Theology of the Cross

Compelling voices charge that the theological notion of “sacrifice” valorizes suffering and fosters a culture of violence by the claim that Christ’s death on the Cross paid for human sins. Beneath the ‘sacred’ violence of sacrifice, René Girard discerns a concealed scapegoat-murder driven by a distortion of human desire that itself must lead to human self-annihilation. I here ask: can one speak safely of sacrifice; and can human beings somehow cease to practice the sacrifice that must otherwise destroy them? Drawing on Gregory the Great (ca. 540–604), I propose an understanding of sacrifice that both distinguishes Christian sacrifice from sacred violence and accounts for how to overcome the roots of the sacred violence identified by Girard.

I make four claims: First, Girard recognizes two kinds of sacrifice—one, the scapegoat murder, overcomes community rivalries by unanimous imitation of an accuser, shifting blame onto a third party who is collectively murdered; the other sort of sacrifice practices renunciation and forgiveness in imitation of God. These I respectively designate the “Satanic” (Girard’s term) and the “theomimetic” (mine). Second, I analyze the intrinsic instability that keeps the Satanic from sustaining the societal order and unity that it promises. Third, by a constructive reading of Gregory the Great, I posit that satanic sacrifice overlooks and indeed exacerbates the root of human covetousness—a failure to love. Fourth, Gregory’s teaching on the imitation of Christ enables us to expand on Girard’s account of the theo¬mimetic sacrifice of renunciation, to clarify how this latter might not only oppose but also systematically subvert the Satanic by healing the disorder out of which mimetic rivalry and scapegoating first take their rise.

https://doi.org/10.14321/contagion.27.2020.0177
https://www.jstor.org/stable/10.14321/contagion.27.2020.0177
https://muse.jhu.edu/article/757320
https://philpapers.org/rec/WALTSA-15

PROLOGUE of this paper is an extreme detail analysis of Chartres Cathedral's the symbolism embedded into the three Rose Windows. The whole purpose of this paper is to illustrate how Ezekiel's Merkabah is symbolized by the North and South Rose Windows. This analysis will demonstrate the pivotal esoteric teaching of the Roman Catholic Church. The history of Chartres will be discussed along with some of its sculpture. This is the second paper in a three part series on the analysis of Ezekiel's Merkabah. Part-One of the series will be on Ezekiel's Merkabah in the first chapter of Genesis and Part Three will be on Ezekiel's Merkabah laid out symbolically in the Sistine Chapel. Part-Two of the series is published first; because, I was well into writing it and; because, I had already written a paper on Ezekiel's Merkabah in the first chapter of Genesis; however, that second version has to be revised to incorporate other interpretations of the texts of the first chapter of Genesis in order for the initiate to envisage the symbolism laid out in Chartres Cathedral and the Sistine Chapel.

The article begins with a question whether the tragic message of the cross of Jesus allows Christians to see in the cross not only a reminder of the cruel death of the Saviour but also an important and meaningful call of God. Subsequently, the cross of Jesus is considered as a call to oppose evil. The cross is also shown as a “word” by which the very being of God is revealed to every human person. In this perspective the cross makes the call for conversion credible. Finally, the article emphasises the “calling” role of the cross in the Christian mission of preaching the Gospel to the modern world.

One of the buzzwords of 20th and 21st century theology -- especially Lutheran theology -- is "theology of the cross." In the year where we mark the 500th anniversary of the Heidelberg Disputation where Martin Luther first talked about theologians of glory and theologians of the cross it is important to understand what it is to be a theologian of the cross, what that means for 21st century theology, and what incredible comfort the cross of Christ brings.

This essay especially explores four sinful tendencies that the theologian of the cross seeks to avoid: sinful speculation, attempting to tip the scales, eyeing the wrong prize, and failing to let God be God and do all the creating.

