Maria-Clara Bingemer – författare

Part One: Contexts Sketching an Ecological Theology of the Holy Spirit and the Word of God DENIS EDWARDS Creator Spirit and Ecological Ethics: An Ancient Frontier ELIZABETH A. JOHNSON The Spirit of God in the Public Sphere of Christian Communities: The Inspiration of the Hebrew Bible MARIE-THERESWACKER The Jesus Movement and women's Charism CETTINAMILITELLO Hidden Love: Notes on the Kenosis of the Spirit in the West MARIA CLARA BINGEMER The Spirit in the Church BERNARD SESBOÜÉ ‘The Spirit Poured Out on All Flesh’: Pentecostal Testimonies and Experiences of the Holy Spirit VELI-MATTI KÄRKKÄINEN Conflicting Pneumatologies: Classic Pentecostals and ‘Neo- Pentecostals’ in Brazil LEONILDO SILVEIRA CAMPOS The Spirit and the Signs of These Times 1 VIRGINIAAZCUY Spirit as Creative Word in Africa LAURENTI MAGESA Existential Understanding of the Spirit in South America DIEGO IRARRÁZABAL The Spirit of the Lord Fills the Whole World VÍCTOR CODINA Part Two: Theological Forum Dominum et Vivificantem Read Today PAULMURRAY Sage and Prophet: José Comblin (1923–2011) LUIZ CARLOS SUSIN, JON SOBRINO

Concilium has long been a household-name for cutting-edge critical and constructive theological thinking. Past contributors include leading Catholic scholars such as Hans Küng, Gregory Baum and Edward Schillebeeckx, and the editors of the review belong to the international "who's who" in the world of contemporary theology.Published five times a year, each issue reflects a deep knowledge and scholarship presented in a highly readable style, and each issue offers a wide variety of viewpoints from leading thinkers from all over the world.

In Simone Weil, Maria Clara Bingemer reflects on the life, work, and legacy of an exceptional and enigmatic woman: the philosopher and French Jewish mystic of the same name. It constitutes a testimony so unique that it is impossible to ignore. In a Europe where authoritarian regimes were dominant and heading, in a sinister manner, toward WWII, this woman of fragile health but indomitable spirit denounced the contradictions of the capitalist system, the brutality of Nazism, and the paradox of bourgeois thought. At the same time, her spiritual journey was one of zeal and sorrow - that of a true mystic - but her radical intransigence and passion for freedom kept her from fully committing to the institutional church. Curious and insatiable, she wanted to experience, in the flesh, the suff ering of society's least fortunate and the truths of other religions.The reader will need to develop a discerning empathy for Simone Weil's sensibility, beyond her particular passion and zeal, in order to appreciate her in depth. But undeniable are this truly singular woman's authenticity, her capacity to suffer, her identification with the other, her inner passion, and her almost magical perception of the depths of the human spirit. And that is why her story merits being told as that of one of the great witnesses of our age.

In The Mystery and the World, Maria Clara Bingemer explores how the place of religion in society has dramatically shifted since the Enlightenment. The modern era is characterised by a major change in humanity's fundamental desires that means that reason has taken the place of faith. Human beings, in their ongoing search for a scientific understanding of the world, have drifted away from seeking any essence of transcendence in their lives. Bingemer examines this transition and how, especially in the postmodern era, it has led to technology and superficial happiness becoming all-important as opposed to the more sacred sense of contentment that governed us for centuries prior to the Enlightenment. In her discussion, however, Bingemer demonstrates that we as humans have not lost our innate desire to believe in a higher power and that, even in our world of instant satisfaction, we still need to fill the void left by religion. Through well-researched analysis of the modern era and discussion of some of the mystics of more recent times, she reveals to readers how our religious belief, whilst changed, is not dead and is still an important aspect of our existence.

