It senses. Humanity is entering a new era. Is it a Christian era? Two thousand years of Christianity are no doubt a reason for celebration, though not without serious objections. Amen to overcome the ambiguities of the past, Christianity's third millennium must face new challenges. Will the faith in Christ an important place in the future of mankind?
Those who have leaned to the Internet can sense that the possibilities offered are fabulous. If we add the changes of cybernetics to the human genome will bring, how different we become? The human genome is expected to remedy excruciating disease. But it is possible to alter what philosophers call the "essence" or "nature" of man? Of the conversion of physical knowledge in technology, they say, are expected changes as dramatic as the previous. Never, however, have to be naive, those who drive the new inventions are the same that concentrate power and wealth throughout the world. The exclusion of the majority increases so chilling as the fifth of the world's richest 80% of available resources, the poorest fifth meeting no more than 0.5%. Refurbished hide speeches about freedom and slavery recycled under new figures.
Also in the spirit level of updates. The New Age as a movement or a mass spiritual restlessness, even appropriated the name, is just another aspect of the new era. West expands the not insignificant victory for freedom of conscience and religious pluralism. Globalization, among other things, is a global and reciprocal influence of a myriad of different beliefs. Esoteric literature abounds, proliferating religious groups and church hierarchies lose control of their faithful. Attended the free market of salvation. Each one chooses what works and leave what gets in its way: the hedonistic choose comfortable means, masochists by Cilician or the law without interpretation. If any important is the religion in the new era, it is unclear who has it as a step forward.
is not obvious that humanity progress by the mere passage of time. Nor is it a matter of perfecting the media, science and technology, but is hit in the end. In the past century regressions atrocious. Got mit uns, God with us, was written on belt buckles of Nazi soldiers. Nor is it true that all time past has been better. The Pope has apologized for the Inquisition. Not because there is now boiling mystical invocation of God is, in fact, beneficial. A God has used it for everything. In the future, more than ever we will have to distinguish for ourselves what comes from God and improvement of religious kitsch, infantilization godly consciousness, personal service to the whims of a guru and many other trinkets that offer to make and carry divinity.
In these new times, new substitutes to the humanization and deification, is Jesus Christ still, with so many wrong track, a track sure to choose correctly? Will the third millennium? If Christ did not used to choose the good, to endure the pain as much as possible, for forgiveness, to face death with dignity and hope for a better world reconciled and will not be Savior of anyone or any truly deserve recognition. In any case and in this particular question, it seems, because the answer depends. Not everyone can do the same for "salvation." "For freedom Christ freed us," says St. Paul. In many ways it has been called to Christian salvation, redemption, illumination, justification, reconciliation, etc. .. Call it freedom or liberation theological tradition is ancient and facilitates their intelligibility in the present. Today, as before, among the transcendental salvation offers a oxygenate the earthly life and other suffocation. The question of the validity of Jesus Christ comes from the belief that yes, there is a kind of salvation as good, Christian liberty, that it can be shared over the centuries. The question is how. How Jesus Christ is the concept of freedom, not oppression? Second, how is it possible to check the freedom of Christ in an age increasingly liberal and less solidarity?
Notion of Christ
The how has two steps. A step depends on the notion we have of Christ. If with God, men tend to endorse anything, with Christ as well. The future of Christianity depends on a correct idea of \u200b\u200bChrist. And in a second step but as fundamental as this, the future of Christianity depends on the identification of Christians with the person of Jesus and his faithfulness to his important mission.
The notion of Christ comes from two main data, beyond language Archaic expressed, are geared toward how a man can become fully himself. Are data revealed, that is, irreducible axiom of faith to experiments positivists, like beliefs about the origin and the conscious or unconscious purpose guiding any mortal in your life. These are, one the Incarnation of the Son of God and another, the Paschal Mystery.
