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

This article has the objetive the analysis of the peruvian norm that increases the paternity license benefits intended to strengthen the corresponsibility in the care of the children

Israel’s divine election in the Bible is a hermeneutic question. It is not compatible with a literalist understanding of the texts that express it. We privilege here its interpretation in the original cultural and religious contexts. The theology of the divine election of Israel – of a people – is inseparable from the history of biblical faith, which saw God revealing Himself to all peoples and loving them all, also seeing all humans as created by God. In that historical experience, it was understandable that the people who loved God so much would feel much loved by Him and as his “private property”; and was understandable that therefore it declared itself elected from among all peoples. This feeling was faith in action: God loves everyone, but the perception of love is particular. The most intense search and the deepest encounter of Israel with God led to the clear awareness of being preferred. But to be chosen by God was at the same time to choose God. To say ourselves elected is the other side of love received, as election is the other side of active love. To speak of the divine election of Israel did not mean that God would abandon other peoples, in an exclusivist favoritism; and did not suppose the non-election of them. The sense of particularity felt by Israel was that of becoming a mediation for the progression of other peoples in the search for the divine. In fact, Israel’s divine election has evolved in this direction historically and has culminated, in Jesus Christ, in the election of all peoples and persons as dearly loved by God.

The theme of predestination became a crucial issue in theology, especially since the Protestant Reformation in the 16th century. The Reformers sought to find support for their existential restlessness about the certainty of salvation: if it is God alone who determines the future of man, then it is of Him the ultimate responsibility for the salvation of some and the loss of others. As a theological concept, predestination aims to translate this divine predetermination which translates into the thesis of double predestination in Calvin and K. Barth. This essay aims to contribute to the clarification of this theme, which we will develop in three moments: 1) the problem of predestination in evangelical and Reformed theology; 2) the teaching doctrine of the Church; 3) a systematic approach to the theme of predestination and the criteria that allow us to pass from certainty to the hope of salvation.

This paper explores the place of the doctrine of predestination in John Calvin’s (1509-1564) theology. First, it is argued that the doctrine of predestination is subordinate to the focus of Calvin’s theology: the glory of God. Second, it explores how, in the reformer’s theology, the doctrine of God’s eternal election pacifically coexists with the free agency of the human being. Finally, it seeks to demonstrate that, for Calvin, without the doctrine of predestination, there is no possibility of achieving true Christian piety.

Despite being one of the issues often cited by philologists to discuss topics within the Homeric poems, the fact is this is a complex and non-consensual issue. Discussions begin on the fact that (the) poet(s) do not always use the same formula or word to translate the idea we usually translate as «destiny». This essay aims to make a state of the art, drawing attention to what we consider to be a common methodological error: the forced adaptation of what Greeks understood by moira, e.g., and what in the XXI century is meant by Destiny.

The question of freedom faced with the idea of destiny and the correlative definition of human acts and divine intervention have always been themes aimed at raising theoretical and doctrinal difficulties, feeding subtleties, triggering dramas and confronting aporias. These challenges traverse centuries of history of western religious thought from the Bible to the present day. It is the perceptible synthesis along this itinerary that we intend to listen to with this text.

The first decades of the 12 th century are a turning point in the History of Portugal . The successful military campaigns against the Muslims allowed the reorganization of the northern dioceses . This episcopal restoration policy led to a clash between Oporto, Braga and Coimbra for the diocesan frontiers . During the pontificate of Hugh of Oporto (1112-1136), the Popes directly intervened to solve this territorial conflict . The aim of this paper is to study the papal bullae granted by Paschalis II and Calixtus II in 1115 and in 1120 to Hugh Bishop of Oporto. Our goal is to demonstrate how this type of document is not a reliable representation of the territory . The value of these papal bullae , in fact, is not factual , but political and it is very important to introduce the study of both the territorialization of episcopal power in Medieval Portugal and the tight relation between local bishops and Roman Pontiff.

The present paper aims to discuss the problematic concept of ‘predestination’ among the Yorùbá people and Afro-Brazilian religions. It is known it involves the theological conception of ‘self’, which is, by it turns, related to the mystical head, the orí, imagined as being the canister of identity. Yorùbá identity demands to be understood as the result of a process of expansion and disruption of the Òyó Empire (between 15th and 19th centuries), Islamic presence and Christian missions, cultural Lagosian renaissance, and the contributions of returned ex-slaves. Candomblé, particularly the jeje-nago, is influenced by this conceptual melting-pot. In consequence of this, the idea of ‘predestination’ does not present itself as a linear theological dogma, but instead, as a ’two-headed’ concept: something that is closed and something that may be changed.