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Pol´Itica Y Academia Escriturales POL´ITICA Y ACADEMIA ESCRITURALES LAS CONFERENCIAS UNIONVILLE 1959-1961 H. Evan Runner Traducción de Adolfo y Luz María García de la Sienra EDITORIAL CLIE Barcelona PREFACIO A LA TRADUCCION´ CASTELLANA Congruente con su misión de poner al alcance de los hispanoparlantes las obras de filosofía cristiana más importantes, la Biblioteca de Filosofía Cris- tiana de la Editorial CLIE se complace en presentar al pueblo cristiano de habla hispana las importantes Conferencias Unionville del profesor H. Evan Runner en un solo volumen. El profesor Runner ha sido, sin lugar a dudas, uno de los más consistentes y preclaros defensores de la tesis de que es necesario reformar la academia y la política desde una perspectiva escritural. Esta tesis —sin lugar a dudas escandalosa para los que ubican a la “religión” como algo que no tiene que ver con la práctica social extraeclesial— es expuesta por el profesor Runner con denuedo, claridad conceptual y fundamento bíblico en estas históricas Conferencias Unionville. Quiero agradecer aquí el valioso apoyo financiero prestado por la organi- zación canadiense Partners in Reformation-Latin America para la realización de esta traducción. Si bien las conferencias estuvieron dirigidas originalmente a los jóvenes canadienses descendientes de los holandeses que se vieron obli- gados a emigrar de los Países Bajos hacia el Canadá después de la Segunda Guerra Mundial, y fueron impartidas hace ya casi medio siglo, su mensaje ha sido y sigue siendo vigente para la iglesia cristiana universal aun hoy en día. Su enseñanza es pura y simple: servir a Dios con todo el corazón en todas las áreas de la vida, reconociendo la plena vigencia de Su Ley en ellas, con- virtiéndose así en agentes de la obra restauradora y redentora de la buena Creación ejecutada por Cristo Jesús en la cruz del Calvario. Podría decirse que este texto es una de las mejores exposiciones de la “ética protestante”, pero aplicada en particular a la academia y la vida política. El lector encon- trará en estas páginas una idea precisa de cómo debe el cristiano cumplir con su llamamiento en estas áreas y, en todo caso, una exposición consistente de la filosofía evangélica de la educación y la práctica política. Dr Adolfo García de la Sienra Universidad Veracruzana Xalapa, Veracruz CONTENIDO Prefacio a la traducción castellana v El autor ix Prefacio a Runner por Bernard Zylstra 1 25 Tesis, antítesis y síntesis Conferencias Unionville 1959 25 Introducción 27 Conferencia 1 / Tesis 35 Conferencia 2 / Antítesis 47 Conferencia 3 / Síntesis 71 2 Cientificismo y soberanía de las esferas Conferencias Unionville 1960 93 Conferencia 1 / Científico y precientífico 95 Conferencia 2 / La soberanía de las esferas 135 3 Religión escritural y tarea política Conferencias Unionville 1961 169 Introducción 171 Conferencia 1 / La tesis: su articulación política 183 Conferencia 2 / La antítesis: Las formas de su expresión política y su desarrollo en los tiempos modernos 215 Conferencia 3 / La síntesis: su expresión política contemporánea 271 EL AUTOR El doctor H. Evan Runner nació en Oxford, Pensilvania, y se graduó en el Wheaton College, Illinois, en 1936. Continuó luego sus estudios en el Seminario Teológico Westminster, en Filadelfia, la Escuela Teológica de las Iglesias Reformadas en Kampen, Países Bajos, y la Escuela de Divinidades de la Universidad de Harvard. De 1941 a 1943 fue un Junior Fellow de la Society of Fellows de la Universidad de Harvard. En 1951 obtuvo el grado de doctor en filosofía cum laude por la Universidad Libre de Amsterdam, habiendo sometido una tesis intitulada The Development of Aristotle Illustrated from the Earliest Books of Physics [El desarrollo de Aristóteles ilustrado con los primeros libros de la Física]. El Dr. Runner ha enseñado latín, griego, inglés e historia en escuelas tanto públicas como privadas. Es bien conocido como conferencista en los Estados Unidos y Canadá y ha publicado varios artículos. Desde 1951 ha enseñado en el Departamento de Filosofía del Calvin College, en Grand Rapids, Michigan, donde llegó a ser profesor emérito de filosofía en 1981. PREFACIO A RUNNER Bernard Zylstra Este libro contiene las conferencias que el Dr. H. Evan Runner presentó en dos simposios estudiantiles en 1959 y 1960. Runner fue profesor de filosofía en el Calvin College en Grand Rapids, Michigan, desde 1951 hasta 1981, cuando se convirtió en profesor emérito de filosofía. Los simposios fueron patrocinados por la Asociación para los Estudios Científicos Reformados, ahora llamada Asociación para el Progreso de la Educación Cristiana, la que ahora pertenece a y es dirigida por el Instituto de Estudios Cristianos en Toronto. Fueron presentadas en un centro de conferencias en Union- ville, un encantador pueblito justo al norte de Toronto. El público estuvo integrado primariamente por estudiantes, maestros y predicadores de tras- fondo Reformado que habían emigrado de