Andrés T. Queiruga: «La misión de Francisco es renovar el estilo de convivencia y de gobierno»

El prestigioso teólogo gallego, Andrés Torres Queiruga, entrevistado por la revista italiana L’Altrapagina, asegura que comienza una nueva etapa en la Iglesia. Del Papa Francisco no espera tanto reformas concretas, que también, cuanto «la reforma» de la «renovación evangélica del estilo de convivencia y de gobierno» en la Iglesia. Es decir, «recuperar la libertad de la teología», redefinir la relación entre «moral y religión» y volver al «impulso del Vaticano II».

La elección del papa Francisco ha hecho surgir muchas esperanzas dentro del pueblo cristiano, sobre todo por sus actitudes fuera del protocolo y por su continua atención a los pobres. ¿Estas señales autorizan a pensar que se está abriendo una nueva estación para la Iglesia católica?

– Me parece indudable. Los gestos no son casualidad: responden, por un lado, a la actitud personal de un obispo que los había convertido en estilo central tanto de su vida como de su trabajo pastoral y, por otro, a una necesidad objetiva de la iglesia. Necesidad tan urgente, que cabe decir que el cónclave lo ha nombrado teniendo delante esta renovación como uno de sus principales objetivos.

¿Cuales son, en tu parecer, los problemas más urgentes con que se encuentra de frente el cuerpo eclesial en este inicio del segundo milenio?

-Tengo la impresión de que la función -¿el destino providencial?- de este papa, más que solucionar problemas concretos consistirá en trabajar por una reforma de la comunidad eclesial, renovando evangélicamente el estilo convivencia y de gobierno, en un sentido más participativo, dialogante y descentralizado. Eso creará entonces la condición de posibilidad para ir afrontando las reformas concretas. Estas vendrán después, con este papa o con el siguiente o los siguientes. Seguramente Francisco emprenderá algunas, apoyadas en una reestructuración y limpieza fuerte de la Curia; devolverá mucha más iniciativa a las conferencias episcopales y a las iglesias locales; redefinirá el puesto de la mujer en la iglesia (o comenzará a redefinirlo); y cambiará el acento del anuncio del Evangelio, abandonando un moralismo privatista y no actualizado, para insistir en la lucha contra la pobreza, la discriminación y la injusticia. Creo que en buena medida lo logrará, y no sería poco

En su primera alocución a los cardenales el papa Bergoglio los ha invitado a «confesare a Cristo», de otro modo la iglesia se reduciría a una especie de ONG dedicada a la asistencial. ¿Que significa decir hoy, en un mundo como el nuestro «confesare a Cristo»?

-El papa anterior era un teólogo; el actual es un pastor. Creo que su «confesión de Cristo» no va a consistir en promover una renovación teórica de la cristología, sino en el anuncio y en la práctica de un estilo de vida decididamente evangélico: el de Jesús de Nazaret, centrado, por un lado, en la confianza en Dios como amor y perdón y, por otro, en el servicio humilde y fraterno, empezando por abajo, por los más pobres y necesitados. Una confesión centrada en el testimonio práctico más que en la renovación teórica. Aunque estoy seguro de que, si se logra y justamente por eso, influirá mucho en la renovación teológica.

Tú eres un teólogo di profesión. ¿Por que caminos debería encaminarse la teología para hablar a la cultura contemporánea y para renovar el propio lenguaje?

-El primer camino es, digamos, estructural: recuperar la libertad y creatividad de la teología, volviendo al impulso -fuertemente frenado en los últimos tiempos- del Vaticano II, sin miedo al pluralismo y sin asustarse ante los posibles riesgos de toda búsqueda creativa y renovadora. Sobre esa base, será necesario ir asumiendo con plena consecuencia el cambio cultural, sobre todo -insisto una vez más en la llamada conciliar- reconociendo la «autonomía» de la creación y reformulando desde ella la comprensión de las verdades fundamentales de la fe. Señalaría como algunas de las tareas más urgentes y radicales: Reformular el esquema de la historia de la salvación, viéndola como crecimiento de la creatura, frágil, débil y pecadora, pero sustentada por el amor incansable de un Dios siempre a nuestro lado contra el mal, evitando por tanto seguir manteniendo una dialéctica de caída original como hecho histórico, con todo el horror del mal como consecuencia de un castigo impuesto por Dios. Redefinir las relaciones entre la moral y la religión, evitando una sangría de abandonos de la iglesia por una confusión entre la autonomía humana respecto de las normas (comunes en principio a creyentes y no creyentes) y la motivación, fundamentación y apoyo divino respecto de su cumplimento. Recuperar la humanidad de Jesús el Cristo, como modelo y revelación de la más radical y auténtica humanidad. Y, en general, repensar todas las grandes verdades desde la nueva situación cultural, en diálogo con las religiones y con el pensamiento secular.

