Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
el Caribe, España y Portugal

We present an analysis and interpretation of part of the official chronicle of the event of the Virgin of Copacabana. Our research and critical reflection on the text of Fray Alonso Ramos Gavilán provides an articulation to communicate its content. A com- municative or pastoral proposal centered on the «hieroglyphs» used by the mentioned chronicler. These hieroglyphs, at the same time, considered as a whole, are a hie- roglyph of everything that can be communicated from his work.That center or focus of our communication strategy, is enriched by prioritizing the intuitive. In keeping with what the Augustinian friar expresses, we consider that the hieroglyphics are elements that make a transmission desirable and open to it. Being icons, which manifest and hide, helps to make an attractive pastoral proposal. They also help to be an open communication, to recognize the meaning that the hieroglyphs carry, and to dialogue with that meaning and try to correspond to it vitally. In short, in this way, we believe that they can collaborate in a pastoral or open communication with the protagonism of the receiver, be it collective or individual.What shines in this presentation -which is open to future developments- is the Virgin of Copacabana precisely as a hieroglyph: stone and precious pearl, that attracts and files the life of these peoples and lands. She is looking at the true Sun, and assumes and re-signifies the prehispanic senses of the idol of the same ñame, and praxis linked to her cult and that of the sun. Thus, like moon, star and diamond, it reflects the true Light and lets it pass through its being and can help us make our life a heaven.

This is part I of a two part contribution dealing with relationship between an evangelizing spirituality “going out” (Pope Francis’ concept expressed in Evangelii gaudium) and this Pope’s visit to Chile, January 15-18, 2018. What can this spirituality offer in the face of the institutional crisis of the Catholic Church caused by sexual abuse by priests or religious members in this country? And what contribution can Francis’ visit itself make to deepen this evangelizing spirituality “going out”? How to assess the meeting between Francis and God’s Pilgrim People in Chile? In order to answer these questions, first a partial view of spirituality will be offered for the sake of an evangelization focusing on “going out”. Second, a dialog will be attempted between Francis’ teaching and the event of the Pope’ visit to Chile, with the help of a “three-fold hermeneutics” of theology, the teaching of the Church, and written reports by the press. By theologically interpreting Francis’ visit to Chile, we hope to inspire new ways for the Church to come out of its present-day crisis.

This article presents Segundo Galilea as a foundational author for the interrelation of spirituality, theology, and pastoral care in Latin American ecclesial identity. He also presents Galilea as a pioneer in highlighting the need for a pneumatological develop- ment for the spirituality of following Christ, for the development of a theological identity and for true pastoral renewal. Segundo Galilea describes this spirituality as insertion in Jesus Christ, through familiarity with the Gospels, and as inclusion in Christ’s mission, especially in reference to proximity with the margins.

The publication of this interview is a grateful tribute to who was the inspirationand founder of Permanent Interdisciplinary Seminar in Literature, Aestheticsand Theology (Siplet). It reflects on the mutual contributions of theologyto literature and literature to theology in the context of the changes thatoccur both as a result of the dialogue between the logic word and the aestheticword. The interview emphasizes the role of experience as a common elementto both disciplines whose role is critical to the present times.

During the development of Vatican II, the systematic form in which thoughtand belief should shape each other was the object of important debates,specifically due to the novelty represented by the introduction of the inductivemethod in ecclesiastical teaching. It was realized that this innovationincluded a challenging reflection about the Church’s self-understanding, andtherefore a crucial debate about the goals of the Council itself. Such method,which later on was questioned, has been particularly relevant in the Latinamericanpost Council. Today, at stake are the chances that the Church,faith and theology become less indifferent to the unease that emerges fromthe complex biographic experiences and to the outcry that bursts out of theworld of suffering and from the poor.

The reception of the Second Vatican Council in the various geographical and cultural areas is a topic that deservedly acquires increasing importance. In February 2011, a seminar took place in Mainz, Germán y, which aimed to compare the different experiences of the European Synods that immediately after the Council sought to transíate the assembly guidelines in the local cir- cumstances. In the development of these experiences, an outstanding event was the Conference of the Latín American Bishops in Medellin (1968). The following thoughts, which focus on the occasion of the convocation and the ecclesial-canonical status of this Conference, were drawn up for the afore- mentioned seminar. In order to describe the episode “from within” the text gives priority to the bibliography of that time, the proceedings of the Conference and the testimonies of the protagonists.

In a dialogue with the ecclesiological reflections of Ghislain Lafont, in thistext the author approaches the Second Vatican Council from the perspectiveof the discourses of John XXIII and Pius VI. At the distance of half a centurysince the Council took place, he endeavors to point out the evangelicalprofundity of the Pontiffs and the theological matrix of Vatican II. Finally,assuming the diversity and novelty of the present context, the contributionoffers, from the Council, some suggestion for the New Evangelization.