在二十一世紀的今天，本書最叫人驚豔之處，可能是最後一部分整整用了三章的篇幅，討論十字架的信息所建立的生活與群體。在這重視主觀經驗的世代，以及強調群體的學術氛圍下，許多人對十字架的理解，是側重於它傳達了基督自我犧牲的思想範式，以及一種主觀經歷的轉化力量使人能效法這思想範式，並因此能建立一個遵循此範式的群體。這個面向的理解確實有幫助，也是傳統思想常常忽略的。但是斯托得牧師不但沒有忽略這個面向，反而精準地將這種偏向主觀與群體的理解，重新建基於客觀的代贖事實。盼望本書能幫助讀者重新回到古舊的十字架，重拾代贖的信息，而能夠在十字架的光照之中回應當代，成為當代十架群體。

T he historical authenticity of Jesus' prayer to God to forgive his enemies (Luke 23:34a: Πάτερ, ἄφες αὐτοῖς) is still debated by New Testament scholars. The disputed textual tradition underlying the verse and the ambiguous status of the internal arguments in favour of the logion have meant that a definitive answer to its authenticity remains elusive. 1 Where Luke 23:34 is accepted as an authentic Jesus logion, 2 scholarly discussion largely revolves around the identity of those whom Jesus forgives (Jews, Romans, or both?) and the 'ignorance' motif (Luke 23:34; cf. Acts 2:36; 3:17; 13:17; 17:30). Significant investigations of ἀφίημι and ἄφεσις have been undertaken, 3 but this discussion has not been brought into dialogue with the variegated understanding of forgiveness in antiquity and its dominant terminology (συγγνώμη; συγγιγνώσκω). The time is long overdue for a reappraisal of the authenticity and the import, socially and theologically, of the logion.

A critical review of The Day the Revolution Began by Tom Wright.  Key words:  N T Wright, The Day the Revolution Began, critical review, atonement theology, OT narrative & allusion, propitiation, divine wrath, Gospels, substitutionary atonement, Wright’s treatment of the terms hilastērion and dikaiosynē, and the need for ‘whole Bible theology’.

En méditant sur l’esprit des Béatitudes, nous entrons dans la spiritualité de Jésus, dont toute la vie et l’œuvre ont été de nous apporter Dieu, afin que nous le connaissions et l’invoquions. Or les béatitudes sont un concentré de sa spiritualité, ainsi qu’une biographie de Jésus. Si elles sont un autoportrait de Jésus, la première chose à faire, lorsque l’on veut méditer l’une d’entre elles, est de voir comment il l’a vécue. Les Évangiles sont d’un bout à l’autre la démonstration des béatitudes dans l’attitude du Christ. Jésus lui-même se propose comme modéle de pauvreté, de douceur, de paix, de pureté, de miséricorde, de serviteur persécuté, etc.

Dans sa lettre aux Galates, Paul ferraille contre les « judaïsants », ceux qui voulaient soumettre les disciples de Jésus issus du monde païen à la loi de Moïse. Avec la vigueur qu'on lui connait, l'Apôtre des gentils montre comment, obéissant à la même logique profonde, la croix du Christ, son sacrifice accomplit les institutions et les rites de la première alliance : circoncision, sabbat, cacherout, et jusqu'au temple. LA CIRCONCISION Voilà un sujet fort débattu, et dans bien des pays 1. Dans les pays anglo-saxons, en particulier aux États-Unis, on avait pris l'habitude de circoncire automatiquement tous les bébés mâles dès la naissance. Et cela pour des raisons hygiéniques, la circoncision étant réputée faciliter la propreté et donc éviter la prolifération des microbes. C'est ainsi que certains pensent que la raison fondamentale pour laquelle la circoncision est pratiquée, y compris dans les cultures traditionnelles, est tout simplement la prophylaxie. Or depuis quelque temps, des parents ont été attaqués par leurs enfants devenus adultes : ils les accusent de les avoir mutilés de façon irréversible sans leur avoir demandé leur avis. Cela rejoint les critiques et les moqueries dont les Juifs furent la cible de la part des Grecs dans l'Antiquité. Si dans la vie courante, bien sûr, il n'était pas possible de distinguer entre circoncis et incirconcis, en revanche au gymnase — le mot « gymnase » vient de l'adjectif gymnos, « nu », car on pratiquait les sports en tenue d'Adam — les Grecs tournaient en ridicule les Juifs hellénisés qui adoptaient les moeurs grecques. Et il n'est pas rare d'entendre encore de nos jours des plaisanteries sur ce sujet : l'homme ayant été créé avec un prépuce, son ablation est une mutilation de la nature, un manque de respect pour le Créateur que l'on critiquerait ainsi en se permettant de retoucher et de réparer son erreur. Ces moqueries sont cependant de moins en moins fréquentes, il est vrai, car en Europe aujourd'hui ce ne sont pas seulement les Juifs qui sont circoncis, mais aussi les musulmans, bien plus nombreux désormais que les fils d'Israël. Dans le monde musulman, ce qui est une honte n'est pas la circoncision, mais le contraire. En arabe, circoncision se dit ṭahârah, qui veut dire « pureté » ; l'homme circoncis est donc muṭahhar, « purifié ». Il en va de même dans nombre de cultures — africaines ou autres — où la circoncision est pratiquée : l'adulte incirconcis n'est pas un homme, il ne peut prendre la parole dans une 1 Il est significatif à cet égard que l'article de Wikipédia est particulièrement déve-loppé (http://fr.wikipedia.org/wiki/Circoncision ; accès 09.04.2014).

