La nulidad es una cualidad de ausencia de valor, sin fuerza que obligue o cause efecto, cual antítesis de lo legal, sin presupuestos sustanciales de forma o fondo. Sin embargo, a pesar de su importancia, la aplicación de esta normativa llega a tener ciertos vacíos y corrupciones que afectan directamente la seguridad jurídica y la eficacia del control sobre los actos administrativos. El presente artículo se determina en una investigación cualitativa, con enfoque cualitativo, nivel descriptivo-explicativo y jurídico hermenéutico. Se aplicó una encuesta estructurada a 15 abogados en libre ejercicio de la ciudad de Loja, la muestra intencional, compuesta por profesionales con experiencia comprobada en litigios contenciosos-administrativos o asesoramiento jurídico en el ámbito público. Se evidenció la falta de competencia y los vicios formales siendo los causales más frecuentes, asimismo los encuestados consideran que existe un bajo nivel de conocimiento sobre la figura entre funcionarios públicos, lo que incrementa el riesgo de errores administrativos. Si bien es cierto que el COA afirma una aplicación eficaz a la hora de establecer normativas jurídicas que deben de ser bien establecidas en el Ecuador, se evidencia desafíos estructurales y formativos que obstaculizan una correcta implementación de la figura de nulidad. El fortalecimiento de la cultura jurídica, la estandarización jurisprudencial y la capacitación técnica forma parte de las propuestas indispensables para consolidar una administración pública moderna coherente a base de respeto y honesto ordenamiento jurídico.
Die Görres-Schule zu Leipzig war ein Zeichen der Zeit des frühen XX. Jahrhunderts in der katholischen Landschaft Deutschlands. An der Breite der Angebote, wie auch Anzahl von Zuhörern durfte man sie zu den größten Erscheinungsformen der katholischen Erwachsenenbildung ihrer Zeit zählen. Es ist bemerkenswert, weil Leipzig sich schon damals inmitten des Diasporagebietes befand, zu dem neugegründeten (1921), finanziell und strukturell eher bescheidenen Bistum Meißen gehörend. Im Jahre 1935 übernahm der spätere Bischof Otto Spülbeck die Leitung dieses Werkes. Die vorliegende Abhandlung versucht dieses herausragende Phänomen aufgrund des im Diözesanarchiv des Bistums Dresden-Meißens erhaltenen Bestandes darzustellen. Die Archivalien erlauben einen tieferen Einblick in die Vorgänge erst ab dem Jahr 1941. Die Ausführungen über die Aktivitätsformen und ihre immer stärkere Beeinflussung durch den Krieg wurden um den Kontext der Erwachsenenseelsorge in der Diözese und kurze Schilderung der Leiterpersönlichkeit ergänzt.
Abstract:The miniatures that accompany the Cantigas de Santa Maria have been examined in terms of their content, relationship to the text, method of creation and political and religious ideology. In this article I refer to recent research about the medieval practice of Christian devotion to draw out some of the doctrinal messages inherent in the miniatures, messages that have previously been overlooked in favour of stylistic, narrative or archaeological interpretations. I will argue that the miniatures reflect contemporary ideas about the physical effect of vision, and that they illustrate fundamental arguments of Christian theology with reference to the sense of sight.
