Abstract: The purpose of this article is to analyze the criticisms leveled by El Defensor de la Religión (a newspaper published in Guadalajara, Jalisco, Mexico) against certain actors from 1827 to 1833. It accused them of being “enemies of God,” since they questioned the ecclesiastical discipline of the time, which, within the framework of a confessional state, was regarded as beyond question by the priesthood. It also explains why the Guadalajara diocesan clergy used the press to refute their enemies rather than the system of religious censorship in force from 1821 to 1855. Through an examination of El Defensor de la Religión, the author shows that the Guadalajara clergy were reluctant to join a liberal political system with regalian pretensions, with deep roots in Bourbon Spain, even though this system guaranteed the Church a central role as the spiritual guide of Mexican society. Ecclesiastical autonomy from civil power was central to the Catholic republic project defended by the Guadalajara clerics. This study is relevant because it argues that, despite the abolition of the Inquisition in 1820, ecclesiastical censorship continued to function in independent life. In addition, it underwent substantial changes about the colonial period, such as using the press as a complement to the differentiated system for freedom of the press.

Resumen: El objetivo de este artículo es analizar las impugnaciones que, entre 1827 y 1833, realizó El Defensor de la Religión (periódico de Guadalajara, Jalisco, México) contra ciertos actores a los que acusó de “enemigos de Dios”, toda vez que cuestionaron la disciplina eclesiástica de la época, la cual, en el marco de un Estado confesional, fue considerada como incuestionable por el sacerdocio. Asimismo, se esclarece por qué el clero diocesano tapatío utilizó la prensa para rebatir a sus enemigos, en lugar de valerse del régimen de censura religiosa vigente entre 1821 y 1855. A través del examen de El Defensor de la Religión se demuestra que el clero de Guadalajara fue reacio a incorporarse a un sistema político liberal con pretensiones regalistas, con profundas raíces en la España borbónica, aunque dicho sistema garantizara a la Iglesia un lugar central como guía espiritual de la sociedad mexicana. La autonomía eclesiástica frente al poder civil resultó central en el proyecto de república católica defendido por los clérigos tapatíos. Este estudio resulta relevante porque logra argumentar que, a pesar de la desaparición de la Inquisición en 1820, la censura eclesiástica continuó funcionando en la vida independiente, además de que experimentó cambios sustanciales en relación con el periodo colonial, entre ellos, el uso de la prensa como complemento del sistema diferenciado en materia de libertad de imprenta.

RESUMO A narrativa das tentações de Jesus constitui um princípio fundamental das doutrinas cristãs, elucidando a provação de Jesus no deserto, onde o diabo o seduziu gravemente para que explorasse o seu estatuto divino de filho de Deus, cumprindo as expectativas messiânicas do seu povo para fins egoístas. Desde os primórdios do cristianismo, esta narrativa tem sido objeto de interpretações teológicas, cujas lições continuam a ser relevantes para o cristianismo atual, à luz da paixão excessiva e desregrada pela riqueza, fama e poder que caracteriza a sociedade contemporânea. Utilizando um método narrativo-descritivo e analítico, o estudo examina criticamente a narrativa da tentação no contexto das suas exigências existenciais e implicações para o cristianismo atual. Destaca as provações morais quotidianas dos seres humanos e apresenta a disposição de Jesus nas provações como um modelo para a resolução de desafios éticos e a obediência a Deus. cristãs deserto Deus egoístas teológicas atual riqueza contemporânea narrativodescritivo narrativo descritivo analítico

ABSTRACT Jesus’temptations narrative constitutes a foundational tenet within the Christian doctrines, elucidating Jesus’ ordeal in the wilderness, where the devil gravely enticed him to exploit his divine status as the son of God in fulfilling the messianic expectations of his people for self-serving purposes. From earliest Christianity, this narrative has been a subject of theological interpretations, whose lessons still hold relevance to today’s Christianity in the light of the excessive and unruly passion for wealth, fame and power that characterized contemporary society. Using a narrative-descriptive and analytical method, the study critically examines the temptation narrative in the context of its existential demands and implications for today’s Christianity. It highlights the humans’ daily moral trials and presents Jesus’ disposition in the trials as a model for resolutions of ethical challenges and obedience to God. Jesustemptations Jesus temptations doctrines wilderness selfserving self serving purposes interpretations todays today s wealth society narrativedescriptive descriptive method humans

