Continuation of the transcript of the recording recording of the class: then that theology of the divinization is interesting. In Orthodox theology, because even it bases all Orthodox liturgy; precisely tries to show, or live this mystery of divinization, which, in Christ, men are called to enter into communion with the divine. That is why the liturgy of 2 hours and all edges and all the rite of the Eucharist in the Orthodox Christian environment, has all that meaning of divinization. Us in Latin Western theology, have accentuated a Jesucristo Salvador. The God who saves us.
The theology of liberation has accentuated this liberating Christ. Each of these statements are not mutually exclusive, they are fully the Christological accentuations. Then complement among if. But do not lose sight that Christology has a purpose. The son of God is embodied with a specific purpose, that humanity can reconcile with the divinity. With the father. That humanity may be freed of that sin that prevents communication with God. THE child has had a specific mission.
The Mission of saving mankind where born that mission?, is an initiative of the child? We started talking about a text document of the Second Vatican Council, (Adgentes) this claim actually summarizes all Trinitarian theological foundations, and eclesioolgicos of the Church. What it is? He is the father, who has taken the initiative to send the son to reconcile the world to himself. This initiative of the father, he joins, and joins the son dutifully. A subsidiary relationship, a divine filiation, that relationship of communion of obedience which the son gives to the father. Not only the Mission of the son, but also the Mission of the Holy Spirit at Pentecost, to start the Church. Then the father gives us his love to the world. He donates his love to the world, but donates in son both God loved the world, that has sent his only son so that this world can know the love of the father.