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Journal articles on the topic 'Jon Sobrino'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Kindler, Eric. "Jon Sobrino: Spiritual Writings." Journal for Peace and Justice Studies 29, no. 1 (2019): 157–59. http://dx.doi.org/10.5840/peacejustice201929110.

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2

Morales, Xavier. "Jon Sobrino, Jésus-Christ libérateur." Revue des sciences religieuses, no. 91/1 (January 1, 2017): 130–32. http://dx.doi.org/10.4000/rsr.3768.

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3

Gutiérrez, Gustavo. "Gustavo Gutiérrez a Jon Sobrino." Revista Latinoamericana de Teología 35, no. 105 (December 31, 2018): 201. http://dx.doi.org/10.51378/rlt.v35i105.5740.

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4

Aquino Júnior, Francisco De. "A teologia como “intellectus amoris”. A propósito de crítica de Clodovis Boff a Jon Sobrino." Revista Eclesiástica Brasileira 69, no. 274 (March 13, 2019): 388. http://dx.doi.org/10.29386/reb.v69i274.1339.

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O debate atual sobre a TdLe seu método tem seu ponto de partida e uma de suas objetivações privilegiadas na crítica de Clodovis Boff à tese de Jon Sobrino da TdL como “intellectus amoris”. Ela revela a existência de conflito entre duas concepções bem distintas e, sob certos aspectos, contrárias ao quefazer teológico e, pressupostamente, ao conhecimento humano em geral. É o que procuraremos explicitar nesse artigo, apresentando a tese de Sobrino (I) e a crítica de C. Boff a essa tese (II) e discutindo criticamente a crítica de C. Boff (III).Abstract: The current debate about the Theology of Liberation and its method has as its starting point and as one of its primary expressions Clodovis Boff’s criticism of Jon Sobrino’s thesis about the Theology of Liberation as “intellectus amoris”. The debate reveals the existence of a conflict between two very different conceptions that are, under certain aspects, contrary to the theologian task and presumably also to human knowledge in general. This is what this article intends to explain by presenting both Sobrino’s thesis (I) and C. Boff’s criticism(II) and by discussing the latter in a critical manner (III).
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5

Torres Queiruga, Andrés. "O caso Jon Sobrino como sintoma." Revista Eclesiástica Brasileira 67, no. 267 (April 9, 2019): 696. http://dx.doi.org/10.29386/reb.v67i267.1509.

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6

Lucchetti Bingemer, María Clara. "Jon Sobrino y la nube de testigos." Revista Latinoamericana de Teología 35, no. 105 (December 31, 2018): 203–12. http://dx.doi.org/10.51378/rlt.v35i105.5741.

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7

Irawan, Paulus Bambang. "Suffering As Mysterium Iniquitatis And Mysterium Salutis Jon Sobrino And Jean-Marc Éla On Suffering And Liberation." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 17, no. 1 (April 9, 2018): 30–54. http://dx.doi.org/10.36383/diskursus.v17i1.182.

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Abstract: Jon Sobrino and Jean-Marc Éla provide unique contributions for theological ethics in reflecting suffering as mystery of evil (mysterium iniquitatis) and suffering as the driving force for liberation (mysterium salutis). As a proponent of liberation theology, Sobrino focuses on structural problem of evil. In this regard, Éla gives his unique voice by analyzing suffering from its socio-cultural perspectives. Putting Sobrino and Éla in dialog shows the need for interdisciplinary approach in doing theological ethics. This interdisciplinary reflection on suffering on the one hand will bring a more holistic view on the complexity of the problem of suffering. On the other hand, it brings a more contextual understanding on the meaning of discipleship in a violent world. Keywords: Saffering, evil, liberation, resocialization, structural & socio- cultural approach, discipleship. Abstrak: Jon Sobrino dan Jean-Marc Éla memberikan sumbangan yang khas bagi refleksi teologis etis tentang kompleksitas problem penderitaan sebagai misteri kejahatan (mysterium iniquitatis) namun sekaligus menawarkan daya dorong bagi kesetiaan menapaki jalan pembebasan (mysterium salutis). Sobrino yang menekankan analisa struktural atas kejahatan membutuhkan analisa sosio-kultural dari Éla sehingga aneka upaya “memberi nama” dan melawan problem kejahatan mendapatkan pijakannya pada praktik-praktik kultural dalam komunitas lokal. Dialog Sobrino dan Éla juga menunjukkan bahwa teologi mesti membuka diri pada kajian interdisipliner dengan ilmu lain sehingga, di satu sisi, misteri penderitaan dapat didekati secara lebih utuh dan, di sisi lain, jalan kemuridan yang muncul karena tanggapan atasnya menjadi lebih kontekstual. Kata-kata kunci: Penderitaan, kejahatan, pembebasan, resosialisasi, pendekatan struktural, pendekatan sosio-kultural, kemuridan.
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8

