Juan Manuel Cabiedas Tejero

Christian existence is permanently faced with the challenge of streng- thening the affective link between the experience of Faith and the truth of Faith. This paper tries to face this challenge through a dialogue between that peculiar human cognitive force that is empathy, and the verification that this is precisely the epistemological focus in which Gospel hermeneutics updates the meaning and salvific transcendence of the Person of Christ (dead and risen) for the witness of any time who meets Him.

This study critically explores, in the light of Christian theology, the singular inter- pretation that François Laruelle (1937) makes of the figure of Christ and his relation- ship with human being. First, we approach the way in which Laruelle’s Christology challenges the abidance between the apostolic narrative and the believing compre- hension about the unity between the Mystery of God and the Event of Jesus Christ. According to Laruelle, Christ has not only raised human freedom beyond the essence and existence of an absolute (and, therefore, the founding axioms of Philosophy that require a prior foundation of the founded); but Christ exhibits the absolute in his finite existence as fully actual. Second, even briefly, we will trace the theological-anthro- pological physiognomy of the Mystery of the Incarnation by means of an inquiry in its soteriological sense. In that sense, the first formal Christian theology is precious: the theology of the Fathers of the Church. So, we intend to point to the way in which Christian faith contributes to the clarification of the singular super-natural quality that defines human nature in its divine connaturality: possibility of always being more and better in the world.

José Blanco White (1775-1841) not only is an active witness of a crucial period in the political life of the Hispanic world on both sides of the Atlantic, but he is also one of the most recognized thinkers and writers of his time. His legacy includes a valuable poetic work. These pages are interested in the theological spirit of one of his most critically admired English sonnets, Night and Death. However, in order to know that own faithful way in which the author expresses in his poem the human questioning for hope in the face of the experience of darkness and death, it is necessary to first penetrate, even if only in a synthetic way, in his understanding and experiencing of the relationship between religion and church, instinct of reason and truth of faith. This leads us to better meet with the background that encourages the poetic expression of his sensitivity towards the beauty of the world and the way in which man can discover in it the call of divine transcendence.

This study investigates the debt owed by contemporary theological anthropology to the philosophical anthropology of the first half of the twentieth century (considered in its interest in interpersonal character of human identity). It should be recognized that there was a fairly complex relationship between them: sometimes anthropology ended up in some way forgetting theology, sometimes theology was sustained by anthropology and, often, invited to self-criticism. Analyzing «pneumatological» anthropology (and its Christological roots) elaborated by Ferdinand Ebner (1882- 1931) helps theological anthropology not to forget that its method of investigation has to clarify both sides of the analogy between God and man in order to fully integrate the «expressive» meaning of both logics: theo-logic and anthropo-logic.

Este ensayo se propone una lectura sintética y crítica de la trayectoria de la cuestión antropológica en Karl Löwith, desde su trabajo de habilitación para la docencia hasta sus ensayos de impronta naturalista escritos a lo largo de las décadas de los años 50 y 60. El autor parte de una crítica del subjetivismo idealista al que se arriesga la fenomenología, para construir una figura más autentica de la complejidad relacional del sujeto como vínculo radical de yotú-historia-naturaleza-mundo. Esta consideración completa la recepción básica que se ha brindado prácticamente hasta ahora al pensamiento de Karl Löwith en el mundo de habla hispana, como intérprete crítico del devenir de la filosofía alemana del siglo XIX.

: La moderna fenomenología del cuerpo del hombre en su condición subjetiva se revela hoy como interlocutor fructífero de una antropología cristiana interesada en redefinir la condición teologal del hombre en su especificidad cristológica. Este artículo se interesa por la aportación de la condición corporal del hombre a su realización personal-trascendente; concebida ésta como gramática antropológica sobre la que el Dios que es comunión traza el camino de la redención como participación en la filiación del Hijo hecho carne.