By Jose M. Vigil (editor)

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Thanks to the Raramuri myth, the Christian imagination is enriched with images of Father/Mother, the self-affirmation of peoples who are discriminated against, and an understanding of salvation in terms of social and joyful strength. With respect to the Guarani story about the Earth without evils, Bartolomeu Melia notes that such a non-Christian language in fact evangelizes us. He adds: The "Earth without evil" is the condition for being able to give and to be fulfilled in giving. Thus the Gospel of the gift of Grace is inculturated in a Guarani way.

The goal of an Earth without Evil is a collective and permanent search for a new reality. It is not the product of an omnipotent human being. In the framework of such a collective spiritual and cosmic goal, the modern Utopia of progress may be re-understood with proper roots and projects. It can be said that Indigenous Utopias and Christian eschatologies challenge each another. The former points towards a radical transformation, so that a population exhausted by misfortune might find the fullness of life.

9 Nevertheless, writings on eschatology have been concerned about individual salvation or condemnetion outside of this world. This is not the key dimension of christian eschatology. Today we are recovering down to earth hope. Indigenous Utopias do not make the individual a divine being, nor do they run away from time and history. Rather, these Utopian attitudes are relational. The present context includes what has been lived before as well as the human and cosmic future. This concentration of time (the "now" includes the past and the future) is expressed in ritual and in celebration where there are Utopian signs.

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