Buddhism is one of the world's great religions intending to bring about a moral, ideal, and thoughtful living. Buddhism changed the conception of faith by emphasizing meditation and self-knowledge instead of belief and ritualism. Buddhist texts speak of faith (saddha) and confidence in the Buddha as a teacher, which is a necessary condition for the first step on the path. This faith is not, however, regarded as a sufficient condition for salvation, but each person, following Buddha, should seek the truth and experience Liberation through his own personal effort and intelligence; everyone can achieve enlightenment by realizing one’s own Buddha-nature. The fact that in Buddhism preliminary/initial faith requires some knowledge has raised controversies about the valuation of knowledge above faith, but there is no doubt that the blind and obligatory faith is rejected. Among the various Buddhist schools, Shin Buddhism (Amida Buddha/Pure Land) with a total reliance on Other-power or Amida, and Zen Buddhism in which confidence in Self-power leads to the realization of one’s own true mind, as two models of faith, Shinjin and Chushin, are suggested. In the present study, after analyzing the conception of faith in Buddhist texts, the two models were compared with the Christian faith. Also, the closest words to Saddha in the Pāli Canon, especially Bhakti, have been discussed. William Sessions enumerates six models of faith arguing about some of their features that Shinjin exemplifies or permits and other features that Shinjin excludes. He also discusses the differences and the structural similarities between the Buddhist faith and the Christian faith. In this regard, Shinjin and Choshin differ from the Christian faith; for example, Shinjin can be considered faith, but the Other-power, as its ‘object’ of faith, is Amida’s not God’s (or Christ’s); and Choshin is not a personal relation, hence, there is no ‘object’ of faith and no external agent-cause of faith. In fact, Choshin is not dependent on the trust of another but is self- relience. However, Buddhist transformation and Christian conversion in terms of achieving one’s deepest-original self, the necessity of faith for the supreme goal of enlightenment in Buddhism and of salvation in Christianity, the Nembutsu (call/think on Amida) and Christian prayer, are similar in many respects. Also, both Choshin experience and Christian-faith experience are essentially supernatural with a deep and lasting authority as regards their transcending causality.
Cuando se estudia el “memorial” en el Nuevo Testamento, los autores analizan, de ordinario, el texto escrito más antiguo, 1Co 11,23-26. Pero la escasez de referencias en los pasajes neotestamentarios invita a acudir al Antiguo Testamento donde el “memorial” aflora emparentado con la expresión hebrea “zikkaron”, en el ámbito de la fiesta, de la liberación de Egipto y la pascua del éxodo. Sin embargo, los textos del éxodo fueron fijados después del exilio en Babilonia, por ello esta categoría hace memoria de aquella época de la historia de Israel cuando la pascua quedó unida a la celebración de los ácimos. Estos rasgos se vinculan de manera estrecha con la cena pascual en la cual Jesús le pidió a los suyos transformarse en “zikkaron” para el beneficio de la comunidad. Desde allí se configura no solo el sentido existencial del “memorial” para los creyentes de hoy sino también un estilo de vida forjado desde Jesús.
Estas reflexões têm como objetivo principal mostrar a possibilidade de um diálogo entre a cultura cristã e a cultura pagã na perspectiva de Basílio Magno, ou de Cesareia. Com efeito, três tendências marcaram a relação “sabedoria cristã” e “sabedoria pagã” nos primeiros séculos do pensamento cristão: uma tendência que vê uma quase equivalência entre estas duas áreas do saber (Justino Mártir), uma segunda tendência que estabelece um fosso intransponível entre ambas as esferas (Tertuliano) e, finalmente, uma tendência intermediária ou completar que liga uma à outra. É esta última que caracteriza o pensamento e os escritos de Basílio Magno. Todavia, devem-se também levar em conta os paradoxos e as ambiguidades que permeiam os textos do próprio Basílio. É o que este estudo tenta também explorar a partir da obra: Discurso aos jovens.
Este artigo apresenta a relação entre religião e política, ou melhor, a ambiguidade dessa relação em uma região geográfica específica, a do Magrebe árabe ou do norte da África. Aqui é necessária uma precisão geográfica. Atualmente, Marrocos, Argélia e Tunísia constituem a base essencial do que chamamos Magrebe Árabe. É por esse motivo que nos contentaremos em esclarecer o estado dessa relação entre religião e política apenas nesses três países básicos. A presença da religião no espaço público tornou-se cada vez mais evidente desde os últimos vinte anos do século passado. Essa presença se tornou mais impressionante desde 2011, ou seja, desde os movimentos sociopolíticos de protesto no mundo árabe. Nesta região, o Islã aparece como a característica comum mais importante. No entanto, em uma região tão diversa, tanto do ponto de vista da cultura popular como politico, o impacto do Islã e sua fisionomia são diferentes de país para país. Nosso objetivo aqui é a superação do secularismo francófano e a construção de uma teologia da libertação muçulmana.
