Menu >> | About us | Catalogue | Buy | Text Download | News | Authors | Contact

The dialogue between the Latin American theology and the indigenous nations gains more profundity if we approach the myths (that is, the roots of human, cosmic and spiritual conditions) and the utopias (that is, the human projects and visions and the intimacy with God). We may not examine religious facts in an isolated manner or simply juxtapose the Christian and the Indigenous. Neither may we retreat to an uncritical and fundamentalist attitude in front of the indigenous question. Instead, we – each Latin American person and culture – have to reassume roots and life projects, with the critical stance in front of the evil and the vigorous action that characterize the myths of our continent. (p. 37)

The reflections by Diego Irarrazaval, “from below and from inside”, bear marks of itinerary, experience and testimony: an itinerary that shows many facets and a long history of the Latin American theology; a pastoral experience among people “from below and from inside”; a testimony of somebody who fought in all stations of his life the good fight in solidarity with the indigenous peoples and the poor, in fidelity to the Gospel and in loyalty to the ecclesiastic institutions that not always made his life easy. Diego writes with much serenity, but also with preoccupation because of the cry of the poor and the “others”, because of the indifference of certain ecclesiastical entities that prevent the ones “form below” of being assumed and recognized as what they actually are: the ones “inside”.

In the logic of the Kingdom of God, “the ones from below”, the people who live on the shadow side of the world, are roads of truth and doors of life. The victims of the anti-kingdom are not only the protagonists and the addressees of God’s project; they are par excellence the place of God’s epiphany. The social question is intimately linked to the question of orthodoxy. Sin means indifference to the exploitation of the poor. In Christianity, this poorness of God himself has many names: incarnation, cross, resurrection, eucharist. Living close to the poor and the “others”, Diego made for many years this experience of the truth. Thanks to this closeness, he does not need to humiliate them by constructing compensatory idealizations. Instead, he points to the fragility of their situation and seeks to strengthen them with arguments of many fellow theologians with whom he maintains a constant dialogue. His book concentrates on questions like identity (1), the cultures of the poor and the “others” (5), cultural interaction (2) and inculturation (2; 7), and popular and official religiosity (3, 4, 6). The last chapter (8) offers specific Latin American interpretations of this complex reality, a difficult task in this ecclesial moment in which many seek compact and clear “solutions” that define limits, separation and conditions of belonging.

Advancing the theological construction of a “Church that is the House of the Poor”, Diego knows that there is still much colonial debris to be removed. Therefore he questions the normative heritage of Christendom still present in Latin America, suggests new intercultural readings and provides valuable arguments for a protagonist practice of the poor and the “others”, not only in the society, but also in the Church.
Paulo Suess

Title: De baixo e de dentro
Title: (From Below and from Inside)
Subtitle: Crenças latino-americanas
Subtitle: (Latin-American Beliefs)
Subject: Interreligious Dialogue, Afro-American and
Subtitle: Indigenous Religions
Author: Diego Irarrazaval
Foreword: Paulo Suess
Format: 14x21
Pages: 128
Publisher: Nhanduti Editora
ISBN: 9788560990009
Buy / Look inside

Diego Irarrazaval

De Baixo e de Dentro. Crenças Latino-Americanas
(From Below and from Inside. Latin-American Beliefs)

$16.00 (11.50€)
Português | Español | English | Polski | Deutsch | Guarani | Links | Search