Publication: Relación mutua entre el Presbítero y la Comunidad en el Sacramento de la Unción y la Pastoral del enfermo
Authors
Gimeno Soler, Vedasto
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Escuelas::Escuela Internacional de Doctorado
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Vives Pérez, Pedro Luis
Publisher
Universidad de Murca
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DOI
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info:eu-repo/semantics/doctoralThesis
Description
Abstract
El objetivo de este trabajo, en el contexto de la pastoral de los enfermos, es subrayar la prioridad de la acción de la comunidad, como Pueblo de Dios, en relación con la persona enferma, entendida como imagen de Cristo Paciente. Esto se desarrolla dentro de una dinámica inter-relacional que implica a tres sujetos: el enfermo, la comunidad y el presbítero, en todas sus posibles interacciones: el enfermo y la comunidad, la comunidad y el enfermo, la comunidad y el presbítero, el presbítero y la comunidad, y finalmente, el presbítero y el enfermo, el enfermo y el presbítero. Estos tres sujetos convergen en el Cuerpo Místico de Cristo Paciente, la Iglesia. Es esta convergencia en Cristo Paciente la que confiere su verdadera eficacia al Sacramento de la Unción de los Enfermos y a la pastoral de los enfermos.
El Papa Francisco nos exhorta a ponerlo todo al servicio de una única misión: llevar el núcleo del mensaje del Evangelio al corazón de toda vida humana (EG 34).
METODOLOGÍA
Se trata de una metodología Interdisciplinar en la que relacionamos los siguientes estudios:
Estudio de la antropología actual de la enfermedad.
Análisis Bíblico de St 5, 14
Análisis Histórico del trato sobre la enfermedad.
Análisis Litúrgico del sacramento de la Unción.
Análisis Pastoral.
Análisis Social y Antropológico de la cultura mediterránea del siglo I
Crítica conclusiva.
Como fruto de este trabajo decimos que la asistencia al enfermo es un menester propio de la Iglesia entera en el ejercicio ministerial sacerdotal de Cristo. Pero entendemos que el ejercicio de este ministerio sacerdotal no es puntual: para el momento del rito de la unción; de alguna manera, el rito empieza con la bendición del óleo por el obispo, sigue con el envío, con las visitas continuas de la comunidad, sigue con la cercanía y el acompañamiento, la gracia también se da en el oficio de curar y sanar. Anuncio del Reino.
Concluyendo, en la praxis pastoral, que teniendo en cuenta las tres vertientes o cauces: Diaconía (servicio o compromiso de la comunidad “Koinonía”), Kerigma (Anuncio del mensaje, evangelización), y liturgia (sacramentos y ritos), mirando a los destinatarios de la Pastoral del Sacramento de la Unción, y a las necesidades de todos y cada uno de ellos, podemos decir que dicha pastoral es la acción de todos los cristianos que, unidos en la Iglesia Universal y en sus comunidades locales, se dirigen a todos los seres humanos –enfermos o sanos- para ofrecerles:
a) El sentido que el mensaje cristiano da a las realidades humanas de la vida, la salud, la enfermedad, la curación, el sufrimiento, el morir y la asistencia a los enfermos.
b) La presencia del presbítero u obispo, con su comunidad, junto a los enfermos, su familia y cuantos le asisten (profesionales de la salud), para significar con palabras, gestos y hechos que el Evangelio del amor de Dios, manifestado en Cristo, se realiza aquí y ahora.
c) El ejercicio de la fraternidad cristiana, concretada en una asistencia humanizada y humanizadora, en la promoción y desarrollo constante de una relación de ayuda pastoral de verdadero rango terapéutico, y en la ayuda para esclarecer los problemas éticos que surjan en el mundo de la salud.
El mandato de Jesús en Mt 10, 7-8; y Lc 10,9, es un mandato que va dirigido a toda la comunidad cristiana. Sin clericalismos ni discriminaciones. A saber, superar esa pastoral que institucionalmente siempre estuvo en manos clérigos, y contar con una abierta participación de los laicos, todo el Pueblo de Dios, cada uno desde su carisma propio.
