Christocentrism of Charism – Buggert - CarmelStream

trans. Robert R. Barr (Maryknoll, NY, Orbis Press, 1982); We
Drink from our Wells, trans. Matthew J. O'Connell (Maryknoll, NY:
Orbis Press, 1983; Segundo Galilea, The Future of Our Past; Jon
Sobrino, Spirituality of Liberation: Toward Political Holiness,
trans. Robert R. Barr (Maryknoll, NY: Orbis Press, 1988).
clxxiii. Kavanaugh, Following Christ, pp. xviii, 3-5, 26.
clxxiv. Ibid., 27-29.
clxxv. Ibid., 21, 26.
clxxvi. Ibid., xviii, 9, 30-40.
clxxvii. Ibid., 51.
clxxviii. Ibid., 96-97.
clxxix. Ibid., 69, 98, 112.
clxxx. Constance Fitzgerald, "How to Read the Rule: An
Interpretation," in Mulhall, Albert's Way, pp. 58-59; Cicconetti,
The Rule of Carmel, p. 16.
clxxxi. Sobrino, Jesus in Latin America, p. 59. On the
ideological or dehumanizing images and invocations of Jesus, see
José Míguez Bonino, ed., Faces of Jesus: Latin American
Christologies, trans. Robert Barr (Maryknoll, N.Y.: Orbis Press,
1977).
clxxxii. Sobrino, Christology at the Crossroads, pp. 273-286,
and Jesus in Latin America, pp. 148-54.
clxxxiii. It is this thrust towards universalization, rooted in
the Reign of God proclaimed and enacted by Jesus himself, which
accounts for the wisdom-inspired, world-historical and cosmic
Christologies of later New Testament works such as Colossians,
Ephesians and the Gospel of John. If Jesus is to be "Lord," then
his Lordship must be as extensive as that of Yahweh, whose name
he now shares. Hence it must embrace all of creation and history.
On this see Reginald Fuller, The Foundations of New Testament
Christology (New York, NY: Charles Scribner's Sons, 1965),
pp. 62-85; E. Schillebeeckx, Christ: The Experience of Jesus as
Lord, trans. John Bowden (New York, NY: Seabury Press, 1980), pp.
179-217; James D. G. Dunn, Christology in the Making (Philadelphia,
PA: Westminster Press, 1980), pp. 163-250.
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