Dalam tema ini, kita akan masuk ke diskusi mengenai relasi antara kebenaran historis dan iman. Jika kita melihat Pengakuan Iman Rasuli (Symbolum Apostolorum), yang sampai saat ini masih belum bisa ditelusuri penulis aslinya, selain bahwa dia adalah pengembangan dan penggabungan beberapa teks pengakuan abad pertama dan kedua (juga diambil dari beberapa Injil yang beredar di Jemaat waktu itu prakanon).
Penulisan Pengakuan Iman Rasuli juga mendapat pengaruh yang besar dari Pengakuan Iman Nicea (Kelly 2000, 101). Pengakuan Iman ini kemudian diadaptasi oleh sebagian besar gereja ke dalam liturgi mereka sebagai pemahaman “standar” mengenai iman Kristen.

This Essay proposes an approach of the Theologies of Marcella Althaus-Reid and Victor Westhelle towards an understanding of the Theology of Cross and the Queer Theology, looking at aspects of the same multiform God in Multiform Suffering in Both, it also brings the Contributions of Professor Traci C. West as a Study case of where this both Theologies can be found working together.

Delivered as an open sectional paper for the 29th Annual Symposium at Concordia Seminary, St. Louis, MO- Sept. 18, 2018

In his 1534 lecture on Psalm 90, Martin Luther praised the work as “Moses at his most Mosaic (Mosissimus Moses).” I would add that in this lecture Luther is at his most Lutheran. The theology of the cross shines forth as Luther properly distinguishes the Law and the Gospel, all the while placing it in the real human struggle between life and death. The Law is clear and deadly with the stark language Moses employs, and the Gospel is there with true comfort, albeit veiled and waiting for its New Testament fulfillment in Christ. In this essay I provide a brief exegesis of Psalm 90 and an analysis of Luther’s lecture. This provides our footing for a deep examination of this Psalm’s most frequent use in pastoral ministry which occurs outside the lectionary, in the rite of “Comforting the Bereaved” of Lutheran Service Book: Pastoral Care Companion. Modern sensibilities will be easily offended by a bare reading of Psalm 90 or Luther’s lecture. These do not speak about death or God in a manner common among us! Yet it will be clear from this study that for true comfort to be found, the pastor must learn how to speak of death in this manner that he might preach Christ and Him crucified to the fullest comfort of those mourning or afraid in the face of death.

The article relates Paul Hinlicky's project of critical dogmatics to the constructive work of two Reformed theologians, Jürgen Moltmann's The Crucified God (1972) and Mark L. Taylor's The Executed God (2nd. ed. 2015). After highlighting central tenets of Hinlicky's paradigm I discuss and compare the monographs by Moltmann and Taylor, weighing their similarities and differences. I conclude by pointing out the shared interest of critical dogmatics and constructive theology.

The thrust of this article is to suggest that the theory of Penal Substitutionary Atonement (PSA) as it has been constructed during and after the Reformation is problematic and needs to be reconstructed in order to be faithful to the witness of Scripture.

This paper  presented at TARF Wittenberg 13.9.2019 examines Luther’s theologia crucis in his texts between 1513-1521 (mostly 1515-1521) with an emphasis on Luther’s connections to certain mystical themes as exemplified by Bonaventure especially in his Itinerarium mentis in Deum. Parts of this paper are based on my my dissertation but I am expanding their treatment to focus especially on the perspective of Bonaventure’s (in broad terms) Victorine-Augustinian mysticism and how it may be reflected in Luther’s theology of cross.

