By Henry L. Novello
A key guiding principle of Christian religion is that the crucifixion of Jesus Christ is a special demise through which the powers of dying on the planet were conquered, in order that Christian lifestyles within the Spirit is marked through the promise and wish of 'new existence' already expected locally of baptized believers. even though this easy guideline in regards to the Christian lifestyles as a participation within the redemptive loss of life of Jesus Christ, theology some time past, in addition to a lot modern theology, has a tendency to assign no salvific value to the development of our personal dying, focusing in its place on loss of life in adverse phrases because the wages of sin. This paintings is an important retort to theological overlook, either Catholic and Protestant, of the optimistic and transformative point of our dying while conceived as a death into the redemptive demise of Jesus Christ. the advance of Henry L. Novello's proposed theology of dying happens in dialog with the pre-eminent modern participants to this box of theological inquiry. through providing complete evaluations of Karl Rahner, Hans Urs von Balthasar, Karl Barth, Eberhard JÃ¼ngel and JÃ¼rgen Moltmann, Novello painstakingly items jointly a favorable construal of loss of life as salvific and transformative. what's specially exact approximately Novello's paintings is that he develops the assumption of dying as a sharing within the 'admirable trade of natures' within the individual of Jesus Christ, from which emerges his idea of resurrection at demise for all. The achieve of the paintings is prolonged via exploring a few pastoral and liturgical implications of a theology of loss of life conceived because the privileged second for the actualization of God's grace in Jesus Christ, and hence being created anew within the energy of the Spirit.
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Extra info for Death as transformation : a contemporary theology of death
What is more, since the metaphor of resurrection was used to sum up the Jewish hope that final justice for Israel, as well as for the world, was to be expected from God alone on the Last Day, then the profession of faith in Jesus risen from the dead meant that the first Christians identified the Just One as the anticipated agent of God’s final judgement (cf. Acts 17:31): Jesus had been revealed as the standard by which God would execute judgement. 39 power (cf. Mk 15:31). The point expressed here is the understanding of Frans Jozef van Beeck, Christ Proclaimed, p.
7 All we need is the Gospel story which presents the identity of the man Jesus by means of the constant interplay of intention and circumstance, which shows that he was fundamentally obedient to the Father who ‘sent’ him. It is the great merit of Hans Frei to have restored the role that realistic narrative plays in biblical hermeneutics. Let us listen to what Frei has to say about the Gospel story’s depiction of Jesus’ obedience to the Father’s will: His obedience exists solely as a counterpart to his being sent and has God for its indispensable point of reference.
Margaret Kohl (Minneapolis: Fortress Press, 1993), pp. 80–83. Moltmann also speaks of a conformity of wills between the Son and the Father, but, as David Lauber notes, it is questionable whether this is consistent with his contention that in the Son’s passion the relationship actually breaks off. David Lauber, Barth on the Descent into Hell: God, Atonement and the Christian Life (Aldershot: Ashgate, 2004), pp. 119–20. Paul Fiddes is also critical of Moltmann for placing too much stress upon ‘God against God’ so that the Son appears as one who suffers with us while the Father appears as the one who inflicts the suffering.
Death as transformation : a contemporary theology of death by Henry L. Novello