La teología de la liberación en prospectiva - Noticias más vistas

tion. 50 The coexistence of these three positions strongly affirms a Catholicidentity that is richly diverse and fluid rather than homogeneous and fixed.While the future of Catholic interfaith relations in Latin America andelsewhere almost fifty years after Nostra Aetate continues to be puzzlingin a Church that can never again avoid religious diversity around itselfbut struggles to defend, protect and preserve its Catholic identity —as ithappened with the Declaration Dominus Iesus (2000)— one thing seemsclear: any genuine reaching out to non-Catholics must begin with a humbleembrace of the Church’s own extraordinary and challenging internaldiversity. The Church must claim as its own not only those pulling towardsthe right but also the prophetic voices calling from the left. The all-embracingcatholicity of the Catholic Church must be elastic enough to stretchand include without necessarily having to break or exclude. 5150 Jose María Vigil stands out together with a group of committed theologians engaged inreflecting upon religious pluralism. See José María Vigil, Curso Sistemático de TeologíaPopular (Quito: Ediciones Abya-Yala, 2006). Particularly relevant is the series in four volumes“Por los Muchos Caminos de Dios”, edited by José María Vigil, Luiza E. Tomita andMarcelo Barrios, Volume 1: Desafío del pluralismo religioso a la Teología de la Liberación(2003); Volume 2: Hacia una teología cristiana del pluralismo religioso (2004); Volume 3:Teología latinoamericana pluralista de la liberación (2006); Volume 4: Teología liberadoraintercontinental del pluralismo religioso (2006).51 See Parra, “Standing with Unfamiliar Company”, ii-iii, 2-3, 248.Congreso Continental de Teología x 717