By Jose M. Vigil (editor)
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Extra info for Along the many paths of God
This moves us not to use theological unilateral absolutes when we speak about God, in order to be faithful to the 9 J. Ruiz de la Pefia, La pascua de la creation. Escatologia, BAC, Madrid, 2000, 30 and 118: "the World begins to be a 'new creation' by its transformation"; see also J. B. Libafio and M. C. Bingemer, Escatologia Cristiana, Paulinas, Madrid, 1985. For an indigenous spiritual understanding of the earth ("Pacha"), see Victor Bascope, Espiritualidad Originaria en el Pacha Andino, Cochabamba: Verbo Divino, 2006.
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.. Lara, J.
Another major paradigm comes from Nahuatl people. It is now meaningful in all of Mexico and in areas of south and north America. We have a Mother; and in her roots she was named Tonantzin/Guadalupe. Mario Perez describes her arrival on the summit of the mountain called Xochitldlpan or "Land of flowers". It represents the land of nourishment, of flower/wisdom, of having an encounter with Life. In that place appeared the Nahuatl Divinity; she had a symbiotic relationship with belief in Mary, the Mother of God.
Along the many paths of God by Jose M. Vigil (editor)