Along the many paths of God by Jose M. Vigil (editor)

By Jose M. Vigil (editor)

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Nevertheless, there is another dimension. With their characteristic way of being inclusive in religion, Blacks amalgamated the elements of two religions universes and worked out an eminently inculturated practice. It wasn't just a case of "masking" a reality but of expressing it on the basis of the genius proper to African cultures. ), through reisados (popular dramatic dances for the eve of the Epiphany) and through the Marian and Christological devotions. The symbiosis between African religious traditions and popular Catholicism, above all, raises some questions that continue to be asked about Christian theology of religious pluralism.

Layme, F. (1992). Literatura Aymara. La Paz: CIPCA. Bascope, V. (2006). Espiritualidad Originaria en el Pacha Andino. Cochabamba: Verbo Divino. Bremer, M. (1998). La Biblia y elMundo Indigena. Asuncion: CONAPI. Eliade, M. (1968). Traite d'histoire des religions. Paris: Payot. Florescano, E. (1987). Memoria Mexicana. Mexico: Joaquin Mortiz. Foerster, R. (1993). Introduccion a la religiosidad Mapuche. Santiago: Editorial Universitaria. 42 DIEGO IRARRAZAVAL Garcia, Maria A. (et. ) (2000). Tierra y Espiritualidad Maya, Guatemala: Voces del Tiempo..

Therefore such narratives are not well understood in universal terms. However, there are some common features, and I wish to underline the dream concerning a new reality. In this sense, let us go back to the link between mythic and ritual languages, and especially to celebrations of life. The Mapuchan Nguillatun ritual with its abundant sharing of food and drink and with its prayers in favor of Life is like a synthesis of the human journey and its projects for today and tomorrow. The Mexican festivals with dancers who make offerings to the Virgin has a meaning of people joyfully dancing with God.

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