According to the dogma of the Incarnation, the Christian faith holds that in Christ the Absolute was identified in a man who never gave God so completely as in Jesus. This dogma of faith should correct the mindset of those who believe that between God and humanity no opposition in principle, be those who opt for humanity because they fail to see the compatibility, ie those who profess that access to God is to stop being men, escape, evaporate, reincarnated in other beings, all of which usually translates into subjection to the tyrant in power or crippling Zodiac designs . Jesus is the Son of God means that God does not compete against us but with us, that Jesus is God on our behalf. But as one of us, like us, no cheating. Not as a "superman" that the police may entrust tasks impossible to ordinary mortals. The Holy Scriptures teach that the Almighty was impotent, that came to ignore even knowing the day of reckoning, even if for texts of Scripture itself, to emphasize the sublimity of Jesus, we play dirty tricks, such as "calm the storm." Jesus fulfilled his mission without magic, like us, with fatigue and uncertainty of the future. Large dogmatic councils of the ancient Greek vetoed the idea that God was unmoved by the suffering on the one hand and, secondly, banned believe that Jesus had been equipped with extra-human powers, under which at any time of terrestrial life could have acted according to his divinity "bypassing" of limited humanity. The difference between Jesus and us it was not received in excess of divinity, but of humanity: was the radical freedom of man who, knowing the Son loved unconditionally by God, gave his life to fight evil without negotiating with evil. The difference was in the freedom of Jesus in their authenticity, authority, say the New Testament.
The notion of Christ is perfected in the Paschal Mystery. In fact his cross and his resurrection from the dead, the ancient church discovered that Jesus was like us in everything but sin. If the Incarnation stands the likeness of God with us, the Paschal Mystery brand dissimilarity. If the cross the inhumanity of man reveals the cruelty to the max, it is because Jesus is still shown more human than us. God In Christ identifies with humanity, without more, but with the victims. It is to those who mourn, the hungry, laborers, women, foreigners, the lame, the blind, the insane, the possessed, the useless and the marginalized, Jesus brings the liberating joy of the Kingdom. The pain of Jesus is the suffering of the poor. Instead, the poor. His shame, the poor. Jesus takes some of the mysterium iniquitatis not a cause, but as an innocent victim, in solidarity with the vast majority of victims of abuse of freedom. With the rest of humanity Jesus identifies himself as a sinner: the guilt of the oppressor is to blame of Jesus. On the cross the innocent seem guilty. Jesus seems to treat it as normal a guilty treat, destroying it. But Jesus does not happen to others suffering from the curse, does not seek revenge, exculpate, suffering and bless. What no one saw, which only later he said, is that the cross was the sense of freedom: no one is more free than the one who forgives his enemies and also gives them life. "In the light I took the dark and my battle was for their pain," Neruda said of his brother, "the man who loved me without finding another way to talk to me but hurt me." If this poem was inspired by the Christian faith enlightens largely the greatest and most difficult to explain all of Christianity.
God does not compete against humanity but mankind, is what caught the witnesses of the resurrection of Jesus. The first disciples could not express more than poetic genius experience an unequivocal certainty: God does not abandon the victims. The Passover was for them to pivot freedom of Christ, the culmination of the freedom of Jesus on the cross and the beginning of their liberation from all forms of slavery. There were brave, challenged the religion of fear, understood something really new, that God needs no human sacrifices made to love and forgive, but that he himself is exposed to evil, suffering and catalyzes to the end, to prevent the men again to ensure the existence and revenge betraying each other. Opened the hope of a radically alternative and reliable, the early Church, challenged in his imagination, it was learned convened to inaugurate a new era, more divine more human.
resurrection of the Redeemer closes the season with the salvation of creation. The notion of Christ is even wider. In a metaphorical language that our mind has trouble understanding empiricist, the former identified Christ with the Logos through which God created the world. What is important here is to retain the Savior is the Creator. The resurrection of man Jesus represents the maximum recovery and deployment cosmology. If the first man, Adam, was at least complicit in the origin of evil that caused the failure of paradise, the goal of freedom, the risen Christ, the new man enjoys all things and fight for humanity someday share his joy .
