By Jose M. Vigil (editor)
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It seems to me that it is good for Christian organizations to dialogue with Indigenous religions, to caress their flowers and petals. Christian theologies can value flowers different from ours, and at the same time, we may offer our own. Together we can praise the True God. " Such sensibility characterizes a common journey, toward the Land of Flowers, being faithful to Tonantzin/Guadalupe, and following the footsteps of Nahuatl Juan Diego who received flowers from Mary. In other words, each Christian community can be part of the universal journey toward Yvymarae'ij (the guarani way of speaking about Earth without evil).
In: Poupard, P. ). (1987). Barcelona:Herder. pp. 1224-1226. Chapter 3 Religious Pluralism and the Afro-American Religious Traditions Antonio Aparecido da Silva Sao Paulo, Brazil The effort to create a Christian theology of religious pluralism based on the religious context in Latin American necessarily has to take into account the Afro-religious reality of the continent. There are various religious expressions of African origin that still exist and have a vibrant presence among us. * These betterknown expressions are multiplied in many other rituals, more or less common throughout almost all the countries and regions.
These betterknown expressions are multiplied in many other rituals, more or less common throughout almost all the countries and regions. Some religions, even though they are not originally African, are frequently identified as such for having taken up elements of African religions. This is the case, for example, of Umbanda in Brazil. Although it is a genuinely Brazilian religion, it is frequently categorized among the African religions. The truth is that Umbanda is a religion put together syncretically.
Along the many paths of God by Jose M. Vigil (editor)