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No princípio era o «Outro» : a relação como chave hermenêutica do humano: um olhar teológico-sistemático sobre a pessoa à luz da sua vocação à comunhão
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Abstract(s)
A palavra «relação» define a estrutura antropológica — e, até, teológica — que nos constrói a todos. Sem o seu referente dialógico o homem torna-se incompreensível a si próprio, caindo no sem sentido drástico, no seu nada, pois trai aquilo para que foi feito: amar e ser amado. Criado por e para Deus, todo o homem nasce biológica e ontologicamente preparado para a relação com os outros e com o Supremo Outro. Se criados à «imagem e semelhança» de Deus, que é comunhão (relação) de Três Pessoas, quer dizer, então, que a nossa realização enquanto pessoas joga-se, justamente, na nossa vocação para a comunhão, inaugurada no «hoje» kairológico, estendida no «amanhã» escatológico. Tanto assim é que podemos dizer que no princípio era o «Outro», porque era Deus. Somos o «tu» de Deus. Eis a resposta à pergunta: «Que coisa é o homem?» (cf. Sl 8, 5). Partindo destes pressupostos fundamentais, poderemos, por conseguinte, falar de um carácter constitutivo do «outro» na compreensão do que significa ser pessoa? Será possível uma antropologia relacional a partir de uma ontologia trinitária? Haverá um princípio antropológico-relacional na base da existência eclesial? Na presente dissertação, procuraremos responder a estas questões.
The word «relationship» defines the anthropological, and even theological, structure that builds us all. Without its dialogical referent man becomes incomprehensible to himself, falling into drastic meaninglessness, into his nothingness, because he betrays what he was made for: to love and to be loved. Created by God and for Him, every human being is born biologically and ontologically prepared for relationships with others and with the Supreme Other. Created in the «image and likeness» of God, our fulfilment as people lies in our vocation to communion, inaugurated in the kairological «today» and extended in the escathological «tomorrow», as He is the communion of Three Persons. This we can say taht in the beginning there was the «Other», because it was God. We are the «you» of God. This is the answer to the question: «What thing is a man?» (cf. Ps 8, 4). Starting from these fundamental assumptions, can we, therefore, speak of a constitutive character of the «other», in the understanding of what it means to be a person? Is a relational anthropology possible on the basis of a trinitarian ontology? Is a relationally anthropology possible based on the Trinity ontology? Is there a principle relationally anthropological at the basis of eclesial existence? In this dissertation, we will try to answer these questions.
The word «relationship» defines the anthropological, and even theological, structure that builds us all. Without its dialogical referent man becomes incomprehensible to himself, falling into drastic meaninglessness, into his nothingness, because he betrays what he was made for: to love and to be loved. Created by God and for Him, every human being is born biologically and ontologically prepared for relationships with others and with the Supreme Other. Created in the «image and likeness» of God, our fulfilment as people lies in our vocation to communion, inaugurated in the kairological «today» and extended in the escathological «tomorrow», as He is the communion of Three Persons. This we can say taht in the beginning there was the «Other», because it was God. We are the «you» of God. This is the answer to the question: «What thing is a man?» (cf. Ps 8, 4). Starting from these fundamental assumptions, can we, therefore, speak of a constitutive character of the «other», in the understanding of what it means to be a person? Is a relational anthropology possible on the basis of a trinitarian ontology? Is a relationally anthropology possible based on the Trinity ontology? Is there a principle relationally anthropological at the basis of eclesial existence? In this dissertation, we will try to answer these questions.
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Relação Pós-modernidade Alteridade Diferença Comunhão Comunidade Igreja Trindade Pessoa Pró-existência Ser eclesial Antropologia Relationship Postmodernity Alterity Difference Communion Church Trinity Person Pro-existence Ecclesial being Antropology
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