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A conversão cristã é ressurreição! : contribuições da fenomenologia da ressurreição de Emmanuel Falque na obra Métamorphose de la finitude para compreender a conversão cristã
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A complementaridade entre filosofia e teologia pautou o pensamento de autores clássicos do cristianismo, como Tomás de Aquino. A unidade constitutiva da pessoa implicava uma visão unitária da realidade, pois salientava-se o facto de que era a mesma pessoa que, simultaneamente, praticava filosofia e teologia. O advento da ciência moderna e a consequente especialização científica provocaram uma delimitação dos domínios do conhecimento, que, entre os conhecidos efeitos positivos, trouxe também alguns efeitos prejudiciais; um deles é a abordagem fragmentada da realidade, tão bem identificada por Edmund Husserl. Esta fragmentação provocou uma separação quase irreconciliável entre as ciências humanas (filosofia, psicologia, antropologia, entre outras) e a ciência de Deus (teologia). A viragem teológica (le tournant théologique) da fenomenologia francesa contribuiu para uma inversão deste processo de fragmentação, aproximando a filosofia da teologia. Autores como Lévinas, Jean-Luc Marion, Michel Henry e Jean-Louis Chrétien deslocaram o objeto de estudo da filosofia para o território do absoluto, do invisível e da doação originária pré-reflexiva. O método fenomenológico, tal como havia sido concebido por Husserl, fora agora expandido para o domínio da religião e da espiritualidade. Muitos autores, entre eles Dominique Janicaud, consideraram esta mudança temática da fenomenologia uma perversão do método tradicional, evidenciando uma forte tensão entre duas opções: o rigor científico e a abertura ao fenómeno religioso. A aproximação entre a filosofia e a teologia, protagonizada pelos fenomenólogos franceses, tem em Emmanuel Falque um ponto de viragem. O pensamento falquiano procura superar este cisma, não só através da aproximação — já iniciada pelos seus antecessores fenomenólogos — mas, sobretudo, através do cruzamento de fronteiras. Neste cruzamento temático entre a filosofia e a teologia, ambas se enriquecem mutuamente na busca de respostas às questões essenciais da Humanidade e de Deus. Por isso, Falque inicia sua reflexão teológica a partir da filosofia, ou seja, da condição de finitude da humanidade. Este ateísmo metodológico (distinto do ateísmo militante) assumido pelo autor francês corresponde a um lugar-comum entre crentes e não crentes, pois ali a crença na existência de Deus é suspensa e todos os esforços se concentram na descrição da realidade humana tal como ela é experienciada — em primeira instância, como limite. Contudo, a fenomenologia do limite de Falque põe em evidência as insuficiências da filosofia quando se propõe abarcar a totalidade da experiência humana. É neste momento que o autor francês devolve a proeminência à teologia, sem deixar de valorizar a condição humana, que contribui com novos conceitos e novas perspetivas, transformando e superando os Significados dos conceitos filosóficos, conferindo-lhes transcendência. A teologia de "baixo" falquiana parte da finitude humana para transformá-la. A vida no mundo, caracterizada pelo peso da angústia e pela condição mortal, é compreendida de modo muito diferente. Esta nova compreensão é possível em virtude da Ressurreição de Cristo e dos seus efeitos na vida dos crentes, uma vida transformada ou metamorfoseada: o mesmo mundo e a mesma vida vividos por meio de um novo olhar de alegria e leveza. O desenvolvimento da fenomenologia da ressurreição falquiana parte da consideração de Deus como força transformadora, que caracteriza o modo de ser e o relacionamento entre as três pessoas da Trindade (a Trindade Imanente). Tal modo relacional não só caracteriza a vida no seio da Trindade, mas também influencia a relação entre Deus e a sua criação (Trindade Económica). A atividade operativa imanente à Trindade transborda para a criação e, especialmente, para o Homem. Daí que o Deus cristão seja compreendido à luz de categorias como a compaixão e o amor, pois Ele “corre” em direção à Humanidade. Segundo Falque, a divina compaixão pela condição humana só se compreende à luz do episódio da Ascensão de Cristo. Com efeito, na sua ascensão, Cristo, que assumira plenamente a condição humana, possibilitou a sua incorporação no seio da Trindade. A incorporação do Filho na Trindade tornou possível que a experiência patética carnal do Filho se tornasse experiência patética espiritual do Pai. O significado desta transferência afetiva entre o Filho e o Pai, mediada pela força do Espírito