Publication: Hipótesis del Reino de los Cielos como propuesta existencial de Jesús en los inicios del cristianismo
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2018-04-18
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Universidad Complutense de Madrid
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Abstract
El tema «reino de los cielos» en Jesús de Nazaret es quizás inabarcable por su complejidad, que viene dada por la inmensa variedad de escritos sobre Jesús y su proclamación de la llegada o revelación del reino en la tierra, que de las alturas de los cielos de la ley, pasa a encontrarse cerca, a mano, al alcance del hombre. Me ha parecido, al iniciar la investigación desde una intuición persistente durante mucho tiempo, que el Jesús de los evangelios tenía algo que lo hacía distinto al que popularmente habían presentado las doctrinas cristianas. Había algo en su personalidad, tal como aparece descrita en los evangelios sinópticos, Mateo, Marcos y Lucas, que remitía más a una radicalidad y a una profundidad conceptual que al bondadoso Jesús que a través de «misterios» obraba la salvación del creyente. Al acercarme a las fuentes evangélicas, el entramado conceptual previo de conocimientos teológicos de nivel principiante que poseía empezó a hacerse evidente y solo después de tres años de «depuración», puedo decir que he podido acercarme al evangelio sin que la psique lo estime sagrado en lo que la psicología llama subconsciente. Y no me refiero aquí a una sacralidad que exige el mínimo gesto simbólico, sino a algo que está profundamente anclado en la concepción de la realidad del heredero del cristianismo. Lo que el cristiano secular sabe de Jesús está atravesado por el peso teológico de conceptos como “redentor del mundo”, “sacrificio” o “cruz”, que van unidos a la figura de Jesús. La crítica de la filosofía de la religión, subraya no solo lo deficiente, abusivo, escandaloso del cristianismo y sus formas y conceptos, sino la profunda operación psíquica que la influencia del cristianismo ha realizado en la construcción de mundos durante la historia de Occidente. He partido en la investigación sobre el reino de los cielos desde los evangelios canónicos, como fuente principal, en concreto el Evangelio de Mateo y el de Lucas, porque eran las escrituras cristianas las que contenían todo lo relacionado y lo conocido por mí acerca del núcleo de la predicación de Jesús, el reino de los cielos. He introducido asimismo algunos apuntes sobre la visión gnóstica del reino y el comentario, muchas veces explícito, acerca del tema, de filósofos como Spinoza, Hegel, Marx y Nietzsche...
The topic "kingdom of heaven" in Jesus of Nazareth is perhaps unencompassable due to its complexity, which is given by the immense variety of writings on Jesus and his proclamation of the coming or revelation of the kingdom on earth, which, from the heights of the skies of the law, has passed to being reachable for any human being. It seemed to me, as I began the research on the basis of a persistent, long-lasting intuition, that Jesus of the gospels had something that differentiated him from the one popularly presented by the Christian doctrines. There was something in his personality, as described in the synoptic gospels of Matthew, Mark and Luke, which referred more to radicalism and a conceptual depth than to the gentle Jesus who, by way of "mysteries", achieved the salvation of the believer. As I approached the evangelical sources, my previous conceptual framework of theological knowledge at beginner level started to be evident and only after three years of "depuration”, can I say that I have been able to approach the gospel without the psyche considering it sacred within that which psychology calls the subconscious. And I do not mean here a sacrality that demands the most minimal symbolic gesture, but something deeply anchored in the conception of reality of an heir of Christianity. What the secular Christian knows about Jesus is overlapped by the theological weight of concepts such as "redeemer of the world", "sacrifice" or "cross", which bind to the figure of Jesus. The criticism of the philosophy of religion highlights not only the deficient, abusive, scandalous nature of Christianity and its forms and concepts, but also the profound psychological process that the influence of Christianity has operated on the construction of the worlds throughout Western history. I have begun the research on the kingdom of heavens from the canonical gospels as the main source, specifically the Gospel of Matthew and the Gospel of Luke, because they were the Christian writings that contained everything related and known to me about the preaching nucleus of Jesus, the kingdom of heaven. I have also introduced some notes on the gnostic vision of the kingdom and the often explicit commentary on the subject of philosophers such as Spinoza, Hegel, Marx and Nietzsche...
The topic "kingdom of heaven" in Jesus of Nazareth is perhaps unencompassable due to its complexity, which is given by the immense variety of writings on Jesus and his proclamation of the coming or revelation of the kingdom on earth, which, from the heights of the skies of the law, has passed to being reachable for any human being. It seemed to me, as I began the research on the basis of a persistent, long-lasting intuition, that Jesus of the gospels had something that differentiated him from the one popularly presented by the Christian doctrines. There was something in his personality, as described in the synoptic gospels of Matthew, Mark and Luke, which referred more to radicalism and a conceptual depth than to the gentle Jesus who, by way of "mysteries", achieved the salvation of the believer. As I approached the evangelical sources, my previous conceptual framework of theological knowledge at beginner level started to be evident and only after three years of "depuration”, can I say that I have been able to approach the gospel without the psyche considering it sacred within that which psychology calls the subconscious. And I do not mean here a sacrality that demands the most minimal symbolic gesture, but something deeply anchored in the conception of reality of an heir of Christianity. What the secular Christian knows about Jesus is overlapped by the theological weight of concepts such as "redeemer of the world", "sacrifice" or "cross", which bind to the figure of Jesus. The criticism of the philosophy of religion highlights not only the deficient, abusive, scandalous nature of Christianity and its forms and concepts, but also the profound psychological process that the influence of Christianity has operated on the construction of the worlds throughout Western history. I have begun the research on the kingdom of heavens from the canonical gospels as the main source, specifically the Gospel of Matthew and the Gospel of Luke, because they were the Christian writings that contained everything related and known to me about the preaching nucleus of Jesus, the kingdom of heaven. I have also introduced some notes on the gnostic vision of the kingdom and the often explicit commentary on the subject of philosophers such as Spinoza, Hegel, Marx and Nietzsche...
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Tesis inédita de la Universidad Complutense de Madrid, Facultad de Filosofía, Departamento de Historia de la Filosofía, Estética y Teoría del Conocimiento, leída el 04/07/2017