ABSTRACT In this article, illuminated by select excerpts from the sermons of the medieval mystic Johann Tauler, the theology of divine filiation is explored. The examined fragments include: Sermon pour Noël, Sermon II pour l’Epiphanie, Sermon III pour le cinquième dimanche après la Trinité, Sermon pour le lundi avant les Rameaux, Sermon pour le deuxième dimanche après la Trinité, Sermon II pour la Nativité de saint Jean Baptiste, Sermon II pour la fête de la Dédicace, Sermon pour le jeudi avant les Rameaux, Sermon III pour le treizième dimanche après la Trinité, Sermon I pour le quatrième dimanche après la Trinité, Sermon I pour le dix-septième dimanche après la Trinité. The approach method employed was exegetical, drawing insights from the French texts provided by the Équipe de Recherches sur les Mystiques Rhénans from the Universities of Lorraine, Brussels, Lyon, and the Cusanus Institut f. Forschung in Trier, along with contributions from Gérard Eschbach. The thesis posits that the Son of God, since His eternal begetting, serves as the archetype of humanity. Humanity, conceived in eternity as a promise, originates from the Son, and the injunction “Let us make man in our image, after our likeness” from Genesis 1:26, signifies the fulfillment of an eternal plan rooted in mutual recognition: “You are my son; today I have begotten you” and “Abba, Father.” This union is accessible to humanity through reception of God and in the manifestation of this relationship in everyday life. article Tauler explored include Noël lEpiphanie, lEpiphanie l Epiphanie, Epiphanie l’Epiphanie Trinité Rameaux Baptiste Dédicace dixseptième dix septième exegetical Lorraine Brussels Lyon f Trier Eschbach begetting Humanity promise Let image likeness 126, 126 1 26, 26 1:26 recognition You son you Abba, Abba “Abba Father. Father life 12 2 1:2 1:

RESUMO Neste artigo, à luz de fragmentos seletos dos sermões do místico medieval Johan Tauler, discute-se a teologia da filiação divina. Os fragmentos examinados são: Sermon pour Noël, Sermon II pour l’Epiphanie, Sermon III pour le cinquième dimanche après la Trinité, Sermon pour le lundi avant les Rameaux, Sermon pour le deuxième dimanche après la Trinité, Sermon II pour la Nativité de saint Jean Baptiste, Sermon II pour la fête de la Dédicace, Sermon pour le jeudi avant les Rameaux, Sermon III pour le treizième dimanche après la Trinité, Sermon I pour le quatrième dimanche après la Trinité, Sermon I pour le dix-septième dimanche après la Trinité. O método de abordagem foi o exegético a partir dos textos em francês disponibilizados pela Équipe de Recherches sur les Mystiques Rhénans da Universidade de Lorraine, de Bruxela, de Lyon e do Cusanus Institut f. Forschung de Trêves, e Gérard Eschbach. A tese é que o Filho de Deus é, desde o seu engendramento eterno, o arquétipo do ser humano. A humanidade foi gerada na eternidade, como promessa, a partir do Filho e o “façamos o homem à nossa imagem, como nossa semelhança”, de Gênesis 1,26, é o cumprimento do projeto eterno fundado no reconhecimento mútuo: “Tu és meu filho; eu hoje te gerei” e “Abba, Pai”. Essa união está disponível ao ser humano na recepção a Deus e na manifestação dessa relação na vida cotidiana. artigo Tauler discutese discute se divina são Noël lEpiphanie, lEpiphanie l Epiphanie, Epiphanie l’Epiphanie Trinité Rameaux Baptiste Dédicace dixseptième dix septième Lorraine Bruxela f Trêves Eschbach eternidade promessa façamos imagem semelhança, semelhança , semelhança” 126 1 26 1,26 mútuo Tu filho gerei Abba, Abba “Abba Pai. Pai . Pai” cotidiana 12 2 1,2 1,