Sobrino, Jon. "Mi caminar con Ignacio Ellacuría." ECA: Estudios Centroamericanos 76, no. 764 (March 31, 2021): 75–88. http://dx.doi.org/10.51378/eca.v76i764.4573.

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En este trabajo, Jon Sobrino comparte acerca de su vida, sus experiencias con Ignacio Ellacuría y lo impactante de su fe como legado para la presente y las futuras generaciones. La fe de Ellacuría, a juicio de Sobrino, se vio iluminada por la aparición de monseñor Romero en la turbulenta época de dictadura militar y guerra civil, por lo que es posible hablar de un proceso de conversión que partió de los estudios de teología en Innsbruck y culminó con el asesinato del P. Rutilio Grande y el encuentro, ministerio y asesinato de monseñor Romero. La fe, desde estas reflexiones, no es una realidad acabada ni una experiencia que se pueda dar por sentada, sino un esfuerzo que configura el talante y la radicalidad de la persona, para los casos que presenta este escrito, de la humanidad de Ignacio Ellacuría, monseñor Romero y del propio Jon Sobrino, y el misterio del avizoramiento del Dios liberador en medio de la oscuridad de nuestros días. Finalmente, Sobrino presenta una posible perspectiva ellacuriana para el contexto actual de la pandemia y cómo, desde el encuentro y el escrutinio de la realidad, todavía es posible abrir las puertas a la historia de la salvación desde los oprimidos. ECA Estudios Centroamericanos, Vol. 76, No. 764, 2021: 75-88.
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9

Bombonatto, Ir Ivanise. "Seguimentos de Jesus na Cristologia de Jon Sobrino." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 7 (March 19, 2013): 35. http://dx.doi.org/10.19176/rct.v0i7.14130.

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10

Lassalle-Klein, Robert. "Jesus of Galilee and the Crucified People: The Contextual Christology of Jon Sobrino and Ignacio Ellacuría." Theological Studies 70, no. 2 (May 2009): 347–76. http://dx.doi.org/10.1177/004056390907000207.

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The author argues that the Christian historical realism of Ignacio Ellacuría and the “saving history” Christology of Jon Sobrino form a post-Vatican II contextual theology unified by two fundamental claims: the historical reality of Jesus is the real sign of the Word made flesh, and the analogatum princeps of the life, death, and resurrection of Jesus of Nazareth is to be found today among the “crucified peoples” victimized by various forms of oppression around the globe. Sobrino and Ellacuría are situated as important interpreters of Rahner, Ignatius Loyola, Augustine, Medellín, and key European phenomenologists.
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11

Cook, Michael L. "Book Review: Lassalle-Klein, Robert: Jon Sobrino: Spiritual Writings." Theological Studies 80, no. 2 (May 7, 2019): 493–95. http://dx.doi.org/10.1177/0040563919836247i.

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12

Para la Doctrina de la Fe, Congregación. "Notificación sobre las obras del P. Jon Sobrino S.J." Revista Latinoamericana de Teología 24, no. 70 (April 30, 2007): 95–110. http://dx.doi.org/10.51378/rlt.v24i70.5009.

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13

Jolins Martins, Rogério Jolins, and Márcio Fabri dos Anjos. "O princípio misericórdia. Uma contribuição à questão dos princípios em bioética." Revista Eclesiástica Brasileira 68, no. 270 (April 5, 2019): 350. http://dx.doi.org/10.29386/reb.v68i270.1446.

