Sobrino observes that hermeneutics is very important for Christological articulation. It deals with the biblical texts in which Jesus is presented. For his Christology, the reign of God constitutes the historical praxis.
The Reign of God
![The Reign of God](https://mahasoe.com/wp-content/uploads/2021/01/IMG_20210109_115858-1024x576.jpg)
According to him the notion of the reign of God brightens the anthropological and historical presuppositions of theology. Therefore, it becomes a hermeneutic principle because it expresses the human being’s utopian longing for liberation from every kind of oppression. At the same time for his, Christology begins to operate in relation to the reign of God.
He says, not only must we try to understand Jesus in terms of the reign of God; but we must also try to understand the reign of God in terms of Jesus. Without the reign of God, Jesus would be little more than an abstract object of study. However, the reign of God would be only a partial reality.
Three perspective
Sobrino sees the importance of the reign of God from three perspective:
- It is the authentic words of Jesus
- This is all-embracing
- It has a systematic role, giving Christology a basis on which Jesus’ person and work can be organized and graded in a better way.
Sobrino prefers the term as the hermeneutical principle because it was the method of the gospels. And also because it provides a better approach to Jesus to understand his external activities in relation to the reign of God and moving from there to his inner relationship with God rather than by working the other way round.
Jesus’ understanding
Sobrino comprehends Jesus’ understanding of the reign of God in three levels: First, the reign of God is understood as being at hand. Jesus’ teaching, parables, and miracles demonstrate the passing away of the old times and the breaking of salvation.
Second, Jesus understands the reign of God as grace. This grace is not opposed to human action. Jesus, proclaiming the free gift of the kingdom of God carries it out concretely through his actions. He actively serves the reign of God. This applies to the hearers of Jesus. The term demands a conversion, which is the task of the listener.
Third, for Jesus, the reign of God is good news. The message of the reign of God is not God’s judgment but God’s grace. Hence, it is good news. Sobrino says, “Jesus is good news, but with logical priority, the good news is what Jesus brings; the reign of God… There is no way of separating the reign of God
Jesus proclaims and the good news Jesus himself beings. The good news of the reign of God means the reign of God as good news.” Thus the reign of God as good news makes its hearers rejoice.
The Reign of God and the Poor
Sobrino asserts that the reign of God as the good news is essentially relational. Though Jesus’ mission has a universal dimension he had specifically addressed the poor. It is essentially partial. Sobrino calls this partiality a ‘preferential option’ and sees it essential.
For him, as the reign of God is for the poor it has to be the reign of life. Jesus saw poverty as contrary to God’s original plan, as terminating it. Poverty violates and annihilates God’s creation.
According to Sobrino, Jesus’ purpose to defend basic life is evident in his use of the written law, his criticism of oral interpretation of the law and in giving central importance to the basic symbol of life: food and bread.