The present book reflects on the life, work, and legacy of an exceptional and enigmatic woman: the philosopher and French Jewish mystic Simone Weil. It constitutes a testimony so unique that it is impossible to ignore.In a Europe where authoritarian regimes were dominant and heading, in a sinister manner, toward World War II, this woman of fragile health but indomitable spirit denounced the contradictions of the capitalist system, the brutality of Nazism, and the paradox of bourgeois thought. At the same time, her spiritual journey was one of zeal and sorrow--that of a true mystic--but her radical intransigence and passion for freedom kept her from actually approaching the institutional church.Curious and insatiable, she wanted to experience, in the flesh, the suffering of society''s least fortunate and the truths of other religions. The reader will need to develop a discerning empathy for Simone Weil''s sensibility, beyond her particular passion and zeal, in order to appreciate her in depth.But undeniable are this truly singular woman''s authenticity, her capacity to suffer, her identification with the other, her inner passion, her almost magical perception of the depths of the human spirit. And that is why her story merits being told as one of the great witnesses of our age.

During the past century, an enormous effervescence of events changed the sociopolitical configuration of the world. The interpretation of these facts helped further deepen the crisis in which modern thought already found itself--and it generated the uncertain and unstable environment in which we live today, the so-called postmodernity, late modernity, or hypermodernity.In this context, one of the most profound impacts is most certainly the one on religion. During the twentieth century, religion proved not to be banished from the human horizon as the masters of suspicion intended.Known as the godless century, the twentieth century saw also a resuscitation of the search for the sense of life and spirituality. With the crisis of modern reason, humankind turned toward consumerism and provisional and "light" practices. The last century represents not only the height of the postmodernization process but also the rescue of the transcendent and absolute, even if it is an absolute without face and identity. It is in this scenario that religious experiences, apparently exiled by modern rationality, begin to occur and multiply again.Mystical experiences will be, then, the basis for highlighting recurrent characteristics with universal import. But they will show a different configuration than before. One will be able to find them not in so-called sacred spaces but in very secular ones; not so much within institutions but at the borders, or even outside them; not configured by a specific tradition but in an interface that makes more than one tradition meet and dialogue.

Testimony until the end in a radical donation of life and blood can be communitarian and not only individual. That is the case for the two communities of Trappists and Jesuits, so different in their form and so close in their radicality. One is contemplative, the other active; one is in Africa, the other in Latin America. Both are religious Catholic orders. Nevertheless, the cause of their violent death is secular. For one, there is love and dialogue with otherness: other cultures, other religions, other beliefs. For the other, there is justice for those who are the victims of iniquitous economic and political systems: the poor. Assuming secular causes into their religious consecration and commitment, those communities teach today to the plural society we live in how to be open to otherness, to difference, and to the various vulnerabilities that clamor for justice. They also teach to the churches a new radical way to live the gospel--not with a unique institutional point of view but with an unlimited openness to all hungers and thirsts of the world. Their martyrdom is a liturgy celebrated publicly, instigating reflection and action.

El individualismo del siglo XX ha desembocado en un mundo sin Dios. La crisis religiosa en innegable, pero el alma humana sigue hambrienta de trascendencia, tal y como demuestra la actual querencia por los movimientos religiosos o espirituales. Esta obra ofrece una reflexión lúcida e innovadora sobre la pasión por Dios en tiempos de increencia. Una puerta que se abre hacia la experiencia mística para poder dar un sentido pleno a nuestra vida.

Este número de Concilium se inicia con una buena noticia sobre los jóvenes adultos: tienen voz y hablan enérgicamente. Junto a teólogos más experimentados, este número da la voz también a estudiosos y teólogos jóvenes. En los diferentes artículos se nos muestra cómo hacen teología los jóvenes, cómo ven su lugar en la escena global, sobre todo en la Iglesia, cómo ven el futuro, cuáles son sus desafíos con respecto a la sexualidad y la familia, la fe y la pertenencia católica en una sociedad pluralista.

