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La presencia innombrada. Abuso de poder en la Vida Consagrada 未知的存在。在神圣的生活中滥用权力
IF 0.4 3区 哲学 Q2 Arts and Humanities Pub Date : 2021-10-04 DOI: 10.7764/tyv/623/2/357-388
I. Angulo
El escándalo global de los abusos sexuales en entornos eclesiales está generando una reflexión en torno a los motivos que lo convierten en un problema estructural de la Iglesia. A pesar de esta repercusión social, aún siguen en segundo plano los abusos cuyas víctimas son adultos, especialmente mujeres, las conductas abusivas que no afectan a la dimensión sexual y aquellos que se realizan dentro de las instituciones eclesiales. Este artículo pretende reunir estos tres aspectos, aún silenciados, para sacar a la luz el problema del abuso de poder en la Vida Consagrada, especialmente en la femenina. Para ello, se analizarán algunos de los elementos que pueden derivar con facilidad en un uso abusivo del poder y que confluyen en esta vocación cristiana.
全球教会性虐待丑闻引发了人们对其成为教会结构性问题的原因的反思。尽管有这种社会影响,但受害者是成年人,特别是妇女的虐待行为、不涉及性方面的虐待行为以及发生在教会机构内的虐待行为仍然是次要的。这篇文章试图将这三个仍然沉默的方面结合在一起,以揭示在神圣的生活中滥用权力的问题,特别是在女性中。在这篇文章中,我们将分析一些很容易导致滥用权力的因素,这些因素与基督教的使命相结合。
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引用次数: 0
La fiesta religiosa como lugar teológico 作为神学场所的宗教节日
IF 0.4 3区 哲学 Q2 Arts and Humanities Pub Date : 2021-08-13 DOI: 10.4067/s0049-34492021000200177
Federico Aguirre
The set of Christian religious practices that are usually classified as "popular religion", "popular piety" or "popular Catholicism" has been one of the main subjects of theological thinking in Latin America. The approach developed on this topic has been essentially normative-pastoral. With the declaration of "popular piety" as a "locus theologicus" (EG 126), however, the need to deepen a fundamental theological reflection on this constitutive reality of the Latin American Church has become evident. This article presents the results of the research project entitled "Aesthetic-theological foundations of popular piety", defining, first of all, a specific empirical point of reference, the religious feast, to then proceed to elucidate in what sense and how it can be constituted as a theological place.
通常被归类为“大众宗教”、“大众虔诚”或“大众天主教”的一套基督教宗教习俗一直是拉丁美洲神学思想的主要主题之一。在这个主题上发展的方法本质上是规范-田园。然而,随着“大众虔诚”作为“神学中心”(EG 126)的宣言,对拉丁美洲教会这一构成现实的基本神学反思的必要性已经变得明显。本文介绍了“大众虔诚的美学-神学基础”研究项目的成果,首先定义了一个具体的经验参考点——宗教盛宴,然后进一步阐明它在什么意义上以及如何构成一个神学场所。
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引用次数: 0
Una Iglesia devorada por su propia sombra. Hacia una comprensión integral de la crisis de los abusos sexuales en la Iglesia Católica 一个被自己的影子吞噬的教堂。对天主教会性虐待危机的全面理解
IF 0.4 3区 哲学 Q2 Arts and Humanities Pub Date : 2021-07-07 DOI: 10.4067/s0049-34492021000200307
Cristián Borgoño
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引用次数: 1
Diversidad institucional como clave de la evolución del pensamiento y praxis católica sobre ecología 制度多样性是天主教生态学思想和实践演变的关键
IF 0.4 3区 哲学 Q2 Arts and Humanities Pub Date : 2021-07-07 DOI: 10.4067/s0049-34492021000200225
Jaime Tatay Nieto
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引用次数: 0
Alegria e riso em meio à fugacidade da vida As perspectivas de Eclesiastes/Qohélet 2,1-2; 7,3-6; 10,19 e 11,7-10 生命稍纵即逝中的欢乐和笑声《传道书》/《古兰经》2:1-2;7,3-6;10.19和11.7-10
IF 0.4 3区 哲学 Q2 Arts and Humanities Pub Date : 2021-07-07 DOI: 10.4067/s0049-34492021000200159
Maria de Lourdes Lima
The present work seeks to understand the apparent contradiction between texts that disapprove of and that recommend joy in the book Ecclesiastes/Qohelet. Based on the analysis of Qo 2:1–2 and the conjunction of the terms “joy” (śimhāh) and “laughter” (śehoq) present there, passages in which the same pair of words occur were studied (7:3–6; 10:19). It eventually stops at 11:7–10, which, given its location in the final section of the book, presents itself as particularly important for understanding the whole book. It then proceeds to indicate some possible perspectives in approaching the theme in this Sapiential Book.
