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Theology e-magazine
To make humanity united in worshipping God
Trinitarian Christology
Dupuis fashions in such way that his idea will adequately
place the interpersonal relationship in Trinity. Jesus is said to
be at the center of the Christian mystery, this is not to
Jesus
be understood in an absolute sense. Fr om a theocentr ic
himself was point of view it is true that God stands beyond Jesus.
entirely God- The pneumatic aspect
centered and of the Christology
thereby he would show how Holy
Spirit accomplishes
never
Jesus in his earthly
substitutes the
ministry from
Father and conception till
there is an ascension.
unbridgeable Salvation History (SH) and Covenant
distance The Christian understanding of Gods intervention in
between the human kind is of historical one in a divinely preordained way.
Father and The concept of salvation history is an important hermeneutical
key for Christianitys self-understanding and for the
Jesus in his
understanding how it situates itself in relation to the world.
human
How we can appreciate positively other religious
existence.
traditions role in salvation histor y keepin g the
centrality of Christ event is comprehensible and realized in
the history in a concrete way.
We also need to inquire whether other religious traditions
have an abiding meaning in Gods universal saving
design for humankind.
Dupuis dared such to travel into unearthed fields of theology of religious pluralism
and could move beyond the exclusivist, the pluralist paradigms that are considered
as mutually contradictory, and excluding each other.
But the problematic is whether there is only one
Page - 03 general SH or special SH and one or many
covenants.
From a Christian point of view Christ event is the mid-point in the linear
unfolding of the history of salvation dividing the regime of salvation into pre-
Christian and post Christian history. But there is a discrepancy when we try to
equate this double schema pre-Christian and post Christian with general
and special.
SH as not general but special. There is a unifying upon which the whole dialogue
bond between Israel and Christ event and such a between God and man emerge.
bond does not emerge in other religious But this does not make us
traditions. to construct a
Christomonism of
salvation history.
So with the idea that Christ event brought the advent of special SH making the
general SH past and obsolete is not proper. Therefore our intention is to explain:
How does general history of salvation procure salvific role for
other peoples?
To inquire whether special salvation history extends beyond the
Hebrews Christian tradition?
For the advocates of the one covenant theory, the one universal covenant with
Adam stands out specially. Dupuis quotes A. Rizzi when he says that the covenant
with Abraham and Moses is not a new covenant; rather it brings to self-awareness of
that relationship.
Jesus is not the founder of Christianity, but rather the re-founder of the
universal covenant. He then concludes, Judaism and Christianity are the two signs
of one identical reality.
Such an interpretation that it can
provide a continuity in the history
of salvation from creation to Jesus
Christ fails heavily in pointing the
newness brought forth by Jesus.
The biblical assertion of St. Paul in Romans 11:29 that people of God of the
old covenant, which has never been revoked a useful tool in understanding the Old
and the New Covenant.
The question being discussed here is,
Whether the covenant struck with Noah, Moses have become
obsolete and been abrogated as often the Christian tradition affirmed?
Whether Jesus substituted the former one?
Though the document decreed by the Council of Florence, Decree for the
Copts (1442) teaches the Old Testament or Mosaic Law lost their efficacy with the
advent of Jesus Christ, the document further says that till the promulgation of the
Gospel they render efficacy. But he asks us how to interpret the phrase
promulgation of the gospel.
He finds that even Rahners assertion that the personal conscience of one as
accepting the faith in Jesus Christ can be considered, as the promulgation of the
Gospel to him, does not solve the problem. Therefore he looks back to the Bible for
an answer which he finds in St. Paul who said has God rejected his people; by
no means (Rom 1:1) and St. Paul w h o explains the gift and the call of God
are irrevocable. (Rom11:29)