Juan Manuel Cabiedas Tejero
Born in Spain
Catholic Priest
Member of Hermandad de Sacerdotes Operarios Diocesanos
Address: Universidad Pontificia de México
Guadalupe Victoria, 98
Tlalpan - Tlalpan Centro I, C.P 14000
Ciudad de México
ORC iD https://orcid.org/0000-0002-3738-5149
https://www.scopus.com/authid/detail.uri?authorId=57224976830
https://www.researchgate.net/profile/Juan-Cabiedas-Tejero
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https://www.semanticscholar.org/author/119681888
Catholic Priest
Member of Hermandad de Sacerdotes Operarios Diocesanos
Address: Universidad Pontificia de México
Guadalupe Victoria, 98
Tlalpan - Tlalpan Centro I, C.P 14000
Ciudad de México
ORC iD https://orcid.org/0000-0002-3738-5149
https://www.scopus.com/authid/detail.uri?authorId=57224976830
https://www.researchgate.net/profile/Juan-Cabiedas-Tejero
https://dialnet.unirioja.es/servlet/autor?codigo=2409508
https://scholar.google.es/citations?user=2wlicPEAAAAJ&hl=es
https://philpeople.org/profiles/juan-manuel-cabiedas-tejero
https://ixtheo.de/Authority/80547725X
https://www.semanticscholar.org/author/119681888
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Articles by Juan Manuel Cabiedas Tejero
la teología asume críticamente mediante la confesión de la fe –que representa su propia hermenéutica–, la responsabilidad de entrar a fondo en la cuestión del Dios de Jesucristo para entender cuál es la verdadera dimensión del “espíritu cristiano” de la búsqueda nihilista.
In this essay I analyze the theological accuracy of the conviction explored by the philosopher Gianni Vattimo (1936-2023) in some of his latest works: postmodern nihilism is the present-day truth of Christian Religion. To do so, I begin with a synthesis of the way in which, according to the author, nihilistic hermeneutics is able to recover the Christological singularity of Christian Revelation. In a second moment, I expose some of the motives with which Christian theology critically takes full responsibility for –through its own
hermeneutics: the confession of Faith– entering deeply into the question of the God of Jesus Christ in order to understand what is the true dimension of the “Christian spirit” of the nihilistic search.
The goal of this study is to highlight the value of Pastores dabo vobis chap-ter IV as critical instance for growing discontinuity in Postmodern society between Christian vocation and pro-existence as human life native constitution. In order to get it, in dialogue with the horizon of the theological reasons that make up the «gospel of vocation», we approach the level of anthropological foundations (Phenomenological) Pastores dabo vobis glimpses as instance from where the Church –in its character of sacramental mediation of divine mystery– identify human life project as radical sense for Christian vocation and, finally, for priestly vocation.
Christian existence is permanently faced with the challenge of streng- thening the affective link between the experience of Faith and the truth of Faith. This paper tries to face this challenge through a dialogue between that peculiar human cognitive force that is empathy, and the verification that this is precisely the epistemological focus in which Gospel hermeneutics updates the meaning and salvific transcendence of the Person of Christ (dead and risen) for the witness of any time who meets Him.
Abstract: This study aims to critically interpret a relevant statement by Nick Bostrom about the anthropological significance of the Transhu- manist Project: “We seek personal growth beyond our current biological limitations”. In order to do this, we focus, first, on the question that seems to be left out of transhumanist enhancement operation and, above all, of future techno-scientific immortalization of human biology: Who is the one who will transcend biology? So, secondly, starting from the very first philosophical definition of Man as a Personal Being, we take this marginal question for Transhumanism as the one that, in the final analy- sis, grants its true logos or reason for Being to the identity of Man as a Totality of Meaning that it’s and grows up in the world in a human way.
The reflection of The Epistle to the Hebrews on Jesus Christ’s identity as «High Priest» in view of that existential radicalism with which He responds to the salvific will of his Father for all children, acts in the baptized as that basic theological breath that founds and guides his own personal realization as a space of mediation for his brothers before the Father. Well, this study proposes an approach to the singular characters with which the Ministerial Priesthood updates that harmony of Christian existence with the response of the Son to the will of the Father through the consecra- tion of the Church to be and to perform his existence as «Fisher of Men».
