Zubiri y la Eucaristía: La aplicación de los conceptos de actualidad y sustantividad a la teología de la Eucaristía
Xavier Zubiri arouses a growing interest as a philosopher. It is, however, well known that he has also treated theological themes; he was concerned especially with the theology of the eucharist. Zubiri was convinced that the most precise concept of the eucharistic transformation was not the transubs...
| 主要作者: | |
|---|---|
| 格式: | 電子 Article |
| 語言: | Spanish |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| 出版: |
2000
|
| In: |
Gregorianum
Year: 2000, 卷: 81, 發布: 2, Pages: 249-285 |
| 在線閱讀: |
Volltext (lizenzpflichtig) |
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| 520 | |a Xavier Zubiri arouses a growing interest as a philosopher. It is, however, well known that he has also treated theological themes; he was concerned especially with the theology of the eucharist. Zubiri was convinced that the most precise concept of the eucharistic transformation was not the transubstantiation but transubstantivation and transactualisation. In exposing Zubiri's conviction we meet two fundamental concepts of his philosophy: substantivity and actuality (which suppose going beyond the classical concept of substance). Yet, to understand adequately these two concepts, it is necessary, it would seem, to start from another fondamental concept of Zubiri: the sentient intelligence (which supposes going beyond the classical concept of conceptual intelligence). For this reason the article intends, in the first place, to present the Zubirian concept of sentient intelligence, substantivity and actuality, in order, thereafter, to expose the concept of the eucharistic transformation as transubstantivation and transactualisation. Zubiri says that he does not claim to say new things about the eucharist, but only to conceive in his own way the things said before. In agreement with him, the article tries to show that, if one starts from his concept of human intelligence as sentient intelligence, human intellection will be primarily actuality, the real will be substantivity, and the adequate concept of the eucharistic transformation will be transubstantivation and transactualisition. | ||
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