vol. 12 núm. 2 (2021)

In April 1958, the Nicaraguan poet Pablo Antonio Cuadra (1912-2002) personally met the American poet Thomas Merton (1915-1968) during a visit to his cousin Ernesto Cardenal, who was Merton's newcomer, we do not show the Trappist of Gethsemane. Kentucky, United States. Between the two writers there was a sporadic and fruitful correspondence linked to the unexpected and sudden death of Merton in Bangkok in 1968, in which they exchanged literary projects, confidences and artistic and spiritual insights. Unpublished so far, this correspondence allows us to spy on their intimidation and highlight the intertwined aspirations of Christian poets and authors. This article is part of the epistolary dialogue between Thomas Merton and Pablo Antonio Cuadra.

Euthanasia in Colombia, unlike in the Netherlands, is not the result of a cultural consensus that arose from society itself, but rather an initiative of the Constitutional Court through its jurisprudence. Thus, the Constitutional Court, by issuing order through its jurisprudential rulings to the Ministry of Health and social protection, to regulate the organization and operation of an interdisciplinary committee in Hospitals, Clinics, IPS, EPS in relation to Euthanasia in Colombia, in addition to opposing to our religious culture; undoubtedly, it is incompatible with the constitutional principle of legality, enshrined in arts. 6, 90, 121, 122, 124, and 230 (C.N. of 1991), arts. 4°, 5° y 13, law 153/1887 and art. 32, law 57/1887.

The Urban ministry is a proposal for modern times that require reinterpretation of the different areas where there is life. Believers or atheists, are invited to understand the existence in terms of religious status, if we understand this principle (religious condition) as the ability to conceive that life is sacred that is a gift, inviting you to share it, as an existential imperative in the world. This preamble encourages us to propose this text as objective: to show without pontificating some requirements that you may require this new proposal from the mission of the church today which seeks to, praxis and the action, be understood as how to live and how to inhabit a world under the parameters of the image of a forgiving God (pastoral) in order to articulate: evangelizer and evangelized, message and messenger, theory and praxis, human life and experience of God, in the to give meaning search integrator message of the good news of Jesus of Nazareth in an age whose main feature is not only social fragmentation but also individually.

From the autobiographical-narrative analysis, the renovation is analyzed as dresses of the armor of Jesus Christ; this is the complex objective of the investigation. To do this, we turn to the Sacred Scriptures as sustenance, together with subjectivity, in the experiences and experiences of the author in her journey as a human being that Christianity proposes; that is: the subjection to Jesus Christ as teacher, son of God and savior of the world. This inquiry is considered in the line of research entitled: transepistemologies of knowledge and transcomplex transmethodologies. Deeply intertwined rhizomes will run; while renewal is prone in areas such as: faith, mind, our holiness, our lifestyle and relationship with God.

Several sermons preached by the Dominican friars of New Granada during the 18th century can be found in the Historical Archives of the Province San Luis Bertrán of Colombia (AHPSBC). Based on the historical-critical and theological method, a mariological analysis of the sermon De Concepción: Beatus venter qui te portavit (Lc 11, 27), preached in 1797, is made by identifying theological categories based on biblical and patristic sources, as well as the other ecclesiastical writers proposed by the author. Since these texts have been endowed with an iconic and apologetic language, contributions to the History of Mariology are provided through the paleographic, archival, diplomatic and codicological analysis of the sermon selected.

Since his election in 2013, Papa Francisco has surprised the world with his spontaneity, words and gestures. He has renounced ostentatious dress, is interested in the poor, the marginalized, the excluded, and wishes to renew the Ecclesial Institution. His first speeches focused on the concept of mercy to the point that he called for an extraordinary Jubilee, recalling that being merciful is the principal vocation of every missionary disciple of Jesus. Papa Bergoglio is clear that the Church must be open to renewal, to change and as a result of this ecclesial desire is the Encyclical Letter Fratelli Tutti, published on 3 October 2020. In this document we do not find issues of a theological, dogmatic, canonical or sacramental nature. The Pope does not say anything about synodality, nor does he denounce sins of sexual morality, nor does he stop at details of how to receive Eucharistic communion. That wasn’t his style. What the Supreme Pontiff desires and expects of the Catholic Church is that it should come out of its confinement and false assurances, that it should not pass by, ignore, or disengage from others. Rather, may he be at the service of fraternity and social friendship.

It is indisputable that the Vatican II meant an important change of paradigm of huge dimension for the Catholic Church concerning the interconfesional dialogue and the underlying ecclesiology to its ecumenical proposal. The Dogmatic Constitution Lumen Gentium (LG) is one of the central documents of the Vatican II and it was thought as a first step for a new age of the Church’s self understanding. Is in this sense that we will analyze the highly disputed and controversial declaration «subsistit in» from LG 8 as a replacement of the Vatican I «est», as long as its dogmatical, eclesial and pastoral implications.

More than the half of the world's population lives in cities and the trend is for the percentage to increase in the short term. It is necessary to promote sustainable and inclusive cities. Although the biblical concept of "city" does not correspond exactly to the current one, the Bible shows a relative concern for the living conditions of the cities and for how the Israelites should live in them. This work analyzes three aspects related to the city from the point of view of the book of Deuteronomy and from the interpretation made by the archeology of the house known as the “four-room house”, considered typical of Israel during the Iron II period, corresponding approximately to the Old Testament period of Israel's history: the supposedly egalitarian ethos of the “four-room house”; the integration of displaced persons, foreign or national, according to the book of Deuteronomy, and the idealized imagery of the urban spaces of the Promised Land reflected in Deuteronomy.