NB!The paper is published in German as: Theologia crucis beim frühen Luther. In Ausstrahlung und Widerschein. Wahrnehmung und Wirkung der Wittenberger Universität im Europa des 16. Jahrhunderts. Im Auftrag des Theologischen Arbeitskreises für Reformationsgeschichtliche Forschung (TARF). Hrsg. von Michael Bayer, Martin Hauger, Volker Leppin. Leipzig: Evangelische Verlagsanstalt (2023), 501-532.

Resumen En este estudio se pretende hacer una lectura contemporánea de tres categorías centrales en el pensamiento del teólogo alemán Jürgen Moltmann, a saber: la teodicea, el pathos de Dios y el Crucificado. Inicialmente, se presentan los principales autores relacionados con la teología de la cruz para así enmarcar históricamente la pregunta por Dios ante el sufrimiento humano y la consecuente interpretación de la cruz de Cristo como escenario trinitario en el que se manifiesta la pasión de Dios, ambos, pregunta e interpretación, cardinales para cuestionar la teología con bases idealistas o metafísicas. Finalmente, se hace énfasis en la vigencia de estos aportes por su criticidad y pertinencia para el quehacer teológico en general. Abstract The present study aims to make a contemporary reading of three central categories in the thought of the German theologian Jürgen Moltmann, namely: The Theodicy, God´s pathos and the crucified. The article initially presents a tour of the main characters and postures of the theology of the Cross to frame historicallly question toward God in front of suffering as a starting point for theological work; The Cross of Christ as a stage in which the God´s Passion is manifested and theology is questioned with idealistic or metaphysical bases and the cross as a trinitarian scenario. This article, finally, involves a contemporary theological reading of these contributions evidencing its criticality and relevance for general theological work.

Mark Mattes observes in his recent book, Martin Luther's Theology of Beauty: A Reappraisal, that a great deal of scholarship has been given to Luther's appreciation for music, his view of worship and the liturgy, as well as his defense of icons and the visual arts. Yet how significant the theme of beauty is to Luther's theology is an area of Luther research that up until now has been almost completely overlooked. A key area of Luther's approach to beauty concerns Luther's “theology of the cross” in which Luther distinguishes God “hidden” or “absconded” from God revealed, and the “alien work” of God from that of his “proper work.” I offer a counterargument to Luther's approach to beauty. The aesthetic notion of fittingness plays a critical role in my argumentation.

Summary:  The Gospels are often said to be more concerned with the fact of the atonement than with theories of the atonement.  In the present note, I consider John 18–21 as a case study, and, on the basis of it, I argue otherwise.  The shape and detail of John’s narrative is careful and didactic.  For John, Jesus offers his life up to God as a sacrifice which is (at least) substitutionary, penal, and propitiatory.

Keywords:  Gospel, John, atonement theory, narrative, penal substitution, crucifixion, propitiation.

This is the third chapter of my contextual introduction to the New Testament, From Crisis to Christ (Nashville, TN: 2014), 51-74. It was published on the Bible and Interpretation site, May 2015 as an example of my new approach to biblical studies, which I call "second criticality." That essay is also posted on the Bible and Interpretation site.

This article gives an account of Luther's Christology. Luther's theology is strongly Christocentric, but Christology is rarely the central focus of his writings. In some of his most considered summaries of his own faith, he presents Chalcedonian Christology alongside the Church's teaching on the Trinity as the uncontroversial foundation of the Catholic faith, which he shared with his opponents. At the same time, it is evident that Luther's most celebrated theological innovations, including his teaching on justification by faith, his theology of the cross, his soteriology, and in particular, his doctrine of the Eucharist had considerable Christological implications that sometimes seem at variance with received orthodoxy. Luther's Christology must therefore be largely reconstructed from these various strands in his thought. The result is a distinctive albeit not systematic Christology that is focused on the paradoxical unity of divine and human in Christ. In this, Luther often appears close to the teaching of the Alexandrian fathers but with a much fuller emphasis on the concrete humanity of the savior. His historical debt to late scholasticism is most evident in his few, albeit consequential, attempts to enter into the field of technical Christological doctrine, especially his affirmation of the ubiquity of Christ's human nature after the ascension in his controversy with Zwingli.

