarding the reality of the poor. The practice of Romero reveals itself as a historical concretion of what is permanent in the Gospel. Encountering God in the encounter with the poor expresses the core of his Christian experience (spiritual and pastoral). This is enshrined in the expression always the good for the poor, a metaparadigm that exceeds the contingencies of every age and need to be constantly reaffirmed. This assumption that the option for the poor is something that remains synthesizes a facet also in the nuclear theology of Jon Sobrino. In this interlacing of retrospective and prospective, we seek to collect an inheritance, and ask for its pertinency to new historical circumstances. Questions thus emerge: what does it mean for the poor the great transformations of today, the vaunted change of epoch? How to continue assuming the reality of unjust poverty, and the cry and life itself of the impoverished people, crucified (albeit with new faces), as larger fact, central mediation and structural axis of a theology that purports to follow the walk of victims? How to develop a consistent reflection that takes account of the new situation in the world, but to do so in dialogue with the liberating tradition and the heritage of irruption of the poor? We recognize thereby the relevance of the liberating dimension for today, without locating it in a supposedly already surpassed past (which would amount to a replacement scheme "before the liberation, and now the new paradigms"). Our study also allowed a glimpse of a subtle struggle for image and identity of Romero, by the interpretation of his legacy. Our belief is that being historically committed to the cause of the poor is the best reading key to enter into the spirit of Romero. Moving away from this perspective, the interpreter distances himself from Romero himself. Finally, from the experience of Romero is highlighted the dimension of the proximity to the poor. Since then we postulate the possibility of a marginal theology that, without renouncing reflexive rigor, seeks to more closely follow the daily life of those who inhabit the peripheries of our world.

Le présent mémoire a comme sujet l'analyse et la caractérisation de la pensée de Paul sur la parousie (la deuxième venue du Seigneur) et l'étude de l'interprétation de cette pensée dans la théologie contemporaine,telle que représentée par Rudolf Bultmann, tenant de la démythologisation, et les théologiens de la libération Ignacio Ellacuria et Jon Sobrino. Les éléments clés de la parousie sont décrits principalement en Matthieu 25,31-46, 1 Cor 15,20-28, 1 Thess 4,13-18, 2 Thess 2,1-12. D'après Paul, « Le Seigneur, au signal donné, à la voix de l'archange et au son de la trompette de Dieu, descendra du ciel ». La principale question du mémoire porte sur cette vision paulinienne: Est-ce que la deuxième venue du Seigneur d'après la description paulinienne est encore crédible pour l'homme contemporain ou est-ce qu'il s'agit d'un élément mythologique non essentiel à la foi chrétienne? Bultmann considère que la parousie est un mythe : à ce jour, la parousie ne s'est pas produite, et elle ne se produira jamais. Le kérygme est le seul élément que Bultmann considère comme valide. « The kerygma is the proclamation of the decisive act of God in Christ ». Par contraste, Ellacuria est d'avis que l'élément eschatologique est essentiel pour comprendre l'histoire, car cette dernière est orientèe vers la fin. De manière analogue, Sobrino présente le Royaume de Dieu comme étant un élément clé de l'eschatologie. La théologie de la libération présente également la parousie comme un élément à venir qui représente l'implantation intégrale du Royaume de Dieu et qui devrait se comprendre comme une perspective eschatologique au-delà de l'imagerie de la parousie. / The subject of this thesis is the analysis and the characterization of Paul's doctrine on the parousia (the second coming) of Jesus, and the study of the interpretation of the parousia by the contemporary theologians, such as Rudolf Bultmann, the representative of the demythologization and the theologians of the liberation, Ignacio Ellacuria and Jon Sobrino. The key elements of the New Testament's doctrine of the parousia are described in Matthew 25,31-46, 1 Cor 15,20-28,1 Thess 4, 13-18 and 2 Thess 2,1-12. According to Paul, « There will be the shout of command, the archangel's voice, the sound of God's trumpet, and the Lord himself will come down from heaven ».The key question is: What do the contemporary men and women think of this doctrine? Is the second coming of Jesus according to Paul's description still believable to contemporary persons or is it rather a mythical element non essential to the Christian faith? Bultmann sees the parousia as a mythical issue. The parousia has not happened until now, and it will never occur. The only element that Bultmann proposes as valid is the kerygma. « The kerygma is the proclamation of the decisive act of God in Christ ». Ellacuria on the contrary, believes that the eschatological element is essential to understand history, which itself is oriented towards the end of time. Sobrino in a similar way, proposes the Kingdom of God as a key element of the eschatology. The theology of liberation presents as well the parousia like a future event, representing the integral implementation of the Kingdom of God, which should be understood as an eschatological perspective going further than the imagery of the parousia.

