How Long Will It Take For Temazepam To Work

Theology: An interview with theologian Nicholas Panotto.

We must prioritize major biblical themes such as justice, equality and, above all, the importance that the idea of \u200b\u200bhuman fulfillment to the Judeo-Christian tradition. And from there, as did the prophets and prophetess, demand for and support any initiative that seeks to build a more just society. Nicholas
Panotto

A continuing concern has been the subject of theological discourse and influence the way issues public, social and economic relevance. Many of those unfortunately are characterized by rancid aroma, whose maxims are anchored in an attempt to preserve the status quo and to legitimate social structures of injustice. This is where I wonder where is the "gospel", where the "good news" that praxis transforming the relationship between human-human and human-in-the-world.

is in this quest for a "gospel" that really have something to say to new scenarios of the century, I present to Mr. Nicholas Panotto, partner at the time of study, who from early age was characterized by an important insight, critical thinking and a deep sense of social and dialogic. It currently has numerous publications and conferences to his credit. He is also author of the blog http://nomadismocontingente.blogspot.com/. Undoubtedly represents a breath of air to the current theological task. Without further words, here is the interview:

What kind of relationship the churches have had with the State throughout history? What kind of theology is legitimate?

This relationship has been rocking along ever. Beyond the "State" is a modern political party, we can go back to the dynamics of Christian communities face different political power plants. We have the first Christian communities and their practices cuestionantes supportive of the logic of the Roman Empire, then the union of the imperial structure and church hierarchy in the Middle Ages, and then the upheavals in modern times with the impact of the reform and decentralization ecclesial structure (although we know that the Lutheran Reformation did not mean a sharp break in the church-state until the arrival of the Anabaptist movement, we must also know that reform was possible thanks to a particular socio-political context that has already brought with it a strong resistance to the place of the Pope on matters of pubic part of the local kings and lords).

Beyond that we can not deny that this break in modern times came to a dramatic change in Western society regarding the place of the church, she, in both a social institution, continued to have a central place and even decisive in the public and political issues of society. The church has standing of various political and economic systems, from the role of Christian missions in the expansion of the European government market and conquered lands to the blessing of Latin American military dictatorships and decisive action in the U.S. presidential election. The church, even today, represents a reservoir of human symbolic and legitimating, either from their institutions and from his speech, moralistic, for certain special interests, whether of class, morality, ethics, etc.

In other words, beyond the absence of a formal separation (although that is still not as well as there are laws that give priority to the Roman Catholic Church in several countries), symbolic, social and political-institutional church remains central to the definition of public space and political institutions. And this goes not only to the Catholic Church but also to the Gospel. We have seen in recent times with the marches and documents issued by the issuance of different types of laws and the staging of various social problems. The union did not create the many theological discussions it has the support and defense of moralizing in the public!

What is called "prophetic voice"? Do you think that is possible?

"prophetic voice" is a theological concept that different trends are developing in our continent for decades. Depart from a reading of the prophetic books, placing emphasis on the social place of the prophets and their constant complaints about the oppression of the political, legal and religious. Hence, they, far from diviners or soothsayers of a coming time, are men and women inspired by the Spirit to go beyond the circumstances, recognize the root causes and evidence on behalf of justice that God intends for all people, the need to transform society.

is interesting to note how certain evangelical groups that traditionally has repelled these theologies, now claim the use and propagation of the theological idea as a great discovery for the relevance of the church in our time.

Of course I believe that is possible, and even healthy for the church today. We must prioritize major biblical themes such as justice, equality and, above all, the importance that the idea of \u200b\u200bhuman fulfillment for the Judeo-Christian tradition. And from there, as did the prophets and prophetess, demand for and support any initiative that seeks to build a more just society. The church lost that status when all he seeks is not to lose those discourses and practices that keep their bases intact. The priority is in its capacity as an institution and not in the fullness of life.

liberation theologies have been identified in the past for its revolutionary character. Do you currently have reinvented? What kept and has innovated? What do they have to say to the present socio-political economy of Latin America and especially Argentina?

theologies of liberation in Latin America were the major contribution to the world of theology. As a friend, "who seriously wants to do theology today can not not go through them." But like all theology, was a particular historical moment, with precise and theoretical problems responding to such circumstances. The place of dependency theory, neo-Marxist readings and socio-political utopias were magazine of the revolutionary '60s and '70s, which directly impacted the theological development of the continent at the time, but now have many limitations to a relevant proposal.

Obviously the circumstances are very different today. We live in a globalized, postmodern, neoliberal and very complex, which has led many of these approaches have fallen short when a theoretical analysis. This same narrowness live Latin American liberation theologies. A bipolar view of the world, centralization in the "subject poor" reading class and the primacy socio-economic elements as the only framework of analysis, which is reflected in terms such as liberation, the poor, oppression, etc .- are some of the elements that have become obsolete, at least as unidirectional point to analyze our situation and build a theological proposal.

There are several currently rethinking. First, the emergence of "new subjects" (women, homosexuals, indigenous, Afro-Americans) have challenged the theological development in Latin America to travel on other routes and thus enlarge their analytical framework. Second, there are several proposals such as school Ecumenical Research Department (DEI), who have made significant contributions to the rethinking of these theologies from the preponderance of the place of the subject and new interpretations of socio-economic world. Lastly, poststructuralist and postmodern proposals, but have not yet heard loud on our continent, have posed a profound criticism of these theologies and many of its discursive and epistemological naiveté.

As I said in the beginning, I think the liberation theologies propose an undeniable contribution, but require a thorough re-reading. Many of its approaches, such recognition of historical contingency all theological discourse, the centrality of a "theological subject" in the construction of a religious worldview, the danger of the church, institution and address legitimate economic, social, moral and political, among several others, are issues central to development of all theology. What we do is proceed with such construction from the also new questions to new circumstances in which we live. What is it doing theology in a postmodern globalized world? Can we speak of a single theological subject compared to the number of identities that represent our context? What do we say when we speak of "poor" Latin America built a generation excluded from the workplace (so-called "structural poverty")? What or who want "free" today when the figures of social, political and economic will blur in the complexity of "micro-powers" (Foucault)? How does it affect the budgets of the liberation theologies deconstruction of the great modern absolute in his speech which has supported traditional 1 ?

1. I invite you to join www.ftlbuenosaires.blogspot.com where you will find the presentation by Dr. Nestor Miguez and two reactions to it, set out in the last event of the LATF on "Latin American Theologies: new scenarios, new subjects, new discourses" on September 25, 2010.