«Pastoral Charity as Filial Charity in Ministerial Priesthood» is the title of a study developed in two steps. Considering the Christological sensitivity of the Letter to the Hebrews, this article attempts to show how the title «Son of God», in the light of the radical nature of Jesus’ obedience to God the Father, and the uniqueness of his self-donation to others, leads the early Church to recognize Christ’s priestly condi- tion as an expression of that style of salvific mediation that sets out the path of every disciple towards the full realization of his personal identity in relation to God the Father. In continuity with this starting point, in a second study we will explore how this «priestly synergy» between identity and self-giving, which seminally shapes Christian life, defines in turn the relational character that establishes the meaning and orients the mission of ministerial priesthood in the Church.
José Blanco White (1775-1841) not only is an active witness of a crucial period in the political life of the Hispanic world on both sides of the Atlantic, but he is also one of the most recognized thinkers and writers of his time. His legacy includes a valuable poetic work. These pages are interested in the theological spirit of one of his most critically admired English sonnets, Night and Death. However, in order to know that own faithful way in which the author expresses in his poem the human questioning for hope in the face of the experience of darkness and death, it is necessary to first penetrate, even if only in a synthetic way, in his understanding and experiencing of the relationship between religion and church, instinct of reason and truth of faith. This leads us to better meet with the background that encourages the poetic expression of his sensitivity towards the beauty of the world and the way in which man can discover in it the call of divine transcendence.
Christological Ontology and Christian ethos. A Look from Dogmatic Theology
This essay reflects on the identity of the human-divine Person of Jesus Christ as the very center of Moral Theology. Wherever the value and meaning of human life is at stake today, Moral Theology maintains that the discernment of faith that safeguards the dignity of man as a gift of God, is recognizable in the Person of Jesus Christ.
This essay proposes a synthetic and critical reading of the development of Karl Löwith's (1897-1973) anthropological question, from his work of qualification for teaching (Das Individuum in der Rolle des Mitmenschen, 1928) to his essays of naturalist mark written in the 50s and 60s. The author starts from a critical review of idealistic subjectivism as a risk of phenomenology, to end in a more authentic figure of the subject in its relational complexity as a radical link between I-you-history-nature-world. This point of view completes the basic reception that has been deserved until now to Karl Löwith's thinking in Spanish-speaking world: a critical interpreter of the evolution of 19th century German philosophy.
This study investigates the debt owed by contemporary theological anthropology to the philosophical anthropology of the first half of the twentieth century (considered in its interest in interpersonal character of human identity). It should be recognized that there was a fairly complex relationship between them: sometimes anthropology ended up in some way forgetting theology, sometimes theology was sustained by anthropology and, often, invited to self-criticism. Analyzing «pneumatological» anthropology (and its Christological roots) elaborated by Ferdinand Ebner (1882- 1931) helps theological anthropology not to forget that its method of investigation has to clarify both sides of the analogy between God and man in order to fully integrate the «expressive» meaning of both logics: theo-logic and anthropo-logic.
IN FRONT OF CHRIST'S GOD
Theological Anthropology is at the origin of the anthropology of you. For the God of Jesus Christ, the human being has never been a third person (he is) to whom things are said or ordered while keeping distances; but that you are to whom speak frankly and freely.
A la luz de las afirmaciones de Martin Heidegger en Ser y tiempo en torno a "la voz de la conciencia" en su calidad ontológica (no moral, ni teológica) en cuanto llamada a ser el más propio sí mismo, manifestándose así como exponente de la identidad del hombre (Dasein) en cuanto ubicación del ser, el artículo propone explorar la trascendencia para una antropología de la vocación cristiana del significado ontológico (es decir, proyectivo) de adquieren en Ser y tiempo las experiencias de la temporalidad y la mortalidad.
