The way this title articulates the question on Creation evidences an apparently ungenerous doubt toward Adventism. Adventism has been, in contemporary religious history, the community that may have, more intensively and creatively than others, called back the attention, by theological perspective as much as by religious practice (see for instance the Adventist protological, soteriological, eschatological, anthropological or ethical reflection on the Sabbath), toward Creation as a key point in theological construction.
Three somehow unexpected related events, occurred the last days of June, push and give us, as Adventist community, the opportunity to make a pause, to think and to reflect on a particular topic. God doesn’t speak only through the Holy Bible. He does speak as well through the events we daily live together with people who may be don’t believe and he also does through the new awareness these events provoke in us as individuals and as a Christian church.
Sería imposible en esta breve reflexión especificar el carácter y el perfil de la relación entre el adventismo y la cultura latinoamericana en un modo detallado y exhaustivo. El intento sobrio y limitado de nuestra reflexión es llamar la atención sobre la importancia de este diálogo, de una parte en lo que concierne a los varios peligros que pueden surgir cuando este no existe y de otra parte sobre las posibilidades de desarrollo, para la religión y para la cultura, que este diálogo permite cuando está bien articulado.
Argentinean born psychiatrist and philosopher Miguel Benasayag, now living and working in Paris, published, few years ago, a little book (“Les passions tristes: Souffrance psychique et crise sociale”) on what could be called “cultural sadness”. Picking up and applying Spinoza’s category of “sad passions” he describes the diffuse psychological pessimism, particularly present today in European young people, but tries to read it on a socio-cultural level.
La relación entre el adventismo y Latinoamérica es una relación que articula y abre hoy en día un horizonte futuro rico y prometedor. Aunque esta relación no está privada de cortocircuitos, unilateralidades, obsesiones y sospechas recíprocas y constantes, representa sin embargo un espacio humano y histórico creativo de inculturación y de traducción religiosa.
Everything can be an object of theological trial and theological assessment except God. God is, by definition and after a widespread religious understanding, beyond any rational experimental attempt. Everybody who breaks this basic religious rule would immediately incur in a kind of unforgivable theological temerity, into a rough religious insolence and finally into pure blasphemy. Yet, seen from another perspective, trying to think God is the first task of any theology and of any healthy religious experience.
This year occurs the 40th anniversary of Gustavo Gutierrez’s English edition ofTeologia de la liberacion. Perspectivas (“A Theology of Liberation: History, Politics and Salvation, 1973).Although the “Theology of Liberation” has grown into an international and inter-denominational movement, it began as such within the Catholic Church in Latin-America in the 1960s–1970s. The term, coined in 1971 by Gutierrez himself and in dialogue with L. Boff, J. Sobrino, O. Romero, J.L.