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Estuda-se aqui a contribuição do princípio misericórdia, formulado por Jon Sobrino em teologia e por nós colocado no contexto da questão dos princípios em Bioética. Em grande parte tributária ao principialismo norte-americano, a bioética carrega marcas do liberalismo reforçado pelo princípio kantiano da autonomia. O princípio misericórdia oferece um contraponto contundente que vem da vulnerabilidade dos pobres e da sua condição social nomeada por Sobrino como um “povo de crucificados”. Superando a formulação de uma misericórdia ingênua, soma-se a sua força espiritual com as exigências de uma responsabilidade capaz de torná-la transformadora. Desta forma, o princípio misericórdia vem reforçar tendências da bioética no Brasil que buscam superar o principialismo circunscrito aos âmbitos das relações de saúde, para se tornar uma bioética social de grande abrangência.Abstract: This study is about the principle of mercy formulated by Jon Sobrino in theology and put in the context of the principles in Bioethics. Mostly attributed to the North American principialism, bioethics hold marks from the liberalism reinforced by the Kantian principle of autonomy. The principle of mercy offers a crucial counterpoint which comes from the vulnerability of the poor and their social condition named by Sobrino as a “people of crucified ones”. Suppressing the formulation of a naïve mercy, its spiritual strength joins the demands of responsibility in order to be capable to change and to transform realities. So, the principle of mercy can reinforce the bioethical tendencies in Brazil in overlapping its circumscription to the principialism in the field of health relations, in order to reach a social bioethics with a broader inclusion of the poor.
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14

Cosacchi, Daniel. "Archbishop Romero: Memories and Reflections, written by Jon Sobrino, S.J." Journal of Jesuit Studies 4, no. 4 (August 8, 2017): 723–25. http://dx.doi.org/10.1163/22141332-00404008-15.

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15

Kee, Alistair. "The Conservatism or Liberation Theology Four Questions for Jon Sobrino." Political Theology 2, no. 1 (November 2000): 30–43. http://dx.doi.org/10.1080/1462317x.2000.11876940.

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16

Walatka, Todd. "The Principle of Mercy: Jon Sobrino and the Catholic Theological Tradition." Theological Studies 77, no. 1 (February 22, 2016): 96–117. http://dx.doi.org/10.1177/0040563915619980.

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17

Valiente, O. Ernesto. "From Conflict to Reconciliation: Discipleship in the Theology of Jon Sobrino." Theological Studies 74, no. 3 (September 2013): 655–82. http://dx.doi.org/10.1177/004056391307400306.

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18

Turner, Geoffrey. "Spiritual Identification with Christ: Jon Sobrino, the CDF and St Paul." New Blackfriars 88, no. 1017 (September 2007): 539–48. http://dx.doi.org/10.1111/j.1741-2005.2007.00189.x.

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19

Schweitzer, Don. "No Salvation Outside the Poor: Prophetic-Utopian Esssays - By Jon Sobrino." Religious Studies Review 34, no. 4 (December 2008): 277. http://dx.doi.org/10.1111/j.1748-0922.2008.00319_20.x.

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20

Maier, Martin. "Teología del pueblo crucificado. En el 70° aniversario de Jon Sobrino." Revista Latinoamericana de Teología 25, no. 75 (December 31, 2008): 279–93. http://dx.doi.org/10.51378/rlt.v25i75.4965.

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21

Cross, Colleen. "The Liberating Promise of Crucified Hope." Journal for Peace and Justice Studies 29, no. 2 (2019): 87–107. http://dx.doi.org/10.5840/peacejustice201929218.

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The work of liberation theologians, notably Jon Sobrino, has sought to give expression to Christian hope and the eschatological promise of the Kingdom from the context of the poor, the suffering, and the oppressed of history. From these contexts develops an understanding of Christian hope as a distinctly ‘crucified hope,’ emerging from both the sacrificial gift and the scandal of the cross. Building on Sobrino, this article develops an understanding of ‘crucified hope’ from the context of the current migration crisis, arguing that this hope begins where human optimism ends. Trust in the promise of the resurrection to which the Christian community witnesses empowers the crucified to respond to radical injustice and suffering. ‘Crucified hope’ thus shifts the focus of hope from the larger Christian community, participating in taking the crucified down from their crosses, to the crucified themselves and their actions of self-liberation.
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22

Vásquez, Olga. "Cristologías liberadoras. Una aproximación al pensamiento de Jon Sobrino y Elisabeth Schussler." Realidad: Revista de Ciencias Sociales y Humanidades, no. 110 (December 13, 2017): 585–614. http://dx.doi.org/10.5377/realidad.v0i110.3432.