TRANSCENDENTALITY AND ANTHROPOLOGY
Even today, the transcendental Method that guides Karl Rahner’s theological Project is able to propose God’s Revelation in Jesus Christ as correspondence between complex logic of human existence (phenomenon) and its vocation to Truth (foundation), between personal life (subjective experience and historical realization) and the confession of Faith. This paper draws a sketch of Rahner’s work to confirm that human salvation can not be thought as pure spiritual appentency, but as possibility of theological auto-transcendence within contingent nature (corporeal, worldly, free, mortal and capable of love).
Abstract: Along with contrition, absolution and satisfaction, confession forms the basic structure of the sacrament of reconciliation bequeathed by the tradition of the Catholic Church. Assisted by María Zambranos’ essay about Augustine of Hippo’s Confessions, this article examines the original anthropological physiognomy of confession as method that makes visible human life’s trascendent impetus and mobilized its freedom towards personal fulfillment. This perspective can contribute to renew the existential vitality and theological meaning of the act of confession which is part of the sacramental sign that leads to reconciliation.
The modern Phenomenology on the human body in its subjective condition reveals itself nowadays as a fruitful partner of Christian Anthropology interest in redefining man’s theological condition in its Christological foundation. This article is interested in the contribution of the man’s corporal condition to his personal-trascendent achievement; it can be concived as anthropological grammar where God who is Communion traces the way of redemption as participation in the Filiation of the Incarnate Son.
The conception of man as personal being, dominating the worldview of the Western world, is rooted in the Judeo-Christian revelation of God as a personal entity. This essay intends to return to the biblical content (and its reception in the conciliar constitution Gaudium et Spes) of those claims of Christian faith that found the theological and pastoral meaning of the concept of person; and also provide the framework in which contemporary theological anthropology have a voice in the characterization of a solid personalist anthropology. Considering this, we’ll devote the last part of this brief essay to review that contemporary vision of man threatening the greatest achievement in the history of human culture.
The upcoming centenary year of the birth of the Spanish Catholic philosopher Julián Marías Aguilera (1914-2005), relevant figure in contemporary Hispanic thought, provides the opportunity to recover the way he’s linked Christian faith confession and life experience of reason for the study of man as personal being. These pages attempt to approach one of the roots of that bond in Marías reading God conception in José Ortega y Gasset and Alphonse Gratry’s work.
la teología asume críticamente mediante la confesión de la fe –que representa su propia hermenéutica–, la responsabilidad de entrar a fondo en la cuestión del Dios de Jesucristo para entender cuál es la verdadera dimensión del “espíritu cristiano” de la búsqueda nihilista.
In this essay I analyze the theological accuracy of the conviction explored by the philosopher Gianni Vattimo (1936-2023) in some of his latest works: postmodern nihilism is the present-day truth of Christian Religion. To do so, I begin with a synthesis of the way in which, according to the author, nihilistic hermeneutics is able to recover the Christological singularity of Christian Revelation. In a second moment, I expose some of the motives with which Christian theology critically takes full responsibility for –through its own
hermeneutics: the confession of Faith– entering deeply into the question of the God of Jesus Christ in order to understand what is the true dimension of the “Christian spirit” of the nihilistic search.
The goal of this study is to highlight the value of Pastores dabo vobis chap-ter IV as critical instance for growing discontinuity in Postmodern society between Christian vocation and pro-existence as human life native constitution. In order to get it, in dialogue with the horizon of the theological reasons that make up the «gospel of vocation», we approach the level of anthropological foundations (Phenomenological) Pastores dabo vobis glimpses as instance from where the Church –in its character of sacramental mediation of divine mystery– identify human life project as radical sense for Christian vocation and, finally, for priestly vocation.
Christian existence is permanently faced with the challenge of streng- thening the affective link between the experience of Faith and the truth of Faith. This paper tries to face this challenge through a dialogue between that peculiar human cognitive force that is empathy, and the verification that this is precisely the epistemological focus in which Gospel hermeneutics updates the meaning and salvific transcendence of the Person of Christ (dead and risen) for the witness of any time who meets Him.