Holanda a Canadá después de la Segunda Guerra Mundial. Estas conferencias por todos lados exhiben las marcas de la muy específica situación para la que fueron preparadas. Estas marcas pueden ser un obstáculo para la comprensión del mensaje de Runner por una nueva gene- ración de lectores. En este ensayo explicaré los antecedentes de los eventos que condujeron a la presentación de estas conferencias para que el lector pueda captar el significado de aquellos eventos, así como el mensaje de Runner mismo. Lo primero que impacta acerca de estas conferencias es que fueron pre- sentadas por Evan Runner, un estadounidense de ascendencia escocesa, irlandesa y galesa, para un público integrado casi exclusivamente por jóvenes inmigrantes holandeses en Canadá. ¿Qué hizo que se juntaran el expositor y el público? ¿Por qué fue su encuentro, en aquella ocasión, en términos de estas conferencias, tan importante para desarrollos subsecuentes? Necesita- mos un poco de antecedentes históricos para ver esto. ANTECEDENTES HISTORICOS´ Runner nació en 1916 en Oxford, Pensilvania, siendo hijo único de una familia presbiteriana sólidamente evangélica. Su vida estuvo dividida entre 2 PREFACIO la intensa devoción en el hogar y la iglesia y el impacto neutralizante del “estilo de vida americano”, evidente en las escuelas públicas y en la mare- jada de un barrio proletario en el que se mezclaban católicos irlandeses, judíos y protestantes. La congregación presbiteriana local, de la cual sus padres eran miembros activos, estaba profundamente envuelta en el con- f licto entre el liberalismo y la ortodoxia que dividió a la iglesia presbiteriana y condujo a la fundación del seminario teológico de Westminster en Filadel- fia, en 1929, y de la Iglesia Presbiteriana Ortodoxa en 1936 bajo el liderazgo de J. Gresham Machen. La devoción de su padre y de su madre no hicie- ron que cuestionara la penetrante inf luencia del humanismo liberal en el estilo de vida americano. En lugar de eso, nutrió su deseo de llegar a ser misionero en tierras extrañas —Corea o China. En medio de la Depresión, sus padres hicieron un gran sacrificio para enviarlo al Wheaton College, el principal centro evangélico de aprendizaje en artes liberales de los treintas. Estuvo ahí de 1932 a 1936 —por el mismo tiempo que Billy Graham y Carl F. H. Henry— excepto en su primer año de universitario, que pasó en la Universidad de Pensilvania para aprender más griego que el que Wheaton ofrecía. Es importante observar eso. Desde el momento en que Runner entró al colegio, su deseo de ser un misionero se restringió por su amor a la filo- sofía y a una educación clásica. Aquí detectamos la tensión creada en la vida de un joven estudiante por el choque entre el evangelio interpretado en el entorno evangélico fundamentalista y el mundo académico en su interpre- tación humanista clásica. Una conciencia creciente de ese choque condujo gradualmente a Runner a darse cuenta de que hay fundamentalmente dos espíritus religiosos en conf licto operando en la cultura moderna —la fe en Jesucristo y la fe en la personalidad humana. El desarrollo de Runner de 1936 a 1951 se puede describir en términos de su conciencia creciente del alcance y profundidad de ese conf licto. Al principio lo vió primariamente en términos de teología; se dió cuenta de que la batalla por la dirección de las escuelas teológicas en las iglesias de la corriente principal giraba en torno a un acomodo de la teología al espíritu del pensamiento moderno, secular. Por esta razón, fue al seminario teológico de Westminster en 1936 para estudiar con Cornelius Van Til. Y, por la misma razón, en 1939 fue a estudiar con Klaas Schilder en la escuela teológica de Kampen, Países Bajos. Entonces comenzó a sentir que el conf licto espiritual en nuestra cultura no es acerca de la teología sino que va más allá, abarca el todo de la filosofía y la ciencia. Esta conciencia aumentó mucho durante su estancia en la Uni- versidad de Harvard de 1940 a 1943, donde estudió con George LaPiana y Werner Jaeger. Y a causa de esta conciencia regresó a Holanda inmediata- mente después de la guerra para estudiar con D. H. T. Vollenhoven, de la Universidad Libre. PREFACIO 3 El periodo de 1946 a 1951 fue decisivo. Durante ese tiempo Runner aprendió que el conf licto entre la fe cristiana y la fe humanista no es en pri- mer lugar un conf licto teórico —sea teológico o filosófico— sino de la vida en su práctica concreta, en política, economía, cultura, docencia, etcétera. Esto explica el interés de Runner en el protestantismo reformado en Holanda. Así es como recientemente describió este interés: Comencé a darme cuenta de que había un amplio espectro de vida refor- mada, y que nunca antes había experimentado algo como esto. Y empecé a preguntarme: ¿De dónde vino todo esto? Ahí estaba la teología a la que estaba acostumbrado, ahí estaba la filosofía que estaba ocupado estudiando, pero ahora aprendí que estaba también una vida práctica.
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