本作品试图理解《传道书》/《Qohelet》一书中不赞成和推荐快乐的文本之间的明显矛盾。基于对Qo 2:1–2的分析,以及其中出现的术语“喜悦”(śimhāh)和“笑声”(ßehoq)的结合,研究了出现同一对单词的段落(7:3-6;10:19)。它最终在11:7-10停止,考虑到它在书的最后一节中的位置,这对理解整本书来说尤为重要。然后,它继续指出了一些可能的视角来处理这本智者之书的主题。
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引用次数: 0
La réinvention du nom de Dieu 上帝名字的重塑
IF 0.4 3区 哲学 Q2 Arts and Humanities Pub Date : 2021-07-07 DOI: 10.4067/s0049-34492021000200297
X. Morales
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引用次数: 0
Gaudium et spes — La alteración de un orden lógico y teológico Debates en el cuarto período (1965) del Vaticano II 高迪乌姆和斯佩斯-梵蒂冈二世第四时期(1965年)逻辑和神学辩论秩序的改变
IF 0.4 3区 哲学 Q2 Arts and Humanities Pub Date : 2021-07-07 DOI: 10.4067/s0049-34492021000200201
C. Schickendantz
Abstract: Although they could not explain the exact nature of the methodological novelty at stake in Gaudium et spes, most participants of the Council realised it. This article focuses on discussions in the Conciliar Aula in the months of September and October 1965 (approximately 550 oral and written interventions were presented). Under this perspective, the debate was focused on the title of the Constitution: “no one had ever heard of a constitutio pastoralis” (Borgman). The transformation of the existing “logical and theological order” (Congar) ‒ summarized in the title introduced in the scheme in April 1965 ‒ became an essential part of the official beginning of a “world Church” (Rahner) that recognized a renewed significance to the cultural, geographical and temporally context.
摘要:尽管他们无法解释《快乐与宇宙》中方法论新颖性的确切性质,但委员会的大多数参与者都意识到了这一点。本文的重点是1965年9月和10月在大公会议上的讨论(大约有550次口头和书面发言)。在这种观点下,争论集中在宪法的标题上:“没有人听说过宪法”(博格曼)。现有的“逻辑和神学秩序”(Congar)的转变-在1965年4月计划中介绍的标题中进行了总结-成为“世界教会”(Rahner)正式开始的重要组成部分,该教会承认对文化、地理和时间背景具有新的意义。
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引用次数: 0
Contra odium generis humani Levinas et la possibilité d'un judaïsme universel Contra odium generis humani levinas和普世犹太教的可能性
IF 0.4 3区 哲学 Q2 Arts and Humanities Pub Date : 2021-06-01 DOI: 10.4067/s0049-34492021000200275
Cristóbal Balbontín-Gallo
Los escritos teologicos de Hegel en Frankfurt –que son de hecho una critica al judaismo– nos permiten descubrir cuanto el concepto de amor es importante para este filosofo aleman. En este sentido, el texto “HEGEL ET LES JUIFS” de Emmanuel Levinas se ocupa de una discusion precisamente en torno a este tema del pensamiento. Nuestro objetivo es argumentar como en esta discusion con Hegel, Levinas se involucra, silenciosamente, en una confrontacion critica no solo con una cierta concepcion tradicional del judaismo, sino que, al mismo tiempo, de forma critica con el cristianismo, en lo que constituye el terreno de confrontacion de ambas religiones en la concepcion filosofica de Levinas.