Abstract: This study aims to critically interpret a relevant statement by Nick Bostrom about the anthropological significance of the Transhu- manist Project: “We seek personal growth beyond our current biological limitations”. In order to do this, we focus, first, on the question that seems to be left out of transhumanist enhancement operation and, above all, of future techno-scientific immortalization of human biology: Who is the one who will transcend biology? So, secondly, starting from the very first philosophical definition of Man as a Personal Being, we take this marginal question for Transhumanism as the one that, in the final analy- sis, grants its true logos or reason for Being to the identity of Man as a Totality of Meaning that it’s and grows up in the world in a human way.
The reflection of The Epistle to the Hebrews on Jesus Christ’s identity as «High Priest» in view of that existential radicalism with which He responds to the salvific will of his Father for all children, acts in the baptized as that basic theological breath that founds and guides his own personal realization as a space of mediation for his brothers before the Father. Well, this study proposes an approach to the singular characters with which the Ministerial Priesthood updates that harmony of Christian existence with the response of the Son to the will of the Father through the consecra- tion of the Church to be and to perform his existence as «Fisher of Men».
«Pastoral Charity as Filial Charity in Ministerial Priesthood» is the title of a study developed in two steps. Considering the Christological sensitivity of the Letter to the Hebrews, this article attempts to show how the title «Son of God», in the light of the radical nature of Jesus’ obedience to God the Father, and the uniqueness of his self-donation to others, leads the early Church to recognize Christ’s priestly condi- tion as an expression of that style of salvific mediation that sets out the path of every disciple towards the full realization of his personal identity in relation to God the Father. In continuity with this starting point, in a second study we will explore how this «priestly synergy» between identity and self-giving, which seminally shapes Christian life, defines in turn the relational character that establishes the meaning and orients the mission of ministerial priesthood in the Church.
José Blanco White (1775-1841) not only is an active witness of a crucial period in the political life of the Hispanic world on both sides of the Atlantic, but he is also one of the most recognized thinkers and writers of his time. His legacy includes a valuable poetic work. These pages are interested in the theological spirit of one of his most critically admired English sonnets, Night and Death. However, in order to know that own faithful way in which the author expresses in his poem the human questioning for hope in the face of the experience of darkness and death, it is necessary to first penetrate, even if only in a synthetic way, in his understanding and experiencing of the relationship between religion and church, instinct of reason and truth of faith. This leads us to better meet with the background that encourages the poetic expression of his sensitivity towards the beauty of the world and the way in which man can discover in it the call of divine transcendence.
Christological Ontology and Christian ethos. A Look from Dogmatic Theology
This essay reflects on the identity of the human-divine Person of Jesus Christ as the very center of Moral Theology. Wherever the value and meaning of human life is at stake today, Moral Theology maintains that the discernment of faith that safeguards the dignity of man as a gift of God, is recognizable in the Person of Jesus Christ.
This essay proposes a synthetic and critical reading of the development of Karl Löwith's (1897-1973) anthropological question, from his work of qualification for teaching (Das Individuum in der Rolle des Mitmenschen, 1928) to his essays of naturalist mark written in the 50s and 60s. The author starts from a critical review of idealistic subjectivism as a risk of phenomenology, to end in a more authentic figure of the subject in its relational complexity as a radical link between I-you-history-nature-world. This point of view completes the basic reception that has been deserved until now to Karl Löwith's thinking in Spanish-speaking world: a critical interpreter of the evolution of 19th century German philosophy.
This study investigates the debt owed by contemporary theological anthropology to the philosophical anthropology of the first half of the twentieth century (considered in its interest in interpersonal character of human identity). It should be recognized that there was a fairly complex relationship between them: sometimes anthropology ended up in some way forgetting theology, sometimes theology was sustained by anthropology and, often, invited to self-criticism. Analyzing «pneumatological» anthropology (and its Christological roots) elaborated by Ferdinand Ebner (1882- 1931) helps theological anthropology not to forget that its method of investigation has to clarify both sides of the analogy between God and man in order to fully integrate the «expressive» meaning of both logics: theo-logic and anthropo-logic.