Experience freedom
alleged a sufficiently orthodox notion of Christ and proper to the precise times, Christianity is played on a personal identification with Jesus and the practical assimilation of their cause. More than a notion of God the Christian faith is a version of God. Who is Beethoven without a pianist to interpret it ... What could be more opposed to the interpretation that the copying, reproduction literal? The future of Christianity depends on the interpretation that Christians do Christ. Will these be able to open the new era, embodied in it, run with it the risk of failure of the threat? Will pour Christ in a new art, a new morality in a world alternative hope? It is not unreasonable to think that if Christianity exhausts its creativity, if you opt for the false security of the copy traditionalist, the blanket ban on any new development, if it gives up the Spirit, not only serve as a textbook of archaeologists or, the best, the museum will offer its temples. Creativity, as the Spirit, is inherent to Christianity. Without the Spirit, Jesus would not have invented the way back to his father between the Incarnation and Easter, but would not have been possible the freedom that comes from Him for the Christian, the alter Christus, make your own history. The relevance of the Christian faith depends on the theory, but ultimately inspiring coming of the Spirit in the Christian, with originality, the praxis of Jesus. Faith in the Incarnation, in the new era, asks Christians role.
But there is no "follow Christ" without the Paschal Mystery: making it is the front of the fight against evil. The future of Christianity as Christianity, not as political or decorative persistence, "require that Christians will herald the end of time, participating in Christ's struggle to wrest the history of hedonism, consumerism, the idols of sex without commitment, of violence and power, weapons of pure love, fraternal, helpless and dying. Be reckoned that the word "freedom" refer to different and even opposite concepts, which boasts the old Leviathan in the new era of economic liberalism, political and moral, that the new beast, the Antichrist will not invoke freedom and solidarity, but as individualism and whim of those who want to do what they please, and it may expropriate the remaining possibilities. Liberalism is the ideology of the will, the constitution of the abuse of power. Can Christians subdue an enemy that powerful and seductive than themselves coaxing and promises facilities? Can they break out of his fascination with the god Money to choose once and for all by the God of the poor?
History seems lost. The powerful are getting richer. The proliferation of spirituality is no guarantee of anything. In several cases is another good deal. To the Christians get to choose the difference, rather invent. They will if atman with its mission and identity. The mission is liberation, identity is freedom. The identity is achieved through the mission and the mission for identity: the freedom of the sons of God, as a fraternity and not individualism, is the condition and goal. On the road after the liberation of mankind from pain and guilt that culminates on the cross, Jesus knew the beloved Son and one with the Father forever. But here extracted love, trust, courage, play, poetry, in a word, freedom that led him to a neighbor interested as unselfishly for personal and universal. On this track the Christians discover that freedom is recognized in the free. The track is experiencing God as a Father, between the Incarnation and Easter, is perceived as pure unconditional love, pure as pure authority and permission for their children to take responsibility for a world that, having been created to be shared, sadly, is disputed.
The Christian difference
In short, be seen that the new era will be so new. The unflinching hope that Christian praxis guide to more than history does not mean that this side story end badly. The real problems of mankind have not been resolved. If until now the Christians have no difference, must do so in the future. So, as to display the difference will be clear that not just any religion "saved" and that nihilism is not safe. But the ferocious bite sectarian spirit gives to Christians. Not for nothing that modernity has sought to free men of myth, superstition, quackery, the Church, and God. A matter for the Christian God as a new humanity, interpreting the divinity of Jesus as the man who loves life, his own and that of others, passionately. They turn to prove that the cross of Christ has not been a "useless passion." This is the difference.
The difference is freedom. But the fetish of freedom, liberalism. For freedom is not confined to the psychic ability to choose between alternatives as in the market. Nor is depleted in the abstract Compliance. Being a choice between alternatives, consisting of an ethical choice, freedom above all is the completely self-determining power, not so much "choose" but "chosen" and "accept being chosen" to share and enjoy the world in common, rather than exploit it selfishly. Christian liberty is expected to create human relations fraternal banquet inspired by Christ has the final destination of the building and that the Eucharist anticipates this story with the celebration of forgiveness and the breaking of bread you should reach for all and overrun.
To Christians have to provide the difference, but not only them. How are dialogue and cooperation between Christians and the other lovers of authentic freedom, religious or agnostic, as inconsistent as them or more? This collaboration is so important that it is not possible, Christianity will remain pending in its aim of universal love, perhaps, for another millennium.
