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Resurrection from the View of the Victims

In my view there is now a sort of stagnation in theology of the resurrection, for which there would seem to be – among others – these two reasons. One is that, although the resurrection refers to the future of history, it does not seem to have anything important to say about the present, what is with us now. The other is that, although the hope rediscovered by the new theology is important, it is an unduly universal hope and does not recognize the partiality essential to it, since Jesus’ resurrection is hope, directly, for the victims.

For the resurrection of Jesus to keep its identity and relevance, I think we need to adopt a new viewpoint, one that, while recognizing the novelty of post-conciliar theology, goes beyond it. It follows from the above that this new viewpoint has to include two things. The first is that Jesus’ resurrection should, in some way, be a reality that effectively affects history in the present, which supposes the possibility of living now as risen beings in history and the possibility of re-creating the experience of finality implied in the post-resurrection appearances, with – of course – all the relevant analogies. The second, more fundamental in the Third World, is understanding the resurrection in its essential relationship to the victims, so that the hope it unleashed should, above all, be hope for these victims.

 Jon Sobrino, Christ the Liberator, 11-12

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