Walter Kasper's book divides his work The God of Jesus Christ into 3

parts. The first part is the question of God today (pp. 9-151), the second,
The message about the God of Jesus Christ (pp. 159-256) and the third,
It is the Trinitarian mystery of God (pp. 265-356). I will focus on the
second part as an explanatory guide of the whole book.

I will start from a recommended Anselmian premise that will also guide
my work: "nothing can be thought of, that God is something above". God
it is that beyond which nothing can be thought. This statement
remains relevant in contemporary times; the genius of the bishop of
Canterbury not only expresses that God is beyond our
thought, which is a transcendent, but we cannot
make it content of understanding, therefore, we cannot do it
we cannot categorize it, not even as an idea,
criterion, model, archetype; In this sense, God must be understood,
as an opening or principle because it has made us come out of nothing
_ex -nilo, has called us to existence_ but it is a principle that does not
we can delimit. Another great step of Anselmo was to give it a limit (of
Internal goodness to God, that is, God is omnipotent, but not for the
bad, since the bad would make him impotent, associated power with the
weakness, with mercy, with kenosis.

This means in the ontological plane that God is absolutely free,

and from the epistemological point that no theory can contain it,
because "He is always greater." Now, the truly
The interesting thing about this statement is to move from the purely
intellectual that represents this analysis, to the practical. The era
modern and contemporary remained in speculation. Theology
From this time, he did not find the hermeneutics of the early Fathers.
Today, a sector of theologians, among them W. Kasper, is aware of the
need to move away from pure theoretical discussions. We give this
step when we look towards God Jesus Christ. Towards Jesus of
Nazareth, the man and son of God, God from God who became flesh, who
penetrated at a specific moment in the history of man,
dividing this into before and after. It is this specific fact that
it truly revolutionizes reality, and it certainly becomes difficult
to explain why it points to the Mystery. The question is How God
perfectly transcendent, immutable,
e eternal, infinite,
qualitatively different from man: categorical, finite, mutable,
mortal can be the cause of the world and of man, and can be Father
of this. Only if we respond to the question of the problem of God,
as Kasper says, _ a question that already contains part of the
response in its structure, because it anticipates the difficulties
pointed out_ we can address the 'problem of God': Does God exist?
The answer is more than a yes or a no; the simplicity of this
response, or us remaining discussing on this demonstrative plane to the
contemporary mode means that we have not understood the statement
in its depth, means that our debate has been caught
through the many human categories of history, that become
in the idols of modern society. It means that we commit the
same epistemological error as the one who asks. Thus the question is
God is the principle that explains our reality.
without getting caught by it to the point that it holds her?

If we respond adequately to the question, we will allow a

the biggest paradigm shift since the Copernican or Hegelian.
A change in the way of seeing life, in the perspective of thought,
of matanoia, of personal metamorphosis and of the universe itself, if one
Such transformation has been an experience in my
same person.

Reason is the way and the means to try to understand the

complexity of the reality of God, and despite our own limit
cognitive, "intellectus fidei", for understanding needs
to deepen about that transcendental that surpasses him, "always
"mayor", in front of which one can decide whether to accept it as Someone,
( opting for faith), or we accept it as something ( opting for the
atheism), in which case we will call it: human structure,
mental structure, projection of the mind, transcendental category to
prior, revolution of social classes, etc. The human being is
stung in every era by these existential questions, of
where we come from, where we are going, what is the meaning of life, if at
finally we will die; what is the point of suffering, what is the point
the evil in the world that causes human beings to initiate processes
fighting against their peers and natural resources up to the attempt
of extermination against other races, ethnicities, groups, up to genocide
of masses, to slavery, trafficking of whites, blacks, children,
prostitution, what sense does the world make that leads to subjugation
of social classes under conditions of poverty, social marginality,
educational? Can we respond in an intellectual and categorical way to
these questions, or in a experiential and transcendental way, looking towards
the mystery. According to the man, choose one or the other way of explanation
himself and his reality, depending on the choice, will give answers
efficient or not to the problem of God, because his answer affects him
inevitable, irreparable, and irrevocably. We are free to choose
a response of a mythological, polytheistic, pantheistic, dualistic nature,
monist, theist, deist, monotheist, atheist. These positions that
they express the effort to understand this possibility of Life Option
this human freedom reflects grandiloquently the freedom of the
same principle from which we come (the mystery) and principle that has
allowed, in turn, to develop: the sacred history, the history of the
religions and the universal philosophical-sociological-political history and us
they open towards the grandiloquence of the mystery itself; We will stop
in the time of the formation of early Christianity, centuries I, II, III, IV, and
then the 5th century, which fueled by Greek philosophy, carried out a
novel and unique synthesis of Christian thought.

