vol. 14 núm. 1 (2023)

The present work will attempt to analyze the document of the second conference of the Latin American episcopate - held in the city of Medellín - (1968), tracing the subsequent documents of the general conferences until Aparecida (2007); with the intention of exploring the notion of the categories of “ecumenism” and “interreligious dialogue”. From the above, we seek to see the narrative transformations of the conferences, the influence of the Second Vatican Council on the commitment of the Latin American Church, the confluence of discourses, contexts and interpretative forms; Thus, an attempt will be made to find the central points to see “ecumenism” and “interreligious dialogue” historically in their advancement and/or regression.

The article presents receptive ecumenism as an innovative approach to dialogue between the different Christian denominations in the country. Inspired by the encyclical Ut Unum Sint and the ideas of Cardinal Kasper, this approach promotes humility and critical self-analysis, encouraging churches to recognize their limitations and learn from each other. Receptive ecumenism seeks to move towards unity through diversity, without forcing time or aspiring to immediate unification. Instead of asking what other churches can learn from a specific tradition, the proposal suggests asking what churches can receive from other denominations, thus fostering mutual enrichment and ecumenical collaboration in the daily life of church communities.

In this article we want to analyze a quite common phenomenon in the heart of our consumerist societies: the hatred or rejection of the poor (aporophobia). The idea is to present, by the hand of Adela Cortina, creator of neologism, that, behind many social diseases that promote exclusion (racism, xenophobia, etc.) lies this hatred of the poor. At the same time, we would like to show that the reason why the poor are rejected is due to the implantation of what Pope Francis has called the culture of waste, that generates acts of violence and speeches of hate. According to the pope, the culture of waste marginalizes everything that does not fall into the categories of the prevailing culture. Thereby, poverty is presented as a problem that denotes that christian charity has not been completely consummated, because if it was, there would be no one to call poor. Hence, aporophobia and the culture of waste are both presented as an imminent challenge to christian solidarity. The conclusion of the work is that these two phenomena require Christians to take a stand against a type or image of man: the modern capitalist subject, so that the Church's commitment to the poor can be, in truth, effective.

This work is an approach to the life of the Swiss reformer Ulrich Zwingli in the XVI century. In this work Zwingli’s life is understood as a locus theologicus, where his passion and commitment to the church and its reform is remarkable. This occurred during his pre-Reformed life, that is, during his priestly ministry in the cities of Glarus and Einsiedeln, and continued into his Reformed life, during his pastoral ministry in the city of Zurich. In the different stages of Zwingli’s life, the God’s presence is implicit, specifically in his concern for the Church, which is evident in the dominant and regulating images of his life that have theological content.

The article explores how ecumenism has been a key tool in promoting unity both within the Christian Church and in wider society. Through interdenominational dialogue and cooperation between diverse Christian traditions, ecumenism seeks to overcome historical and doctrinal divisions, fostering reconciliation and mutual respect. This process not only strengthens ties between churches, but also promotes a culture of peace and understanding in society, highlighting the importance of working together on social, ethical and humanitarian issues.

This article is an outline about Lübeck martyrs: Hermann Lange, Eduard Müller, Johannes Prassek and Karl Friedrich Stellbrink. First of all, we focus on the context of that time. Second, a brief biography of our mentioned martyrs. Third, with extracted texts from the Magisterium of the Church and homilies of the named martyrs, the ecumenical perspective is developed. Fourth, their letters written during their detention are examined and interpreted. And lastly, raises questions and possible courses of action.