¿Una hipóstasis en tres naturalezas? El lugar del cosmos en la persona de Cristo
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https://revistas.usantotomas.edu.co/index.php/albertus-magnus/article/view/10422
10.15332/25005413.10422
10.15332/25005413.10422
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La urgencia del cuidado del planeta y las visiones científicas del mundo han puesto de relieve al cosmos como una alteridad auténtica que no se deja reducir a la mediación del ser humano o al hombre como “microcosmos”. A partir de una interpretación cristológica basada en la definición de Calcedonia, se ha popularizado una lectura de la vinculación del cosmos con Cristo por medio de la naturaleza humana, el microcosmos. Por su parte, una tradición teológica, representada por Teilhard de Chardin y Raimon Panikkar, ha dado pasos fundamentales para superar tal esquema interpretativo. Se ha reconocido que, al asociar el cosmos creado solamente a la mediación humana, se corre el riesgo de convertir el cosmos en un instrumento de uso y dominación. Entonces, se hace urgente reconocer la autonomía y alteridad del cosmos y unirlo con lo divino y con lo humano en Cristo, procediendo en fidelidad al espíritu de Calcedonia.
The urgency of caring for the planet and scientific visions of the world have highlighted the cosmos as an authentic otherness that cannot be reduced to the mediation of human beings or man as a “microcosm”. From a Christological interpretation based on the definition of Chalcedon, a reading of the link of the cosmos with Christ through human nature, the microcosm, has been popularized. For its part, a theological tradition, in Teilhard de Chardin and Raimon Panikkar, has taken fundamental steps to overcome such an interpretative scheme. It has been recognized that by associating the created cosmos solely with human mediation, there is a risk of turning the cosmos into an instrument of use and domination. It is therefore urgent to recognize the autonomy and otherness of the cosmos and to unite it with the divine and with the human in Christ, proceeding in fidelity to the spirit of Chalcedon.
The urgency of caring for the planet and scientific visions of the world have highlighted the cosmos as an authentic otherness that cannot be reduced to the mediation of human beings or man as a “microcosm”. From a Christological interpretation based on the definition of Chalcedon, a reading of the link of the cosmos with Christ through human nature, the microcosm, has been popularized. For its part, a theological tradition, in Teilhard de Chardin and Raimon Panikkar, has taken fundamental steps to overcome such an interpretative scheme. It has been recognized that by associating the created cosmos solely with human mediation, there is a risk of turning the cosmos into an instrument of use and domination. It is therefore urgent to recognize the autonomy and otherness of the cosmos and to unite it with the divine and with the human in Christ, proceeding in fidelity to the spirit of Chalcedon.
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hypostasis, nature-physis, cosmos, Council of Chalcedon, Christ, hipóstasis, naturaleza-physis, cosmos, Concilio de Calcedonia, Cristo