Italian Wedding Wording

With this post I open a new book, "hermeneutics of the Gospel," which will allow me to achieve the following objectives, which correspond to as many different needs:

1) The first objective is This section aims of the blog is the application of the Gospel exegetical practice outside the traditional mold , the groove already outlined by feminist and liberation theology, which is a theology which builds primarily on the daily life of the believer and not slavishly to a uniform doctrine stuffed in obscurity and sophistry, a doctrine that hold water the parties and that makes us feel the God in whom we believe far and indifferent to humanity.

2) The premise of the above should not be construed as a restatement in a personal experience of feminist theology and theologians in Latin America. Despite consider feminist theology of liberation and the pride of the Catholic theological reflection, and although it is inescapably suggest, given the validity of both assumptions and the contribution in terms of freshness and innovation, they are bearers in a landscape dominated by theological cattotradizionalismo, I will try, wherever possible, to develop a hermeneutics on a subjective basis, according to my sensibilities as a non-sectarian and dogmatic believer, at the same time applying a methodology that has as its reference point the pluralist principle, that from that theology has emerged and received the chrism of legitimacy.

3) The third objective of this research with hermeneutics requires me to make, is to regain position, charisma and authority to a strong reflection female increasingly marginalized by a Church misogynist, self-referential and exclusive . The aspiration to regain ground in the history (or carve out their own space to those who believe that women do not have ever had in Christianity), you can actually translate in different ways, by claiming leadership roles within the Church institutions to defend their self-determination in relation to choices that affect the body (like abortion), or your way of being and thinking faith, or all'intaccare the monopoly of interpretation of sacred texts. One way, in my opinion very effective to remove the male monopoly on theological exegesis on scripture, is to challenge the holders of this monopoly on their own ground, which is what the New Testament exegesis and theological discourse on it constructs, and undermines the basis on those bases which is based on a unique interpretation of the Gospel, consistent with Catholic teaching and thus to invalidate the same.

4) A fourth objective, no less important than the others, is to define a liberating Christology, meaning a vision of Jesus and his message fits into a liberation from the fetters of dogmatism and the doctrinal tethers marketed as absolute truths by the Church, which in fact stifle the free expression of theological believer. As is well known, in fact, the Church teaches that outside it and outside unconditional accession to his teachings there is no salvation for the faithful, who stands with a negative attitude or even critical of the Catholic doctrine is condemned to eternal damnation. It is not only an intolerant attitude that discriminates against a good percentage of the inhabitants of this planet (which is not Catholic), an attitude that seeks to kill the freedom of theological expression both within and outside the Church. If the Second Vatican Council had opened the chinks in the direction of ecumenism and interfaith dialogue, from the rise of John Paul II has set an unstoppable trend to the restoration and indoctrination on the basis of conservative people of faith, it has unleashed an organism, the Congregation for the Doctrine of the Faith, which has imposed a devotional faith and depersonalized, as opposed to a mature faith, outside of the consciousness of the believer. Modern Inquisition has claimed victims in those places and especially in those situations where the ecclesiastical influence of the Church was less strong and where there was therefore still room for theological elaborations are not aligned. Pluralism was then superseded by the approval theological through the scarecrow represented by the prefect Ratzinger.

5) The definition of theology as a plurality of voices, sensitivity and charisma in a context of recognition and appreciation of all the positions, is also another essential goal, and at this point to be made a consideration not wholly predictable. Any theological discourse is limited by its very nature, subjective, fallible and even exceeded, that is open to changes and to stimuli arising from the dialogue and also a comparison on. That said, is to reject any claim to infallibility, it is claimed by the Church hierarchy or individuals. One of the few achievements of medieval theology is the concept of God as an entity omnipotent, omnipresent and omniscient. L ' omniscience is an attribute belonging only to the Trinity or the divine being, (for Christians who believe in this dogma), then any theological thought, a product of human reflection, reflect the narrowness and imperfection that characterizes the human being is not in any way be cloaked in a robe of absoluteness and infallibility. Moreover, the history of Christianity teaches us that the errors that ecclesiastical institutions have committed in the name of infallibility, are simply further confirmation of the above expressed.

6) The definition of theology as a movement , evolution, in accordance with what Jesus says in John. 3.8: "The wind blows where it wants: you hear the sound, but do not know where it is not, nor where it goes, so is everyone born of the Spirit. " Again we can help the history of Christianity as a doctrine, how many erroneous teachings, which, until recently, were regarded as revealed truth, have been corrected or abandoned? We think the belief in the existence of Hell or the geocentric theory disproved by Copernicus and Galileo! Is not that true to its roots in the Christian movement was crushed, and current community often disagree or even in competition with each other? We think the hostility between the Judaeo-Christians led by James the Just and the Pauline communities and their different interpretation of the Christological faith and its place within Judaism, and already a few years after the death of Jesus theological differences emerged between the various groups that they call for him and his preaching and claiming leadership in the nascent Christian movement. But beyond the partisan interests and often for nothing noble origins of these communities evolved a Christology and theology from its socio-economic and religious reference, so each sponsor the "Jesus" is how the Jesus of the followers of James appeared with appearance Judaizers, Paul's Jesus as a savior by similar traits to the gods of pagan religions of Asia minor, the followers of Jesus of John as a detector, the incarnate Logos, etc.. If, therefore, have now appeared, in all its creative wealth, a theological pluralism is the core of which, despite a thousand words, was the faith in Christ, his death and resurrection, because today, after two thousand years, the Church, which calls itself the sole repository of the apostolic tradition, requires a blind and mindless obedience to their doctrine? Why require a doctrinal approval even if the apostles, let alone Peter, the first pope according to the catechism, had clear ideas on doctrinal and, above all, despite all of them pulling water to your mill, not never aspired to develop a bit of doctrine binding on all believers in Christ and even claims to impose its ideas to other communities, as evidenced by the compromise reached between Paul and the Antioch community Petrine (Peter where he demonstrated a sense of realism to do envy the current pope)? Catholic doctrine is not the same product of the convergence of theological positions initially antithetical, as shown by the composition of the canon of the New Testament, where coexist theology and Christology deeply discordant expression of the faith community of autonomous and often self-referential?

7) Finally, is the same Gospel which invites us to question Jesus of Nazareth, its mission and its significance: "But you asked them, who do you say I am?" (Matt. 16:15). Then, as is clear from the different responses that the disciples give To the question posed by Jesus, what matters is not the right answer, as required by the Church, but constantly questioning, searching for the meaning behind the life and death of a man who changed the course of history, and each of us can not do it from an abstract faith, but by a faith that is expressed in difficulties and experiences that life holds for us.

E 'so right on the basis of these arguments will undertake this journey of discovery of the New Testament and its theological diversity, hoping to do a good job and offer new insights to the readers of this little blog.
Happy reading!

Gnostic