These Men who made a fundamental choice of life, lived

the experience of Jesus, the Son of God. Kasper indicates the importance
What these early Christians had in achieving a synthesis
adequate religious thought with philosophical thought
Greek, which allowed man to understand the problem of God
according to the difficulties of his time and how not doing so, that
she would have been condemned to a misunderstanding of herself.
I would have ended up in an atheism in any of its forms. Like
Indeed, it happened in modern times that he found no one
giant like Agustin, the Aquino, Irenaeus, Origen who understood
this new crisis and it will be assimilated into a new synthesis of mystery.
It did not happen that way, and modernity only obtained interpretations
nihilists, empty, insecure who took away security from life,
leading them to the philosophy of anguish and despair, but the most
It is serious that every thought generates a real experience of it.
agony, of nihilism and of despair. I want to pay special attention to
diligence in the theology of Augustine of Hippo and Thomas Aquinas,
who drew on many of the ideas of the founders of the
church like Irenaeus, Tertullian, Eusebius, and Origen to assimilate and
to underpin Christian thought.
Agustin, guided by Neo-Platonic philosophy, assumes The One as
principle but not in so much separated rather in so much an emanation One
of Love, which constitutes 3 figures, that of the lover who initiates the
process, that of the beloved corresponding to this love, and that of love
which comes from both. Without a doubt, it acknowledges that the
divinity is impenetrable, as it they all testify sus
philosophical expressions: unattainable, hidden, abyssal, etc. Without
embargo takes a step beyond Greek philosophy, finding a
bridge of communication between the Immutable being and the mutable being of
man: Generative Love. Aquinas will take a step further, it
what it is for Kasper, a step of great theological courage: To this
Unit calls it Efluvio, but it is not confused with the super Being.
of Plotinus, absolutely separate, but translates it into One Being
that it is indeed interested and penetrates reality. It explains it in the following
way: while it is true that each finite-being-man represents the
that knows through images that reproduce in a way
circumscribed his ideas, when God thinks of himself, he produces
some representations equal to their being, and as in God the being is
identical to its existence, their representation means TheWhole. Its
representation is of yes same size for to say it
roughly; Now, this process is not just intellectual because His
to be absolute, eternal, in acting carries its will, feeling implicit
y understanding, and when think, its representation is
Generation of His equal: His son, who in turn generates that one.
Spirit that is Himself, to the time; therefore God
it is self-communication that opens up to others: son
and Holy Spirit, and in doing so, is the creator of man and the world,
Thus all things are created thanks to the Father, the Son, and the Holy Spirit.
Saint of this relationship. The Spirit Who was fluttering over the
abysses from the moment of creation." Gen, 1,5