Those who have leaned to the Internet can sense that the possibilities offered are fabulous. If we add the changes of cybernetics to the human genome will bring, how different we become? The human genome is expected to remedy excruciating disease. But it is possible to alter what philosophers call the "essence" or "nature" of man? Of the conversion of physical knowledge in technology, they say, are expected changes as dramatic as the previous. Never, however, have to be naive, those who drive the new inventions are the same that concentrate power and wealth throughout the world. The exclusion of the majority increases so chilling as the fifth of the world's richest 80% of available resources, the poorest fifth meeting no more than 0.5%. Refurbished hide speeches about freedom and slavery recycled under new figures.
Also in the spirit level of updates. The New Age as a movement or a mass spiritual restlessness, even appropriated the name, is just another aspect of the new era. West expands the not insignificant victory for freedom of conscience and religious pluralism. Globalization, among other things, is a global and reciprocal influence of a myriad of different beliefs. Esoteric literature abounds, proliferating religious groups and church hierarchies lose control of their faithful. Attended the free market of salvation. Each one chooses what works and leave what gets in its way: the hedonistic choose comfortable means, masochists by Cilician or the law without interpretation. If any important is the religion in the new era, it is unclear who has it as a step forward.
is not obvious that humanity progress by the mere passage of time. Nor is it a matter of perfecting the media, science and technology, but is hit in the end. In the past century regressions atrocious. Got mit uns, God with us, was written on belt buckles of Nazi soldiers. Nor is it true that all time past has been better. The Pope has apologized for the Inquisition. Not because there is now boiling mystical invocation of God is, in fact, beneficial. A God has used it for everything. In the future, more than ever we will have to distinguish for ourselves what comes from God and improvement of religious kitsch, infantilization godly consciousness, personal service to the whims of a guru and many other trinkets that offer to make and carry divinity.
In these new times, new substitutes to the humanization and deification, is Jesus Christ still, with so many wrong track, a track sure to choose correctly? Will the third millennium? If Christ did not used to choose the good, to endure the pain as much as possible, for forgiveness, to face death with dignity and hope for a better world reconciled and will not be Savior of anyone or any truly deserve recognition. In any case and in this particular question, it seems, because the answer depends. Not everyone can do the same for "salvation." "For freedom Christ freed us," says St. Paul. In many ways it has been called to Christian salvation, redemption, illumination, justification, reconciliation, etc. .. Call it freedom or liberation theological tradition is ancient and facilitates their intelligibility in the present. Today, as before, among the transcendental salvation offers a oxygenate the earthly life and other suffocation. The question of the validity of Jesus Christ comes from the belief that yes, there is a kind of salvation as good, Christian liberty, that it can be shared over the centuries. The question is how. How Jesus Christ is the concept of freedom, not oppression? Second, how is it possible to check the freedom of Christ in an age increasingly liberal and less solidarity?
Notion of Christ
The how has two steps. A step depends on the notion we have of Christ. If with God, men tend to endorse anything, with Christ as well. The future of Christianity depends on a correct idea of \u200b\u200bChrist. And in a second step but as fundamental as this, the future of Christianity depends on the identification of Christians with the person of Jesus and his faithfulness to his important mission.
The notion of Christ comes from two main data, beyond language Archaic expressed, are geared toward how a man can become fully himself. Are data revealed, that is, irreducible axiom of faith to experiments positivists, like beliefs about the origin and the conscious or unconscious purpose guiding any mortal in your life. These are, one the Incarnation of the Son of God and another, the Paschal Mystery.
