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Por Hans
Egil Offerdal
Número 19
“Thus,
the poor have shown the church the true way to go.
A church that does not join the
poor
in order to speak out from the
side of the poor
against the injustices committed
against them
is not the true church of Jesus
Christ.”
Archbishop Oscar
Romero, February 17, 1980[1]
A new way of being bishop
Oscar Arnulfo Romero (1917-1980)
is one of the most important symbols of Christian love and solidarity.
During his time as archbishop of San Salvador he developed into
a brave advocate of justice, and a source of strength and hope for
poor people in El Salvador. This bishop, that refused to abandon
his people, was killed during a mass in a small chapel in San Salvador
March 24, 1980. Romero was paying the price for being on the side
of the poor people and defending them.
For Romero the poor was the
key to understand the Christian faith. He reformulated the maxim
“Gloria Dei, vivens homo” – the glory of God is the living person
– of St. Irenaeus, into “Gloria Dei, vivens pauper” – the glory
of God is the living poor person.[2]
The meeting with the poor of El Salvador also made Romero redefine
what it meant to be a bishop in the church. In one of his most important
homilies spoken on June 19,1977, after retaking the possession of
an occupied church in the village of Aguilares he said:
“It has become my job to tend
all the wounds produced by the persecution of the Church – to record
all the abuses and pick up the bodies.”[3]
This is a totally new way of
seeing the office of a bishop in the church. To pick up dead bodies
turned out to be the job of the archbishop of San Salvador – not
only to hold mass, to give communion and to preach, but also to
pick up dead corpses. Says Jesuit theologian and one of Romero´s
ghostwriters, professor Jon Sobrino at UCA[4]:
“That is a symbolic statement,
but that is a new definition of a bishop. In time of repression,
war and tragedy, he felt that his...obligation was to pick up corpses,
to be incarnated in reality.”[5]
This incarnation into reality
was going to be a characteristic of Romero´s ministry as bishop.
When he was named archbishop in February 1977, replacing the progressive
Luis Chávez, the majority of the church of El Salvador were
deeply distressed and saw the nomination as a disaster. At that
time Romero was known as a strongly conservative bishop, more or
less out of touch with the reality of the country. He was most certainly
a compromise between the broad-minded bishop Arturo Rivera who was
the preferred choice of the Salvadoran clergy and the ultra-conservative
military vicar, Eduardo Alvarez.[6]
While the priests and faithful in the church of El Salvador were
discouraged and upset, the Vatican and the Salvadoran oligarchy
were convinced that they now had a bishop that would strengthen
the relations between government, military and the church. It was
well known that Romero had very good relations with government representatives,
and people in power thought that Romero would get the church “back
on track” after archbishop Chávez, who was labelled as a
communist by the Salvadoran press. However, both the church and
the government were in for a surprise when judging the new archbishop.
Romero turned into a leader that nobody had foreseen. Slained Jesuit
professor Ignacio Martín-Baro expressed it in the following
way:
“To the delight of the poor,
however, and to the fury of the powerful, to the amazement of the
government of El Salvador, the discomfiture of the Vatican, and
the disquiet of the United States State Department, Romero became
simply Monseñor loved and cherished by the masses.”[7]
The importance of human
life
From being looked upon as a
disaster by the progressive wing of the Salvadoran church, Romero
developed into the most loved (and hated) archbishop of San Salvador.
Romero became more than anything the defender of the poor, or the
voice of the voiceless as is often said about him. Courageously
he took the side of the poor people, and made them the focus of
his faith. As mentioned previously, he saw the poor as the glory
of God, or in other words:
“Nothing is so important to
the church as human life, as the human person, above all, the person
of the poor and the oppressed, who beside being human beings, are
also divine beings, since Jesus said that whatever is done to them
he takes as done to him. That bloodshed, those deaths, are beyond
all politics. They touch the very heart of God.”[8]
Expressed in this statement
is the interpretation of Jesus as so present in the people that
it is impossible to separate the suffering, crucified people and
the Saviour sent by God.[9] It
goes back to the words of Jesus in the Gospel of Matthew, where
he states that what is done to the marginalized people in society
is done to him (Matt. 25:35-46). Concretely this means that when
human beings walk by a poor person without helping him or her, they
not only pass a fellow human, but also Jesus himself.
