Publication Date



Justo L. González, Word Made Flesh, Christology


The following is a brief synopsis of my research concerning the Hispanic Liberation Theologian, Justo L. González' Christology rendered in one specific chapter, "The Word Made Flesh," of his book Mañana: Christian Theology from a Hispanic Perspective. However, it must be noted that what is argued here is limited in scope. What this is, is essentially a brief evaluative summary. González is a particular theologian that has not been read in full yet (including other works), therefore, González' arguments that I have critiqued may be sufficiently buttressed in other chapters post or prior to this particular chapter analyzed. Yet, it is the case, that the chapter itself isolated, manifests a fairly comprehensive account, and a worthy piece of theological/philosophical literature. Nevertheless, what occurs in the following writing is a very brief biographical introduction on González, a summary of González’ main points from his chapter “The Word Made Flesh,” and a reasoned evaluation of González’ argument, as I have interpreted it, with my own conclusion for this work. It is observed that, (1.) González is in the process of developing/arguing from a particular theological perspective with oppressed groups in mind, particularly Hispanics in relation to spiritual/physical liberation, and (2.) he is critical of the Christian Church, primarily the early historical Christian Church (but the modern-day Christian Church is not excluded) and its a priori presupposing of God/humanity (as it is tethered to socio-political corruption/imperialism) set apart from the existential experience and biblical revelation of the Christ. González offers a new Christology on the latter that will be discussed below. As mentioned above, it is the case that González may argue elsewhere something at odds with my argument below. For example, in the beginning of González book Mañana: Christian Theology from a Hispanic Perspective, he does seem to admit that he is in great debt, and/or owes much to the Christian tradition that he has inherited. Thus, it is clear that (1.) he is existentially tethered to, and embodied in the Christian tradition/spirit in some form or fashion, and (2.) González heralds some significant type of authority within Christian Scripture. González does admit this in the beginning of Mañana which is expected and normative within the Protestant Christian community. However, I think the conclusion that I offer in the following raises some questions about González’ logical consistency within this chapter. Essentially what is argued is that González has eroded the foundation that his argument stands on, thus it needs clarification and/or better buttressing for establishing his Christology. It is also argued that González doesn’t explicitly acknowledge his own use of rational theory in his own rejuvenated argument for his Christological foundation. This isn’t to say that I think González is wrong; he may be right. However, his Christological argument needs better founding or better clarification. (On another note: there were also problems I found in González’ reasoning when it came to dismissing previous controversial Christologies within the historical Christian tradition, and on occasion footnotes are made concerning the issue, but these issues would open up new trajectories beyond the scope of the purpose here.)