Didactic engineering is a research and pedagogical design methodology aimed at developing and validating teaching strategies to address specific learning problems, particularly in mathematics. Introduced by Michèle Artigue in the 1980s and grounded in Guy Brousseau’s Theory of Didactical Situations, this approach enables continuous integration between theory and practice. Through an iterative cycle of design, experimentation, analysis, and refinement, didactic engineering facilitates the learning of abstract concepts by means of situations that promote active student engagement. Key influences—such as Piaget’s constructivism and the use of experimental methods—highlight the importance of ongoing feedback to enhance student understanding. Core principles of this methodology include the contextualization of learning, the iterative interplay between theory and practice, and comprehensive evaluation of both the learning process and its outcomes. Although primarily applied in mathematics education, didactic engineering has also proven effective in science teaching. Nevertheless, it faces challenges such as teacher resistance to change and constraints related to time and resources. Didactic engineering remains a valuable approach in educational innovation, contributing to the design of dynamic and effective learning environments that adapt instruction to the specific needs of each context.

This article offers a comprehensive analysis of Jeremiah 29:11, a verse expressing God’s promise to His people: “For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope.” From theological, biblical, and ontological perspectives, it examines the historical and literary context of the passage as well as its relevance to Christian theology. The study explores how this verse reflects God’s nature, His redemptive will, and His promise of peace—both within the context of the Babylonian exile and in its application to contemporary Christian life. Finally, it investigates the biblical and ontological concepts of peace and prosperity, considering their connection to eschatological hope. The analysis provides a deep exploration of Jeremiah 29:11, consistently integrating theological, biblical, and ontological approaches. Throughout history, this verse has offered hope and comfort and remains profoundly relevant for those seeking to understand God’s nature and His redemptive plan. God’s promise of peace and a hopeful future carries implications not only for the exiled people of Judah but also for all believers who trust in His sovereign design for their lives and for the world.

The persistence of deficit-based approaches in education has historically marginalized neurodivergent students, interpreting their differences as deficits rather than legitimate expressions of human diversity. In this context, this monograph aims to critically analyze the theoretical foundations, concrete applications, and persistent obstacles in implementing neurodiversity-affirming practices in formal educational settings, with the goal of contributing to a pedagogical transformation that not only includes but also celebrates the diversity of human minds. A qualitative methodology was employed, based on a critical systematic review of indexed academic literature, integrating thematic analysis with an ethical-political perspective. The results indicate that affirming practices, both in the classroom and in socio-emotional relationships and institutional structures, require systemic change that goes beyond individual accommodations. The most significant conclusion is that neurodiversity does not benefit only a specific group; rather, it drives a comprehensive pedagogical reconfiguration that enriches the educational experience of the entire community, promoting cognitive justice, mutual respect, and meaningful learning.

The following article addresses resistance to change among Christians, exploring its biblical, theological, and psychological roots. Key biblical examples of transformation are highlighted—such as Abraham’s call and Israel’s exodus—where change was integral to God’s divine plan. Theologically, God’s immutability (as articulated by Thomas Aquinas) can be misinterpreted in ways that justify resistance, even though God dynamically engages with the world (as emphasized by Jürgen Moltmann). Culturally and psychologically, churches provide a sense of security, which may foster fear of change, as described by Peter Berger. Historical examples—such as the Protestant Reformation and abolitionism—illustrate how change has often been resisted within the church. Nevertheless, the sermon underscores that transformation is essential to Christian life, as Romans 12:2 affirms, and that believers are called to be agents of change in the world. Theologians like Dietrich Bonhoeffer and Walter Brueggemann stress the need for a prophetic disposition—one that dares to imagine and labor toward a future shaped by God’s reign. Ultimately, the sermon concludes that change is intrinsic to the Christian mission and must be embraced in faith, as it serves as a means for the ongoing renewal of both the world and our relationship with God.