For Kasper and his school, these theologians and church fathers,
they represent the freedom to choose the option of faith, they decided to explain
the unity of reality as Trinitarian Mystery. Or said of
another way, the Trinitarian Conception is achieved as a synthesis of the
Divine mystery and at the same time synthesis of reality. That is to say, the
the immanent being of God is shown. And what we only see is this
to show up, where we are all the creatures. But this is not a
ideal pantheistic process where the whole is in everything, because God
Cristiano became a man, not in the abstract, but in flesh and blood. For
the so much God, is a-categorical idealist. Neither it
that which tells me that everything that happens: the tragedies, the
the precariousness of life, the theodicy of life, is the best that can be
to occur, because we live in the best possible world, in the style of Leibniz.
The God of the early church is properly understood by the
Christian patristic tradition from the 1st to the 8th century, and from the scholastic period
until the 14th and 15th centuries (when the explanation will become difficult).
really complex and difficult are not the calm speculations
about God, but the place from where it is debated, it is lived, it is suffered,
place from where human existential questions spring in every
generation; especially after the events of the Second World War
worldwide, post-Auschwitz theology undertakes a critique against the
Christian theology of redemption, pointing out that a world that has
having gone through such dehumanizing events, it is not
no way, a redeemed humanity, but rather, highly
affected by evil. This feeling of desolation that had already
it originated earlier in the 15th and 16th centuries as a critique of the
religion now truly emerges as an experience of evil in the
world, reviving the idea of Greek theodicy: the effort of
to explain God in the midst of becoming, of accidentalness, of the
tragedy of human suffering.

The old problems stated by Epicurus resurface: God wants

to avoid evil, but cannot, in that case, God is Impotent, and is not
God. Or, God can prevent evil, but does not want to, therefore he is a
Mighty and evil God. Oh, the two alternatives that make God
it is contradictory, and may not be God, or neither wants nor can, for that
that God is a distant being, who does not affect man, and it makes no difference
that exists, to what does not exist. This is how this new image of the world
modern, finds the cause of evil in the freedom of man
same, that is to say, evil has been caused by man, a real agent and
cash that positively influences and not abstractly over its
own reality, opening history towards a linear interpretation or
progressive, where the process of violence and counter-violence fits in
of man against others, or towards the idea of progress, or
overcoming outdated models by other new paradigms that are
they are facing a dialectical clash with each other, triggering the
impulse of overcoming in new systems at the expense of the
death and pain of billions of human beings, or even of
the destruction of the planet. A human autonomy is declared, and
exclude the idea of the divine mediator, again. But, finitude
it has the same metaphysical line of evil, although this time it is caused by
man. Kasper mentions what alone if he changed to the
interlocutors in a world that is the same. The interlocutor of the
The medieval antiquity era was the suffering believer. And that of this time
particular modern: The incredible enlightened. Both continue to suffer
but the second has split off, has inscribed its reality in the course of
its reason, will, and understanding, allowing that from here on
They mature all kinds of ideological currents that, as their name suggests,
they indicate, only attend to a partiality of reality, and do not see the
set and thus rise as authoritarian models of justice: The
Illustrated Tyrant. Atheism neither solves nor responds either.
effectively to the problem of God. Moltmann expresses the need
from a completely different foundation than the atheistic one. For,
As Pascal says, 'from weakness we realize greatness.'
That is to say, the situation of fatality in this theodicy reveals
the desire for good that exists in man. The Aquinas theology resurfaces,
"Evil does not exist because of God, but rather shows that God exists."
to say, if there is evil it is because one does not seek God, and giving us
this account of this evil implies a good nature in man,
As Hokheimer says: thanks to “the longing for the other” we suffer and
We detest the evil that exists in this. Therefore, hope is possible.
Because the Other exists, God exists. Evil ceases to be an argument.
against God, rather it is now justified, as it is a means
for a good end; and God preserves His Perfect freedom of Good
supreme. In other words, evil is already explained as a
subproduct within the story. Stops having a character
monist metaphysician (evil comes from God) and stops making sense
dualistic metaphysic (evil comes from another original Principle).

This allows highlighting the beauty and diversity of the cosmos because the
bad is stripped of its metaphysical character. However, authors
like Only Sölle, y They will say Dostoevsky. what is idea of
to objectively include evil as a justified means to an end,
it has a sadistic philosophical texture. Well, if that's the case, "I hurry to
"return my ticket", a costly ticket is refunded because it is paid at
cost of a harmony that enjoys a human cruelty
refined. It is therefore necessary to look at the sacred scriptures, which to
regarding truly achieving the change this aporia. For the
gospel, evil deserves death, and although this death does not
It has a metaphysical nature, nothing is simple, as it causes real harm,
but it is unable to cause death since Man continues to live.
And this 'desired incapacity' to kill the sinful subject is due to
the presence of the mediator: Jesus Christ, who despite the evil, welcomes the
man and he forgives him. The evil is overcome from within in the
Christology. "For in Him all things were created, the things that
There are in the heavens and those that are on earth, visible and invisible... Everything
It was created by Him and for Him. In the mediator was everything.
predestined to be: everything in everything. "To gather all the
things in Christ, in the dispensation of the Fulness of Times,
So those that are in heaven, as those that are on earth.
1,10.