IN FRONT OF CHRIST'S GOD
Theological Anthropology is at the origin of the anthropology of you. For the God of Jesus Christ, the human being has never been a third person (he is) to whom things are said or ordered while keeping distances; but that you are to whom speak frankly and freely.
A la luz de las afirmaciones de Martin Heidegger en Ser y tiempo en torno a "la voz de la conciencia" en su calidad ontológica (no moral, ni teológica) en cuanto llamada a ser el más propio sí mismo, manifestándose así como exponente de la identidad del hombre (Dasein) en cuanto ubicación del ser, el artículo propone explorar la trascendencia para una antropología de la vocación cristiana del significado ontológico (es decir, proyectivo) de adquieren en Ser y tiempo las experiencias de la temporalidad y la mortalidad.
TRANSCENDENTALITY AND ANTHROPOLOGY
Even today, the transcendental Method that guides Karl Rahner’s theological Project is able to propose God’s Revelation in Jesus Christ as correspondence between complex logic of human existence (phenomenon) and its vocation to Truth (foundation), between personal life (subjective experience and historical realization) and the confession of Faith. This paper draws a sketch of Rahner’s work to confirm that human salvation can not be thought as pure spiritual appentency, but as possibility of theological auto-transcendence within contingent nature (corporeal, worldly, free, mortal and capable of love).
Abstract: Along with contrition, absolution and satisfaction, confession forms the basic structure of the sacrament of reconciliation bequeathed by the tradition of the Catholic Church. Assisted by María Zambranos’ essay about Augustine of Hippo’s Confessions, this article examines the original anthropological physiognomy of confession as method that makes visible human life’s trascendent impetus and mobilized its freedom towards personal fulfillment. This perspective can contribute to renew the existential vitality and theological meaning of the act of confession which is part of the sacramental sign that leads to reconciliation.
The modern Phenomenology on the human body in its subjective condition reveals itself nowadays as a fruitful partner of Christian Anthropology interest in redefining man’s theological condition in its Christological foundation. This article is interested in the contribution of the man’s corporal condition to his personal-trascendent achievement; it can be concived as anthropological grammar where God who is Communion traces the way of redemption as participation in the Filiation of the Incarnate Son.
The conception of man as personal being, dominating the worldview of the Western world, is rooted in the Judeo-Christian revelation of God as a personal entity. This essay intends to return to the biblical content (and its reception in the conciliar constitution Gaudium et Spes) of those claims of Christian faith that found the theological and pastoral meaning of the concept of person; and also provide the framework in which contemporary theological anthropology have a voice in the characterization of a solid personalist anthropology. Considering this, we’ll devote the last part of this brief essay to review that contemporary vision of man threatening the greatest achievement in the history of human culture.
The upcoming centenary year of the birth of the Spanish Catholic philosopher Julián Marías Aguilera (1914-2005), relevant figure in contemporary Hispanic thought, provides the opportunity to recover the way he’s linked Christian faith confession and life experience of reason for the study of man as personal being. These pages attempt to approach one of the roots of that bond in Marías reading God conception in José Ortega y Gasset and Alphonse Gratry’s work.
Este ensayo invita al creyente a repensar en Cristo la vitalidad de su fe, en sintonía con el íntimo vínculo que existe entre la constitución relacional de su vida personal como búsqueda de sí y el don divino de la filiación. Para ello, propone a la teología de la fe la empatía: una potencia fundamental del psiquismo humano que permite reconocer que la realización de la identidad del hombre como ser en relación lleva inscrita en sí, sin ser violentada, la apertura a Aquel que se deja recibir y reconocer como el Trascendente personal.
No en vano, la divina revelación comienza y culmina en el Evangelio con el testimonio de una voz, un rostro, una presencia… cuya fuerza de persuasión consiste en hacerse don (una entrega hasta la muerte y una resurrección).
Quizá por ello, cuando se habla de vocación resuenan aquellos elementos que componen la identidad del ser humano: corporeidad y espiritualidad, intimidad y relacionalidad, inteligencia y sensibilidad, conciencia y libertad, biografía personal e historia colectiva.