Pastoral visitation is an essential aspect of Christian ministry, dating back to the earliest centuries of the church. It represents a holistic approach to the spiritual care of individuals, involving accompaniment, consolation, counsel, and—above all—being an embodied presence of Christ’s love. In this article, I propose a methodology for conducting pastoral visits grounded in theological, exegetical, eschatological, and hermeneutical principles that have been tested throughout the centuries. This methodology aims not only to provide a practical structure but also to offer a spiritual and theological framework to guide pastors and leaders in every encounter.

La práctica del diezmo ha sido una tradición significativa en la vida religiosa, con raíces profundas en el Antiguo Testamento y una evolución en el contexto cristiano. Este artículo explora los diversos tipos de diezmo descritos en las Escrituras, incluyendo el diezmo levítico, de festividad y del tercer año, y examina su relevancia en la vida cristiana actual. La metodología empleada incluye un análisis histórico y hermenéutico de estos diezmos, así como su aplicación en el contexto contemporáneo. Los resultados revelan que, aunque las prácticas han cambiado, los principios de generosidad y apoyo comunitario siguen siendo relevantes. La conclusión destaca la importancia de adaptar estos principios para fomentar una vida cristiana de generosidad y justicia social.

This article addresses the concept of hope from a comprehensive theological perspective, starting from the phrase that defines it as the certainty that something has meaning, regardless of the outcome. In a contemporary context marked by nihilism, hopelessness, and uncertainty, the problem of how to recover a vision of hope that transcends temporal circumstances and provides meaning to human existence is posed.The main objective of the article is to connect theological reflection with human experience, showing how Christian hope can guide life even in the midst of suffering and uncertainty, by grounding itself in God's sovereignty and eternal purpose.The methodology used includes an exegetical, hermeneutical, ontological, epistemological, and eschatological analysis, which allows for a deep and multidimensional understanding of the concept of hope. Among the most relevant results, it is highlighted that hope is not naive optimism, but a transformative certainty that gives meaning to life and strengthens resilience in the face of adversity.In conclusion, Christian hope emerges as a transcendent and practical force that inspires action, commitment, and trust, offering a significant alternative to the existential crises of our time.

This article examines the conception of God proposed by the philosopher Baruch Spinoza (1632–1677) and offers a theological and biblical analysis of his thought. Spinoza, known as one of the foremost exponents of philosophical pantheism, develops a radically different view from the traditional Judeo-Christian God. For Spinoza, God is equivalent to nature (Deus sive Natura), meaning that God is not a personal being distinct from creation but is immanent in all that exists. This article evaluates Spinoza’s main ideas about God and contrasts them with Christian theological teachings, which emphasize God’s transcendence and personhood. Furthermore, it reviews the biblical foundations of the doctrine of God, focusing on core doctrines—creation, providence, and redemption—which differ substantially from Spinoza’s view.

In Christian theology, the will of God is understood in three aspects: decretive, prescriptive, and permissive. The decretive will is God’s sovereign and unchangeable plan that governs all that occurs. The prescriptive will reflects the moral commandments God reveals in Scripture—commands that human beings may either obey or disobey. The permissive will allows evil and suffering to occur, yet never outside divine control. Christians seek to discern and follow God’s will through prayer, biblical study, and a life of obedience to His perfect plan.

In many cultures, turning 40 is often associated with a loss of value, the beginning of physical or emotional decline, and an inevitable resignation to the passage of time. This article addresses that cultural perception from a biblical-theological perspective, challenging the myths that reduce the second half of life to a purposeless crisis. Instead, it presents an approach centered on God's sovereignty over every stage of existence. The goal is to break those stereotypes, showing that life after 40 brings renewed opportunities for service, wisdom, and spiritual growth. Believers are exhorted to rediscover their gifts, reevaluate their calling, and embrace an eternal perspective on life. The methodology used includes exegetical, hermeneutical, and pastoral analysis of key biblical texts, along with a theological review of time, maturity, and Christian hope. As a result, the article identifies principles that affirm the spiritual value of this stage of life, promoting an attitude of hope, purpose, and renewal. The most relevant conclusion is that, in Christ, the second half of life is not a closing chapter but a platform for bearing deeper fruit and joyfully looking toward eternity.