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En la tradición cristiana, uno de los temas más trabajados es el cristológico. Hay una tradición cristológica hegemónica heredada del continente europeo que ha sido reconocida como la tradición verdadera por la Iglesia Católica. En este sentido, las propuestas cristológicas de Jon Sobrino y Elisabeth Schussler se distancian críticamente de este discurso cristológico “oficial”. Su obra está encaminada a deconstruir los discursos cristológicos hegemónicos y las imágenes alienantes de Jesús para articular un discurso cristológico liberador.Realidad: Revista de Ciencias Sociales y Humanidades No. 110, 2006: 585-614
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23

Ashley, J. Matthew. "Apocalypticism in Political and Liberation Theology: Toward an Historical Docta Ignorantia." Horizons 27, no. 1 (2000): 22–43. http://dx.doi.org/10.1017/s0360966900020788.

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AbstractThis article examines political and liberation theologies as instances of apocalypticism, focusing in the work of Johann Baptist Metz and Jon Sobrino. The first section develops a heuristic framework for identifying and analyzing apocalyptic discourse in general, using the historical work of Bernard McGinn and the rhetorical analysis of Stephen O'Leary. The second section applies this framework to Metz and Sobrino, arguing that their theology is a legitimate, provocative, and instructive instance of apocalyptic discourse today, in part because of the way it integrates apocalyptic eschatology with Christology. In a final section, the intelligibility proper to this apocalyptic discourse is discussed by arguing a correlation with mystical theology with its discursive pair of cataphasis and apophasis. Just as this pair finds its context of meaning in the practice of contemplative prayer, apocalyptic affirmations and the reserve expressed in the eschatological proviso find their context of meaning in the practice of opting for the poor.
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24

Walatka, Todd. "Church as Sacrament: Gutiérrez and Sobrino as Interpreters ofLumen Gentium." Horizons 42, no. 1 (May 21, 2015): 70–95. http://dx.doi.org/10.1017/hor.2015.45.

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Vatican II'sGaudium et Spes(GS) has had an unmistakable and demonstrable impact on Latin American liberation theology. Likewise, any sufficient account of the impact of GS on the wider church would need to attend to liberation theology. This article affirms this basic point, then explores the often-underappreciated relationship between liberation theology andLumen Gentium(LG).In particular, it investigates how Gustavo Gutiérrez and Jon Sobrino interpret a fundamental ecclesiological affirmation of LG: the church as a sacrament of salvation and unity. Gutiérrez's early work provides, and Sobrino deepens, the basic point that the church's work as a sacrament inherently demands an option for the poor. Rather than being simply part of its social teaching, this option is at the heart of the churchquachurch. It is essential both for an adequate interpretation of LG and for a church seeking to be a credible sign and effective instrument of salvation and unity in the world.
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Hünermann, Peter. "Las publicaciones de Jon Sobrino condenadas ¿Es este el pontificado de Benedicto XVI?" Revista Latinoamericana de Teología 24, no. 70 (April 30, 2007): 111–20. http://dx.doi.org/10.51378/rlt.v24i70.5012.

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26

Catalán, José Ramón. "Luis de Sebastián y Jon Sobrino, dos lenguajes diferentes, una misma denuncia: la deshumanización." Realidad: Revista de Ciencias Sociales y Humanidades, no. 127 (May 29, 2017): 73–108. http://dx.doi.org/10.5377/realidad.v0i127.3252.

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27

Maier, Martin. "La experiencia de Dios en los pobres. Para Jon Sobrino, en su 80.° aniversario." Revista Latinoamericana de Teología 35, no. 105 (December 31, 2018): 223–32. http://dx.doi.org/10.51378/rlt.v35i105.5743.

