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La Reconciliación con uno mismo

La Reconciliación con uno mismo
Es fácil arrinconar una verdad que todos aprendimos un día, porque cuesta reconocerla. Algo de esto encuentro en las causas que pueden haber motivado la publicación de la Exhortación Apostólica post-sinodal, Reconciliatio et Paenitentia. Con este propósito cito en n. 13 del Documento: “Como escribe el apóstol San Juan: ‘Si decimos que estamos sin pecado, nos engañamos a nosotros mismos y la verdad no está con nosotros. Si reconocemos nuestros pecados, Él que es fiel y justo nos perdonará los pecados’ (1 Jn 1,8 ss). Estas palabras inspiradas, escritas en los albores de la Iglesia, nos introducen mejor que cualquier otra expresión humana en el tema del pecado, que está íntimamente ligado con el de la reconciliación. Tales palabras enfocan el problema del pecado en su perspectiva antropológica, como parte de la verdad sobre el hombre…” La verdad sobre el hombre pecador ha querido ser puesta de lado en muchos intentos de la llamada ‘nueva moral’.

Partiendo de las palabras del apóstol San Juan, antes citadas, podemos decir que todos los hombres somos pecadores y, por lo tanto, que todos sentimos esa ruptura interior. Entre las múltiples consecuencias de esa ruptura del hombre consigo mismo, me parece interesante analizar un pasaje de Santo Tomás en la Suma Teológica, I-II, q. 85, a 3.

La justicia original ha sido rota por el pecado original, afirma el Santo. Por lo tanto, las fuerzas de las pasiones se han rebelado contra el mandato de la razón y, a su vez, la misma razón ha dejado de permanecer sometida a Dios. En otras palabras, se ha producido una ruptura interior en el hombre, por la cual ha perdido su unidad hacia el fin último, que es Dios. El hombre se ha disgregado en múltiples fuerzas interiores que se contraponen unas con otras. Es San Pablo quien nos lo recuerda en la Epístola a los Romanos: “Cuando yo quiero hacer el bien, me encuentro con una ley o inclinación contraria, porque el mal está pegado a mí…”(1)

Esta división interior, consecuencia del pecado original, facilita que se intente diseñar diferentes conceptos del hombre, en la medida en que se toma una parte de esta naturaleza escindida como lo esencial. Por ejemplo, si se piensa que la potencia volitiva es lo absoluto en la naturaleza del hombre o si este papel se adjudica a la afectividad o a cualquier otra facultad humana. Este olvido del pecado original, que es uno de sus principales efectos, hace que hoy tantos saberes parciales quieran erigirse en sabidurías absolutas y tomen la pretensión de sustituir las directrices de la ley divina y su participación en la criatura, la ley natural. Una correcta visión de lo que la pérdida de la justicia original significa, aclara y facilita un buen análisis posterior.

La fragmentación que tiende a la atomización de las diferentes potencias del hombre, ha causado en la razón -la inteligencia- una herida. El hombre ha perdido su trayectoria que le lleva hacia la verdad. El hombre es ignorante y puede salir de este estado con gran esfuerzo y con la ayuda de la gracia de Dios. Hay una íntima conexión entre contemplación y acción o, en otras palabras, entre la búsqueda de la verdad y la conducta moral.

Estoy profundamente convencido de que se inicia el principio del fin de una etapa en “que la ilusión de ciertos cristianos y teólogos les llevaba a buscar la respuesta teórica y práctica de esta ruptura, precisamente en la ideología burguesa y en la ideología marxista, que son precisamente origen de esta ruptura”(2). Es decir, en vez de abrirse a la Revelación que nos habla de este pecado en el origen, se prefería acudir a una ideología mítica que hablaba de una lucha de clases, como si el problema se originara fuera del hombre. Vendría a representar la imagen de quien quiere apagar el fuego echando gasolina. Alimentar la realidad de esa lucha interior con la exaltación de la lucha de clases es no entender nada del mensaje de Cristo.

“El corazón no es nunca ajeno a la verdad. En rigor no es el entendimiento el que entiende, ni la voluntad la que quiere, sino el hombre el que entiende por su entendimiento y quiere por su voluntad siempre que quiere entender y entiende lo que quiere”(3). Por eso una curación de la herida en el entendimiento necesariamente lleva consigo la curación del corazón. Como decía el Prof. Cafarra, “se trata de sanar la razón sanando el corazón, haciendo salir al hombre de la decisión de fundarse en sí mismo, de encontrarse en sí mismo, de finalizarse en sí mismo. En una palabra, perderse para encontrarse”(4). Esta es la gran verdad evangélica que el Papa Juan Pablo II proclama cuando recuerda la necesidad de predicar “la verdad sobre Jesucristo, la verdad sobre la Iglesia y la verdad sobre el hombre”.

La voluntad también ha sufrido las consecuencias de este pecado en el origen. Ha sido destituida, dice Santo Tomás, de su dirección hacia el bien. Ha dejado de buscar el bien para buscar el bien ‘para mí’. Esta pequeña inversión en su tendencia original origina el egoísmo que, a su vez, llevado a dimensiones sociales, causa las injusticias. Vemos pues la relación del pecado personal y sus aplicaciones en el llamado pecado social. Ese bien ‘para mí’ no puede ser compartido por ‘el otro’, surgiendo la lucha entre el ‘yo’ y el ‘tú’. De esta dinámica surgen muchas formas de antagonismos, entre los cuales figura aquel “mal social”(5) llamado la lucha de clases. Se trata de curar esta facultad de la persona humana, siendo fiel al mensaje de Cristo. En consecuencia, será “una intensa vida teologal -la frecuencia de sacramentos, especialmente de la Penitencia y de la Eucaristía- la que permitirá sanar esta herida”(6).