RÉSUMÉ Soixante ans après la fin du concile, la réception de Vatican II, processus long et complexe, se poursuit encore. Résumée dans la notion de « peuple de Dieu » adoptée avec enthousiasme par l’ensemble des fidèles puisqu’elle marquait la fin de la marginalisation des laïcs, l’ecclésiologie conciliaire a dû être approfondie. Si l’Assemblée extraordinaire du Synode des évêques de 1985 semble marquer un recul, elle a obligé un approfondissement exigeant, approfondissement qui a conduit à une résurgence au cours du pontificat de François qui reprend l’enseignement du concile sur le peuple de Dieu, la collégialité, la participation active de tous à la mission et lesensus fideiqui appartient à tous les fidèles. II complexe encore lensemble l ensemble puisquelle puisqu laïcs lecclésiologie ecclésiologie approfondie lAssemblée Assemblée 198 recul exigeant lenseignement enseignement collégialité 19 1

ABSTRACT Sixty years after the end of the Council, the reception of Vatican II, a long and complex process, is still ongoing. Summed up in the notion of the “People of God”, enthusiastically embraced by the faithful since it marked the end of the marginalization of the laity, conciliar ecclesiology has had to be deepened. While the 1985 Extraordinary Assembly of the Synod of Bishops may seem to mark a step backwards, it did force a demanding deepening, a deepening that has led to a resurgence during the pontificate of Francis, who takes up the Council’s teaching on the people of God, collegiality, the active participation of all in the mission and the sensus fidei that belongs to all the faithful. Council II process ongoing People God , God” laity deepened 198 backwards Francis Councils s collegiality 19 1

RESUMEN En la Antigüedad tardía, los viajeros sufrían innumerables dificultades a la hora de emprender un viaje. Los caminos estaban llenos de problemas y es en este escenario donde numerosos clérigos cruzaron la Península Ibérica y Francia, ya fueses para asistir a los concilios para discutir diferentes aspectos del dogma o para llegar a nuevos centros monásticos, todo después del Concilio de Nicea. Gracias a los relatos detallados de las hagiografías, podemos dar forma a la relación entre el hombre y Dios en situaciones críticas durante un viaje. tardía viaje Francia monásticos Nicea hagiografías

ABSTRACT In Late Antiquity, travellers suffered countless difficulties when setting out on a journey. The roads were full of problems and in this scenario numerous clerics crossed the Iberian Peninsula and France either to attend the councils to discuss different aspects of dogma or to reach new monastic centers, all after the Council of Nicaea. Thanks to the detailed accounts of the hagiographies, we can give shape to the relationship between man and God in critical situations during a journey.1 Antiquity journey centers Nicaea hagiographies journey1 1

Resumen La noción de teología natural es clave dentro de la obra de Agustín que, en tanto romano formado a partir de las coordenadas del canon clásico, construye dentro de su obra los dispositivos necesarios para dar entrada legítima, aunque parcial, a elementos grecorromanos que habrán de orientar su propia argumentación en el territorio de las letras cristianas. El octavo libro de su tratado La ciudad de Dios nos permite observar la extracción de aquella noción de su ámbito de procedencia, especialmente los textos de Varrón y Cicerón, que tienen a su vez sus antecedentes en la tradición filosófica académica y estoica, su adaptación al horizonte de significado bíblico-cristiano y su uso interesado dentro de este. La operación llevada a cabo por Agustín nos deja entrever su conocimiento y capacidad de manipulación de la tradición letrada romano-republicana, además de ciertas concepciones procedentes de la vulgata doxográfica vigentes en su contexto, tales como las de “escuelas” y “sucesiones” filosóficas. Nos interesa enfocar, sobre todo, los juegos de amalgamas y corrimientos semánticos que ensaya Agustín sobre el perfil de Sócrates, con unos fines muy puntuales, y que nos llevan a observar, asimismo, la circulación de ideas en el espacio romano del norte de África, para el cual disponemos de algunos antecedentes de interés, como los textos de la apologética en lengua latina de Tertuliano y Minucio Félix, entre los siglos II y III.