The aim of this seminar presentation given at The 11th International Congress for Luther Research, 22.-27.7.2007, Universidade Luterana do Brasil, Canoas, Brazil, is to examine Luther’s relation to the medieval distinction between active and contemplative life in his Psalm commentary of 1519-21. When Luther explains Ps. 2:6 he seems to accept this distinction and divide Christians into these two categories. However, later in the lengthy section de spe et passionibus, Luther criticizes both vita activa and contemplativa as centered on human action. Luther’s main theme in the section is passion as the work of infused divine virtues. In terms borrowed from mysticism Luther describes, how under passion by grace the merits of a human being are nullified, so that no other ground for faith, hope and love remains except God himself. Luther attests, that these divine virtues connect the soul with the invisible Word of God. For the flesh, which is unable to comprehend the invisible, it means suffering.  According to Luther, the right way of Christian life is thus a life under passion, which Luther names vita passiva (suffering, passive, receptive life). However, Luther makes a distinction between the internal side and external effect of the virtues. The ‘internal’ side stands for the effect of the Word in the soul. In relation it Word a believer is only receptive. But externally the virtues incarnate into deeds. The grace moves the will to good works towards the neighbour. In this action the person works as an instrument of God, not starting the motion himself, but co-operating in the result. Luthers idea of vita passiva in the Operationes therefore seems to form a synthesis of the medieval two vitas, combining the element of invisible, yet present and experienced reality, with work for the good of the neighbour.

PAPER INTRODUCTION: St. Anselm of Canterbury’s Canterbury’s Cur Deus Homo (Why did God become human? or Why a God-human?) was a path-breaking work in theology; the first attempt to explain by means of a systematic theory why the Word became flesh, and how exactly Christ’s life, death, and resurrection achieved our salvation. It was also an important influence on later penal substitutionary atonement models. I here examine Anselm’s work in dialogue with various articulations of penal substitution theories; addressing Cur Deus Homo’s importance, sources and purpose; outlining its theory in detail, and discussing how well the two paradigms integrate Christ’s death with his life, resurrection and call to discipleship. I conclude that there are both important differences and discernible lines of continuity between the two paradigms, both of which demonstrate Cur Deus Homo’s historical significance.

The article aims to briefly outline the overall development of Przywara’s thought starting – not chronologically but prospectively – from his little summa, which he calls summula, Was ist Gott? In this text he faces some of the most important issues of Christianity and points out some of his basic thoughts. In particular, he highlights – in connection with his own doctrine of analogy – the «negative theology» of Augustine and of
Pseudo-Dionysius as regards the doctrine of the salvific exchange which, in his opinion, is the cornerstone of the gospel. This point of view helps understand a theological proposal that can still be relevant today and is also appreciated by the magisterium of Bergoglio, as shown by the articles by Spadaro and Narvaja in the last two issues of La Civiltà Cattolica.

Those who use the text to advance a descent into Hell with a proclamation to fallen angels have insisted on reading a very controversial first century teaching into what they deem a catechistic text which has no other support aside from other equally obscure passages which they interpret in its light. To interpret this passage as a double illustration of those who have suffered for the sake of righteousness and yet triumphed, fits perfectly with the flow of the passage, is grammatically possible, and is historically possible. To those about to face fiery trials for the sake of the testimony of Christ, Jesus and Noah are trophies of suffering. Jesus rose up from death in a better state, having brought as His reward, countless souls, before God. Noah, overcame the difficulties of the task ahead of him, endured misunderstanding, mockery, and societal abuse, and through his efforts was vindicated when the rains came—he lived, while his opponents died.

