Salvation for All: God's Other Peoples. Author's Response

Abstract

, O'Collins is a prolifi c theologian whose works are widely used as textbooks, especially in Catholic seminaries and divinity schools. These works deal primarily with fundamental theology and Christology. Recently, perhaps inspired by Jacques Dupuis, for whom he acted as advisor during the investigation of Dupuis' works by the Congregation for the Doctrine of the Faith and to whose memory he dedicates this book, O'Collins began exploring the issue of interreligious dialogue. Salvation for All: God's Other Peoples does not deal with interreligious dialogue as such but rather provides, from the biblical standpoint, the theological foundations for its possibility and perhaps necessity. The basic question under consideration is: What does the Bible (both the Old and New Testaments) say about the religious situation of those whom O'Collins delicately refers to as "God's Other Peoples"-that is non-Jews and non-Christians? To answer this question, O'Collins carries out a straightforward examination of the biblical books in the order they are listed in the canon, rather than presenting the biblical teaching in its historical development, an inherently hazardous reconstruction. Though not so explicitly structured, the book can be divided into three parts: The fi rst (chapters 1-6) surveys the Old Testament, with chapter 6 listing provisional conclusions. The second part (chapters 7-12) presents the teaching of Jesus and the early church on the religious "others" as evidenced in the gospels, the Pauline writings, and Acts. The last part (chapters 13-16) expounds some implications of the biblical teaching on non-Christians for a Christian theology of religion. Of the Old Testament, the books considered include Genesis, Exodus,

O significado teológico das religiões como “mediações participadas” da mediação salvífica de Cristo: elementos para uma teologia das religiões

“…O conteúdo dos vota reverberaram nos debates do Concílio Vaticano II, ampliando-se ao tema das tradições religiosas não cristãs. Trata-se, portanto, de compreender o processo pelo qual, a partir do Concílio Vaticano II, a pneumatologia relacionar-se-á com a cristologia e a eclesiologia, erigindo-se como irrenunciável fundamento para a futura compreensão das religiões como "mediações participadas" na Carta Encíclica Redemptoris missio n. 5, de 1990 (O'Collins, 2008;Putti, 2016).…”

“…https://doi.org/10.24220/2447-6803v47e2022a6523 A Carta Encíclica Dominum et vivificantem, de 1986, estimulou o desenvolvimento de uma pneumatologia em perspectiva cristológico trinitária, o que terá consequências para definição teológica das religiões como "mediações participadas". Por fim, como caráter propedêutico à Carta Encíclica Redemptoris missio, tem-se o discurso de João Paulo II à Cúria Romana em 1986 (Dupuis, 2000;O'Collins, 2008).…”

Revisiting Christology

“…31 In Salvation for All, I dedicated a chapter to the universal presence of Christ and the Holy Spirit. 32 But all of that is hardly enough. Currently I am directing a doctoral dissertation on the theme of the Christology of presence, hoping that dialogue with a brilliant student may take me along the track in thinking more fully about Christ and his presence.…”