Un Dios inocente: Job en la encrucijada sapiencial
El proyecto sapiencial elaborado en Israel durante siglos y reflejado en Pr 10-29 sufrió una violenta sacudida que afectó gravemente a su columna vertebral: comprobación de que la doctrina de la retribución no se adecua a la experiencia humana, dato que conlleva la sospecha de que Yahvé no es un dio...
| Main Author: | |
|---|---|
| Format: | Print Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
2022
|
| In: |
Estudios bíblicos
Year: 2022, Volume: 80, Issue: 1, Pages: 7-21 |
| Standardized Subjects / Keyword chains: | B
kosmos
/ Chaos
/ Creation
/ Recompense
/ Wisdom
/ Job
/ Bible. Ijob 38
/ Bible. Ijob 39
|
| IxTheo Classification: | HB Old Testament |
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| 520 | |a El proyecto sapiencial elaborado en Israel durante siglos y reflejado en Pr 10-29 sufrió una violenta sacudida que afectó gravemente a su columna vertebral: comprobación de que la doctrina de la retribución no se adecua a la experiencia humana, dato que conlleva la sospecha de que Yahvé no es un dios moral. Así lo vio el "primer" Job. Pero el propio libro de Job, que parte de una experiencia de perversión estética de la realidad (cap. 3), se abre a una nueva estética nacida de una "visión ética" del cosmos (caps. 38--39). De algún modo, bien y mal están relacionados con Yahvé (caps. 40-41), pues ambas realidades forman parte de la creación. Pero, también de algún modo, Yahvé es inocente del mal que aflora a diario en las relaciones humanas. | ||
| 520 | |a The wisdom project developed in Israel for centuries and reflected in Pr 10-29 was shaken with a violent shock that seriously affected its backbone: verifying that the doctrine of retribution does not conform to human experience leads to the suspicion that Yahweh is not a moral god. That is the way the "first" Job saw it. However; the book of Job, that starts with an experience of aesthetics perversion of reality (ch. 3), opens up to a new aesthetics that stems from an "ethical vision" of the cosmos (chs. 38-39). Someboto, good and euil are related to Yahweh (chs. 40-41), for both realities are part of creation. Somehow, Yahweh is as well innocent of the evil that daily arises in human relationships. | ||
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