Abstract The notion of natural theology is a key one in the work of Augustine who, as a Roman formed from the coordinates of the classical canon, builds within his work the necessary devices to give legitimate, although partial, entry to Greco-Roman elements that will be guide his own argument in the territory of Christian literature. The eighth book of his treatise The City of God allows us to observe the extraction of that notion from its area of origin, especially the texts of Varro and Cicero, which in turn have their antecedents in the academic and Stoic philosophical tradition, their adaptation to the horizon of biblical-Christian meaning and its interested use within it. The operation carried out by Augustine gives us a glimpse of his knowledge and ability to manipulate the Roman-Republican literary tradition, in addition to certain conceptions from the doxographic vulgate in force in his context, such as those of “schools” and philosophical “successions.” We are interested in focusing, above all, on the games of amalgamations and semantic shifts that Augustine rehearses on the profile of Socrates, with very specific purposes, and which lead us to observe, also, the circulation of ideas in the North African Roman area, for which we have some interesting antecedents, such as the Latin apologetics books of Tertullian and Minutius Felix, between the 2nd and 3rd centuries.

Resumen El presente texto es la traducción del latín al español de la Suma de Teología (lib. I, tr. int., q. I, cap. I-IV) de Alejandro de Hales. Allí se explica la diferencia epistémica fundamental entre teología sagrada, filosofía primera, y las ciencias de la física y la matemática. Luego, se separa la teología sagrada de las demás ciencias especulativas bajo un criterio rector: la ciencia revelada se orienta por la gracia de Dios, mientras que las demás ciencias lo hacen sin la gracia y por las solas fuerzas de la razón. Sobre esta distinción, luego se identifican los términos teología sagrada y doctrina sagrada sin descuidar la necesidad de armonizar la tradición teológica con el avance del aristotelismo latino de principios del siglo XIII.

Abstract The present text is the complete translation from Latin into Spanish of the Alexander of Hales’ Sum of the Theology (lib. I, tr. int., q. I, ch. I-IV). There he explains the main epistemic difference between Sacred Theology, rational Theology or First Philosophy, and the sciences of Physics and Maths. Then, Sacred Theology is separated from the other speculative sciences under a guiding criterion: Revealed Science is guided by the grace of God, while the other sciences are guided without grace and by the forces of reason alone. On this distinction, the terms Sacred Theology and Sacred Doctrine are then identified, without neglecting the need to harmonize the theological tradition with the advance of Latin Aristotelianism at the beginning of the 13th century.

Resumen El artículo plantea distintas concepciones que algunas tradiciones filosóficas y religiosas, tanto de Oriente como de Occidente, han mantenido en torno a lo que es el espíritu y la manera de concebirlo. Se analiza la noción de Alianza entre Dios y el hombre y la personalización del espíritu que deriva de ello en el judaísmo; además, se exponen los argumentos que confrontan tal posición y se debate en torno al finalismo espiritual, aludiendo tanto a Spinoza como a Nagarjuna. Con todo ello, se observará que la filosofía, ya sea como herramienta o modo de vida, constituye un antecedente necesario para considerar la meta-filosofía, la cual se alude en la tercera parte del texto.

Abstract The article analyzes different conceptions that some philosophical and religious traditions, both from the East and from the West, have maintained about what the spirit is and the way of conceiving it. The notion of Alliance between God and man and the personalization of the spirit that derives from it in Judaism is analyzed; In addition, the arguments that confront such position are exposed and the spiritual finalism is discussed, alluding to both Spinoza and Nagarjuna. It will be observed that philosophy, either as a tool or a way of life, constitutes a necessary antecedent to consider metaphilosophy, which is alluded to in the third part of the text.