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28

Schlesinger, Eugene R. "The Church’s Eucharistic Poverty in the Theologies of Jon Sobrino and Hans Urs von Balthasar." Theological Studies 77, no. 3 (August 2016): 627–51. http://dx.doi.org/10.1177/0040563916653618.

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Lewis, Alan E. "The Burial of God: Rupture and Resumption as the Story of Salvation." Scottish Journal of Theology 40, no. 3 (August 1987): 335–62. http://dx.doi.org/10.1017/s0036930600018329.

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Jon Sobrino has suggested that those who stand in the intellectual tradition of the Enlightenment tend to interpret suffering and disaster as ‘crises of meaning’, by which we seek to explain and accommodate alienating experiences within preconceived models of reality. Our question is how evil may be understood. But that search for meaning is a luxury denied those who can barely hold to existence itself. Theirs is a ‘crisis of reality’; and their question is less how to understand evil than how to withstand it, to overcome suffering or at least survive it. ‘The interpretative models become relevant [only] to the extent that they arise out of the experienced reality and aim at eliminating the wretched state of the real world’.
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30

Leidinger, Miriam. "Vulner-ability: A Systematic Theological Approach to an Ambivalent Term." Mission Studies 37, no. 3 (December 16, 2020): 397–415. http://dx.doi.org/10.1163/15733831-12341738.

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Abstract The term vulnerability is en vogue, both in theology and in mission studies. This contribution systematically analyses the concept and phenomenon of vulnerability and discusses its different aspects; namely materiality and embodiment, pain and suffering, and resilience and resistance. From a Christian theological point of view, these aspects of vulnerability resonate with key theological questions that lead to a closer look at the Christologies of Jürgen Moltmann, Jon Sobrino, and Graham Ward. The guiding questions are: How can we speak about the vulnerable human being in his or her relationship to Jesus Christ, the Son of God made flesh? And how is it possible vice versa to speak about the incarnated God in light of the vulnerability of all human beings? Finally, the argument culminates in a plea for a vulnerable theology in a wounded world.
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31

Aguilar, Mario. "Public Theology from the Periphery: Victims and Theologians." International Journal of Public Theology 1, no. 3 (2007): 321–37. http://dx.doi.org/10.1163/156973207x231653.

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AbstractThis article explores contemporary understandings of public theology in relation to other types of non-European theologies that could be labelled public; for example, the theologies that come under the umbrella of Latin American theologies or liberation theologies. The first part of this article explores the possibilities of public theologies within the centre/periphery axis, while the second part argues for a relocation of public theologies towards the periphery; specifically, Latin America and Africa. In the aforementioned continents the public face of Christianity in numbers and influence is growing, while Christianity in Europe continues to decline. In its final part, the article examines the theology of 'the crucified' and 'the victims', within the Latin American context of the writings of Jon Sobrino, by pointing to theological continuities and discontinuities in Latin American theologies vis-à-vis European public theologies.
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32

Fiorenza, Francis Schüssler. "Christ the Liberator: A View from the Victims By Jon Sobrino: Maryknoll, Orbis, 2001. 376 pp. $28.00." Theology Today 59, no. 2 (July 2002): 326–30. http://dx.doi.org/10.1177/004057360205900231.

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33

Rieger, Joerg. "Where is God? Earthquake, Terrorism, Barbarity, and Hope: Jon Sobrino, Maryknoll, NY: Orbis, 2004. 156 pp. $22.00." Theology Today 63, no. 2 (July 2006): 242–45. http://dx.doi.org/10.1177/004057360606300213.

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34

Bredin, Eamonn. "Book Review: Jesus the Liberator: A Historical-Theological View. By Jon Sobrino. New York: Orbis Books, 1993. npg." Irish Theological Quarterly 60, no. 4 (December 1994): 308–10. http://dx.doi.org/10.1177/002114009406000407.

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35

Von Sinner, R. "The ethics of the penultimate in a situation of ambiguity: A possible and relevant interpretation of Bonhoeffer in Brazil today." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 77–91. http://dx.doi.org/10.17570/stj.2016.v2n2.a04.