Now, some critics question the Christological legitimization.

arguing that this idea of Christ as mediator-redeemer, does not
was clear in the Old Testament. Kasper will say that the difficulty
is that the Christological idea was not "a mere statement".
but was the result of divine pedagogical condescension, which
was advancing the Christological-messianic idea in the
A.T until solidifying. Kasper argues that after the diaspora
Babylonian, the great events such as the exodus, the alliance of
Sinai, the Davidic royalty, presented themselves towards the future, making
that Christology became evident. We read in Ezekiel that he lived the
exile a typological writing comparing the trunk of Jesse with the
Davidic line of succession, that is, expressing divine filiation
what the son of God will imply and his covenant with those who have been faithful to him. "Thus
says the Lord God; I will take from the top of that high cedar, and I will
I will plant; I will cut myself a tender one from the top of its shoots and it
"I will plant on the high and sublime mountain." Ezekiel 7:22. However, before.
From the diaspora we observe in proto-Isaiah: 'Therefore, the Lord
this will give you a sign: "Behold, the virgin shall conceive, and shall give birth to
light a son, and "Emmanuel" Is 7,14 and also
he will call him
we read: “When he was dead, the fourth was also subjected to torture. And
When he was about to die, he said: "I accept dying at the hands of the
men, waiting for the promises made by God that he will
he will rise again. For you, on the other hand, there will be no resurrection to the
life." 2 Mac 7:14. Thus, Christology is legitimized in the Old Testament.
new also hay what to do the own. The exegesis
they point out that this term was post-Paschal, and that the designation of
Messiah is not applicable to Jesus, as he did not self-designate that way.
The only self-assessment of Jesus was the son of man.
The argument is answered by stating that: YES, there is a Christology.
sufficient indirect evidence to defend the Christological principle in the new
will. For Harnack, Jesus spoke of the kingdom 'After that
Juan was imprisoned, Jesus went to Galilee to proclaim the
gospel of the kingdom of God. He said: "The time is fulfilled, and the
the kingdom of God has come near. Repent, and believe in the
gospel!" 9 Mark 1:14. Kingdom comes from the expression Yahweh reigns, this
to reign is not preached to a local toponymy, but to divine sovereignty,
therefore Jesus identifies with this sovereignty and consequently
with the messianic mission. "And John, hearing in prison about the deeds of
Christ sent two of his disciples, saying: Are you the one who
Should he come, or shall we wait for another? And Jesus answered them, saying:
Id, and let Juan know the things that you hear and see: The blind see, and the
the lame walk; the lepers are cleansed, and the deaf hear; the
the dead are resurrected, and the poor have the good news announced to them
Gospel. Mark 11:2-5.

Another indirect proof of the christological presence is in the style of

Jesus' preaching; he does not preach like the rabbi, as he does not speak like them.
what the scriptures wisely commented, rather it surpasses them
"The scriptures say..., but I say to you..." He does not speak as a prophet either.
who announces himself as an instrument of God 'Oracle of the Lord... the
The Lord says... 'but I say', he is the same voice of God. 'If
someone is ashamed of me and my words, the Son of Man will
he will be ashamed of him when he comes in his glory and in the glory of the Father and
of the holy angels. Additionally, I assure you that some of those here
they will not suffer death without having first seen the kingdom of
God.” Lc 9:26. Another aspect is the call: earthly Jesus; The relationship
Jesus with his disciples is not provisional, in the manner of the rabbi with his
students, it is narrow and binding, they share according to words
from Kasper_ his uprootings and destinies. Finally, the message of
Jesus is not formal, He is life; He asks to leave everything and follow Him, He demands
radicality even to giving life. The kingdom of God is not for the lukewarm.
calling the people and his disciples, he said to them: If anyone wants to come
whoever wants to follow me must deny themselves, take up their cross, and
"Follow me." Mark 8:34. This radicality is key in the identification with
God. Another significant trait is the message of mercy;
Jesus eats with sinners, poor and helpless, symbolizing with
this that his kingdom is not only of justice, but of love, of union
familiar human-divine, and that this banquet prefigures the
eschatological. Another important feature is the special way of addressing
a God, like Father, y in this parental relationship, it
clearly distinguishes itself from the others. At no time does it say our
Father. "If God were your Father, you would love me, for I have
I have come from God and I am returning to God.” John 8:42. “Believe me when I tell you that my