In a time where approximately one-third of the world Spopulation identify as Christian, while the percentage of individuals rejecting the idea of a divine being remains relatively low, it is striking that proponents of the latter category attempt to silence research and findings from the former group. A recent example of this is the reaction to four articles published in 2023 in the Tydskrif vir Geesteswetenskappe (Journal of Humanities). These articles discuss recent scientific research, indicating highly intelligent and precise design in both macrocosm and microcosm, leading researchers to logically conclude that there must be a designer who cannot be a part of the cosmos itself. This conclusion causes significant discomfort among atheistically inclined thinkers, as evidenced by the fierce response to these articles. It appears that there is even pressure on academic journals to employ censorship and refrain from publishing such research. This article is a reaction to such criticism. Spangenberg (2023) takes issue with the assumption of the researchers of the four articles that humans are rational beings, by emphasising the irrationality of certain human behaviour. He has a significant problem with the researchers' suggestion that the order found in nature and humans' rational thinking abilities cannot be seen as coincidental but are ordained by God. He also attempts to create a contradiction between a merciful God and a God who punishes sin. But all these arguments can be dismissed based on basic logic. Spangenberg accuses the authors of misinformation when discussing Genesis. Referring to Genesis 1:26, he asserts that when God says, "let us make man," it implies multiple gods. Spangenberg's idea of polytheism in Genesis is further emphasised by his reference to the garden in Genesis 2 as the garden of gods, because it was located in the east. According to him, that would have referred to the place where heaven and earth meet, allowing gods residing in heaven to enter the earth. This conclusion based on the garden's eastern location resembles a slippery slope form of reasoning. Even when considering only the Pentateuch, the introduction of the so-called assembly of gods and garden of gods in Genesis 1 and 2 by Spangenberg cannot be considered a plausible interpretation. The focus in the Pentateuch, as in the rest of the Bible, is on the fact that God must be known and acknowledged as the only God, contrary to the pagan nations' concept of multiple gods. Spangenberg based his ideas on the documentary hypothesis - a theory that claims that the first five books of the Bible emerged over a long period of time and that they are a compilation of various and contradictory documents. He uses this to discredit the research in the four articles, despite the fact that even supporters of the documentary hypothesis admit to problems in this hypothesis. Contemporary research suggests that it is crucial to consider the truth claims of the Pentateuch itself and move away from hypothetical source documents. Arguments by people such as Spangenberg, that authors who do not accept this document hypothesis or give reference to it should be censured, cannot bear any weight. In fact, recent research returns to the idea that the Pentateuch is a single work, written according to a plan and largely composed by one author. By accepting its unity and inspiration, as millions of Christians do, valuable insights can be gained, for instance by considering why specific names for God are used in particular contexts. Conversely, viewing it as merely different sources does not yield fruitful research. In a further attempt to discredit the four scientific articles in the TGW, Spangenberg points to the negative way in which the church had supposedly dealt with Galileo Galilei's heliocentric research some centuries ago. Contrary to Spangenberg's assertion, the reality is that Galileo's affair did not start as a conflict between science and the church. The church had initially encouraged Galileo to continue his work. It was particularly natural scientists who, partly justifiable and partly not, raised issues concerning the results of his research. As evidenced by the authors of the four articles mentioned above, it was especially Christian thinkers who had developed scientific knowledge throughout many centuries; moreover, they had established and funded several universities where research could be done. Upon examining the four articles opposed by Spangenberg and others, it becomes clear how crucial it is that science and its results should not be suppressed. The articles discuss research in natural sciences and cosmology that delves into the cause and fine-tuning of the universe, as well as the precision of cosmic constants that make life possible. Additionally, they explore the origins of encoded information within DNA, and its role in life itself. It is unacceptable to reject experimental observations and derived theories based on a negative view of Christian beliefs beforehand. Scientific inquiry necessitates an unbiased and open-minded approach, demonstrating the courage to interpret data honestly, in order to reach the most probable conclusion.

