La kénosis del “ser dejado” en el Maestro Eckhart

The mystical theology of the Master Eckhart expresses a genuine experience of spiritual union with God and explains the mystery of revelation through a new theological language. His theology emphasizes the condition of the human being in his openness to God and the recognition of being a creature wh...

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Bibliographic Details
Authors: González Bernal, Edith (Author) ; Mafla-Terán, Nelson (Author) ; Torres-Muñoz, José Santos (Author)
Format: Electronic Article
Language:Spanish
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Published: [2018]
In: Teología y vida
Year: 2018, Volume: 59, Issue: 4, Pages: 573-596
IxTheo Classification:KAF Church history 1300-1500; late Middle Ages
NBC Doctrine of God
NBE Anthropology
Further subjects:B Obedience
B Kénosis
B Detachment
B Sustained
B Left
B Suffering
Online Access: Volltext (doi)
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Description
Summary:The mystical theology of the Master Eckhart expresses a genuine experience of spiritual union with God and explains the mystery of revelation through a new theological language. His theology emphasizes the condition of the human being in his openness to God and the recognition of being a creature which in his freedom can assume the following of Jesus as a path that passes through obedience kenosis and suffering. In this journey Master Eckhart warns that man is always sustained by God and that he comes to know Him through detachment (abegescheidenheit). In all his theology we find that God has a favorite place to live: the human soul that has renounced his own self and in which God manifests his love and reveals himself.
La teología mística del Maestro Eckhart manifiesta una genuina experiencia de la unión espiritual con Dios y explicita el misterio de la revelación mediante un lenguaje teológico novedoso. Su teología enfatiza la condición del ser humano en su apertura a Dios y el reconocimiento de ser criatura, que en su libertad puede asumir el seguimiento a Jesús como un camino que pasa por la obediencia, la kénosis y el sufrimiento. En este caminar, el Maestro Eckhart advierte que el hombre está siempre sostenido por Dios, y que llega a saber de Él mediante el desasimiento (abegescheidenheit). En toda su teología encontramos que Dios tiene un lugar preferido para habitar: el alma humana que ha renunciado a su propio yo y en la que Dios manifiesta su amor y se da a conocer.
ISSN:0717-6295
Contains:Enthalten in: Teología y vida
Persistent identifiers:DOI: 10.4067/S0049-34492018000400573