Santo, é decisivo para a compreensão da existência humana, visto que a totalidade da experiência humana tornou-se permeável à graça transformadora de um Deus essencialmente amoroso. O objeto de estudo deste trabalho é a fenomenologia da ressurreição desenvolvida por Falque ao longo da obra "Metamorfose da Finitude"; e a sua tese central é que a conversão cristã é um processo correspondente à ressurreição, tal como é entendida à luz da fenomenologia falquiana. O argumento para defender essa ideia pode desdobrar-se em três etapas: a primeira corresponde à fenomenologia do limite, concretizada numa tripla redução da vida à sua condição imanente originária, por meio da suspensão do juízo natural em virtude da passagem a uma atitude propriamente fenomenológica: a redução à carne, à temporalidade e à existência sem Deus. Na segunda etapa, apresenta-se a ressurreição como condição de possibilidade de transformação do limite humano. A ressurreição, como se verá, aqui entendida não só à luz do evento da Ressurreição de Cristo, mas sobretudo enquanto modo de ser do Deus-Trino; e, na terceira, a ressurreição compreendida enquanto modo de ser trinitário, que é comunicado à humanidade, em virtude da mediação do Filho. O efeito transformador da ressurreição, enquanto força da Trindade dirigida e outorgada à Humanidade, visa à progressiva divinização do Homem. Daqui resulta a tese central do trabalho, segundo a qual o processo existencial inerente à conversão cristã é a ressurreição, enquanto vida trinitária comunicada à humanidade por meio do Filho.
The complementarity between philosophy and theology guided the thought of classical Christian authors, such as Thomas Aquinas. The constitutive unity of the human person implied a unitary vision of reality, emphasizing that the same individual practiced both philosophy and theology simultaneously. However, the advent of modern science and subsequent scientific specialization led to a delimitation of knowledge domains which, despite certain positive effects, also brought detrimental consequences; one of these was a fragmented approach to reality, a crisis famously identified by Edmund Husserl. This fragmentation caused a nearly irreconcilable separation between the human sciences (philosophy, psychology, anthropology, among others) and the science of God (theology). The “theological turn” (le tournant théologique) in French phenomenology helped reverse this fragmentation, bringing philosophy closer to theology once more. Authors such as Lévinas, Jean-Luc Marion, Michel Henry, and Jean-Louis Chrétien shifted philosophy’s object of study toward the realm of the absolute, the invisible, and original pre-reflective givenness. The phenomenological method, as Husserl originally conceived it, was thus expanded into the domains of religion and spirituality. Many scholars, most notably Dominique Janicaud, considered this thematic shift a perversion of the traditional method, highlighting a sharp tension between scientific rigor and an openness to the religious phenomenon. The convergence of philosophy and theology, spearheaded by French phenomenologists, reaches a definitive turning point in Emmanuel Falque. Falquian thought seeks to overcome this schism not only through proximity—already initiated by his predecessors—but primarily by “crossing borders”. In this thematic intersection, philosophy and theology mutually enrich each other in the search for God and in answering humanity’s most essential questions. For this reason, Falque begins his theological reflection from philosophy, specifically the condition of human finitude. The “methodological atheism” (distinct from militant atheism) adopted by the author serves as a common ground for both believers and non-believers, where belief in God’s existence is temporarily suspended to focus all efforts on describing human reality exactly as it is primarily experienced: as a limit. However, Falque’s phenomenology of the limit exposes the insufficiencies of philosophy when it attemptsto encompassthe totality of human experience. At this juncture, the French author restores prominence to theology—without devaluing the human condition—and introduces concepts and perspectives that transform and transcend philosophical meanings. Falque’s “theology from below” begins with human finitude to transform it. Life in the world, characterized by the weight of anxiety and the mortal condition, is understood in a fundamentally different way. The Resurrection of Christ makes this new understanding possible and, through its effects on believers' lives, transforms existence. Consequently, the same world and the same life are lived through a new lens of joy