Dit klink ongehoord om sensuur op artikels te wil toepas, wanneer dié artikels op grond van natuurwetenskaplike navorsing aandui dat die bevindinge in ooreenstemming is met dit wat 'n groot deel van die wereldbevolking glo. Tog is 'n onlangse voorbeeld hiervan die reaksie op vier artikels wat in 2023 in die Tydskrif vir Geesteswetenskappe (TGW) gepubliseer is. In hierdie artikels is die resultaat van natuurwetenskaplike en kosmologiese navorsing wat op 'n hoogs intelligente en presiese ontwerp in beide makro- en mikrokosmos dui, bespreek. Die navorsingsresultate dui daarop dat daar 'n intelligente ontwerper van die kosmos moet wees. In sy reaksie op die vier artikels, erken Spangenberg die geldigheid van die navorsings-resultate, maar hy voer aan dat dit nie met die eerste vyf boeke van die Bybel vergelyk kan word nie, aangesien laasgenoemde nie betroubaar is nie. Gegrond op sy ewolusionistiese siening van godsdiens, beweer hy dat die Pentateug as 'n bloot menslike samestelling van verskeie en teenstrydige dokumente ontstaan het. Resente Bybelwetenskaplike navorsing dui egter heelwat probleme met hierdie bronnehipotese aan, met die gevolg dat navorsers terugkeer na die siening dat die Pentateug grootliks deur een outeur saamgestel is, 'n geheel vorm en as sodanig betroubaar is. Anders as wat Spangenberg met sy verwysing na Galileo beweer, staan die Christendom nie in die pad van goeie navorsing nie. Christen-denkers het deur die eeue heen kosbare wetenskaplike werk gedoen en boonop verskeie universiteite gestig en befonds. Wetenskaplike ondersoek vereis 'n onbevooroordeelde benadering, wat die geleentheid skep dat bevindinge eerlik geïnterpreteer kan word om tot die mees waarskynlike gevolgtrekkings te lei. In 'n era waar rofweg 'n derde van die mensdom hulleself as Christene beskou (Dyvik, 2023), terwyl die persentasie mense wat ateïsties die idee van 'n goddelike wese verwerp wêreldwyd baie laag is, is dit opvallend dat voorstanders van laasgenoemde kategorie, navorsers en navorsing uit eersgenoemde groepering probeer stilmaak. 'n Resente voorbeeld hiervan is die reaksie op vier artikels wat in 2023 in die Tydskrif vir Geesteswetenskappe (TGW) verskyn het. In hierdie artikels (Dreyer, Van der Walt & Denton, 2023; Dreyer & Van der Walt, 2023a, 2023b, 2023c) bespreek die skrywers nuwere wetenskaplike ontdekkings en hoe die ontdek-kings aanduiding van hoogs-intelligente en presiese ontwerp gee.

The Covid-19 pandemic had a great effect on people's health as well as their economic stability. The virus also led to the death of many people. Numerous restrictions were put into place to limit the spread of the virus. In South Africa, one of the restrictions was a national lockdown, which meant that most people could not go to work. This resulted in many people losing their jobs, including many parents. When parents lose their jobs, it does not only affect them, but it also affects their children. Parents 'job loss can sometimes lead to positive outcomes, but in most cases it will have a negative impact on children. There are many ways in which the job loss of parents can have a negative impact on the lives of their children. It affects aspects such as their health, safety, emotional well-being, school performance, future, and so forth. Because of this, it is important to determine how children can be equipped to make sense of their circumstances and to flourish in spite thereof. Practical theology is a field of study that works with cases such as these. The aim of this article is therefore to show, from a practical-theological perspective, how congregational children's ministry can be used to implement faith resources into children's lives to equip them to flourish by strengthening their relationship with God as well as their relationship with other people. This would include resources such as the Bible, prayer, and a biblical perspective on suffering as well as hope. Other resources include family, the church, friends as well as people who have gone through similar situations and who were able to handle it in a healthy way. All of these faith resources can be made a part of children's lives through congregational children's ministry. This would include things such as faith formation (Sunday school and youth groups), church services, mentorship, and the support of parents. When children are equipped through these ministries, it enables them to make sense of their circumstances and helps them to flourish in spite of such challenges.

