When I began training as a catechist at an archdiocesan conference in the 1970s, one noted catechetical author informed those present, “Traditionally we Catholics have allowed the Christ of Faith to dominate our faith expression, but after Vatican II it is important to give equal emphasis to the ‘Jesus of history’.” Pope Benedict XVI has decried the impact of this dichotomy as “tragic” for Christian faith, for he has written that the Gospels do present the real, historical Jesus. Neomodernists also raised questions, as we have seen, as to whether Jesus intended to found a Church, since they understand his mission as concerned only with inaugurating the Kingdom of God, i.e., delivering people from spiritual and physical suffering in this world, which is how neomodernists understand salvation. Here is a recent example of such.
When I began training as a catechist at an archdiocesan conference in the 1970s, one noted catechetical author informed those present, “Traditionally we Catholics have allowed the Christ of Faith to dominate our faith expression, but after Vatican II it is important to give equal emphasis to the ‘Jesus of history’.” Pope Benedict XVI has decried the impact of this dichotomy as “tragic” for Christian faith, for he has written that the Gospels do present the real, historical Jesus. Neomodernists also raised questions, as we have seen, as to whether Jesus intended to found a Church, since they understand his mission as concerned only with inaugurating the Kingdom of God, i.e., delivering people from spiritual and physical suffering in this world, which is how neomodernists understand salvation. Here is a recent example of such.
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