and lightness. Falque’s phenomenology of resurrection begins by considering God as a transformative force. This force characterizes the mode of being and of relation among the three persons of the Trinity (the Immanent Trinity). This relational mode not only defines life within the Trinity itself, but also shapes the relationship between God and his creation (the Economic Trinity). The operative activity immanent to the Trinity overflows into creation, and especially into the human person. Hence, the Christian God is understood through categories such as compassion and love, for He “runs” towards humanity. According to Falque, divine compassion for the human condition can only be fully understood in light of the Ascension of Christ. In his ascension, Christ — who had fully assumed the human condition — made possible the incorporation of that condition into the life of the Trinity. The incorporation of the Son into the Trinity enabled the pathetic carnal experience of the Son to become the pathetic spiritual experience of the Father. This affective transfer between Son and Father, mediated by the power of the Holy Spirit, is decisive for how human existence is understood. The totality of human experience has become permeable to the transforming grace of a God who is essentially transformative love. This work studies the phenomenology of resurrection developed by Falque in his book "The Metamorphosis of Finitude"; its central thesis is that Christian conversion is a process corresponding to resurrection, as understood in light of Falquean phenomenology. The argument of this work, seeking to substantiate Falque’s thesis, can be presented in three stages, each corresponding to a chapter: the first concerns the phenomenology of the limit, realized through a triple reduction of life to its original immanent condition by suspending natural judgment in favor of a properly phenomenological attitude: the reduction to flesh, to temporality, and to existence without God. In the second stage, resurrection is presented as the condition of possibility for the transformation of the human limit. Resurrection, as will be seen, is understood here not only in light of the event of Christ's Resurrection, but above all as a mode of being of the Triune God. In the third stage, resurrection is understood as a Trinitarian mode of being, communicated to humanity by means of the mediation of the Son. The transformative effect of resurrection, as the force of the Trinity directed to and granted to humanity, aims at the progressive divinization of the human being. From this follows the central thesis of the work, according to which the existential process inherent to Christian conversion is resurrection, as Trinitarian life communicated to humanity through the Son.
The complementarity between philosophy and theology guided the thought of classical Christian authors, such as Thomas Aquinas. The constitutive unity of the human person implied a unitary vision of reality, emphasizing that the same individual practiced both philosophy and theology simultaneously. However, the advent of modern science and subsequent scientific specialization led to a delimitation of knowledge domains which, despite certain positive effects, also brought detrimental consequences; one of these was a fragmented approach to reality, a crisis famously identified by Edmund Husserl. This fragmentation caused a nearly irreconcilable separation between the human sciences (philosophy, psychology, anthropology, among others) and the science of God (theology). The “theological turn” (le tournant théologique) in French phenomenology helped reverse this fragmentation, bringing philosophy closer to theology once more. Authors such as Lévinas, Jean-Luc Marion, Michel Henry, and Jean-Louis Chrétien shifted philosophy’s object of study toward the realm of the absolute, the invisible, and original pre-reflective givenness. The phenomenological method, as Husserl originally conceived it, was thus expanded into the domains of religion and spirituality. Many scholars, most notably Dominique Janicaud, considered this thematic shift a perversion of the traditional method, highlighting a sharp tension between scientific rigor and an openness to the religious phenomenon. The convergence of philosophy and theology, spearheaded by French phenomenologists, reaches a definitive turning point in Emmanuel Falque. Falquian thought seeks to overcome this schism not only through proximity—already initiated by his predecessors—but primarily by “crossing borders”. In this thematic intersection, philosophy and theology mutually enrich each other in the search for God and in answering humanity’s