Die Covid-19-pandemie het 'n groot effek op mense se gesondheid sowel as hulle ekonomiese stabiliteit gehad. Talle beperkings is ingestel om die verspreiding van die virus te beperk. In Suid-Afrika was een van die beperkings 'n nasionale inperking wat veroorsaak het dat die meeste mense nie werk toe kon gaan nie. Dit het daartoe gelei dat talle mense hul werk verloor het. Baie van die mense was ouers. Ouers se werksverlies affekteer nie net hulself nie, maar ook hul kinders. Daar is verskeie maniere waarop ouers se werksverlies kinders negatief kan beïnvloed. Praktiese teologie is 'n studieveld wat met gevalle soos dié werk. Daarom is die doel van hierdie artikel om, vanuit die perspektief van die praktiese teologiese te wys hoe gemeentelike kinderbediening gebruik kan word om geloofshulpbronne in kinders se lewens in te bou sodat hulle van hul omstandighede (ouers se werksverlies) kan sinmaak en ten spyte van hul omstandighede sal kan floreer.

Abstract The purpose of this work is to offer an approach to the use of letters of censorship and excommunication in New Spain during the 17th century. I maintain that the request for these legal documents served as a popular resource to demand justice from the ecclesiastical authorities due to damage against an individual or property. Thus, excommunication was regarded within the collective imagination as a penalty so terrible that, contrary to what was stipulated in the ecclesiastical codes, it implied the absolute condemnation of the accused both in earth and the hereafter. Derived from the study of sources located in various funds of the National General Archive (Archivo General de la Nación) in Mexico, and based on the approaches exposed by some theorists of the judicial history of the New Spain Catholic Church, I will outline a proposal regarding the use of letters of censorship, the role that excommunication could play within the collective imagination, as well as the work carried out by the ecclesiastical instance as a determining forum of justice against other secular organizations.

Resumen El propósito de este trabajo es ofrecer un acercamiento al uso de las cartas de censura y excomunión en la Nueva España durante el siglo XVII. Sostengo que la solicitud de estos documentos jurídicos funcionó como un recurso popular para exigir justicia a las autoridades eclesiásticas por causa de agravios en contra de individuos o de propiedades. En este sentido, la excomunión fue entendida dentro del imaginario colectivo como una pena tan terrible que, contrario a lo estipulado en los códigos eclesiásticos, implicaba la condena absoluta del acusado en la tierra y en el más allá. Derivado del estudio de estas fuentes localizadas en varios fondos del Archivo General de la Nación de México y con base en los planteamientos expuestos por algunos teóricos de la historia judicial de la Iglesia católica novohispana, esbozaré una propuesta en torno al uso de las cartas de censura; al papel que pudo desempeñar la excomunión en el imaginario colectivo, aunado a las labores realizadas por la instancia eclesiástica como determinante foro de justicia frente a otros organismos seculares.

Abstract: The idea of the sacred in Pura López Colomé’s work is rooted in the same conception that this author has of poetry. From her childhood poems that she left in her notebooks, the spiritual bouquets for her mother or the diary that allowed her to dialogue with God —as she refers to with Adriana Pacheco in Let’s Talk Writers—, to her latest book Borrosa imago mundi, published in 2021, Pura reveals that the poetic word manifests the deep meaning of things, of being. However, for the purposes of this critical approach, we will only focus on the book Éter es, which refers us from the title to the verticality of a time in which we locate the search for our poet, considering vision as revelation and interiority as space of that revelation.

