En el año 1899, Bolivia atraviesa una cruenta guerra civil conocida como la Guerra Federal entre liberales y conservadores. Los liberales actuaron en alianza con el movimiento indígena liderado por Pablo Zárate, más conocido como el temible Willka. En el transcurso de la guerra, los indígenas provocaron dos masacres, una de ellas en contra de un escuadrón aliado. Para no poner en riesgo la alianza, Willka envía el escrito conocido como la "Proclama de Caracollo" a todos los centros rebeldes. Por su contenido, la proclama es un llamado a la reconciliación que resume la posición política de Zárate, caracterizada por un discurso jurídico, político y religioso que devela cómo los indígenas entendían su rol dentro de la futura república liberal. El artículo pretende analizar el documento con el propósito de entender los aspectos del discurso que eran más importantes dentro de la concepción india de lo que estaba ocurriendo en el contexto de la guerra.

In 1899, Bolivia suffered a bloody civil war known as the Federal War, between liberals and conservatives. The liberals acted in alliance with the indigenous movement led by Pablo Zárate, better known as Fearsome (el temible) Willka. In the course of the war, the Indians led two massacres, one of them against an ally squadron. Fearing for the fate of the alliance, Willka sent a declaration known as the Proclamation of Caracollo to all the rebel centers. The content of the proclamation is a call to reconciliation that summarizes the political position of Zárate, through a legal, political and religious discourse which spells out how the Indians understood their role within the future liberal republic. The article seeks to analyze this document with the aim of understanding the aspects of the discourse most important for the Indian vision of what was occurring, in the context of the war.

In general, early Pentecostals did not use any pulpits in their halls in order to underline their emphasis that each believer is a prophet and priest equipped by the Holy Spirit with gifts for the edification of other members of the assembly. All participated in the worship service by way of praying, prophesying, witnessing and bringing a message from God. From the 1940s, Pentecostals in their desire to be acceptable in their communities formed an alliance with evangelicals, accepted their hermeneutical viewpoint and built traditional churches in accordance with the Protestant tradition. From the 1980s, the pulpit started disappearing from the front of Pentecostal churches. This is explained in terms of new alliances that Pentecostals made with neo-Pentecostalist churches and a new hermeneutical viewpoint. The hypothesis of the article is that the Pentecostal stance towards the pulpit was determined by its hermeneutical perspectives. It is described by way of a comparative literature study and applied to a specific case study, the Apostolic Faith Mission of South Africa.

This article examines the trust established during the first federal republic (1824-1834) from the perspective of the debates that surrounded it and prevented reaching a solution whereby the Mexican government would act as owner of the Church. The polemic over the trust had ecclesiastic, political and diplomatic aspects. It showed that Mexico was inserted in a complex national and international dynamic that would end up preventing the signing of a concordat.

Este artículo aborda el patronato durante la primera república federal (1824-1834) desde la perspectiva de los debates que lo rodearon y dificultaron una solución por la cual el gobierno mexicano ejerciera los derechos de patrono de la Iglesia. La polémica sobre el patronato tuvo aspectos eclesiológicos, políticos y diplomáticos. Permite ver que México estaba inserto en una compleja dinámica nacional e internacional que acabaría frustrando la firma de un concordato.