A partir de las reflexiones propuestas por Buenaventura en Breviloquium, I, 6, los conceptos trascendentales unidad, verdad y bondad pueden ser pensados como resultado de las diversas relaciones de indivisión interna del ser. Estas “condiciones nobilísimas y generalísimas del ser”, como las llama Buenaventura, son presentadas en el texto a modo de apropiaciones divinas y por esa razón triádica no incluyen en principio a la belleza. Sin embargo, enseguida es mencionada bajo la forma de una correspondencia esencial verdad-belleza. De esta manera, la belleza comporta una cualidad formal intrínseca de la verdad, que le permite transmitir a la percepción tanto sensorial cuanto intelectual la trama íntima de la estructura del mundo. El presente trabajo señala las instancias deductivas y simbólicas de esa belleza participada.
O pontificado do papa Francisco trouxe à tona o tema da reforma da Igreja. Retoma-se essa causa que acompanha a história da Igreja desde os seus primórdios e que interessa a todos os membros do povo santo de Deus. O texto divide-se em quatro partes. Primeiro, faz-se um apanhado histórico dos anseios de reforma da Igreja, mostrando que, muitas vezes em instâncias subterrâneas, sempre houve o desejo e também ações concretas de renovação. Em seguida, apresenta-se como razão para a reforma da Igreja o anúncio e a realização do Reino de Deus, pelo qual é preciso que a Igreja se volte à concretude humana e histórica de Jesus de Nazaré, pela superação do apego ao poder e às estruturas religiosas. Num terceiro momento, trata-se do critério pelo qual se mede a realização e a veracidade da reforma da Igreja: a santidade de cada fiel e do povo cristão no meio do mundo. Por fim, conclui-se que o caminho para a reforma da Igreja está na escuta dos clamores do Espírito Santo, que fala na própria Igreja e no mundo através do sensus fidei dos fiéis, das Igrejas particulares, dos pobres, das mulheres e das realidades terrestres.
ABSTRACT: The pontificate of Pope Francis brought to the surface the theme of reform of the Church. This essay takes up this cause that accompanies the history of the Church from its beginnings and concerns all the members of the holy people of God. The text is divided into four parts. First, it gives a historical summary of the yearnings for reform of the Church, showing that, in many instances subterranean, there has always been the desire and also the concrete actions of renewal. Following from this, the essay presents as the reason for the reform of the Church the proclamation and the realization of the Kingdom of God, whereby it is necessary that the Church return to the concrete human and historical Jesus of Nazareth, in order to overcome the addiction to power and to religious structures. In the third part, it treats of the criterion that measures the realization and the authenticity of reform of the Church: the holiness of each believer and of the Christian people in the midst of the world. Finally, it concludes that the road of reform of the Church is in the hearing of the cries of the Holy Spirit, that speak in the Church itself and in the world through the sensus fidei of the faithful, of the local Churches, of the poor, of women and of the earthly realities.
Apesar dos conflitos passados nos casos de Galileu e Darwin, e apesar de tentativas da chamada “ciência da criação” de interpretar a Bíblia literalmente, há uma relação mutuamente benéfica entre ciência e teologia judeu-cristã, desde que ambas sejam entendidas corretamente. A cosmologia e a física quântica colocam desafios para a reflexão religiosa e abrem possibilidades de diálogo proveitoso. Tal diálogo foi pedido pelo Papa João Paulo II num texto excelente que apresenta linhas de um intercâmbio favorável entre ciência e teologia. Com a fé, podemos discernir sinais da presença e da ação no mundo do Deus Criador, o Pai de Jesus Cristo, na física e cosmologia contemporâneas.
ABSTRACT: Despite past conflicts in the cases of Galileo and Darwin, and despite efforts of so-called “creation science” to interpret the Bible literally, there can be a mutually beneficial relationship between science and Jewish-Christian theology, as long as both are correctly understood. Cosmology and quantum physics pose challenges for theological reflection and offer possibilities for profitable dialogue. Such dialogue was called for by Pope John Paul II in an excellent text which presents directions for a favorable exchange between science and theology. With faith, we can discern signs of the presence and action in the world of God the Creator, the Father of Jesus Christ, in contemporary physics and cosmology.