El desencanto causado por la «liquidez» axiológica, la demagogia política, el pragmatismo económico, la incertidumbre ecológica, el narcisismo digital y la uniformidad cultural en los que parece haberse instalado la antropología del trashombre, urge a elaborar un nuevo modelo de orientación vocacional que enseñe a vivir desde la «autotrascendencia» y la «ultimidad personal», o sea, desde la alteridad, la relación, la libertad y el don. Puesto que, sin vocación, el ser personal se condena a tratarse y ser tratado con indiferencia.
Apelando a este esfuerzo convergente de teología y filosofía, el servicio que trata de prestar este libro a la teología se concentra en la respuesta a esta pregunta: ¿en qué medida se actualiza, enriquece y dinamiza la razón antropológico-trascendental de la Revelación (saberse capaz de Dios) al abrir el horizonte de estudio de la identidad teologal del hombre a una perspectiva más histórico-vital (vivirse en comunión con Dios) a partir del significado radical que atesoran las experiencias fundamentales de mi vida: nacer, ser cuerpo, estar en el mundo, vivir en el tiempo, amar al otro, tener que morir.? Recabando la ayuda de la «antropología metafísica» del filósofo católico español Julián Marías Aguilera (1914-2005) esta investigación pretende recordar a la antropología teológica que el recurso a esas experiencias radicales, no sólo no disgrega la identidad teologal del hombre, sino que contribuye a su verdad plena en cuanto exponentes de esa razón de ser desde abajo de la relación Dios-hombre que, para la fe cristiana, tiene en el Hijo encarnado su inspiración original y su altura definitiva. En suma, volver sobre el alcance del concepto persona en antropología teológica, no sólo responde a la necesidad presente de elaborar una teología que sea existencialmente eficaz, sino a la perenne necesidad de fidelidad al mensaje central de la Revelación que identifica en el Hijo, nacido de mujer, la decisión divina de auto-comunicársenos mediante nuestra carne, palabras y obras.
Khaled Anatolios aborda en esta obra cómo y en qué términos la comunidad cristiana de los primeros cinco siglos aprendió a hablar de una manera desafiante y, a la vez, normativa; y por qué su modo de expresarse es importante para nosotros como creyentes. Este es un libro de profunda teología: estamos ante una síntesis brillante de los conflictos y debates que llevaron originalmente a la Iglesia a articular la pregunta de qué es Dios para un cristiano mediante los términos «sustancia» y «persona», así como de los comienzos de la aceptación de ciertas respuestas a las preguntas que inquietaron a muchos creyentes durante las controversias que rodearon la convocatoria y celebración del concilio de Nicea (325).
Como nos recuerda el profesor Anatolios, podemos sentirnos afortunados por el hecho de que aquellos primeros teólogos –que fueron pioneros en «hablar de Dios» en lo que llamamos términos trinitarios– también fueron grandes pensadores, excelentes escritores, personas de profunda piedad y fe. Unirnos con inteligencia y generosidad a sus debates, probablemente sea el mejor punto de partida para continuar desarrollando su trabajo.
Kahled Anatolios (1962), doctor en teología por el Boston College, es profesor en la University of Notre Dame (Indiana, EE.UU.).
En este proceso, la fórmula cristológica del Concilio de Calcedonia (siglo V): «Ha de confesarse a uno solo y el mismo Hijo, nuestro Señor Jesucristo, el mismo perfecto en la divinidad y el mismo perfecto en la humanidad», no puede entenderse ante todo como una afirmación inmutable y para siempre, sino principalmente como fruto de una larga reflexión sobre la persona de Cristo y como punto de partida de posteriores análisis.
La presente obra sitúa el Concilio de Calcedonia en un contexto histórico mucho más amplio y complejo que permite comprender mejor los antecedentes que fundamentan su teología sobre Cristo, así como entender la recepción de Calcedonia en los siglos posteriores a partir del pensamiento de algunos de los principales Padres de la Iglesia.