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This article explores Bonhoeffer’s ethics of the penultimate in view of his poem “Christians and heathens” in dialogue with the Brazilian movie “God is Brazilian”, a picture of reality in North-eastern Brazil with all its ambiguities, including religious ambiguities. While religion seeks God´s help and in one way or another receives it, the real difference between Christians and heathens is that the former stand by God in God’s suffering as represented in human suffering. Bonhoeffer realized that in the penultimate there cannot be purity in real life. Latin American theologians Rubem Alves and Jon Sobrino, among others, followed the same line. For them as for Bonhoeffer, God is not a deus ex machina to fill in the gaps left by humans, but a God who is effective right in the centre and indeed the entirety of life. God is, then, present right in the midst of the ambiguities of life, in clear contrast with contemporary tendencies to shun such ambiguity.
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36

Bucher, Henry Hale. "Book Review: Blood and Ink: Ignacio Ellacuría, Jon Sobrino, and the Jesuit Martyrs of the University of Central America." International Bulletin of Mission Research 39, no. 2 (April 2015): 108–9. http://dx.doi.org/10.1177/239693931503900227.

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37

Smit, Dirk J. "On the reception of Bonhoeffer – A case study of South-South dialogue." STJ | Stellenbosch Theological Journal 2, no. 1 (July 30, 2016): 89. http://dx.doi.org/10.17570/stj.2016.v2n1.a05.

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This article, read as a paper during a consultation on South-South receptions of Dietrich Bonhoeffer, argues that the late Russel Botman, Vice-Chancellor of the University of Stellenbosch and well-known South African ecumenical theologian, in his own person already served as a living illustration of such an encounter. He read and appropriated Bonhoeffer as a South African theologian, but in discussion and engagement with the work of several Latin American figures, including people who in different ways also read and appropriated Bonhoeffer. The article briefly shows how Botman developed three motifs that were central to his own life and thought by engaging a variety of Latin American figures – amongst others Leonardo Boff, Paolo Freire, Jon Sobrino, Juan Luis Segundo, Rubem Alves, Julio de Santa Ana, and Enrique Dussel – but always with a view also to Bonhoeffer, up to the point where it becomes difficult to distinguish any longer between the voices of Bonhoeffer, the voices of these thinkers from the South, and his own voice. The three motifs deal respectively with his concern for the next generation, his belief in imagination and hope, and his commitment to sociality and community.
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38

Ribeiro, C. O., and D. S. Souza. "Conversas do Trem: Uma Cristologia Teopoética a Partir do Encontro entre a Literatura de Murilo Mendes e a Teologia de Jon Sobrino." Caminhando 15, no. 1 (June 30, 2010): 51–64. http://dx.doi.org/10.15603/2176-3828/caminhando.v15n1p51-64.

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39

Ashley, J. Matthew. "Blood and Ink: Ignacio Ellacuría, Jon Sobrino, and the Jesuit Martyrs of the University of Central America, written by Robert Lassalle-Klein." Journal of Jesuit Studies 2, no. 2 (April 9, 2015): 355–58. http://dx.doi.org/10.1163/22141332-00202007-19.

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40

Cook, Michael L. "Book Review: Blood and Ink: Ignacio Ellacurίa, Jon Sobrino, and the Jesuit Martyrs of the University of Central America. By Robert Lassalle-Klein." Theological Studies 76, no. 1 (March 2015): 177–78. http://dx.doi.org/10.1177/0040563914565312g.

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41

De Gaáal, Emery. "Book Review: Der Mensch im Angesicht des Gekreuzigten: Untersuchungen zum Kreuzesverstándnis von Erich Przywara, Karl Rahner, Jon Sobrino, und Hans Urs von Balthasar." Theological Studies 69, no. 2 (May 2008): 452–54. http://dx.doi.org/10.1177/004056390806900223.

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42

Chénard, Gabriel. "Jésus en Amérique latine. Sa signification pour la foi et la christologie Jon Sobrino Coll. «Cogitatio fidei», 140 Paris, Cerf, 1986. 277 p." Studies in Religion/Sciences Religieuses 16, no. 4 (December 1987): 501–2. http://dx.doi.org/10.1177/000842988701600432.