黑格尔在法兰克福的神学著作——实际上是对犹太教的批判——让我们发现爱的概念对这位德国哲学家是多么重要。从这个意义上说,伊马内利·列维纳斯(Emmanuel Levinas)的《黑格尔与犹太人》(HEGEL ET LES JUIFS)正是围绕这个思想问题进行了讨论。我们的目标是讨论在这个讨论与黑格尔Levinas涉及,默默地,对抗批评不仅与一些传统concepcion judaismo,而是形式,同时批评与基督教,在现场是对抗双方宗教concepcion filosofica Levinas。
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引用次数: 0
El Tercer Abecedario Espiritual y los Ejercicios Espirituales de san Ignacio Observaciones comunes 圣伊格纳西奥的第三个精神启蒙和精神练习共同观察
IF 0.4 3区 哲学 Q2 Arts and Humanities Pub Date : 2021-06-01 DOI: 10.4067/s0049-34492021000200253
E. López
This article analyzes the common theological and spiritual places of two works and processes that were relevant in 16th century in Spain: Third Spiritual Alphabet (1527) by Francisco de Osuna and the Spiritual Exercises of Saint Ignatius of Loyola. Both represent two seemingly opposite central schools in the history of spirituality: the Franciscan Mysticism and the Ignatian Spirituality. However, and through intertextual analysis, after offering a descriptive framework of the context, we study a series of relevant confluences for Theology and Spirituality: 1) The immediate Experience of God; 2) The recollection or non-fragmentation of the understanding in the transformative process in God; 3) Light or Lucidity as a gift of spiritual discernment and adherence to Christ, visible through the gift of tears.
本文分析了16世纪西班牙两部相关作品和过程的共同神学和精神场所:弗朗西斯科·德·奥苏纳的《第三精神字母表》(1527)和洛约拉的圣伊格纳修斯的《精神练习》。两者都代表了精神史上两个看似对立的中心学派:方济各神秘主义和伊格纳精神主义。然而,通过互文分析,在提供了一个语境的描述性框架后,我们研究了神学和精神学的一系列相关融合:1)上帝的直接体验;2) 在上帝的转变过程中对理解的回忆或非碎片化;3) 光或清醒作为一种精神洞察力和对基督的坚守的礼物,通过眼泪的礼物可见。
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引用次数: 0
El debate intracatólico sobre la muerte encefálica Estado actual y posibilidades para el desarrollo doctrinal 关于脑死亡的颅内辩论:理论发展的现状和可能性
IF 0.4 3区 哲学 Q2 Arts and Humanities Pub Date : 2021-04-21 DOI: 10.4067/S0049-34492021000100059
Cristián Borgoño
El articulo presenta el estado actual del debate intracatolico sobre la validez del criterio neurologico o muerte encefalica para determinar la muerte del individuo humano. Despues de repasar las principales posiciones en debate, se les confronta con la doctrina contenida en el discurso del Papa Juan Pablo II del ano 2000 con la finalidad de verificar si necesita modificarse, como han sugerido algunos pensadores catolicos. Junto con constatar el estado abierto del debate, a partir de la plausibilidad de algunas de las posiciones en disputa, sostiene que una resolucion exige una mayor elaboracion conceptual del concepto de organismo. Asimismo, apoya que, en la gran mayoria de los casos, el criterio neurologico, tal como lo entiende el Papa Juan Pablo II, si proporciona la certeza moral necesaria para proceder eticamente a la extraccion de organos, aunque deberia dejarse espacio a un legitimo disenso en torno a la aplicacion de ese juicio por medio de la objecion de conciencia, tal como preven algunas legislaciones.
在这篇文章中,我们讨论了神经学或脑死亡标准在确定人类死亡方面的有效性。在回顾了争论的主要立场后,他们面对了教皇约翰·保罗二世2000年演讲中包含的教义,以验证是否需要修改,就像一些天主教思想家建议的那样。在他的著作中,他提出了“有机体”一词的概念,并提出了“有机体”一词的概念,并提出了“有机体”一词的概念。还支持,在绝大多数情况下,neurologico标准,正如教皇约翰-保罗二世,明白如果加以提供所需的道德确定性eticamente organos extraccion,即使空间应该放弃legitimo打压围绕《审讯手段良心反对,正如preven一些立法。
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Teologia y Vida
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