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Por qué Los Católicos Fabrican Imágenes


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Por qué Los Católicos Fabrican Imágenes :
Esta objeción me ha sido puesta de muchas formas, con mayor o menor virulencia, con cierto respeto y a veces sin ningún respeto. He aquí cómo me escribía una mujer protestante, aunque no asiste a ninguna iglesia en particular:

Para mí es claro lo de que no nos hagamos imágenes de las cosas que están en el cielo, ni imágenes en las que pongamos nuestra fe. Día a día veo religiosos de la fe católica, que le rezan a un Cristo en la cruz o a una virgen como si esas imágenes pudieran hacer algo por nosotros. En el Apocalipsis cuando Pedro1 tuvo la santa revelación cometió el mismo error de inclinarse ante el ángel que le mostraba todas las cosas, pero éste le dijo: “no lo hagas; adora a Dios”.

Otro me escribía:

¿Por qué se adoran imágenes y se inclina uno ante ellas si la Biblia dice lo siguiente…?: Éxodo 20,4: “No te harás imagen, ni ninguna semejanza de lo que esté arriba en el cielo, ni abajo en la tierra, ni en las aguas debajo de la tierra. No te inclinarás a ellas, ni las honrarás; porque yo soy Jehová tu Dios, fuerte, celoso, que visito la maldad de los padres sobre los hijos hasta la tercera y cuarta generación de los que me aborrecen, y hago misericordia a millares, a los que me aman y guardan mis mandamientos”.

Ante todo hay que aclarar que para cualquier católico bien formado, la adoración de una imagen (ya represente un santo, un ángel o la misma Virgen) es un pecado contra el primer mandamiento de la ley de Dios. Si un católico “adora” una imagen, no es católico sino idólatra. Pero esto no debe confundirse con la “veneración” de las imágenes sagradas y de los santos. Se trata de dos cosas muy diversas.

Es cierto que el texto de Éxodo 20,4-5 prohíbe la fabricación de imágenes, pero al mismo tiempo también es cierto que en el mismo libro, apenas cinco capítulos más adelante, Dios manda hacer imágenes en el Arca de la Alianza: …dos seres alados de oro labrado a martillo en los dos extremos, haz el primer querubín en un extremo y el segundo en el otro. Los querubines formarán un cuerpo con el propiciatorio, en sus dos extremos. Estarán con las alas extendidas por encima, cubriendo con ellas el propiciatorio, uno en frente al otro, con las caras vueltas hacia el propiciatorio (Ex 25,18-20). Más adelante Dios manda, por medio de Moisés, fabricar la imagen de la serpiente de bronce: hazte una serpiente como ésas y ponla en el asta de una bandera. Cuando alguien sea mordido por una serpiente, mire hacia la serpiente del asta, y se salvará (Núm. 21,8-9). David entregó a Salomón, su hijo, un plano en donde se detallaba: para el altar del incienso, oro acrisolado según el peso; asimismo el modelo de la carroza y de los querubines que extienden las alas y cubren el arca de la alianza de Yahveh. Todo esto conforme a lo que Yahveh había escrito de su mano para hacer comprender todos los detalles del diseño (1Cro 28,18-19). El profeta Ezequiel (41,18) describe imágenes grabadas en el templo: estaban cubiertos de grabados alternados de seres alados y palmeras. No debemos tampoco olvidar que la misma Biblia recurre a las imágenes de Dios, pues los primeros capítulos del Génesis y los libros posteriores nos hablan de Dios por medio de imágenes “antropomórficas”, es decir, asignándole a Dios rasgos humanos, para poder hacerlo comprensible a los primeros oyentes y –luego– lectores de esos libros: Dios es descrito por el autor sagrado como modelando con sus manos la arcilla para hacer al hombre (cf. Gn 2,7), acerroja tras Noé la puerta del arca (cf. Gn 7,16) para estar seguro que no se perderá ninguno de los moradores; tiene el universo en su mano y cultiva a su pueblo como un viñador (cf. Is 5,1-7); su Espíritu aleteaba sobre las aguas al comienzo de la Creación (cf. Gn 1,2); descansa el séptimo día de la Creación (cf. Gn 2,3); se pasea por el Jardín al caer de la tarde y sus pasos hacen ruido (cf. Gn 3,8); Dios hace las túnicas de piel para Adán y Eva y Él mismo los viste con ellas (Gn 3,21); y si vamos al resto de la Biblia vemos a Dios descrito con pasiones humanas: se enoja, se arrepiente, se goza, se agita, etc. Y el Libro de los Salmos nos inunda con imágenes de Dios: tiene una voz que descuaja los cedros del Líbano y enciende llamaradas (Sal 29), mira desde lo alto morando en el cielo (cf. Sal 33,13), tiene ojos (cf. Sal 33,18), Dios unge con óleo (cf. Sal 45,8); está sentado en un trono (cf. Sal 47,9); sale al frente del pueblo como un guerrero (cf. Sal 68,8); tiene alas y plumas con las que cubre a sus hijos (cf. Sal 91,4); se arropa de luz como un manto (cf. Sal 104,2); se desliza sobre las alas del viento, usa a las nubes como carro (cf. Sal 104,3-4), etc. Todas éstas son imágenes literarias, pero no menos imágenes que un cuadro de Dios o una escultura. Dios no tiene manos, ni camina como los hombres, ni tiene pies para que sus pasos se escuchen, Dios no cose vestidos, ni cultiva como un labrador, ni viaja sentado en una nube, ni tiene ojos, ni se viste de luz material, etc.; todas éstas son imágenes tomadas del mundo de los hombres para dar a entender a nuestros pobres intelectos, la majestad divina. Pero si el literato puede usar imágenes, ¿por qué no puede usarlas el pintor o el escultor? Si podemos hacer imágenes en nuestra imaginación, ¿por qué no pueden hacerse en el exterior?