According to the dogma of the Incarnation, the Christian faith holds that in Christ the Absolute was identified in a man who never gave God so completely as in Jesus. This dogma of faith should correct the mindset of those who believe that between God and humanity no opposition in principle, be those who opt for humanity because they fail to see the compatibility, ie those who profess that access to God is to stop being men, escape, evaporate, reincarnated in other beings, all of which usually translates into subjection to the tyrant in power or crippling Zodiac designs . Jesus is the Son of God means that God does not compete against us but with us, that Jesus is God on our behalf. But as one of us, like us, no cheating. Not as a "superman" that the police may entrust tasks impossible to ordinary mortals. The Holy Scriptures teach that the Almighty was impotent, that came to ignore even knowing the day of reckoning, even if for texts of Scripture itself, to emphasize the sublimity of Jesus, we play dirty tricks, such as "calm the storm." Jesus fulfilled his mission without magic, like us, with fatigue and uncertainty of the future. Large dogmatic councils of the ancient Greek vetoed the idea that God was unmoved by the suffering on the one hand and, secondly, banned believe that Jesus had been equipped with extra-human powers, under which at any time of terrestrial life could have acted according to his divinity "bypassing" of limited humanity. The difference between Jesus and us it was not received in excess of divinity, but of humanity: was the radical freedom of man who, knowing the Son loved unconditionally by God, gave his life to fight evil without negotiating with evil. The difference was in the freedom of Jesus in their authenticity, authority, say the New Testament.
The notion of Christ is perfected in the Paschal Mystery. In fact his cross and his resurrection from the dead, the ancient church discovered that Jesus was like us in everything but sin. If the Incarnation stands the likeness of God with us, the Paschal Mystery brand dissimilarity. If the cross the inhumanity of man reveals the cruelty to the max, it is because Jesus is still shown more human than us. God In Christ identifies with humanity, without more, but with the victims. It is to those who mourn, the hungry, laborers, women, foreigners, the lame, the blind, the insane, the possessed, the useless and the marginalized, Jesus brings the liberating joy of the Kingdom. The pain of Jesus is the suffering of the poor. Instead, the poor. His shame, the poor. Jesus takes some of the mysterium iniquitatis not a cause, but as an innocent victim, in solidarity with the vast majority of victims of abuse of freedom. With the rest of humanity Jesus identifies himself as a sinner: the guilt of the oppressor is to blame of Jesus. On the cross the innocent seem guilty. Jesus seems to treat it as normal a guilty treat, destroying it. But Jesus does not happen to others suffering from the curse, does not seek revenge, exculpate, suffering and bless. What no one saw, which only later he said, is that the cross was the sense of freedom: no one is more free than the one who forgives his enemies and also gives them life. "In the light I took the dark and my battle was for their pain," Neruda said of his brother, "the man who loved me without finding another way to talk to me but hurt me." If this poem was inspired by the Christian faith enlightens largely the greatest and most difficult to explain all of Christianity.
God does not compete against humanity but mankind, is what caught the witnesses of the resurrection of Jesus. The first disciples could not express more than poetic genius experience an unequivocal certainty: God does not abandon the victims. The Passover was for them to pivot freedom of Christ, the culmination of the freedom of Jesus on the cross and the beginning of their liberation from all forms of slavery. There were brave, challenged the religion of fear, understood something really new, that God needs no human sacrifices made to love and forgive, but that he himself is exposed to evil, suffering and catalyzes to the end, to prevent the men again to ensure the existence and revenge betraying each other. Opened the hope of a radically alternative and reliable, the early Church, challenged in his imagination, it was learned convened to inaugurate a new era, more divine more human.
resurrection of the Redeemer closes the season with the salvation of creation. The notion of Christ is even wider. In a metaphorical language that our mind has trouble understanding empiricist, the former identified Christ with the Logos through which God created the world. What is important here is to retain the Savior is the Creator. The resurrection of man Jesus represents the maximum recovery and deployment cosmology. If the first man, Adam, was at least complicit in the origin of evil that caused the failure of paradise, the goal of freedom, the risen Christ, the new man enjoys all things and fight for humanity someday share his joy .