most essential questions. For this reason, Falque begins his theological reflection from philosophy, specifically the condition of human finitude. The “methodological atheism” (distinct from militant atheism) adopted by the author serves as a common ground for both believers and non-believers, where belief in God’s existence is temporarily suspended to focus all efforts on describing human reality exactly as it is primarily experienced: as a limit. However, Falque’s phenomenology of the limit exposes the insufficiencies of philosophy when it attemptsto encompassthe totality of human experience. At this juncture, the French author restores prominence to theology—without devaluing the human condition—and introduces concepts and perspectives that transform and transcend philosophical meanings. Falque’s “theology from below” begins with human finitude to transform it. Life in the world, characterized by the weight of anxiety and the mortal condition, is understood in a fundamentally different way. The Resurrection of Christ makes this new understanding possible and, through its effects on believers' lives, transforms existence. Consequently, the same world and the same life are lived through a new lens of joy and lightness. Falque’s phenomenology of resurrection begins by considering God as a transformative force. This force characterizes the mode of being and of relation among the three persons of the Trinity (the Immanent Trinity). This relational mode not only defines life within the Trinity itself, but also shapes the relationship between God and his creation (the Economic Trinity). The operative activity immanent to the Trinity overflows into creation, and especially into the human person. Hence, the Christian God is understood through categories such as compassion and love, for He “runs” towards humanity. According to Falque, divine compassion for the human condition can only be fully understood in light of the Ascension of Christ. In his ascension, Christ — who had fully assumed the human condition — made possible the incorporation of that condition into the life of the Trinity. The incorporation of the Son into the Trinity enabled the pathetic carnal experience of the Son to become the pathetic spiritual experience of the Father. This affective transfer between Son and Father, mediated by the power of the Holy Spirit, is decisive for how human existence is understood. The totality of human experience has become permeable to the transforming grace of a God who is essentially transformative love. This work studies the phenomenology of resurrection developed by Falque in his book "The Metamorphosis of Finitude"; its central thesis is that Christian conversion is a process corresponding to resurrection, as understood in light of Falquean phenomenology. The argument of this work, seeking to substantiate Falque’s thesis, can be presented in three stages, each corresponding to a chapter: the first concerns the phenomenology of the limit, realized through a triple reduction of life to its original immanent condition by suspending natural judgment in favor of a properly phenomenological attitude: the reduction to flesh, to temporality, and to existence without God. In the second stage, resurrection is presented as the condition of possibility for the transformation of the human limit. Resurrection, as will be seen, is understood here not only in light of the event of Christ's Resurrection, but above all as a mode of being of the Triune God. In the third stage, resurrection is understood as a Trinitarian mode of being, communicated to humanity by means of the mediation of the Son. The transformative effect of resurrection, as the force of the Trinity directed to and granted to humanity, aims at the progressive divinization of the human being. From this follows the central thesis of the work, according to which the existential process inherent to Christian conversion is resurrection, as Trinitarian life communicated to humanity through the Son.
Descrição
Palavras-chave
Emmanuel Falque Fenomenologia da ressurreição Finitude humana Conversão cristã Viragem teológica Teologia de baixo Metamorfose Trindade imanente Trindade económica Ascensão de Cristo Pneumatologia Cristologia fenomenológica Ateísmo metodológico Transposição apercética Incorporação Phenomenology of resurrection Human finitude Christian conversion Theological turn Theology from below Metamorphosis Immanent trinity Economic trinity Ascension of Christ Pneumatology Phenomenological christology Methodological atheism Apperceptive transposition Incorporation
Contexto Educativo
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Licença CC
Sem licença CC