1). Comment on Mons. Bruno Forte's presentation

I wish to stress the excellence of the synthesis offered by Mons Bruno Forte in his presentation of the various developments in Christology both in the Pontifical Magisterium and in the contributions of theologians since the Second Vatican Council. The Trinitarian dimension, the historical emphasis and the paschal aspect of Christology are doubtlessly basic elements for any adequate approach to the mystery of Jesus Christ, which is rooted in the Incarnation, the inauguration of the Kingdom of God, in his Passover and in the sending of the Holy Spirit.

Hence, God the Father, by raising Jesus and sending His Spirit, shows that He has his complete confidence and sends His Spirit so that His disciples may be adopted as sons, and by His grace, establish that fraternity which He offers by inaugurating the Kingdom, and thereby enter into communion with the Holy Trinity.

The approach taken by Mons. Forte to the re-velatory aspect of the Word made flesh in the dialectic of his showing himself, and also of his remaining hidden, brings us closer to this Trinitarian horizon with an attitude of praise for the Mystery which is given to us. More than that, it becomes a theo-drama which involves us in its action but which, at the same time, surpasses us and whose final destiny is perceived through prayer and communion.

This same attitude of praise is of course to be included in each and every aspect (of Christology) emphasised by Mons. Forte because, from a paschal perspective, we must bend our knee before the mystery of the Cross of Christ which surpasses us, and extends beyond the power of the intellect and issues in the eschatological reality of the Father in His risen Son. At the same time, it shows the extent reached by solidarity with our High Priest before God, who is like all of his brothers in all things but sin, who is both hidden and at the same time identified with every human being who is denied that dignity of being a son of God which is given to him in Jesus.

As a Latin-American theologian, I particularly appreciate the way in which Mons. Forte has taken up one of the basic contributions which theology on this continent would stress in its contribution to the universal Christology of the Church -which is not to say that it is exclusive to Latin-American. Here I am referring to the following of the historical Jesus through the "mysteries" of his liberty and human intentionality, together with the fact of uncertainty, that Jesus has assumed historical conflict not for ideological reasons, but because the justice of God's kingdom demands it. As Professor Forte notes, this launched us on a more "militant" Christology oriented towards charity.

It is equally important to stress the salvific uniqueness of Jesus Christ, especially in South America which has seen the development of multiple religious options which indiscriminately present the figure of Jesus Christ at the same level as other religious leaders in the world who are equiparated to the unique mystery revealed in Him. Such religious syncretism can arrive at a simultaneous confession of faith in the resurrection and in reincarnation. It can accept Christ as Saviour at an individual level and exclude any bond of ecclesial community together with its rich tradition. It exaggerates spiritualism but overlooks the involvement in history of Him who became incarnate and was crucified for the justice of the Kingdom. As Mons. Forte reminds us, all of these excesses are to measured against the principle contained in the chalcedonian synthesis, without confusion or admixtures, but also without division or separation.

2) Questions for Mons. Bruno Forte (given the short time at our disposal, I would suggest that we might take just one of them).

Mons. Forte, what do you think of the following statement: In Jesus Christ, we have more of a revelation of a way to God than of the Mystery of God, a model of humanity, indeed we might say the only true one, but the transcendence of God will always remain in the mystery when we encounter Him face to face?

After his authoritative intervention, how does he see the future of Christology when confronted by questions such as globalization, cultural standardization, which continues to imposes a single socio-economic unity that increasingly impoverishes the masses, by depriving them of cultural diversity and by starving millions of human beings to death?

The unique salvation brought by Christ should not permit a mixing of political power with religious power and integrity, as happens in some ecclesial circles?

Thank you.

P. Silvio Cajiao, SJ

SUGGESTIONS

Dear Mons, Fotre, since yours is such an important document, drawing together, as it does, both the findings of the International Theological Commission and the Magisterium of Pope John Paul II, may I suggest that the conclusions of "Bibbia e Cristologia", published by the Pontifical Biblical Commission be incorporated into its first part, since this contains an analysis of eleven contemporary Christological models and provides a critical appraisal for them and also outlines the exegetical criteria for Christology.

I make this suggestion so that the priests of the world who hear and subsequently read this excellent exposition might have available to them the points of reference laid down by the Second Vatican Council which often remain unknown.

While we have been promised these texts together with ample bibliographies, it is probable that these have already been prepared but I have no knowledge of them.

Once again, many thanks for having permitted me to take part in this very significant "virtual" meeting.

Cordially, P. Silvio Cajiao, S.J.