Los pobres Los pobres están en el centro del Evangelio, están en el corazón del Evangelio, si quitamos a los pobres del Evangelio no podremos entender el mensaje completo de Jesucristo» (Papa Francisco). Las poderosas palabras del Papa remiten a un decisivo análisis social que expresa la decepción con respecto a los derechos políticos y económicos: economía de la exclusión, globalización de la indiferencia, cultura del descarte, economía que mata, escándalo de la pobreza, idolatría del dinero, cultura del despilfarro, etc.

Al cumplirse los 50 años de la firma del Pacto de las Catacumbas y de la clausura del Vaticano II, la Congregación de los Misioneros del Verbo Divino (custodios de las catacumbas de Domitila, donde se firmó aquel Pacto) ha recogido en este libro no solo el texto del Pacto y los nombres de quienes lo firmaron, sino algunos trabajos significativos de diversos autores y autoras. Tras la introducción de Heinz Kulueke, superior general de la SVD, y el testimonio profético de Mons. Luigi Bettazzi, firmante del Pacto, sigue una visión bíblica de fondo de Xabier Pikaza y un panorama histórico-pastoral de Norbert Arntz. Algunos profesores analizan críticamente el compromiso histórico del Pacto y su importancia en la Iglesia actual: Joan Planellas, Santiago Madrigal y José Arregi. Otros inciden en su importancia para la teología y la vida de la Iglesia latinoamericana: Jon Sobrino, Agenor Brighenti, Jorge Costadoat, José de Jesús Legorreta, Carlos María Galli y Piero Coda. El aspecto antropológico, eclesial y social del Pacto es estudiado por José Antonio Pagola, F. Javier Vitoria, José Ignacio González Faus, Mercedes Navarro, José Antunes da Silva, Maria Clara Bingemer y Bárbara P. Bucker. Varios autores destacan la importancia misionera del Pacto: Stephen Bevans, Mary-Noelle Ethel Ezeh, Virginia Saldanha y Paul Han. Finalmente, Nelly Arrobo y Luis Miguel Baronetto recuerdan la aportación testimonial de dos firmantes americanos del Pacto: Mons. Leonidas Proaño y Enrique Angelelli.

Con este número tratamos de celebrar un doble aniversario: por un lado, el del Concilio y de todo cuanto significó para la vida eclesial, la pastoral y la liturgia, y, por otro, el de la revista Concilium. La fundación de la revista Concilium hace cincuenta años sigue dando fruto. Y -lo que es más importante- la revista no se ha detenido en el tiempo, sino que continúa en su dinámica de afrontar en su ritmo y cadencia los desafíos del presente y del futuro de la sociedad y de la Iglesia.

El discurso de la «teopoética», en general y particularmente en relación con la interpretación de la Escritura y la reflexión teológica, es aún un desarrollo reciente que surge de la intersección entre la teología y los estudios literarios, similar a la «espiritualidad bíblica», que brota de la intersección entre los estudios bíblicos y la espiritualidad, y a la «estética teológica», que tiene su origen en la intersección de la teología con todas las formas de estética: arte, literatura, música, etc. La razón de ser de la creciente importancia de la mediación de la estética en el quehacer teológico reside en el hecho del crepúsculo de los grandes relatos y de la fragilidad del discurso político. Lo simbólico y lo prerracional se aproxima más e interacciona mejor con la experiencia -incluida la experiencia religiosa- que con la experiencia racional y especulativa.

Tras hacer una breve biografía de Simone Weil -de quien este año celebramos el centenario de su nacimiento- y recorrer sus opiniones sobre la guerra y la paz, sobre la violencia y la religión, este libro la pone en diálogo con otros testigos y pensadores de su tiempo: con mujeres que, como ella, sufrieron el horror del nazismo que se abatió sobre su pueblo y su raza; con filósofos y pensadores que, como ella, consideraron el problema de la violencia fundamental para la humanidad y le consagraron gran parte de sus reflexiones.