This presence of Jesus among
poor people is commonly acknowledged by most (Latin American) so-called
liberation theologians.[10]
Through the Gospels it can be seen how Jesus is in solidarity with
the poor people, and that he has come to give the good news to the
poor (Luk. 4:18, Luk. 7:22, Matt. 11:5). When Jesus performs his
public ministry he goes to the poor and marginalized, he is attacking
the rich and powerful, and in the end Jesus is killed by the dominant
and influent groups. Also, the majority of the first Christians
were poor people and when the church preached the Gospel of Jesus
it went out in a world were a great number of the people were poor
and downtrodden. The poor are thus seen as a theological source
to understand Christian truth and praxis, and the physical place
where to find God. The Latin American bishops at their meeting in
Puebla in 1979 likewise affirmed this. According to the bishops
extreme poverty has concrete faces such as the face of kids breathing
in poverty, young people who does not find a place in society, indigenous
people who are marginalized and live in inhuman conditions as the
poorest of the poor, and unemployed persons. These are faces where,
according to the Latin American bishops, the suffering Christ can
be found.[11] It is in this
light that the importance of the poor for Romero should be seen.
A man of the church
Here we also touch upon another
important characteristic of Romero, he was not a “left-wing theologian”,
but first of all a man of the church. When Romero identified Jesus
with the poor and marginalized of society, he did it, not only based
upon a personally interpretation of the faith, but also supported
by his fellow bishops in the Latin American church. What was special
with Romero was that he took the texts and the teaching of the church
(whether it was the conclusions from the bishops meeting in Medellín
in 1968, Puebla in 1979 or papal encyclicals) seriously. There were
various bishops in the church that were personally uncomfortable
with this pastoral line and tried to interpret it away, or simply
overlook it.
However, Romero was not alone.
The (preferential) option for the poor is an old tradition in the
church of Latin America. Romero is one of many bishops, priests,
theologians and lay people that have seen that the church has to
be a church of the poor. He belongs to a tradition of Latin American
bishops, from Bartolomé de Las Casas in the 16 century up
to the modern days bishop emeritus Don Samuel Ruiz, that have sided
with the poor. Even though the history of the church in Latin America
can be described as a holocaust, with participation in mass-murder
and destruction, it is important to recognise that there also exists
a historical tradition of defending the poor. During the centuries
many of the church’s men and women have raised their voice against
the injustices committed during the ongoing colonisation of Latin
America. Monseñor Romero and Don Samuel are not the only
bishops that have brought forward the legacy of Bartolomé
de Las Casas. Outstanding examples include: bishop Cristobal de
Pedraza, Honduras (+1547); Mons. Antonio de Valdevieso, Nicaragua
(murdered February 26, 1550); bishop Pablo Torres, Panamá
(+1554); bishop Tata Vasco de Quiroga, Mexico (+1565); St. Toribio
de Mogrovejo, Peru (+1606); bishop Juan del Valle, Colombia (+1562).
In our century memorable bishops are archbishop Victor Sanabria,
Costa Rica; Mons. Manuel Larrain, Chile; Mons. Gerardo Valencia
Cano, Colombia; Mons. Enrique Angelelli, Argentina; (assassinated
August 4, 1976); Don Hélder Câmara, Brazil; Mons. Raul
Silva, Chile; Mons. Leonidas Proaño, Ecuador; Mon. Sergio
Méndez Arceo, Mexico and Mons. Juan Gerardi, Guatemala (assassinated
April 26, 1998).[12]
It is impossible to understand
the praxis and theology of Romero (and the other bishops mentioned
above), without taking into consideration the social situation they
were living in. The inhuman social conditions that the majority
of the population of El Salvador was suffering opened the eyes of
Romero. Like many others in Latin America, he felt that the church
had to have an opinion about the world that it existed in, and with
this incarnation into reality taking sides with the poor was the
only possible solution for Romero if he should be faithful to the
teachings of Jesus and of the church. This became a source of intense
conflict between the Salvadoran church and the government. People
in power, and the U.S. State Department, did not like that the church
was entering into the political arena. But for Romero this was not
about meddling into politics. It was simply preaching the Gospel
and defending human life. The church´s defence of the poor
lead to a persecution of bishops, priests, religious and lay people,
that were more faithful to the teaching of Jesus and the church
that to various Latin American governments, i.e. the U.S. State
Department. At Romero´s time handouts with the text Be a Patriot.
Kill a Priest. were circulated in front of churches in El Salvador.[13]
It is crucial to notice that Romero was a traditional theologian
and archbishop loyal to the teachings of the church, but in his
performance he became a radical, one can label him a conservative
rebel.
