This article aims to clarify the various meanings of a definition of Theology as a frontier hermeneutics. It begins with a number of initial considerations about the concepts of hermeneutics and of frontier. It is within this context that an understanding of the work of Theology is proposed. Under this assumption, this same understanding of theological discourse is applied to three ‘frontier’ areas, as a relation between ‘worlds’: faith and reason; Christianity and culture; church and society. The conclusion assumes the application of the meaning of the frontier hermeneutics in these areas for the concrete work of a Faculty of Theology.

The text addresses the meaning and justification of the presence of theological science within the University as such, while also taking into account the constant influence of the Church and of delete society in that same University. In an opening section, we briefly examine the legitimacy of theology as a science, as both the subjective factor and the presence of historical tradition are also to be found in other university disciplines. In the second part, we show what theology has to gain by being in a university campus, particularly due to the constant challenge that the other disciplines pose. In the final section we describe the critical function of theology in relation to other disciplines, by preventing them from shutting themselves within their respective epistemological horizons. For theology draws conclusions from the whole of reality, offers rich symbolic material, raises the question as to the ultimate meaning of what exists and alerts to the centrality of the human person in a society dominated by the economic factor.

The relationship between the Western university and the social and ecological environment in times of late modernity is complex because it moves between the poles of a model of civilization in crisis and the dawn of a new configuration of knowledge that makes life of both the planet and Humanity sustainable. It is here that we find the coordinates of that complex knowledge in which the university and the social movements of systemic victims – as witnesses of the other side of modernity – open up to a new epistemic relation. At this crucial time, it is urgent to rescue the cognitive status of traditional knowledge denied by instrumental rationality, in order to preserve life, in a dialogue with the Western culture's own critical thinking, which is finally conscious of its own limits. A model of decolonial theology is thus drawn, in its early stages – as part of a critical dialogue – to construct a new cultural, political, and spiritual ethos in theses times marked by an apocalyptic rationality. Rethinking interdisciplinarity therefore requires not only a scientific dialogue, but also the capacity to construct knowledge as an “ecology of knowledges”, beyond a hegemonic model of knowledge based on an instrumental rationality, that is coming to an end. Within this dialogue, theology has an irrevocable role, which is to return to its messianic and kairological intentionality, to think about the redemption that takes place in this “time of the end”. Keywords: Interdisciplinary; Post-modernity; Decolonial Thought; Apocalypse; Messianism.

In this text, the author presents a number of ways of approaching theological knowledge with the evidence that nowadays is expected. Taking as a starting point an understanding of truth that is generated by the tension between permanence and evolution, open to a Trinitarian basis and bearing in mind the Christological and temporal fabric of what theology is called upon to bring about in its work, it offers our thinking a number of possible horizons. Faced with the permanent temptation of weaving a theological discourse in which revelation is subordinated to the human word, accepting as our task the construction of dialectic power structures, this collaboration closes with suggestions about the challenges of the intelligence of faith.

Born as a study about mythological gods (Plato), Theology has been built up during the adventure of the formation of Christian communities and from them; it got epistemic statute in palmy medieval days; it dialogized with social and human sciences «as a queen» and, more recently, it accepted the interdisciplinary character after the emergence of secularization. We present some modern anthropological methods used in the study of Theology and we reflect about a reciprocal dialogue between the two matters (Theology and Anthropology).

Theology and the science of religion constitute two distinct approaches, something that becomes evident both from the historical and the epistemological point of view. The relations between these two areas can be seen throughout history; they occur spontaneously or deliberately and programmatically, although this is an unfinished process in today’s academic and scientific conjuncture. Universities, in turn, constitute the natural place of both, and are shown as protagonists capable of conducting the process of affirmation of identities and of dialogue between classical knowledge, theology, and the modern science of religion.

This paper aims to highlight how a perspective of Christian poiesis, as a form of poetic thought, is present since biblical literature and permeates the literature of Christian inspiration, especially in two closely related elements – the contemplation of poetic images and the idea of a search itinerary. Such trends can be found throughout the literature of Christian inspiration, but are especially evident in Dante Alighieri as a theological poetic thought, which would later inspire modern and contemporary literature.

This article aims to look at possible relationships between Theology and Psychoanalysis, taking as a starting point the initial positions of this new science and of the anthropological questions it poses. Although initially there were difficulties in approaching these questions, with Psychoanalysis being the first to take an interest in the phenomenon of religion, nevertheless there have been progressive attempts to pose these questions from a theological perspective. After the most significant attempts at approximation, especially in Spain, five questions are put to a Theology that takes the Freudian challenge seriously: that of the dogma that drifts into dogmatism; that of the representation of God as a ghost of the omnipotent father; that of the concept of salvation as a stalemate amid the meanderings of Oedipus; that of the law and of the ideal where the questions of love and hatred demand to be recognised in their authentic dimensions; and lastly, the question of authority as a figuration of the all-knowing and all-powerful, who strives to be revealed as being possible and at hand, through submission or rebellion in relation to institutional figures.

This article aims to clarify that there is no such thing as a ‘feminine theology’, but a complex panorama, in which women, with their particular differences, take the floor as subjects. Though recent in academic terms, gender theologies have a long history and have developed in such a way as to draw attention to how a culture signifies and symbolizes to show that the accomplisment of the Kingdom of God relies on the quality of inter-human relational bonds. With a distant masculinity, then surreptitiously made into a universal paradigm, and with a model of femininity that oscillates between Eve and Mary, the theological world shows itself to be manifestly disturbed: there is a desperate need for an inclusive way to talk about God.