The Father and I are one. And if not, at least believe in me for what
I do." John 14:11 The designation of messiah is fully
legitimized, and even more so, the mission remains legitimized along with the
redemption, (inseparably). Also the salvation expressed by
Jesus is debated, arguing, that at no time did Jesus ...
proclaims the author of redemption.

However, it can be argued that Jesus perfectly knew the

Old Testament stories that linked the Messiah with the servant
of God that would have of suffering; Jesus remembering the Deutero-
Isaiah: "Then he said to them: Foolish and slow of heart to believe
all that the prophets have said was it not necessary for the Christ
Would these things happen and he enter into his glory? And beginning
from Moses and following through all the prophets, he declared to them in
all the Scriptures what they said about him.” Luke 24:26. He knew very
The teachings of late Judaism in Second Maccabees,
17 that express the martyr's path to resurrection. Furthermore
Jesus knew that his enemies were laying traps for him and preparing
his capture, he was aware of the resentment and hatred he provoked
your message and life. Thus, the theology of the cross was well
constituted. Above all, it is because Jesus roots the cross in his
absolute obedience to the will of the father. It is also palpable.
how the first Christian communities arise by relying on the
theology of the cross as the cornerstone of its very form. Therefore
thus legitimizing the christological and redemptive term. The person
Jesus answers the question about the problem of God. Because
the being of Jesus is inseparably linked to his messianic mission and
to His redemptive service for humanity. It is absolute obedience.
from Jesus to the Father who originates Christology, and not the other way around; and this
Christology underpins dogmatics. Therefore, neither Christology
neither would dogmatics be possible without an essential relationship of Jesus with
We observe the Father in literature apocalyptic and juanea
that highlight the pre-existence of Jesus in the Father, thought of before
all times. In the words of Kasper: Jesus is in person
the existential realization of God is the full definition of the father
because the Father is defined in Jesus in an eschatological and definitive way.

However, Harnack criticizes how this foundation suffered a

transformation within patristics, which did not respect this reading
genuine life in the sacred scriptures, becoming pure
Christology, and doxology, concentrated on speculative disputes and in
formulas of the creed. The British theologian Pulman will speak in a way
brilliant, expressing that this investment it was a product of
the Hellenization del gospel highlighting the myths
Gnostics and mystery religions, mistakenly placing these
studies and subsequent synthesis of the 3rd, 4th, and 5th centuries in the centuries
precedents as if they were the direct voice of the sacred
writings: as if intending illegitimately mouth of the
interpretation of the centuries I, II. We must look towards the Psalms
realities to remember that the main thing is not speculation but the
relationship of God with his son. "The Lord said to my Lord: 'Sit down at
my right, until I put a your enemies under you
power ». Psalm 110:1 and Psalm 2:7 « Surely I will announce the decree of
Lord who told me: 'You are my Son, I have begotten you today, the one who,
being in the form of God, did not consider equality with God something to be grasped
that clinging, but he stripped himself, taking the form of
servant, made in the likeness of men; and being in the condition of
man, he humbled himself by becoming obedient to the
death, and death on the cross. Therefore God also exalted him to the
sumo, and he gave it a name that is above all names." Flip 2:6-
11. In this regard, we recall Kasper's previous response that
within what is possible, observe the genius of this philosophy
speculative but acknowledges that every attempt at synthesis leaves a
significant loss.