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VanZandt Collins, Michael. "Toward Witnessing the Other: Syria, Islam and Frans van der Lugt." Religions 11, no. 4 (April 8, 2020): 174. http://dx.doi.org/10.3390/rel11040174.

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This article addresses issues and questions at the intersection of religion and theatrical drama from the perspective of Muslim-Christian comparative theology. A case study approaching an actual performance of Shakespeare’s Romeo and Juliet from this disciplinary point of view also takes into account the Syrian context, develops a framework for “mutual witnessing”, and the practice of drama therapy. Accordingly, the case-method proceeds to address two interrelated challenges. The first is how to relate to the adaptive praxis and theological sensibilities of performers who inhabit a political and religious situation that is radically different from one’s own. The second regards in a more specific way of reframing a case of Christian martyrdom in terms of witnessing that remains open and hospitable to religious others, and particularly in this case to Syrian Muslims. As an exercise of comparative theology, this case-method approach focuses on notions of “witnessing truth” that appear and are cultivated in the work of liberation theologian Jon Sobrino and in Ibn ‘Arabī’s Fusūs al-Hikam, specifically the chapter on Shuayb. In conclusion, this exercise turns to the performance itself as a potential foundation for shared theological reflection between Muslims and Christians. As such, this article attempts to render how theatrical action creates a “religious” experience according to the structure and threefold sense that Peter Brook observes.
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Silber, Stefan. "Book review: Blood and Ink: Ignacio Ellacuría, Jon Sobrino, and the Jesuit Martyrs of the University of Central America, written by Robert Lassalle-Klein." Mission Studies 32, no. 2 (June 3, 2015): 319–20. http://dx.doi.org/10.1163/15733831-12341408.

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Schubeck, T. L. "Mysterium Liberationis: Fundamental Concepts of Liberation Theology. Edited by Ignacio Ellacuria, S.J. and Jon Sobrino, S.J. Maryknoll, N.Y.: Orbis Books, 1993. 752 pp. $44.95." Journal of Church and State 37, no. 1 (January 1, 1995): 184–85. http://dx.doi.org/10.1093/jcs/37.1.184.

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Fagan, Eileen M. "Witnesses to the Kingdom: The Martyrs of El Salvador and the Crucified Peoples. By Jon Sobrino. Maryknoll, NY: Orbis, 2003. vii + 230 pages. $20.00 (paper)." Horizons 33, no. 01 (2006): 166–67. http://dx.doi.org/10.1017/s0360966900003200.

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Crowley, Paul. "Lassalle-Klein, Robert. Blood and Ink: Ignacio Ellacuría, Jon Sobrino, and the Jesuit Martyrs of the University of Central America. Maryknoll, NY: Orbis, 2014. xxiii+376 pp. $34.00 (paper)." Journal of Religion 96, no. 3 (July 2016): 416–17. http://dx.doi.org/10.1086/686590.

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Hoover, Brett C. "Blood and Ink: Ignacio Ellacuría, Jon Sobrino, and the Jesuit Martyrs of the University of Central America. By Robert Lassalle-Klein. Maryknoll, NY: Orbis Books, 2014. xxxiii + 376 pages. $34.00 (paper)." Horizons 42, no. 2 (November 23, 2015): 476–77. http://dx.doi.org/10.1017/hor.2015.78.

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Fitzpatrick-Behrens, Susan. "Blood and Ink: Ignacio Ellacuria, Jon Sobrino, and The Jesuit Martyrs of the University of Central America. By Robert Lassalle-Klein. Maryknoll, N.Y.: Orbis Books, 2014. xxiii + 376 pp. $34.00 paper." Church History 85, no. 2 (May 27, 2016): 428–30. http://dx.doi.org/10.1017/s0009640716000354.

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Lacey, Hugh. "Blood and Ink: Ignacio Ellacuría, Jon Sobrino, and the Jesuit Martyrs of the University of Central America. By Robert Lassalle-Klein . Maryknoll, N.Y.: Orbis Books, 2014. Pp. xxiii, 376. Foreword. Acknowledgments. Introduction. Index. $34.00 paper." Americas 72, no. 3 (July 2015): 519–21. http://dx.doi.org/10.1017/tam.2015.60.

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