vol. 13 núm. 1 (2022)

This article addresses the relationship that exists between each synoptic gospel with a specific Person of the Holy Trinity: Matthew with the Father, Mark with the Son, and Luke with the Holy Spirit. Through the comparison of parallel texts, complemented with the analysis of other specific aspects of each gospel, it is shown that each synoptic gospel presents a special emphasis on a different Divine Person, showing how the Holy Spirit wanted to leave three gospels very similar in terms of to content, but each with a particular focus. In addition, it is evident that the order with which Tradition has always placed these three Gospels in the Bible, agrees with the order of the Trinitarian Persons.

This article is interested in analyzing two forms of Presbyterian sociability during the first half of the 20th century in Colombia: women's and youth societies. Societies that served as a cultural strategy of this Protestant ecclesial agency for its representation within the religious socio-symbolic space. For this purpose, we will use Maurice Agulhon's sociability category to inquire about the Presbyterian associative life from the mentioned societies, understanding their social incidence and associative work for the identity formation of Colombian Presbyterianism and Protestantism.

This article analyzes, through a theoretical approach, the notions of diabolical possession, hex and exorcism, weaving them through stories of ingested objects that have been manipulated to cause harm to people. Based on the fact that original sin entered man through an apple, it is asserted that the consumption of cursed objects can be the bridge to the entry of evil into the body. The discussion was approached from the documentary analysis, in which sources of priests and academics who have dealt with these issues from a technical and empirical approach are explored. It is concluded that the ingestion of food or drinks mixed with curses can be causes of diabolical possession, and that, through the sacrament of exorcism; these objects are expelled, freeing people from their spiritual ills.

It is a complex transparadigmatic transmethodical investigation, with the complex objective of analyzing the constructs will, freedom, free will and debauchery as urgent ecosophical needs. In the line of research: transepistemologies of knowledge-knowledge and transcomplex transmethodologies; antigenealogy of modernist-postmodernist-colonial inquiries; the research subject being in the first person refuting, contributing with his feeling to think; beyond static and reductionist divisions. With the transmethod: the comprehensive, ecosophical and diatopical hermeneutics rhizomatically intertwined in the analytical, empirical and propositional moments. At the propositive moment, beyond finished conclusions, we discern that even when sin has invaded us, let us not forget the creation wonderfully recounted in Genesis: it is urgent and that is an ecosophical need: to examine ourselves, unravel the type of seed that we coexist with . Do we have the freedom for such a cogitative mission? I think so, conceiving that philosophy is not separated from theology, nor from science.

The path of synodality provides a well-established theoretical framework with a very clear theological foundation. However, the practical difficulties for its development are evident, and can sow discouragement in some environments. Therefore, a real and concrete approach is needed that addresses previous and underlying aspects of synodality, under a realistic and positive perspective at the same time. As fundamental aspects we need, in the first place, to understand the dialogue of unity above the apologetic dialogue; and, in addition, to always maintain firm in our purpose, the inalienable aspiration to universal brotherhood. On the other hand, they need as aspects that sharp criticism and decisive renewal are: the authoritarian attitude of the hierarchy and a new leadership linked to teamwork, concepts that directly imply intra-ecclesial communication, which urgently needs to be adapted to the new forms of personal relationship in today's man.

Modern man seeks in spirituality the answers to questions and existential concerns. Contemporary theology can help today's man in his spiritual quest by pointing him to the right path to the sources of patristic spirituality, authentic spirituality founded on living experience lived within the Church. In a special way it is important to rediscover and recover the ecclesial experience and the very ecclesiality of spirituality. In this sense it would be of great importance to address the ascetic authors of the first centuries. In this article, the most significant aspects of the spirituality of the Desert Fathers are analyzed, as well as how it was written down and transmitted in the apothegms. A reevaluation of concepts such as the desert and asceticism that should have their place in the spiritual life of modern Christians is proposed.

This article shows the path between the science, the culture, and fundamentally the holy scriptures, focused on discovering the meaning of the expression of the living water used by Jesus in his dialogue with the woman of Samaria, contained in the chapter four of the San Juan's gospel, pointing towards the interpretation of the said meeting, and particularly the symbolism of the water as an element of great importance for various cultures and, of course, the salvation story.

This article is a philosophical reflection on hope, whose starting point is the phenomenological description made about it by Gabriel Marcel. The objective is to unravel the metaphysical and anthropological principles of its essential features and ethical implications. The thesis to be demonstrated is that hope, as a virtue of itinerant man can access, thanks to his openness to the mystery of being, which responds to the ontological demand for meaning.