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Summary: Theology from El Salvador
Review: Jon Sobrino argues for a Christology that is relevant for his cultural situation, and he begins from below with the person of Jesus of Nazareth presenting a genetic Christology from below, relying heavily on the synoptic gospels. Writing from El Salvador, Sobrino has a clear purpose in mind for his Christological work, Jesus the Liberator. He writes from the perspective of the poor, trying to uncover a Christ who speaks to those who have suffered much. The he presents God is so involved in human history to be able to suffer, along with the crucified people of history. Heavily influenced by Jurgen Moltmann, Sobrino, furthers Moltmann's position on a crucified and suffering God, and applies the image to his own particular situation. Examining the cross and what it reveals of God is to be honest about the world, recognizing the recurrence of the cross over and over again in human history. Like Moltmann, Sobrino takes the crucifixion as a given element of revelation and works from it without attempting to explain it away. Rather, he examines it in order to see what it reveals about God. Sobrino like other liberationists connects knowing God with action. In the fight against the forces of sin in this world, God shows that it is necessary to bear sin rather than sublimating it or denying it. In the face of suffering a person must adopt a position in relation to the suffering either through action or omission. Therefore, if God is to be known human persons must involve themselves in the suffering of the world. The wonder of the cross, on the other hand, leads away from peace in that knowledge of God includes action and leaves hearts forever restless, questioned and questioning. Sobrino writes from Latin America, and the presuppositions and cultural situation shape his goals and the direction of his theology. From Sobrino's perspective, theology needs to address questions surrounding the suffering of the poor. The poor receive priority of treatment because "liberation theology's guts are wrenched by the inhumanly poor and cruelly oppressed masses." For Sobrino, theology that does not directly face the "crucified people" in history cannot be adequate. Sobrino gives priority to the Kingdom of God in his analysis, arguing that Jesus' ministry revolved around the proclamation of the Kingdom which brings life for the poor and in which the human community recognizes the value and worth of each member. The good news of the Kingdom becomes real in "liberation from material want" in that the poor need a reality to grasp rather than mere words. Clearly, Sobrino always brings his thought back to the particular historical and cultural situation of the crucified people. Elements of Sobrino's own history mingle with the excellent theological analysis and ground the work in the stark reality of real suffering. The book is excellent both as a Christology and as an introduction to liberation theology
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