The author contextualizes the Problem of Evil in Open Theism system, listing its main theses, primarily the logic-of-love-defense (and free-will-defense) connected to Trinitarian speculation. After evaluating the discussion in Analytic Philosophy of Religion, the focus is on the personal mystery of evil, claiming that, because of mystery and vagueness, the Problem of Evil is undecidable. Recalling other schools of thought (Pareyson: ontology of freedom; Moltmann: Dialectical theology; Kenotic theology; Original Sin hermeneutics), the author tries to grasp their common insights. One of them is the evident explanatory failure of theodicies, expressed in the antinomian statements 'God is not innocent'. The author follows these insights, developing the concept of Eternal Immolation (Bulgakov), arguing that, without a proper understanding of its mystery (what is, and what is not), theistic theodicy could remain compromised. 'Eternal Immolation' is considered consequent – or already present – in recent speculations, it stands or falls when we accept that these reveal some unresolved points in Christian doctrine. Hence, 'Eternal Immolation' becomes a coordinating-concept, able to bring together their assumptions: several kinds of kenosis, the ontology of freedom with a logic-of-love defense, strongly linked to a libertarian human freedom, and the acknowledgement of the unresolved mystery of evil.

Dans un précédent article, intitulé « Circoncision e croix du Christ », j'ai montré d'abord comment les institutions d'Israël que sont la circoncision 1 , le sabbat, la kashrut et le temple, obéissent toutes à la même logique, celle de la renonciation à la totalité pour laisser la place à l'autre, et en particulier au Tout Autre, le Seigneur Dieu. Puis nous avions vu comment ces quatre institutions sont assumées et accomplies, portées à leur perfection, à l'excès même, par le Christ dans sa mort sur la croix. En acceptant de perdre sa vie, Jésus renonce à la totalité, mais de manière radicale et absolue. Il n'abandonne pas une partie de lui-même seulement mais tout, et non pas pour quelques-uns mais pour tous. Cela dit, l'histoire ne s'arrête pas là, elle continue, jusqu'à nous. Il faut donc poursuivre la réflexion, essentiellement biblique, sur la vocation des disciples de Jésus, en particulier de ceux qui sont appelés au don total de leur vie à cause de Jésus et de l'évangile. L'année de la vie consacrée nous y invite de façon pressante. 1. OBÉISSANCE Les Actes des apôtres et le martyre Jésus n'a rien écrit ; ce sont ses disciples et même, pour certains, les disciples de ses disciples qui ont rédigé les évangiles. Leurs livres ne racontent pas seulement la vie de Jésus, mais aussi celle des disciples qu'il avait choisis et qui l'avaient suivi. Luc, l'auteur du troisième évangile, est même allé plus loin que les trois autres évangélistes. Il a rédigé un deuxième livre, qui est la suite de l'évangile : Les Actes des apôtres. On y voit les disciples continuer l'oeuvre du Maitre, après qu'il ait été enlevé au ciel, dans la même logique de la croix, de la « kénose », de la renonciation à la totalité, dans sa radicalité, jusqu'à la mort même acceptée. Les Actes des apôtres sont scandés par les persécutions que doivent subir les disciples. Il y a d'abord, bien sûr, l'euphorie des débuts, avec les premières conversions et l'admiration que suscite chez tous la vie fervente de la première communauté (Ac 2,37-47). Mais cela laisse bien vite la place aux poursuites de la part du Sanhédrin : Pierre et Jean, qui venaient de guérir un paralysé à la Belle porte du Temple (4,3), sont jetés en prison ; après quoi ils doivent comparaitre devant les plus hautes autorités juives (4,5s). On les menace et « on leur interdit formellement de prononcer ou d'enseigneur le nom de Jésus » (4,18). Dès le 1

Molti sono gli intrecci esistenti dopo il Mille tra la figura e il mito di Costantino e quell’articolato fenomeno che sono state le crociate. Chiariti i termini del rapporto, si è cercato di evidenziare alcune strutture ideologiche e teologiche che permettono di comprendere come l’eredità costantiniana sia stata, direttamente o indirettamente, significativa
per la ‘crociata’.

This book identifies the impasse between classical Protestant and contemporary charismatic and Pentecostal pneumatologies as a fundamental theological problem. Its goal is to contribute a constructive pneumatological proposal for moving beyond this impasse, based on the resources of the theology of Christoph Friedrich Blumhardt (1842-1919). The disagreement is over the question of unmediated experience of the Holy Spirit. Luther's rejection of 'enthusiastic' pneumatologies on the basis of a narrow concept of the mediation of the Word and a pessimistic anthropology became Protestant orthodoxy. In relation to classical Protestantism, the primary theological distinctive of charismatic theology is its strong affirmation of unmediated experience of the Spirit in Christian life and worship. The Pentecostal movement's rapid growth in the past century has brought this difference to the fore. Christoph Blumhardt's theology, which integrates pessimistic anthropology and unmediated experience, is well-suited to exploring the impasse between the two theological traditions.