“La herida de la voluntad repercute en la libertad humana. La libertad del hombre es la libertad de un ser compuesto de alma y cuerpo, inmerso en el tiempo y herido en su naturaleza”(7). De ahí, en primer lugar, que no se decida por Dios en un solo acto, por una única opción, sino con trabajo a lo largo de toda su vida. El riesgo es un fiel acompañante de la libertad creada y no hay ideología que pervierta la apertura que todo hombre tiene a forjar su destino eterno en el caminar terreno. Por lo tanto, vemos con satisfacción que la Exhortación aclara rotundamente la falsedad de la llamada ‘opción fundamental’.

Pasemos a examinar el efecto del pecado original en nuestros apetitos sensitivos, tanto el irascible como el concupiscible. Es evidente que las pasiones condicionan el obrar de la persona. Este condicionamiento será todo lo profundo que se quiera en función del desorden que se permita a los apetitos. La disgregación se manifiesta en este escalón particularmente agresiva.

El apetito irascible reniega de emprender aquellas obras que le suponen esfuerzo. Busca lo cómodo, no necesariamente lo bueno. Lo que el Papa en la Exhortación llama el “secularismo que por su misma naturaleza y definición es un movimiento de ideas y costumbres, defensor de un humanismo que hace total abstracción de Dios, y que se concentra totalmente en el culto del hacer y del producir, a la vez que embriagado por el consumo y el placer, sin preocuparse por el peligro de perder la propia alma, no puede menos de minar el sentido del pecado”(8). Este intento de un humanismo ateo, aunque lo puedan atender algunos cristianos, no tiene otra explicación que la ignorancia del pecado o el no querer enmendar la propia conducta pecaminosa. El desorden de las pasiones en nuestra época es alimentado por múltiples requerimientos que las excitan, haciendo más difícil aún su recta orientación hacia el bien. Vemos que tanto el cine como la TV hacen el papel de catalizadores del mal, al proyectar una pornografía abusiva y denigrante contra la dignidad de la persona. La droga es el sedante de la búsqueda de lo arduo.

Por último, la cuarta herida causada por esta ruptura interior, deja su huella en el apetito concupiscible. La búsqueda de lo deleitable al margen del mandato de la recta razón convierten al hombre en un protagonista de la sociedad permisiva. En este campo se observa la brutalidad más descarnada. La persona, perdido el sentido del pudor y dejada de lado la ley natural, convierte las manifestaciones del amor humano en el campo del desorden puramente sexual. Se ha perdido la dimensión más profunda en el hombre: su capacidad de amar.

Las consecuencias de esta herida hacen que el matrimonio pueda degradarse a una pura búsqueda del placer sexual, sin integrarlo al nivel de la persona. Es decir, el amor-virtud desaparece y surge el sexo egoísta que destruye las uniones matrimoniales, porque no sabe el idioma del sacrificio y sólo busca la afirmación personal. He aquí el porqué de la mentalidad contraconceptiva.

Hasta aquí el comentario de la Suma Teológica. Sólo me queda resumir estas cuatro heridas, que proyectan su sombra sobre aquel sagrario interior donde la persona encuentra a Dios: la conciencia moral. Quien no lucha por restablecer la unidad perdida por la ruptura del pecado original deforma su conciencia moral. La íntima unidad que existe entre la contemplación y la acción hacen que no baste un conocimiento de la verdad para obrar rectamente; es necesaria la presencia de las virtudes que actualicen esos buenos deseos y hagan real la acción, sacándola del mero plano ideal.

Hoy más que nunca se hace necesaria una catequesis seria que ayude al hombre a formarse una recta conciencia moral, “porque este sentido del pecado tiene su raíz en ella”(9). Perdido el termómetro de la conciencia, perdido el sentido del pecado, perdido el sentido del pecado el hombre rompe consigo mismo y huye de una realidad que le agobia y deprime, porque no sabe encontrarle explicación. Tenemos así el cuadro que Santo Tomás nos pinta: “La razón pierde agudeza, principalmente en el orden práctico; la voluntad se resiste a obrar el bien; la dificultad para hacer el bien se hace cada vez mayor y la sensualidad se inflama cada vez más”(10).

He intentado una reflexión brevísima sobre algunas consecuencias de la ruptura interior generada por el pecado original y profundizada por los pecados personales. Sólo unas consideraciones finales. “El pensamiento contemporáneo aparece inclinado a profundizar en el campo de la intuición directa en vez de sacar conclusiones metafísicas a posteriori”(11). La filosofía fenomenológica ciertamente ha enriquecido nuestra conciencia de los fenómenos empíricos de la espiritualidad humana, pero no se ha decidido a dar el paso, como diría Santo Tomás, de los efectos a las causas. Este cometido le toca al teólogo si quiere diagnosticar correctamente los problemas que afectan al hombre, porque si no lo hace así corre el grave riesgo de quedarse en unas descripciones más exactas, pero que no conducen a una medicina adecuada. El fenómeno no puede ocultarnos la esencia del acto. Esta Exhortación nos facilita enormemente el camino para trascender de los efectos, que expone con gran claridad, a las causas, camino que resalta con una firmeza largamente esperada.

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