great works and are still daily used by important segments of population in those areas as a vehicle for communication. After 1950 and particularly under the influence of the decolonization movement, the economic demand has come to strengthen the linguistic and cultural struggle. The protest against the underdevelopment of those so-called peripheric regions has definitely politicized the movement: its left wing has borrowed its arguments from the revolutionary nationalism of the countries in the Third World. May 1968 and its long range ejjects have brought new dynamism to these regional struggles which now oppose the prevailing culture, criticize everyday life, defend natural space against polluting tndusries and the army, question the political machinery, etc. There have been increasing references to socialistic self-management. At the same time, the contradictions of regionalism have been intensifying. Resistance to French nationalism brings forth micronationalisms that rely in turn on a manipulatory re-writing of his· tory and on calls for a «state» machinery; the struggle against «Parisian imperialism» appeals to a «national unity» transcending class struggle, etc. Here again, we rejoin the debate on ihe process of recuperation of May 68. The article suggests the following hypothesis (which does not pretend to overcome all the contradictions): regionalism can keep up the logic of cultural revolution provided it asserts its internationalism - in the sense of antinationalism. Los acrobatas Este estado de cosas ahora se hace tambien visible en el viraje que esta dando ahora la teologia de la revoluci6n y que es propio de su ambivalencia. Luego de haber criticado el cristianismo establecido y la sociedad actual, escoge un punto de partida que esta por encima de esas realidades. Su proposici6n mayor -si es que se la puede tomar en !orma sistematica- es la acci6n de Dios en la historia ... God's action in history, como reza la siempre repetida f6rmula. Como teologumenon, esta f6rmula libera, a quien se remite a ella, de lo establecido, para eso se la ha creado. Pero tambien lo Jibera de la critica de principio, porque esa realidad de la acci6n de Dios en la historia no esta al alcance de la critica reflexiva, pues es, al mismo tiempo, la proposici6n mayor de toda critica. 24 Trutz Rendtorff • Heinz Eduard Ttidt in «Teologia de la Revoluci6n». Monte Avila Ed. Caracas 1975.
RkJQdWJsaXNoZXIy MTExMDY2NQ==