Could it be, contra to many spiritual songs, that heaven has already been prepared? It is a kingdom and a city already constructed. Heaven has been ready for indwelling by the elect of God since before the foundation of the earth. As a matter of fact, many elect are presently there right now. The necessary preparation that Jesus was referring to cannot be divorced from His words about the way He must go and the Way we must go to get to the Father. We could not enter heaven with glorified bodies if the work of redemption was not accomplished.

There is a divine order to things and Christ is the first-fruits of that order. Jesus is referring to the purchase of our place in heaven, which did not occur until the cross-work of the Messiah/Servant was completed. This was the necessary preparation that Jesus was “going away” from His band of eleven to do. Now that the Messiah’s work of redemption is complete, we can say that in every sense, heaven is truly a prepared place for a prepared people.

Travis E. Ables, in “The Apocalyptic Figure of Francis’s
Stigmatized Body: The Politics of Scripture in Bonaventure’s
Meditative Treatises,” argues that a popular theological politics is receiving support, structure, and guidance in Bonaventure’s mystical treatises. The treatises are Bonaventure’s attempt to codify a Franciscan reading of scripture that idealizes Francis and offers a kind of "imitatio francisci," but does so for the purpose of maintaining the popular appeal and accessibility of Francis’s performance of the life of Christ.
[(final publication version - in Reading Scripture as a Political Act, ed. McClain and Tapie, Fortress Press 2015; http://fortresspress.com/product/reading-scripture-political-act-essays-theopolitical-interpretation-bible)

The German author encountered what is called "Asian Theology" through his teaching theology at Lutheran Theological Seminary in Hong Kong. He tries to understand, what that means, following such authors as C.S. Song, Kosuke Koyama, Aloysius Pieris and Peter K.H. Lee, and reflects  on these attempts to see and live the Christian faith from the Asian reality.

L’arte europea conta un tale numero di grandi raffigurazioni della Crocifissione che essa costituisce una magnifica armatura su cui innestare ogni tipo di sentimento e di sensazione. Può sembrarle curioso che una persona non religiosa adotti il tema della Crocifissione ma non credo che qui la religione c’entri. Pensi alle grandi Crocifissioni che conosciamo… non si sa se sono state dipinte da uomini con convinzioni religiose. […] Finora non ho trovato un soggetto altrettanto valido per abbracciare certi campi del sentimento e del comportamento umani. Forse è solo perché sono stati così in tanti a occuparsi di questo particolare tema che è venuta a crearsi questa armatura – non trovo parole migliori per dirlo – attorno alla quale uno può attivare ogni genere di livello sensibile. (Francis Bacon)

In this article, I argue that Gary Anderson’s work exploring the different metaphors used for sin in Jewish theology helps to clarify Hans Urs von Balthasar’s soteriology, especially in reference to his controversial teaching on Christ’s descent to hell. I first propose that modern theologies of the cross can be read in terms of the two (identical) goats used in the Levitical Yom Kippur ritual. Anderson has shown that it is the metaphor of “sin as burden” that animated early Jewish atonement theology. The goat for Azazel (commonly called the scapegoat) carries this “burden” into the wilderness, away from God and God’s people. The goat for Azazel's ritual function is therefore essential and different from the function its “twin,” the goat for the Lord, who is offered as a holy sacrifice in the temple. While some modern theologians emphasize the goat that is offered as sacrifice, Balthasar focuses instead on the goat for Azazel. Although Balthasar uses many metaphors for sin, the primary metaphor is the metaphor of “burden.” Anderson’s work helps us to see that Balthasar’s “descent to hell” is an appropriation of and elaboration on Old Testament atonement theology in a Christian context. He understands Christ to be the goat for Azazel who, through his descent, takes on and removes sins to the “wilderness,” as far from God as possible. Understanding that Balthasar is working with and developing biblical themes helps to explain the continuing importance of his insights for Christian theology.