La teología de la liberación en prospectiva - Noticias más vistas

Another important follow-up to Nostra Aetate is found in the solemn magisteriumof John Paul ii, who affirmed that the firm belief and witness ofthe followers of non-Christian religions was an effect of the Spirit of Truthoperating outside the visible confines of the Mystical Body, 23 and that thewind of the Holy Spirit blows where it wills, also outside “the visible bodyof the Church”. 24 However, John Paul ii was always careful to state thatwhile “non-Christians can receive God’s grace and be saved by Christapart from the ordinary means, the Church alone possesses the fullness”, 25which corresponds to the typical inclusivist position adopted by Vatican ii.John Paul accompanied his magisterium with actions that confirmedit. Such was his invitation to the leaders of the religions of the world to gettogether but pray separately for peace in the town of Assisi in 1986. 26 ThisAssisi initiative was deemed by some as a historic milestone in Catholicinterfaith relations while it was despised by post-conciliar sectors still concernedthat the Church had gone too far. 27 However, the Assisi initiativedid not go too far at all when compared to the centennial Parliament ofthe World’s Religions, which took place in Chicago in 1993 and has beenappraised as the most religiously diverse celebration in history. 28After several unsuccessful attempts by Cardinal Joseph Bernardin, theArchbishop of Chicago, to play a leading role in the city’s ecumenicalcircles to launch a centennial Parliament of Religions, the cardinal de-23 John Paul ii, Encyclical Letter Redemptor Hominis, 6, March 4, 1979, accessed September19, 2012, .24 John Paul ii, Encyclical Letter Dominum et Vivificantem, 53, May 18, 1986, accessed September19, 2012, .25 John Paul ii, Encyclical Letter Redemptoris Missio, 55-57, December 7, 1990, accessedSeptember 19, 2012, .26 For the most comprehensive and detailed documentation of the event, see Pontifical Commission“Iustitia et Pax”, Assisi, World Day of Prayer for Peace, 27 October 1986 (VaticanCity: Vatican Polygot Press, 1987). An assessment of the Assisi event a decade later is offeredby François Boespflug and Yves Labbé, editors, Assise, dix ans aprés: 1986-1996 (Paris: LesEditions du Cerf, 1996).27 There are numerous sites on the World Wide Web that highlight concerns about the implicationsof the Assisi gathering in 1986. These sites are launched by traditionalist Catholicswho identify the event as a blatant break with millenary Catholic tradition and soundCatholic doctrine. See for example, , accessedSeptember 19, 2012.28 See Wayne Teasdale and George Cairns (editors), The Community of Religions, Voices andImages of the Parliament of the World’s Religions (New York: Continuum, 1999), 12.712 x Carlos Hugo Parra-Pirela