By Henry L. Novello
A key guiding principle of Christian religion is that the crucifixion of Jesus Christ is a special loss of life in which the powers of dying on this planet were conquered, in order that Christian existence within the Spirit is marked via the promise and wish of 'new existence' already expected locally of baptized believers. even though this simple guideline concerning the Christian existence as a partaking within the redemptive dying of Jesus Christ, theology long ago, 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 unfavorable 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 whilst conceived as a death into the redemptive loss of life of Jesus Christ. the improvement of Henry L. Novello's proposed theology of loss of life happens in dialog with the preeminent modern participants to this box of theological inquiry. through delivering finished evaluations of Karl Rahner, Hans Urs von Balthasar, Karl Barth, Eberhard Jungel and Jurgen Moltmann, Novello painstakingly items jointly a favorable construal of loss of life as salvific and transformative. what's particularly certain approximately Novello's paintings is that he develops the belief of demise as a sharing within the 'admirable alternate of natures' within the individual of Jesus Christ, from which emerges his thought of resurrection at loss of life for all. The succeed in of the paintings is prolonged by means of exploring a few pastoral and liturgical implications of a theology of demise conceived because the privileged second for the actualization of God's grace in Jesus Christ, and therefore being created anew within the energy of the Spirit.
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Additional resources for Death as Transformation
As the Gospel story unfolds, then, resistance to the teachings and blessings of Jesus, not only from the religious authorities and the people in general but also from his disciples, grows to the point of overshadowing any sense of gratitude and true conversion of heart. This means that the identity of Jesus becomes increasingly established with reference to the profound loneliness and isolation that he experiences in relation to his hostile surroundings, not only with reference to his identification with human concerns and with the kingdom of his Father.
1–75. 38 Death as Transformation Did Jesus experience hell on the cross? 44 Unlike the traditional framework of the doctrine of the two natures which views Jesus’ passion in static terms, when treated within the framework of the Trinity the cross of the Son is viewed in terms of the dynamic relationship between divine persons who constitute themselves in their relationship to one another. On this trinitarian view, one is required to say that the Son, through his loving obedience to the Father, really suffers in his being forsaken by the Father, and the Father, through his love for the Son and for the world, endures the grief of delivering up the Son for the sake of the world’s salvation.
419. 39 In Jesus’ time no uniform ideas existed about life after death. For example, in the Book of Wisdom (1–6) the righteous do not actually die but are ‘taken up to God’ (resurrection is not mentioned) while the wicked die; a similar theme is present in Enoch 62–3; Daniel 12:1–3 expresses the concept of resurrection, not as a salvific event though; the Book of Jubilees 23:27–31 talks of a ‘rising’ of the souls of the righteous, but no mention is made of resurrection; physical resurrection is mentioned in 2 Maccabees 7; and 4 Ezra 7:32 speaks of the release of the dead from Sheol so that all may be judged.