In the previous Pauline verse of Philippians 2:6-11: who, being in

the form of God, did not consider equality with God as something to be grasped
he did not cling to, but rather he emptied himself, taking the form of a servant,
made similar to men." It delves into the idea of the
Kenosis. This is stripping away, emptiness of what is ostentatious; emptiness of the self.
from Jesus; a void that constitutes its own form. This void
It was pre-existent from eternity with the Father and the Spirit.
saint, suffering at the moment of his incarnation y
crucifixion, an ontological transformation, an alienation of God the Father.
For this reason, Kasper says that the Christology of the exaltation of the cross,
Christology of pre-existence and Christology of Kenosis are
a trio that goes together and is inseparable. What has already been repeated
we said, Christology is imprescindibly framed in the
soteriology. That is to say, what is decisive is behavior.
obedient of the son, which in its Anaké: that is, Submission, which
He lovingly surrenders to the father who welcomes him as a son, but to
the time is split from it as the completely other. Without
embargo, his annihilation and death on the cross, returns him to the
Father in Glory. Only God, who is Absolute Freedom, is
omnipotent and able to turn death into life; to transform
the limit and finitude in Resurrection. The metamorphosis of God, generates
to another equal to his absolute identity of being and freedom (because in
God, his thinking is equal to his existence); this is how Jesus
exalted by the Father, as the sovereign lord, but being
Christ God, of the same nature as the father, this human drama
becomes to have a divine rank that encompasses heaven and earth. This
action that would mean the end for any finite entity, now, possesses
this capacity gained by The redeemer. In such a way that The becoming
fatality of the theodicy, the fatality of chance and coincidence, or the
calls, cosmic powers, the mystical stories, esoteric,
bad, death in all its unlimited forms, is now overcome.
The impotence of the cross made a purchase at the price of the same son.
of God, making all creatures new in God. "For already
you know the grace of our Lord Jesus Christ, that for the sake of love
he became poor, being rich, so that you through his poverty might become rich.
you were enriched.” 2 Cor 8:9. And we also read from Paul:“He is the
image of the invisible God, the firstborn of all creation. Because in
he created all things, those that are in the heavens and those that
there are in the earth, visible and invisible; whether thrones, whether dominions, whether
principalities, whether powers; all was created through him and for
he. And he is before all things, and all things consist in him.
col 1,15 But Jesus is a soteriological Project, an economic Project
of salvation from pre-existence. This generates a New image
of God and at the same time a new image for the world.
In Sapiential Literature and Juanea, we observe how the transition occurs.
In the world was, and the world was made through him
"He was in the world, and the world did not know him." John 1:10. This theology acquires
a unique Universal dimension y own what you caused
an assimilated one, and later on, a Hellenization. However,
this cannot be confused with Hellenic philosophies and myths. Neither
Philo, the philosopher of religion, (contemporary), neither Heraclitus (a-
contemporary) they knew Juanese literature, no one knew the
personal dimension of the logos as if John, and yet the logos
the rationale of all these systems of thought presents
great common ground with the logos of Jesus Christ. In words
From Kasper, there is a more crucial identity between both systems with
Christian thought: both open up the being in the
thought and in language. God communicates and his act of
manifestation generates spiritually to her son, without diminishment, and to the
love that unites and distinguishes them at the same time, without any diminishment.
Thanks to the trinitarian nature of his manifestation, God is a living God.
Christology is born from the Logos, from the word, as it is inserted pre-
existing in the Trinitarian conception.