En este recorrido, el lector es invitado a seguir las huellas de autores como Ireneo, Orígenes, Gregorio Nacianceno, Gregorio de Nisa, Agustín de Hipona o Juan Damasceno, cuyas aportaciones atestiguan el desarrollo de la doctrina cristológica en continuidad con la tradición apostólica.
Cap. I Olivier Clément y su relato de vida
Cap. II El icono: fundamento místico del rostro divino-humanidad
Cap. III En el origen del rostro: la antropología trinitaria
Cap. IV El binomio divino-humanidad y su experiencia cristiana
Cap. V Dogma y mística: hacia una teo-poética del rostro
Conclusiones
Siglas y abreviaturas
Bibliografía
Índice
Este trabajo persigue esclarecer, siguiendo la sensibilidad de Clément, la relación teológica entre dogma y experiencia espiritual en la hondura de sus múltiples facetas: relación entre divinidad trinitaria y humanidad personal, entre orden cósmico y vocación trascendente de lo real, entre logos cristológico y pathos pneumatológico, entre fidelidad a la tradición como depósito de la fe y actualización de la misma como acto salvífico, entre providencia divina y socialidad eclesial, entre la discursividad de la teología y la iconalidad del acto creyente, entre la sensibilidad patrística y el camino de la modernidad, etc. La tesis muestra, en suma, que el tema de la relación entre dogma y experiencia espiritual abraza y ordena todas estas afirmaciones de fe y realidades contrastantes que, para Olivier Clément, no sólo han sido objeto de estudio, sino también de compromiso vital.
El bautizado puede reconocer su propia inquietud por todo lo relacionado con el misterio de Dios en esa misma provocación existencial que Olivier Clément confiesa como origen de su vocación teológica: el misterio de un rostro que trasluce la presencia mundana de lo infinito e impide la irreductibilidad de la vida del hombre y sus proyectos a una simple historia condicionada por el azar y sus accidentes. Por ello, el trabajo reconoce que es esta dinámica existencial la que da forma a la obra de Clément: más bien fragmentada, alejada de todo academicismo formal, con una marcada impronta literaria y de naturaleza fundamentalmente contemplativa. Y, en efecto, Olivier Clément no ha producido una gran síntesis teológica, como sí hicieron sus maestros Vladimir Lossky o Paul Evdokimov. Expresado de manera sintética, Olivier Clément ha desarrollado lo que podría llamarse una “espiritualidad teologal” más que una “teología espiritual”, a la que podemos estar más acostumbrados. Esta tesis sigue la pista de una fascinación espiritual que se convierte en el crisol de la palabra teológica, llamándola y provocándola.
Introducción
Capítulo I San Simeón el Nuevo Teólogo y la vida monástica
Capítulo II Concepción pneumatológica
Capítulo III La Paternidad Espiritual según San Simeón
Conclusión
Bibliografía
Ciertamente la honda experiencia de vida y de fe que vive junto a su padre espiritual (Simeón el Piadoso) lleva a Simeón Nuevo Teólogo (949-1022) a ofrecer una presentación de la calidad humana y teologal de la figura del padre espiritual que se revela poco común en la historia de la espiritualidad cristiana; para Simeón, junto y frente al padre espiritual, se dirime el fracaso o el éxito de la vida de santidad del monje, y "uno de los pecados más grandes es contradecirlo". Es como si aquel que alcanza la calidad de padre en el espíritu mostrase que el camino que éste había hecho antes como hijo se revelase ahora de manera fehaciente como la gracia más alta que Dios concede al hombre (que Pablo consagra en la expresión «nos predestinó a ser sus hijos adoptivos», Ef 1, 3-6. 15-18). Así pues, la altura humano-divina que, según Simeón, representa la figura del padre espiritual no sólo habla a favor de la permanencia de los dones carismáticos hasta la actualidad, sino que hace de él un sacramento que permite un acceso más factible y certero para el monje a esa conformación a Cristo anhelada por la naturaleza creada y proyectada por el Padre divino.
Universidad Pontificia de México
23-25 de febrero de 2016