Experience freedom
alleged a sufficiently orthodox notion of Christ and proper to the precise times, Christianity is played on a personal identification with Jesus and the practical assimilation of their cause. More than a notion of God the Christian faith is a version of God. Who is Beethoven without a pianist to interpret it ... What could be more opposed to the interpretation that the copying, reproduction literal? The future of Christianity depends on the interpretation that Christians do Christ. Will these be able to open the new era, embodied in it, run with it the risk of failure of the threat? Will pour Christ in a new art, a new morality in a world alternative hope? It is not unreasonable to think that if Christianity exhausts its creativity, if you opt for the false security of the copy traditionalist, the blanket ban on any new development, if it gives up the Spirit, not only serve as a textbook of archaeologists or, the best, the museum will offer its temples. Creativity, as the Spirit, is inherent to Christianity. Without the Spirit, Jesus would not have invented the way back to his father between the Incarnation and Easter, but would not have been possible the freedom that comes from Him for the Christian, the alter Christus, make your own history. The relevance of the Christian faith depends on the theory, but ultimately inspiring coming of the Spirit in the Christian, with originality, the praxis of Jesus. Faith in the Incarnation, in the new era, asks Christians role.
But there is no "follow Christ" without the Paschal Mystery: making it is the front of the fight against evil. The future of Christianity as Christianity, not as political or decorative persistence, "require that Christians will herald the end of time, participating in Christ's struggle to wrest the history of hedonism, consumerism, the idols of sex without commitment, of violence and power, weapons of pure love, fraternal, helpless and dying. Be reckoned that the word "freedom" refer to different and even opposite concepts, which boasts the old Leviathan in the new era of economic liberalism, political and moral, that the new beast, the Antichrist will not invoke freedom and solidarity, but as individualism and whim of those who want to do what they please, and it may expropriate the remaining possibilities. Liberalism is the ideology of the will, the constitution of the abuse of power. Can Christians subdue an enemy that powerful and seductive than themselves coaxing and promises facilities? Can they break out of his fascination with the god Money to choose once and for all by the God of the poor?
History seems lost. The powerful are getting richer. The proliferation of spirituality is no guarantee of anything. In several cases is another good deal. To the Christians get to choose the difference, rather invent. They will if atman with its mission and identity. The mission is liberation, identity is freedom. The identity is achieved through the mission and the mission for identity: the freedom of the sons of God, as a fraternity and not individualism, is the condition and goal. On the road after the liberation of mankind from pain and guilt that culminates on the cross, Jesus knew the beloved Son and one with the Father forever. But here extracted love, trust, courage, play, poetry, in a word, freedom that led him to a neighbor interested as unselfishly for personal and universal. On this track the Christians discover that freedom is recognized in the free. The track is experiencing God as a Father, between the Incarnation and Easter, is perceived as pure unconditional love, pure as pure authority and permission for their children to take responsibility for a world that, having been created to be shared, sadly, is disputed.
The Christian difference
In short, be seen that the new era will be so new. The unflinching hope that Christian praxis guide to more than history does not mean that this side story end badly. The real problems of mankind have not been resolved. If until now the Christians have no difference, must do so in the future. So, as to display the difference will be clear that not just any religion "saved" and that nihilism is not safe. But the ferocious bite sectarian spirit gives to Christians. Not for nothing that modernity has sought to free men of myth, superstition, quackery, the Church, and God. A matter for the Christian God as a new humanity, interpreting the divinity of Jesus as the man who loves life, his own and that of others, passionately. They turn to prove that the cross of Christ has not been a "useless passion." This is the difference.
The difference is freedom. But the fetish of freedom, liberalism. For freedom is not confined to the psychic ability to choose between alternatives as in the market. Nor is depleted in the abstract Compliance. Being a choice between alternatives, consisting of an ethical choice, freedom above all is the completely self-determining power, not so much "choose" but "chosen" and "accept being chosen" to share and enjoy the world in common, rather than exploit it selfishly. Christian liberty is expected to create human relations fraternal banquet inspired by Christ has the final destination of the building and that the Eucharist anticipates this story with the celebration of forgiveness and the breaking of bread you should reach for all and overrun.
To Christians have to provide the difference, but not only them. How are dialogue and cooperation between Christians and the other lovers of authentic freedom, religious or agnostic, as inconsistent as them or more? This collaboration is so important that it is not possible, Christianity will remain pending in its aim of universal love, perhaps, for another millennium.
Posted in Christ to the fourth millennium. Seven stories from twenty-one articles , San Pablo, Santiago, 2002.
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