Man and God is the first of three major works by Xavier Zubiri (1898-1983) on the subject of theology. All three books are posthumous publications, based on lectures given by Zubiri, a famous contemporary Spanish philosopher. Man and God is divided into three parts; the first part serving as an essential introduction to the core of the work. This section, together with the introductions by translators Joaqu'n Redondo and Dr. Thomas B. Fowler provide the reader with the necessary preparation to enjoy the philosophical riches of this book. Here, Zubiri suggests that God is transcendent in all things; therefore, by experiencing the world man has the fundamental experience of God. Translators Redondo, Fowler, and Dr. Nelson Orringer have sought to render the original text into natural and readable English while maintaining fidelity to the original work. This translation is the product of three experts in the thought of Zubiri, with the final revision given here collaboration between Dr. Fowler and Dr. Orringer. This translation was made possible by a grant from the Spanish Ministry of Culture.

In the past one hundred years alone, more than 200 million people have been killed as a consequence of systematic repression, political revolutions, or ethnic or religious war. The legacy of such violence lingers long after the immediate conflict. Drawing on the author’s experiences of his native El Salvador, Liberation through Reconciliation builds on Jon Sobrino’s thought to construct a Christian spirituality and theology of reconciliation that overcomes conflict by attending to the demands of truth, justice, and forgiveness.

This landmark work in christology continues the magisterial work the Salvadoran Jesuit began in his earlier work, "Jesus the Liberator". Jon Sobrino writes from the reality of faith, as set in motion by the event of Jesus Christ, and from the situation of the victims of history--"the Crucified People"--With whom he works

El logos teologal - El acceso a Dios en Cristo - Trinidad - Creación - Encarnación - Apéndice : Reflexiones teológicas sobre la eucaristía - Evolución del dogma.

Bringing together theologies of liberation and decolonial thought, Decolonial Love interrogates colonial frameworks that shape Christian thought and legitimize structures of oppression and violence within Western modernity. In response to the historical situation of colonial modernity, the book offers a decolonial mode of theological reflection and names a historical instance of salvation that stands in conflict with Western modernity. Seeking a new starting point for theological reflection and praxis, Joseph Drexler-Dreis turns to the work of Frantz Fanon and James Baldwin. Rejecting a politics of inclusion into the modern world-system, Fanon and Baldwin engage reality from commitments that Drexler-Dreis describes as orientations of decolonial love. These orientations expose the idolatry of Western modernity, situate the human person in relation to a reality that exceeds modern/colonial significations, and catalyze and authenticate historical movement in conflict with the modern world-system. The orientations of decolonial love in the work of Fanon and Baldwin—whose work is often perceived as violent from the perspective of Western modernity—inform theological commitments and reflection, and particularly the theological image of salvation. Decolonial Love offers to theologians a foothold within the modern/colonial context from which to commit to the sacred and, from a historical encounter with the divine mystery, face up to and take responsibility for the legacies of colonial domination and violence within a struggle to transform reality.

The study of the application of the title ancestor to Christ permits the author to delve into the Christological reflection in Africa today through one of the principal ways. At play here is the inculturation of the faith, which cannot be fully achieved without a process of theological assimilation of the fundamental parameters in the African life. The thesis, therefore, is not only limited to a mere description of the contemporary panorama in that respect, but attempts to offer a theological evaluation of the real expressive capacity of the title, as it has been proposed. The criterion used is therefore double: In the first place, the thesis tried to show that the human and the divine natures of Jesus Christ can be maintained in such a way that there is no rupture with the great tradition of the Christological councils. In the second place, if it is capable of responding to demands of Christology from above and from below. In all this, however, the horizon of the debate is not occidental exegetical investigation well known by the author; but from the theological ambient of sub-Saharan world. The conclusion is positive, pondering the terms involved. The work can be of great use in the christoogical endeavors of contemporary Africa, as well for those who desire to delve into it. Don Alfonso Carrasco Rouco (director of the thesis and now Bishop of the Diocese of Lugo Spain) The work of Don Cletus Chukwuemeka contains a clear description of what we may call African traditional religiosity as well as the theological efforts to inject Christianity into this cultural and religious tradition. The central point of these efforts revolves around the understanding of Christ. The most original aspect of this work is in the critical recourse to the figure of the ancestor or proto-ancestor to present the identity of Christ in a way that is faithful to the Church tradition, and at the same time, significant for the religious and cultural tradition of Africa. Dr. Don Gerardo del Pozo Abejn (Censor of the thesis)

We live in societies that hunger and thirst for spirituality. Today we are witnessing the resurgence of the human being's search to give value and meaning to one's own life, and a sign of this is the demand to find spaces where to cultivate interiority, the taste for spirituality. The paths offered are very diverse. This work reflects on the lay spirituality proposed by Pedro Poveda. Some itineraries are offered in order to live the faith today in present-day societies and to be credible and audacious witnesses of the Gospel. Poveda proposes a way of being, a way of being present and committing oneself that makes visible, in daily life, the extra-ordinary distinctiveness of those who walk in the footsteps of the Risen Lord.