Wozu ist Jesus gestorben?: Versuch einer vernünftigen, bibelgemäßen und eingängigen Antwort aus der Perspektive der dramatischen Theologie
What did Jesus die for? For most Christians, the traditional answer of satisfaction atonement has lost any plausibility. But convincing alternative answers which are reasonable, biblical, and catchy at the same time, are still missing. This essay tries to prepare such an answer, starting from the gr...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Echter
2010
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| In: |
Zeitschrift für katholische Theologie
Year: 2010, Volume: 132, Issue: 4, Pages: 409-429 |
| Standardized Subjects / Keyword chains: | B
Vicarious role (Theology)
/ Jesus Christus
/ Atoning death
/ Soteriology
B Anselm, Canterbury, Erzbischof, Heiliger 1033-1109 / Atonement teaching / The Dramatic / Theology |
| IxTheo Classification: | HC New Testament NBK Soteriology |
| Further subjects: | B
Cross
B Death B Redemption B Theodrama |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| Summary: | What did Jesus die for? For most Christians, the traditional answer of satisfaction atonement has lost any plausibility. But convincing alternative answers which are reasonable, biblical, and catchy at the same time, are still missing. This essay tries to prepare such an answer, starting from the gravity of human liberty, that has to be respected by God, even when man abuses it for a sinful and destructive rejection of God and His creation. For sin means freedom to bondage, the determined sinner seems to be hopelessly tied down to a disaster where neither he himself nor God can set him free. A way out of this soteriological dilemma can be found by a dramatic theological perspective, which suggests to understand God's salvific acting as a deepened self-revelation to sinners. So their sinfully blocked freedom can be set free, and salvation becomes possible again. But at the same time a divine selfrevelation bears the risk of a still worse rejection of God, including a more severe destructivity to others. In this way, a radical theological assessment of freedom becomes comprehensible, as well as an understanding of the cross as a real symbol for God's commitment to follow even the most unrepenting sinner beyond any imagination. Jesus stands his crucifixion in an attitude of forgiving solidarity with his opponents and transforms the fate imposed on him into an act of loving devotion to God. This conduct first modifies the history of the unregenerate offenders. By a separate revelation of the Holy Spirit the incriminating and forgiving truth of the cross becomes uncovered and effective so that a new chance to repentance and salvation will be opened up to the offenders. By an identification of the Son of God with all victims of world's history, this redemptive acting becomes relevant to all human beings. |
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| Contains: | Enthalten in: Zeitschrift für katholische Theologie
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