Redemptor Hominis
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Redemptor Hominis (latín: El Redentor del Hombre) es el nombre de la primera encíclica escrita por el papa Juan Pablo II. Con ella, marca una senda para su pontificado al explorar los problemas contemporáneos del hombre y proponer soluciones basadas en una más profunda comprensión de la persona humana. La encíclica fue promulgada el domingo 04 de marzo de 1979, menos de 5 meses después de su instalación como papa.
[editar] Resumen de la encíclica
Esta primera encíclica del papa Juan Pablo II examina los principales problemas que atribulan al mundo en la actualidad. Juan Pablo II comenzó su papado en medio de una crisis de duda y autocrítica al interior de la Iglesia Católica. Se ocupa de aludir a esta crisis en el prólogo de la encíclica, manifestando su confianza en que el nuevo movimiento de la vida en la Iglesia es mucho más fuerte que los síntomas de la duda, separación y crisis.
Redemptor Hominis propone como solución a estos problemas un proceso de total comprensión y entendimiento de la persona, tanto de la persona humana como la de Cristo. En este sentido, esta primera encíclica hace hincapié, repetidas veces, en el auspicio del papa a la filosofía del personalismo; tendencia que mantendrá durante todo su papado.
La encíclica también prepara a la Iglesia para el inminente tercer milenio, llamando a los años que quedan del siglo XX como temporada del nuevo Adviento, temporada de expectativas, a manera de preparación para el nuevo milenio.
[editar] La Humanidad en el misterio de la Redención
Juan Pablo II señala las doctrinas centrales de la Encarnación y de la Redención como la mayor evidencia del amor de Dios por la Humanidad: El Hombre no puede vivir sin amor... ésta es la razón por la cual Cristo el Redentor se revela completamente al Hombre. Como respuesta a ello, cualquier ser humano, sin importar cuán débil esté, que desee entender plenamente su propia persona, debe "asimilar por entero la realidad de la Encarnación y la Redención con la finalidad de encontrarse a sí mismo".
[editar] Crítica a los gobiernos ateos
Sin nombrarlo explícitamente, Redemptor Hominis muestra la oposición de Juan Pablo II al comunismo ateo, tal como se encuentra en su Polonia natal: "un ateísmo programado, organizado y estructurado como sistema político". Juan Pablo II encuentra así al comunismo, en el plano filosófico, inherentemente inhumano. Citando las palabras de San Agustín Tú nos hiciste para ti, Señor, y nuestro corazón no descansará hasta descansar en ti, sostiene que la búsqueda del Hombre a Dios (a través de cualquier religión) es la principal medida de la Humanidad. Así, establece, sistemas como el comunismo, que desconoce ese aspecto esencial de la naturaleza humana are fundamentally flawed and inherently unable to satisfy the deepest human longings for the fullest expression of human life. This lays a philosophical underpinning to the pope's own remarkably successful actions confronting Communism in the political field, including in his travels.
He specifically denounces governments opposed to freedom of religion as an attack on man's inherent dignity: "the curtailment of the religious freedom of individuals and communities is not only a painful experience but it is above all an attack on man's very dignity."
[editar] Mensaje misional y libertad religiosa
Foreshadowing his many remarkably successful travels around the world, John Paul stresses the need of bringing the message of God to "all cultures, all ideological concepts, all people of good will" with a proper "missionary attitude." This attitude, he insists, must first begin with a proper regard of "what is in man," again stressing the personalist theme. He stresses that a proper expression of the missionary attitude is not destructive, but rather begins with building on what is already there.
John Paul uses this as a foundation to another of the central themes of his papacy: that of religious freedom. Building on the declaration of the Second Vatican Council in Dignitatis Humanae (Declaration on Religious Freedom), Pope John Paul teaches that any missionizing work by the Church must begin with a "deep esteem for man, for his intellect, his will, his conscience and his freedom." He goes on to the Catholic Church as the true repository of human freedom. While stressing the Church's respect for other religions, this is yet another implicit rebuke to Communist governments that suppress freedom of worship.
[editar] La unión de Cristo con cada persona
In another aspect of the personalist theme, John Paul writes that it is insufficient to talk of Christ's union with man as an impersonal union of Christ with mankind as an undifferentiated conglomerate: "We are not dealing with the 'abstract man,' but the real, 'concrete,' 'historical' man. We are dealing with 'each' man...."
Rather, he insists that Christ reaches out to each person as an individual. Thus each person on his own may walk his own path of life and reach his fullest potential from that personal experience of Christ's love for him as an individual. In the same way, the Church's mission must also be to reach out personally to each and every person: "Since this man is the way for the Church, the way for her daily life and experience, for her mission and toil, the Church of today must be aware in an always new manner of man's 'situation.'"
[editar] Los miedos del Hombre
John Paul writes that some of man's greatest fears are the result of his own creations: the ecological damage wrought by untrammeled exploitation of the earth, and the fear brought on by ever-increasing military power with its accompanying threat of widespread destruction, "an unimaginable self-destruction, compared with which all the cataclysms and catastrophes of history known to us seem to fade away."
John Paul points out that although man's technological and material accomplishments certainly stand as authentic signs of man's greatness, they provoke a disquieting question: "Does this progress, which has man for its author and promoter, make human life on earth 'more human' in every aspect of that life? Does it make it more 'worthy of man?'" Yet again, the human person is made to be the measure of what is good, not just mere accomplishment and accumulation. The encyclical teaches that even if contrary to its intention, a system that is purely materialistic, that essentially ignores the human person, in the end condemns man to being a slave of his own production.
Denouncing the imbalance of economic resources, another oft-repeated theme of his papacy, John Paul encourages an increased concern for the problems of the poor. Once more, he stresses that the key to this is an increased moral responsibility built on a deeper understanding of the dignity of the human person, as taught by Christ himself in his description of the Last Judgment in the Gospel of Matthew.
[editar] La misión de la Iglesia como Madre y Maestra
Anticipating a theme that he would develop at much greater length in his 1993 encyclical Veritatis Splendor, John Paul emphasizes the responsibility of the Church in its prophetic mission to teach the truth to the world. He also indicates the importance of catechesis -- teaching the doctrines of the faith -- which found fruit in his papacy, most notably in his promulgation of the Catechism of the Catholic Church.
[editar] Los sacramentos de la Eucaristía y de la Penitencia
The encyclical reaches its final sections with a section on the Eucharist, yet another theme that would mark John Paul's papacy. Stressing that "the Eucharist is the centre and summit of the whole of sacramental life," John Paul stresses the familiar Catholic theme of personal union with Christ brought so intimately through the reality of Christ's own person being offered in to person through the Eucharist.
John Paul also brings the personalist theme in his manner of responding to a controversy of the post-Vatican II Church: the issue of communal penance. In some cases, the sacrament of Penance at the time was being offered to groups of people together, without individual confession. John Paul insists against this that confession as an individual is "man's right to a more personal encounter with the crucified forgiving Christ."
[editar] María
Iniciando un patrón que regirá toda su escritura encíclica, Juan Pablo II se enfoca en la Virgen María en la sección final. En particular, invita a la Iglesia (es decir, todos los fieles católicos) a tomar a María como madre y modelo a seguir en pro de la felicidad del mundo.
[editar] Véase también
- Personalismo
- Lista de encíclicas del papa Juan Pablo II
[editar] Referencias
Weigel, George, Witness to Hope: The Biography of John Paul II, Harper Collins, Nueva York, 1999, ISBN 0060932864.
