Warum mußte Jesus leiden?: eine neue Konzeption der Soteriologie
All classical soteriological theories depend on Anselm's satisfaction theory. This theory, however cannot convince: 1. It destroys the gratuity of divine pardon. 2. It requires an impossibility, viz. the restitution of absolute innocence. 3. It does not preserve the unique efficiency of grace....
| Publicado en: | Zeitschrift für katholische Theologie |
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| Autor principal: | |
| Tipo de documento: | Electrónico Artículo |
| Lenguaje: | Alemán |
| Verificar disponibilidad: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publicado: |
Echter
2002
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| En: |
Zeitschrift für katholische Theologie
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| (Cadenas de) Palabra clave estándar: | B
Anselm, Canterbury, Erzbischof, Heiliger 1033-1109, Cur Deus homo
/ Jesus Christus
/ Sacrificio de expiación
/ Bibel. Matthäusevangelium 6,12
/ Perdón de los pecados
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| Otras palabras clave: | B
Theology
B Gracia / Redención B Teología B Christology B Reconciliation B redemption / grace B Aussöhnung / Reconciliación B Suffering B Leiden B sin / justification B Cristología B Justificación / Pecado |
| Acceso en línea: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | No electrónico
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| Sumario: | All classical soteriological theories depend on Anselm's satisfaction theory. This theory, however cannot convince: 1. It destroys the gratuity of divine pardon. 2. It requires an impossibility, viz. the restitution of absolute innocence. 3. It does not preserve the unique efficiency of grace. Neither can the solidarity theories convince: redemption is neither mere compassion nor a kind of non-violent resistance. We thus need a new conception of soteriology. The demand of pardon of the "Our Father" gives us a hint: An authentic pardon is only possible by him who experiences the consequences of the sin. These ultimately are destruction and death. In his divinity, God cannot suffer these effects of sin, because he is inviolable. So, he cannot really forgive sins. Moreover, how can he forgive the misdeeds committed against other people if he himself is not really affected by them? Therefore God "must" become man and suffer passion and death in order to be able to forgive us our sins. This conception avoids all difficulties of the hitherto existing soteriological theories and is compatible with all biblical and traditional statements about expiation, sacrifice etc. |
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| Obras secundarias: | Enthalten in: Zeitschrift für katholische Theologie
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