Joseph Fielding McConkie and Robert L. Millet, Doctrinal Commentary on the Book of Mormon: Volume I-First and Second Nephi, Volume II-Jacob through Mosiah. Salt Lake City: Bookcraft, 1987, 1988. xviii+ 414 pp.; xviii+ 358 pp, subject and scripture indexes. $13.95 each. Prophetic Messages or Dogmatic Theology? Commenting on the Book of Mormon: A Review Essay Reviewed by Louis Midgley In two handsome volumes taking us through Mosiah,l Joseph F. McConkie and Robert L. Millet reproduce the text of the Book of Mormon divided into blocks of dissimilar length, which they follow with annotations on what they understand to be doctrinal matters. Though they never indicate exactly what they mean by doctrine, the Book of Mormon is treated as a ''theological treatise" (2:2) containing "theological gems," which provides an indication of what they have in mind. Doctrinal Commentary on the Book of Mormon is a series of statements, either about phrases or about topics suggested by some of the language in the Book of Mormon. The primary exception to this practice is found in the treatment of the long passages taken from Isaiah (2 Nephi 7-8, 12-24), where brief paraphrases are provided for entire chapters, and the text, as it is found in the Book of Mormon, is not reproduced.2 Topics are addressed in Doctrinal Commentary, whose outlines are occasioned by language in the Book of Mormon, but little or no attention is given to literary forms, narrative contexts, or to larger structures, patterns or distinctive language in the text. The statements of others are at times quoted either to advance or bolster the opinions of the authors. Doctrinal Commentary is thus an inventory of statements about what are thought to be Mormon doctrines or Mormon theology, cast in the form of glosses (or annotations) on the text. Because the Book of Mormon is viewed as a source for theology, little effort is made in Doctrinal Commentary to ascertain the subtlety of 1 Presumably the remainder of the Book of Mormon will be covered in yet unpublished volumes, though no explanation of the plan for the series appears in the currently available volumes. 2 It is also indicated that in "the latter part of the book of Alma, where history dominates the text," the text of the Book of Mormon will not be included (l':xvi). MCCONKIE AND MILLET, DOCTRINAL COMMENTARY (MIOOLEY) 93 what it teaches, or. to weigh possible alternative readings of the text. Instead~ the faith of the Nephites and the language of the Book of Mormon tend to be harmonized with certain contemporary statements about Mormon beliefs, though that is of necessity done in a random manner, and always on the assumption that the two must be made to appear identical. Unfortunately, in some ways the work tends to resemble the mode of biblical interpretation employed by Protestant Fundamentalists, including argument by assertion and a penchant to proof text the scriptures, sometimes augmented by statements made on various topics by certain of the Brethren. "The genius of the Book of Mormon, like any work of art," according to Richard Bushman, "is that it brings an entire society and culture into existence, with a religion, an economy, a technology, a government, a geography, a sociology, all combined into a complete world. For purposes of analysis, we must, of course, call forth one thread, one theme, one idea at a time, but we must also bear in mind the existence of this larger world and relate individual passages to greater structures if we are to find their broadest meaning. "3 If anything like that is correct, then it is a mistake for us to claim to possess the one and only proper mode of interpretation and explication, since, when we begin to focus on any one theme or thread to the exclusion of the whole and especially in opposition to the legitimate work of others on other threads or themes, we threaten to warp the world that is called into existence by our text. Instead of focusing merely on a single aspect or theme, as important as that may be, when we approach the Book of Mormon we must strive to keep in sight the entire world which it evokes. And we need to take advantage of all possible resources for understanding and probing every aspect of the book. Collaboration among the faithful in the serious study of the Book of Mormon would help us avoid being drawn into the quarrelsome factions which now tend to divide us and weaken our efforts to build the Kingdom. From my perspective, the Book of Mormon signals that far more is going on in the restoration achieved through its means than merely an awkward way of providing a random assortment of theological gems that we can fit into our own schema. If the 3 Richard Bushman, "The Book of Monnon in Early Mormon History," i~ New Views of Mormon History, ed. by Davis Bitton and Maureen Ursenbach Beecher (Salt Lake City: University of Utah, 1987), 3-