Therefore, he who knows Jesus Christ knows the Father, knows the
ultimate truth of man, of all things, their purpose, and why.
In other words, find support to answer the questions of the
God's problem. But Kasper takes a step further, theology must
to progress still, and must conceive God as Trinity in Dialogue, and not
only word. Because a dialogue is a meeting personal
it is the inner metanoia of the soul. For Kasper, we must not remain
in the word immanent, we must go to the external word that is
strange, God himself made Flesh; this flesh represents a
radical commitment to existence that not even classical theology
it preserved as a central part of its doctrine. This must be rescued.
Trinitarian sense, not as an appendix or index. For Hugo
from Balthasar and John of the Cross, Jesus opens to the abyss and the night
from death, not from the dimension of pre-existence
and intellectual analogy, but from the solitude of pain and death. In
his book 'Pascual Mystery'. By this no himself
can evade
the problem of this abyss of God. Jesus Christ and His father are
subject of the dispossession. We cannot diminish Jesus' divinity in his
lowering. For the what the God immutable, it is mutable, the
Impassible God, suffers, And this perfectly coincides with the
sacred scriptures, in these we observe how God accompanies
the suffering of the men Y how God from the
principle is affected by mercy "But they were
rebels and angered his Holy Spirit; therefore, he
he turned against them, he himself fought against them.” Is63, 10
we also read And the Lord he/she regretted having done it
humanity on earth, and it pained his heart.” Gen6, 6. And
Isn't Ephraim a precious son for me? Isn't he a child in whom I delight?
Delight? Well, since I talked about him, I have been reminded of him.
constantly. That is why my innards were moved for him;
Certainly I will have mercy on him, says the Lord.

This reality of mercy is more than just anthropomorphism.

because the divinity in the son is intact. Appearance of goodness 'But
when the goodness of God, our Savior, and his love was manifested
for humanity, he saved us, not by works of righteousness that
we would have done, if not for his mercy for him
washing of regeneration and renewal in the Spirit
Saint, who poured abundantly in us through Jesus Christ,
our Savior, so that, justified by His grace, we might reach
to be heirs according to a the hope of the life
eternal.” Tit. 3:4. The Church Fathers had assimilated in their
culture that apathy is a harmful attribute to God but they
they respected at least this paradox, for Saint Ignatius of Antioch
God is timeless y temporal, is invisible and he did
visible of to suffer oneself made capable of
suffer, 'to Polycarp 3.2'. For Tertullian the son of God
crucified is something disgraceful, and it is credible for being incredible. For the
Lutheran theology, God is not conceived from speculation, but
from the communicatio idiomatum, that is, from the cross; all the
Characteristics and attributes are developed in the person. In the
from Jesus Christ, His humanity is the omnipresence of divinity but to
hi time the omnipresence of the divinity presents the
kenotic structure of the human lowering of Christ.

This was not accepted by the Calvinists because they tried to

safeguard the significance of the logos in Jesus Christ. This generates
some almost insoluble paradoxes in conflict with the image of Jesus in the
bible Yes the humanity participates in the attributes
divine mayestatics (titles of lord), how can it be verified
authentic humanity of Jesus. On the other hand, if the divinity suffers
on the cross, how the abandonment of Jesus on the cross is understood by him
father. German idealism wanted to elaborate on biblical literature of
the Kenosis. For Hegel, the absolute is not substance but rather subject and
this is possible by alienating oneself in the other; the absolute spirit
manifesting by opening up to the other and for the other, and this is called
objectification. Therefore, the Absolute Spirit affirms in itself its own
difference within itself = identifying themselves in that difference,
this is the love that differentiates two beings that are not alike,
provoking the unimaginable, the death of God, just as the song says
lutheran: oh great misfortune God himself is dead, idea
"terrifying" But the death of death surpasses death and produces
life, and thus Hegel approached the understanding of the trinity, but it
the closer it gets is almost inversely proportional to how far away it is. For
Hegel this was a conception only within reason and being,
reducing the scandal of the cross to a speculative Good Friday,
thus the cross dissolved into pure dialectics, fading away
spirit in the world and the world in the spirit.

The effort of every Christian is that our faith does not become diminished to
this speculative Good Friday, and this can only happen if
we truly live the experience of faith, of God, which through
his son, who has gone out to meet each person, and who through
of the Holy Spirit, allows every man, of any race,
religion and thought, may experience the greatest one to the
what every man is capable of, but very few reach, the one of
to be able to say, fully: Abba, Father, mine and yours, of all. Only thus,
man will become capable of humanizing his own life and of making
from history a real moment of new recapitalization of good and of
Truth. Of happiness and of encounter among all men, cultures
and ideologies, no matter how diverse they may be.