El libro de Job muestra a sus lectores una intensa reflexi\u00f3n que siempre ha atra\u00eddo la atenci\u00f3n de los fil\u00f3sofoss, de igual modo en el \u00e1mbito religioso como filos\u00f3fico: caos o armon\u00eda, dise\u00f1o ordenado o azar sin control. A id\u00e9ntico pensamiento nos invita esta obra, si bien dentro de unas pautas esencialmente humanistas y teol\u00f3gicas. Entreverado de otras matrices de reflexi\u00f3n m\u00e1s o menos importantes (posibilidad de una religi\u00f3n desinteresada y sentido de la aparente soledad del hombre y del padecimiento inexplicable), el libro de Job presenta dos posturas distintas. Un piadoso potentado, arrastrado con capricho por la divinidad a la m\u00e1s desgranadora intemperie, arremete contra su dios rozando la blasfemia, acus\u00e1ndole de ser cruel prevaricadoramente y de apoyar un proyecto c\u00f3smico y social ca\u00f3tico y sin moral. Esta postura egregia es denostada con virulencia por tres amigos, tres te\u00f3logos gregarios (ciegos lazarillos de ciegos) que insisten sin descanso en la arm\u00f3nica justicia divina, que premia a los puros y castiga a los impuros. La intervenci\u00f3n postrera de un deus ex machina lleva a Job fuera de s\u00ed mismo y lo gu\u00eda por otros caminos argumentables, que desembocan en una nueva forma de entender de la realidad por parte del h\u00e9roe y, sobre todo, en una novedosa autocomprensi\u00f3n. La conclusi\u00f3n final no sustenta la ecuaci\u00f3n caos o armon\u00eda, sino la de caos y armon\u00eda. El propio Yahv\u00e9 acaba reconociendo sus propios problemas para controlar los elementos ca\u00f3ticos que, a cada instante, ponen en peligro el cosmos sideral y el cosmos social. Caos y armon\u00eda coexisten (\u00bfdeben coexistir?) en un delicado equilibrio sin estavilidad.<\/p>\n","protected":false},"excerpt":{"rendered":"
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