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Link : https://tahundepantumbasjazz.blogspot.com/?book=1948626152 ----------------------------------- What precisely happens at the time of death is a question that theologians have struggled over for centuries but have never answered satisfactorily. The response to this question that Ladislaus Boros gives in his monumental synthesis, The Mystery of Death, is that in death we meet Christ fully for the first time and in doing so attain to full consciousness and freedom. It is therefore only in
Link : https://tahundepantumbasjazz.blogspot.com/?book=1948626152
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What precisely happens at the time of death is a question that theologians have struggled over for centuries but have never answered satisfactorily. The response to this question that Ladislaus Boros gives in his monumental synthesis, The Mystery of Death, is that in death we meet Christ fully for the first time and in doing so attain to full consciousness and freedom. It is therefore only in
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What precisely happens at the time of death is a question that
theologians have struggled over for centuries but have never
answered satisfactorily. The response to this question that
Ladislaus Boros gives in his monumental synthesis, The
Mystery of Death, is that in death we meet Christ fully for the
first time and in doing so attain to full consciousness and
freedom. It is therefore only in the moment of death than
humans are able to elect for or against their eternal salvation.
In other words, death is a kind of judgment day, but it is we
ourselves who pass judgment on ourselves.In her introduction
and commentary, Cynthia Bourgeault argues passionately that
Ladislaus Boros represents a necessary link to understanding
the radical theology of Teilhard de Chardin. She presents
Boros as a “powerful potential bridgebuilder. Standing
firmly on the shoulders of his celebrated Jesuit mentor Karl
Rahner, and highly skilled in the scholastic discourse that
Teilhard himself eschewed, he is able to mediate an
illuminating dialogue between Teilhard and the greater
Christian theological tradition―not, as is so often the
case in so much of contemporary Teilhardian scholarship, by
secularizing Teilhard’s thought or draping it in current
evolutionary jargon, but by piercing to the very marrow of
Teilhard’s Christic mysticism and carrying it to an even
more brilliant degree of spiritual luminosity.”