The objective of this work, in the context of the pastoral care of the sick, is to highlight the priority of the community’s activity, as the People of God, in relation to the sick person, who is understood as an image of Christ in His suffering, i.e. Christ the Patient. This unfolds within an inter-relational dynamic involving three parties—the sick person, the community, and the priest—in all possible configurations: the sick person and the community, the community and the sick person, the community and the priest, the priest and the community, and finally, the priest and the sick person, and the sick person and the priest. All these three parties converge in the Mystical Body of Christ the Patient—the Church. It is this convergence in Christ the Patient that gives the Sacrament of the Anointing of the Sick and the pastoral care of the sick their true effectiveness. Pope Francis exhorts us to place everything at the service of a single mission: to bring the core message of the Gospel to the heart of every human life (EG 34). METHODOLOGY Interdisciplinary Approach: • Study of contemporary anthropology of illness. • Biblical analysis of James 5:14. • Historical examination of attitudes towards illness. • Liturgical study of the Sacrament of Anointing of the Sick. • Pastoral analysis. • Social and anthropological study of 1st-century Mediterranean culture. • Conclusive critique. As the fruit of this work, we affirm that assisting the sick is a task proper to the whole Church, as part of the ministerial priesthood of Christ. However, we understand that the exercise of this priestly ministry is not limited to a single moment, i.e. the rite of anointing itself. In a certain sense, the rite begins with the bishop’s blessing of the oil, continues with the sending forth, with the community’s ongoing visits, with presence and accompaniment; grace is also given through the act of caring and healing. It is a proclamation of the Kingdom. In conclusion, in pastoral practice, taking into account the three channels or dimensions—Diakonia (service or commitment of the community, Koinonia), Kerygma (announcement of the message, evangelisation), and Liturgy (sacraments and rites), and considering the recipients of the pastoral care of the Sacrament of the Anointing of the Sick, along with the needs of each one of them, we can say that this pastoral care is the action of all Christians who, united in the Universal Church and in their local communities, reach out to all human beings—sick or healthy—to offer them: a) the meaning that the Christian message gives to the human realities of life, health, illness, healing, suffering, dying, and the care of the sick; b) the presence of the priest or bishop, together with the community, beside the sick person, their family, and those who assist them (health professionals), to signify through words, gestures, and actions that the Gospel of God’s love, revealed in Christ, is made present here and now; c) the exercise of Christian fraternity, expressed in a human and humanising form of assistance, in the constant promotion and development of a pastoral helping relationship of real therapeutic value, and in guidance to clarify ethical issues that arise in the field of health. The command of Jesus in Mt 10:7–8 and Lk 10:9 is a mandate addressed to the entire Christian community—without clericalism or discrimination, that is, to move beyond a pastoral care that has institutionally always been in clerical hands, and to welcome the full participation of the laity—of the whole People of God—each according to their own proper charism.
The objective of this work, in the context of the pastoral care of the sick, is to highlight the priority of the community’s activity, as the People of God, in relation to the sick person, who is understood as an image of Christ in His suffering, i.e. Christ the Patient. This unfolds within an inter-relational dynamic involving three parties—the sick person, the community, and the priest—in all possible configurations: the sick person and the community, the community and the sick person, the community and the priest, the priest and the community, and finally, the priest and the sick person, and the sick person and the priest. All these three parties converge in the Mystical Body of Christ the Patient—the Church. It is this convergence in Christ the Patient that gives the Sacrament of the Anointing of the Sick and the pastoral care of the sick their true effectiveness. Pope Francis exhorts us to place everything at the service of a single mission: to bring the core message of the Gospel to the heart of every human life (EG 34). METHODOLOGY Interdisciplinary Approach: • Study of contemporary anthropology of illness. • Biblical analysis of James 5:14. • Historical examination of attitudes towards illness. • Liturgical study of the Sacrament of Anointing of the Sick. • Pastoral analysis. • Social and anthropological study of 1st-century Mediterranean culture. • Conclusive critique. As the fruit of this work, we affirm that assisting the sick is a task proper to the whole Church, as part of the ministerial priesthood of Christ. However, we understand that the exercise of this priestly ministry is not limited to a single moment, i.e. the rite of anointing itself. In a certain sense, the rite begins with the bishop’s blessing of the oil, continues with the sending forth, with the community’s ongoing visits, with presence and accompaniment; grace is also given through the act of caring and healing. It is a proclamation of the Kingdom. In conclusion, in pastoral practice, taking into account the three channels or dimensions—Diakonia (service or commitment of the community, Koinonia), Kerygma (announcement of the message, evangelisation), and Liturgy (sacraments and rites), and considering the recipients of the pastoral care of the Sacrament of the Anointing of the Sick, along with the needs of each one of them, we can say that this pastoral care is the action of all Christians who, united in the Universal Church and in their local communities, reach out to all human beings—sick or healthy—to offer them: a) the meaning that the Christian message gives to the human realities of life, health, illness, healing, suffering, dying, and the care of the sick; b) the presence of the priest or bishop, together with the community, beside the sick person, their family, and those who assist them (health professionals), to signify through words, gestures, and actions that the Gospel of God’s love, revealed in Christ, is made present here and now; c) the exercise of Christian fraternity, expressed in a human and humanising form of assistance, in the constant promotion and development of a pastoral helping relationship of real therapeutic value, and in guidance to clarify ethical issues that arise in the field of health. The command of Jesus in Mt 10:7–8 and Lk 10:9 is a mandate addressed to the entire Christian community—without clericalism or discrimination, that is, to move beyond a pastoral care that has institutionally always been in clerical hands, and to welcome the full participation of the laity—of the whole People of God—each according to their own proper charism.
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