La elección del nombre Francisco es todo un programa. ¿Contiene, en tu parecer, también un mensaje crítico frente a las políticas económicas que hoy son impuestas a las naciones más frágiles, sea en Europa, sea en el resto del mundo?

-Resulta innegable. Basta con repasar el hilo conductor de la predicación pública del obispo Bergoglio, siempre clara y contundente al respecto. Los gestos sorprendentes del papa Francisco son expresión y confirmación de esa preocupación central. Preocupación evangélica y por eso profundamente humana. Preocupación que encantará con seguridad la comprensión y a la acogida de una humanidad sedienta de ese tipo de mensaje y compromiso.

¿Piensas que Francisco reavivará en la iglesia el clima del Concilio Vaticano II?

-Me parece indudable que, tras treinta años de reserva, está en marcha un reencuentro con el impulso y la llamada del Vaticano II. Con distinto estilo, hay en él bastantes rasgos que recuerdan a Juan XXIII. En este sentido, permítame decirle que de todos los gestos recientes -incluido el magnífico de la renuncia de Benedicto XVI- el más revolucionario ha sido el inicial y espontáneo del papa en su primera presentación pública: pedir ser bendecido por los fieles antes de impartirles él la bendición a ellos y a ellas. En la mentalidad eclesiológica anterior esto era simplemente impensable. Pero el nuevo papa no hacía más que tomar en serio la Lumen Gentium: la Iglesia es ante todo y sobre todo la comunidad de todos los fieles y dentro de ella -no sobre ella- los diversos servicios, incluido por supuesto también el papal.

¿Se logrará esta renovación durante su pontificado?

-Vuelvo a mi parecer inicial. Estamos ante un papa pastor, no ante un papa teólogo. Con esto no digo, claro está, que desconozca la teología, sino que no se ha especializado en el estudio sistemático de la misma. Su decidido compromiso con un estilo evangélico y su actitud de centrar la autoridad en el servicio, constituyen la mejor base para que no caiga en la tentación de no distinguir con cuidado entre carismas y funciones. Me refiero a la tendencia de la autoridad pastoral a absorber el carisma teológico, sin diferenciar entre los campos y las competencias; algo que por cierto, en principio, reconoció el Concilio y han acentuado los dos últimos papas, hablando de la necesidad del diálogo y apoyo fraternos entre los distintos servicios eclesiales. En mi parecer, va a resultar decisiva la actitud que Francisco adopte ante el actual monopolio de una teología rígidamente sometida al criterio del «Catecismo de la Iglesia Católica», una gran obra de erudición, pero con una teología muy concreta y claramente unilateral. Obra por tanto respetable, en cuanto se limite a representar una de las posibles orientaciones dentro de la teología actual; pero que no puede presentarse como la única orientación legítima, no distinguiendo con cuidado entre magisterio pastoral y magisterio teológico. Porque de ese modo, se corre el gravísimo peligro de invadir autoritariamente el campo estrictamente teológico, identificando las interpretaciones apoyadas en una teología concreta y determinada con la fe universal de la Iglesia. Dicho a modo de ejemplo concreto e ilustrativo: para cualquiera es legítimo seguir la teología de Urs von Balthasar, pero a nadie dentro de la Iglesia puede estarle prohibido orientarse más por la de Karl Rahner. Tal vez en este punto, acaso en apariencia secundario, se juegue una de las bazas decisivas del presente pontificado.

Fonte: http://www.periodistadigital.com/religion/espana/2013/04/29/andres-t-queiruga-la-mision-de-francisco-es-renovar-evangelicamente-el-estilo-de-convivencia-y-de-gobierno-iglesia-religion-papa-francisco.shtml

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