Resumen: La idea de lo sagrado en la obra de Pura López Colomé está enraizada en la concepción misma que ella tiene. Desde sus poemas de infancia que dejaba en sus cuadernos, los ramilletes espirituales o el diario que le permitía el diálogo con Dios —como lo refiere con Adriana Pacheco en Hablemos escritoras—, hasta su último libro Borrosa imago mundi, López Colomé deja ver que la palabra poética revela el sentido profundo de las cosas, del ser. Sin embargo, para fines de este acercamiento crítico nos centraremos únicamente en el poemario Éter es, que nos remite desde el título a la verticalidad de un tiempo en el que ubicamos la búsqueda de nuestra poeta, considerando la visión como revelación y la interioridad como espacio de esa revelación.

Abstract In this article I aim to investigate the role of two ancient Greek priestesses from the region of Boeotia. In doing so, I further asses the relationship of these women not only with the goddesses they honoured, but also with Dionysus, a versatile and agglutinating divinity who played a leading role in that region. The following lines are intended as part of a broader study of priestesses of Dionysus (or priestesses of other divinities related to this god) in ancient Greece, a subject that has been little studied. It should be noted that the study examines the Greek term ἱέρεια and a derivative (the generic name of “priestess” in ancient Greece given to women who exercised the priesthood in civic cults) found in epigraphic texts. It is necessary to emphasize the importance of epigraphic sources because they provide data on real figures or historically verifiable personages who took part in the cult of the divinities, as opposed to literary sources, which often focus on anecdotal aspects.

Resumen Los objetivos del presente artículo son estudiar en mayor profundidad el papel de dos sacerdotisas griegas antiguas de la región de Beocia y arrojar luz sobre la relación de estas mujeres no solo con las diosas a las que honraban, sino también con Dioniso, divinidad versátil y aglutinante, protagonista en dicha región. Las siguientes líneas pretenden formar parte de un estudio más amplio sobre las sacerdotisas de Dioniso (o sacerdotisas de otras divinidades relacionadas con este dios) en la antigua Grecia, un tema cuyos estudios son mínimos. Cabe decir que el análisis se ha centrado en el término griego ἱέρεια y un derivado (la denominación genérica de “sacerdotisa” en la Grecia antigua que se otorgaba a las mujeres que ejercían el sacerdocio en cultos cívicos) que encontramos en textos epigráficos. Es necesario destacar la importancia de las fuentes epigráficas, ya que en ámbito religioso aportan datos sobre figuras reales o personajes históricamente constatables que participaron en el culto de las divinidades, frente a las fuentes literarias, que muchas veces se detienen en aspectos anecdóticos.

Abstract Determinism states that everything that happens in the world is previously established in the laws that govern the cosmos. Such a view conflicts with the existence of freedom and free will since every action, decision or human work would be subjected to the laws governing the cosmos, determined by them. This would also inescapably affect our conception of the human practices of judging the actions of others and assigning responsibilities. This conflict seems especially clear in the case of the secondary world of Tolkien, where Eä is explicitly designed by God and his will is set upon the world through the Music of the Ainur. This paper is but a modest review of these issues under the light of J.R.R. Tolkien’s works and aims to recover a contemporary conception of determinism so that it becomes a secondary problem.

Resumen: El determinismo es la tesis que sostiene que en el mundo todo cuanto ocurre está preestablecido por las leyes que gobiernan el cosmos. Tal visión entra en conflicto con la existencia de la libertad y el albedrío, pues toda acción, decisión u obra humana estaría sujeta a las leyes que gobiernan el cosmos y determinan su proceder. De forma ineludible, ello impacta las prácticas de juzgar las acciones de otros y atribuir responsabilidades. Este conflicto es especialmente patente en el caso del mundo secundario de Tolkien, donde Eä es el producto directo de los designios de Dios preestablecidos en la Música de los Ainur. Este trabajo es un modesto repaso de estas cuestiones a propósito de la obra de J.R.R. Tolkien, y aspira a rememorar una concepción contemporánea de la cuestión del determinismo de manera que pase a ser un problema secundario.