Evidentemente esto nos muestra que la intención y el alcance de este mandamiento de Dios es otro. Los autores sagrados (y Dios que los inspira) no pretenden reaccionar principalmente contra una representación sensible, pues, como hemos dicho, la misma Biblia está colmada de representaciones sensibles y la historia del pueblo de Israel nos muestra que Dios manda varias veces hacer representaciones de cosas espirituales (como los querubines o la serpiente salvadora), sino que lo que intenta este mandamiento es luchar contra la magia idolátrica y preservar la trascendencia de Dios. Dios prohíbe la fabricación de imágenes destinadas a la adoración, porque el culto de adoración sólo corresponde a Dios. Es, pues, pecado de idolatría el adorar una imagen, sea representativa de Dios o de un santo, como si ésta fuera Dios. No es en cambio idolatría el solo hecho de representar a Dios con imágenes, ni el rendir a las imágenes una veneración que no termina en ellas sino en la persona venerada o en Dios mismo, del mismo modo que un joven que tiene sobre su mesa una fotografía de su novia o de su esposa no está enamorado del papel que la representa, aunque de vez en cuando la bese, sino de la persona retratada en esa foto de papel. Y lo mismo se diga de quien lleva consigo fotografías de sus hijos o de sus padres. Así como estas personas al mirar esos retratos piensan en las personas de carne y hueso que están allí retratadas y rezan por ellos a Dios, de la misma manera quien mira una imagen de un santo o de la Virgen, no se detiene en el papel, la terracota, el yeso o la madera de que están fabricadas sino en la persona real que, desde el cielo puede interceder por nosotros ante Dios.

Éste es el motivo por el que el Concilio de Nicea reunido en el año 325 afirmó lo siguiente: “Siguiendo la enseñanza divinamente inspirada de nuestros santos Padres y la tradición de la Iglesia católica (pues reconocemos ser del Espíritu Santo que habita en ella), definimos con toda exactitud y cuidado que las venerables y santas imágenes, como también la imagen de la preciosa y vivificante cruz, tanto las pintadas como las de mosaico u otra materia conveniente, se expongan en las santas iglesias de Dios, en los vasos sagrados y ornamentos, en las paredes y en cuadros, en las casas y en los caminos: tanto las imágenes de nuestro Señor Dios y Salvador Jesucristo, como las de nuestra Señora inmaculada, la santa Madre de Dios, de los santos ángeles y de todos los santos y justos”2.

Si bien la fe no depende de nuestra visión, tampoco debemos despreciar las imágenes. De hecho, el mismo cuerpo de Jesús presente en este mundo era una imagen para sus discípulos; como dice el Catecismo: “la Iglesia siempre ha admitido que, en el cuerpo de Jesús, Dios que era invisible en su naturaleza se hace visible”3. Y también: “lo que había de visible en su vida terrena conduce al misterio invisible de su filiación divina y de su misión redentora”4.

Las imágenes de santos y otras cosas sagradas, cumplen una función muy importante en la vida de la Iglesia. No nos dan la fe, pero a través de ellas permiten a nuestra naturaleza, que es a la vez corporal y espiritual, remontarse a Dios de modo connatural.

La Iglesia ha condenado siempre la adoración de las imágenes. Así, por ejemplo, en el segundo concilio de Nicea (año 787), hablando de la adoración de las imágenes, dice que “no está de acuerdo con nuestra fe, que propiamente da adoración a la naturaleza divina, aun cuando haya gestos que tengan apariencia de adoración, como aquéllos con los que se honra la figura de la vivificante cruz o los libros santos de los evangelios así como otros objetos sagrados”.

El catecismo del Concilio de Trento (año 1566) enseñó que se comete idolatría “adorando ídolos e imágenes como si fueran Dios, o creyendo que ellos poseen alguna divinidad o virtudes que les dé derecho a recibir nuestra adoración, a elevarle nuestras oraciones o a poner nuestra confianza en ellos”. Y el Catecismo de la Iglesia Católica explica que “la Escritura constantemente nos recuerda que hay que rechazar los ídolos de plata y oro, la obra de manos de los hombres. Ellos tienen boca pero no hablan, ojos pero no ven. Estos ídolos vacíos hacen vacíos a sus adoradores, aquéllos que los hacen son como ellos, así como todos los que confían en ellos (Sal 115,4-5, 8)”5.

NOTAS

1 Así dice en el original; en realidad la visión la tuvo Juan. Téngase en cuenta que cuando cito las objeciones que he recibido, trato de ser fiel al modo en que han sido presentadas. Por tal motivo no corrijo los errores –salvo ortográficos– que a veces aparecen en las citas bíblicas, algunas inexactas y otras incluso inexistentes.

2 DS 600; la doctrina de las imágenes y su justo lugar en el culto católico está expuesto de modo muy claro en el Catecismo de la Iglesia Católica, nn. 1159-1162.

3 Catecismo de la Iglesia Católica, n. 477.

4 Catecismo de la Iglesia Católica, n. 515.

5 Catecismo de la Iglesia Católica, n. 2112.

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