Where is God? Earthquake, Terrorism, Barbarity, and Hope: Jon Sobrino, Maryknoll, NY: Orbis, 2004. 156 pp. $22.00

2006 ◽  
Vol 63 (2) ◽  
pp. 242-245
Author(s):  
Joerg Rieger
Keyword(s):  
Jon Sobrino

scholarly journals Aniversario de Monseñor Romero. ¿Y nosotros?

2005 ◽  
pp. 113-118
Author(s):  
Jon Sobrino, S.I.
Keyword(s):  
San Salvador ◽  
Jon Sobrino

Con motivo del 25 aniversario del asesinato en San Salvador de Monseñor Romero, este texto de Jon Sobrino es una interpelación –con marcado tono “profético”– a recuperar lo esencial del mensaje del obispo mártir: recuperar la opción por los pobres en un contexto todavía necesitado de los cambios que él propugnaba, manteniendo firme la esperanza, porque “ni Monseñor, ni Jesús se equivocaron”.

Jon Sobrino y la nube de testigos

2018 ◽  
Vol 35 (105) ◽  
pp. 203-212
Author(s):  
María Clara Lucchetti Bingemer
Keyword(s):  
Jon Sobrino

No hay resúmenes disponibles. Revista latinoamericana de teología, Vol. 35, No. 105, 2018: 203-212.

Vulner-ability: A Systematic Theological Approach to an Ambivalent Term

2020 ◽  
Vol 37 (3) ◽  
pp. 397-415
Author(s):  
Miriam Leidinger
Keyword(s):  
Jesus Christ ◽  
Point Of View ◽  
Human Being ◽  
Human Beings ◽  
Son Of God ◽  
Pain And Suffering ◽  
Jon Sobrino ◽  
Guiding Questions

Abstract The term vulnerability is en vogue, both in theology and in mission studies. This contribution systematically analyses the concept and phenomenon of vulnerability and discusses its different aspects; namely materiality and embodiment, pain and suffering, and resilience and resistance. From a Christian theological point of view, these aspects of vulnerability resonate with key theological questions that lead to a closer look at the Christologies of Jürgen Moltmann, Jon Sobrino, and Graham Ward. The guiding questions are: How can we speak about the vulnerable human being in his or her relationship to Jesus Christ, the Son of God made flesh? And how is it possible vice versa to speak about the incarnated God in light of the vulnerability of all human beings? Finally, the argument culminates in a plea for a vulnerable theology in a wounded world.

Decolonial Openings in Theologies of Liberation

2018 ◽  
pp. 49-70
Author(s):  
Joseph Drexler-Dreis
Keyword(s):  
Liberation Theology ◽  
Latin American ◽  
Theological Reflection ◽  
Theoretical Possibility ◽  
Western Modernity ◽  
Historical Structures ◽  
The Third ◽  
The Poor ◽  
Starting Point ◽  
Jon Sobrino

The third chapter considers how approaches to theological reflection within Latin American liberation theology might open up toward a decolonial project. It specifically focuses on how the work of the liberation theologians Ignacio Ellacuría and Jon Sobrino, unlike that of Clodovis Boff, points to the theoretical possibility of communities speaking theologically from epistemic loci located within the cracks of Western modernity. Ellacuría and Sobrino open up the methodological possibility to decolonize theological images and concepts, and in doing so, offer the possibility for theological reflection to decolonize social-historical structures. A decolonial option requires, but is also more than, a methodological shift that prioritizes the viewpoint of the poor as the starting point in theological reflection. Investigating how Ellacuría and Sobrino are able to open up the epistemic boundaries of theology is thus not an endpoint, but can provide a way forward for a decolonial theology.

The Burial of God: Rupture and Resumption as the Story of Salvation

1987 ◽  
Vol 40 (3) ◽  
pp. 335-362
Author(s):  
Alan E. Lewis
Keyword(s):  
Real World ◽  
Search For Meaning ◽  
Intellectual Tradition ◽  
The Real ◽  
The Enlightenment ◽  
Jon Sobrino

Jon Sobrino has suggested that those who stand in the intellectual tradition of the Enlightenment tend to interpret suffering and disaster as ‘crises of meaning’, by which we seek to explain and accommodate alienating experiences within preconceived models of reality. Our question is how evil may be understood. But that search for meaning is a luxury denied those who can barely hold to existence itself. Theirs is a ‘crisis of reality’; and their question is less how to understand evil than how to withstand it, to overcome suffering or at least survive it. ‘The interpretative models become relevant [only] to the extent that they arise out of the experienced reality and aim at eliminating the wretched state of the real world’.

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