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

ABSTRACTThis collaboration goes through the thoughts of Pope Francis showing evangelizationin the midst of our people from the perspective of the life of the Beatitudes. It tries topropose the interior life deeply penetrated by a transforming mystical experience,which leads the People of God and not only to a chosen few, to bring that existenceto areas of adoration to God and of true commitment to the most varied socialexperiences of the humanity and that have to do with Love, Justice, Peace and theCommon Good.

Even though the Second Vatican Council II was not able to elaborate a specific document on Moral Theology, its influence on this discipline has been decisive. One of its most important contributions is the doctrine on conscience in Gau dium et spes 16. In spite of its undeniable ambivalence, this text contains a personalist vision of this matter, which would progressively transform the moral method, whose centre would no longer be the law, but the moral subject, endowed with the capacity to discern the objective demands of love in the “here and now” of history. Far from fostering attitudes of individualism or relativism, this shift to the subject has stimulated a greater engagement of catholic ethicists in the struggle against all those situations of suffering and injustice which threaten human dignity.

We offer here the second part of the conference that Carla Canullo has dictated in our Faculty.Narbert. at the “Castelli” Congress, dedicated to the philosophy of religion between ethics and ontology, he has proposed a rereading of the “capable man” (homme capable) in the light of evil, but also of hope in a regeneration, trying to show what the hermeneutics “of myth” allows to capture both of the evil that man does and the evil by which he is affected. In the course of this conference we will seek to see what is the meaning and the putting into play of Nabert’s and Ricreur’s reflection on evil and how it sheds light on the mystery of human being.

The author introduces Cantalamessa’s christology as an attempt at a pneumatic christology. By analyzing the work of the Capuchin priest, he discloses more than a mea- ning of the pneumatological dimension regarding the approach to the mystery of Christ. On the one hand, a spiritual christology means to discover the Holy Spirit as a term a quo, that causes, moves and goes with the theological reflection, through the integration of the different approaches to the mystery of Christ; on the other hand, the Paraclete himself is a term ad quem in the personal encounter with the Christ always alive in the Spirit. It deals with formulating a spiritual christology, which will invite to find out Jesus Christ as a live Person.

In this article I intend to connect mysticism and reason, showing that there is a reason of mysticism. It is an analogical logos, an ana-logos, because analogy is the resource used by mystics in order to know and express the mystery. As it is required a comprehension and an explanation, hermeneutics is employed, for interpreting the mystic experience and mystics’ language. But it must be an analogical hermeneutics, in order to befit the conceptualizing instrument used: metaphors, parables and other cognoscitive and expressive resources provided by the rich notion of analogy. 

In the context of the reformed – catholic theological dialogue, the authorexplores some answers, from a catholic perspective, to the different questionsregarding the Joint Declaration on the Doctrine of Justification (JDDJ)addressed fromthe protestant side: a)What normative-canonical value does theCatholic Church attribute to the JDDJ?; b) Does the doctrine proposed in theJDDJ represent a real change in Catholic teaching or is it merely a rereading ofthe Catholic Church’s own Tradition?; c)How does one harmonize the doctrinalauthority of the JDDJ with the teachings of previous magisterial documents,and concretely, with the teachings of the Council of Trent?; d)Has whatthe JDDJ affirmed been unanimously accepted by theCatholicChurch?Or, onthe contrary, is its authority relativized by the fact that in theological circlessome authoritative voices have questioned the method employed and theresulting text that was signed? And, finally, concerning the ecclesiologicalimplications of the JDDJ: e) Does the fact that a fundamental consensus hasbeen reached regarding the doctrine of justification signify a step forward forthe Catholic Church along the path of a full recognition of the ecclesiality ofthe Lutheran churches?; f) Would not the ecclesial fragmentation resultingfrom the division among Christians affect all churches equally, in such a waythat all them would find themselves in a defective situation?

In Latin America, a theology of the signs of the times ought to be localized in the hermeneutical horizon of the reception of the Second Vatican Council. The Medellin Conference - being the only case of a Continental reception of the Council and of a collegiate exercise of theological pastoral discernment of the signs of the times - is an exemplary place for such reflection. In Medellin, the poverty of the Church and the preferential option for the poor, offer a key to this reception and to criteria for discerning the signs of the times. The reception given at Medellin, which can be considered faithful, creative, selective, and incomplete, calls for it to be taken up again. 

Basil of Caesarea (ca. 330-378) was one of the Oriental Fathers most cherished and read by John Henry Newman (1801-1890) throughout his intellectual life. The Cappadocian was a model for Newman in many ways, but above all because, as himself, Basil had been an eminent humanist and educator, who knew how to integrate the rich wisdom and style of the Greek letters into his theological reflection. This article analyses and compares the assessment that these authors make of the study of the Humanities for the education of the young. For this purpose, I delve especially into two texts: Ad adolescentes, written by Basil for the edification of his nephews, and Newman's speeches gathered in Idea of a University. Both authors agree on the universal benefit of education in the liberal arts, although they point out its limitations in different ways.

The profound originality of the theology of the new or evangelical law -as it is inter- preted by Rafael Tello- can contribute especially to understand how the diversification of Christianity of the poorest people is produced in Latin America. Through their own use of grace, the Christian life that characterizes them is legitimately diverse from the expressions -also cultural- of Catholicism lived in the middle and upper sectors of soci- ety. Nevertheless, the poor participate in the main law of all Christianity, which is unique and the same for all: the grace of the Holy Spirit that is given by faith in Christ.