Le présent mémoire a comme sujet l'analyse et la caractérisation de la pensée de Paul sur la parousie (la deuxième venue du Seigneur) et l'étude de l'interprétation de cette pensée dans la théologie contemporaine,telle que représentée par Rudolf Bultmann, tenant de la démythologisation, et les théologiens de la libération Ignacio Ellacuria et Jon Sobrino. Les éléments clés de la parousie sont décrits principalement en Matthieu 25,31-46, 1 Cor 15,20-28, 1 Thess 4,13-18, 2 Thess 2,1-12. D'après Paul, « Le Seigneur, au signal donné, à la voix de l'archange et au son de la trompette de Dieu, descendra du ciel ». La principale question du mémoire porte sur cette vision paulinienne: Est-ce que la deuxième venue du Seigneur d'après la description paulinienne est encore crédible pour l'homme contemporain ou est-ce qu'il s'agit d'un élément mythologique non essentiel à la foi chrétienne? Bultmann considère que la parousie est un mythe : à ce jour, la parousie ne s'est pas produite, et elle ne se produira jamais. Le kérygme est le seul élément que Bultmann considère comme valide. « The kerygma is the proclamation of the decisive act of God in Christ ». Par contraste, Ellacuria est d'avis que l'élément eschatologique est essentiel pour comprendre l'histoire, car cette dernière est orientèe vers la fin. De manière analogue, Sobrino présente le Royaume de Dieu comme étant un élément clé de l'eschatologie. La théologie de la libération présente également la parousie comme un élément à venir qui représente l'implantation intégrale du Royaume de Dieu et qui devrait se comprendre comme une perspective eschatologique au-delà de l'imagerie de la parousie. / The subject of this thesis is the analysis and the characterization of Paul's doctrine on the parousia (the second coming) of Jesus, and the study of the interpretation of the parousia by the contemporary theologians, such as Rudolf Bultmann, the representative of the demythologization and the theologians of the liberation, Ignacio Ellacuria and Jon Sobrino. The key elements of the New Testament's doctrine of the parousia are described in Matthew 25,31-46, 1 Cor 15,20-28,1 Thess 4, 13-18 and 2 Thess 2,1-12. According to Paul, « There will be the shout of command, the archangel's voice, the sound of God's trumpet, and the Lord himself will come down from heaven ».The key question is: What do the contemporary men and women think of this doctrine? Is the second coming of Jesus according to Paul's description still believable to contemporary persons or is it rather a mythical element non essential to the Christian faith? Bultmann sees the parousia as a mythical issue. The parousia has not happened until now, and it will never occur. The only element that Bultmann proposes as valid is the kerygma. « The kerygma is the proclamation of the decisive act of God in Christ ». Ellacuria on the contrary, believes that the eschatological element is essential to understand history, which itself is oriented towards the end of time. Sobrino in a similar way, proposes the Kingdom of God as a key element of the eschatology. The theology of liberation presents as well the parousia like a future event, representing the integral implementation of the Kingdom of God, which should be understood as an eschatological perspective going further than the imagery of the parousia.