The risen Romero
Some weeks before his death,
Romero is believed to have said to the Mexican newspaper Excelsior:
“I have often been threatened
with death. I must tell you, as a Christian, I do not believe in
a death without resurrection. If am killed, I shall arise again
in the Salvadoran people...You may say, if they succeed in killing
me, that I pardon and bless those who do it. Would , indeed, that
they might be convinced that they will waste their time. A bishop
will die, but God´s church, which is the people, will never
perish.”[14]
In March 2000, 20 years after
the assassination of Romero, about 40 000 people were celebrating
his memory in the streets of San Salvador. People of faith from
all over the world came to honour this 20th century saint. The “Romero
bishops”, as U.S. based church commentator Gary McEoin has labelled
them[15], Mons. Samuel
Ruiz from Mexico and the poet Mons. Pedro Casaldaliga from Brazil
were enthusiastically greeted by thousands of faithfuls. Representing
the Roman curia, Cardinal archbishop of Los Angeles, Roger M. Mahoney
celebrated an outdoor mass for more than 30 000 people and declared
that “we would be betraying the church if we did not continue working
for the poor and for the legitimate struggle to get a more just
society”.[16] As the commemorations
through the past 20 years have showed, Romero has certainly risen
in the Salvadoran people, but he has also touched the heart of millions
of Christians all over the world. As Jesuit professor Dean Brackley
at UCA told me, he is the most universal of all Salvadorans.
Why do people have this love
for Romero? It is hard to give a precise answer to the question,
but maybe a recollection from a poor Salvadoran thinking of Romero
as his father, might serve as an explanation:
“He made me feel like a person.
Because he loved people like me, and he didn´t act like we
made him sick. He talked to us, he touched us, he asked us questions.
He had confidence in us. You could see it in his eyes that he cared
about me.”[17]
Romero saw people as human beings,
created in the image of God, and many people have seen the face
of Jesus in this timid archbishop that gave hope to thousands of
Salvadorans and continues to give hope to people all over the world.
Maybe there is no need of an official canonisation of Romero, because
in the heart of the poor people he is already San Romero de América.
© Hans Egil Offerdal
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[1]
Oscar Romero: The Violence of Love. The Words of Oscar Romero, London:
Fount Paperbacks, 1989, p. 224
[2]
Jon Sobrino: Archbishop Romero. Memories and Reflections, New York:
Orbis Books, 1990, pp.15-16
[3]
Quoted by Jon Sobrino in María López Vigil: Oscar
Romero. Memories in Mosaic, Washington, D.C.: EPICA, 2000, p.170
[4]
Universidad Centroamericana José Simeón Cañas,
the Jesuit directed university of San Salvador. On November 16,
1989, rector of UCA, Fr. Ignacio Ellacuría was murdered together
with Fr. Segundo Montes, Fr. Ignacio Martín-Baró,
Fr. Amando López, Fr. Juan Ramón Moreno and Fr. Joaquin
López y López. Like archbishop Romero they were murdered
because they told the truth about what was happening in the country.
Jon Sobrino escaped death that night because he was in Thailand.
For a detailed description/analysis of the massacre of the six jesuit
priests, see Jon Sobrino, Ignacio Ellacuría and Others: Companions
of Jesus. The Jesuit Martyrs of El Salvador, New York: Orbis Books,
1990
[5]
Authors interview with Jon Sobrino, April 15, 1993 at UCA.
[6]
Arturo Rivera had a long history of problems with the Vatican, and
was also, as auxiliary bishop of Chávez, the brain behind
most of the pastoral line of activity in the Salvadoran church,
strongly disliked by the rich and powerful in El Salvador. Eduardo
Alvarez, on the other hand, was perhaps most famous for his blessing
of military helicopters before they went on their missions in the
Salvadoran jungle (Ann Daly: Oscar Romero. Martyr for the poor,
Dublin: Veritas Publications, 1989, p.12). After taking office as
archbishop Romero sent a letter to Cardinal Baggio, perfect of the
Congregation of Bishops in the Vatican, describing Alvarez as a
man that was highly unpopular in his diocese because of his love
of the military. According to Romero the Salvadoran Bishop´s
conference judged Alvarez to be ineffective and damaging as military
vicar, and wanted to abolish the vicariate. (James Brockman: Romero.
A life, New York: Orbis Books, 1989, p.74)
[7]
Ignacio Martín-Baro, Oscar Romero: Voice of the downtrodden,
i Archbishop Oscar Romero, Voice of the Voiceless. The Four Pastoral
Letters and Other Statements, Orbis Books, New York, 1985, p. 1
[8]
Oscar Romero: The Violence of Love. The Words of Oscar Romero, London:
Fount Paperbacks, 1989, p. 236
[9]
For a broader treatment of the concept of “the crucified people”,
see Jon Sobrino: Jesus in Latin America, New York: Orbis Books,
1987, pp. 159-165, Jon Sobrino: Jesus the Liberator. A Historical-Theological
View, New York: Orbis Books, 1993, pp. 195-271, and especially Jon
Sobrino: The principle of mercy. Taking the crucified people from
the Cross, New York: Orbis Books, 1994.
[10]
See, among others, Jon Sobrino: The True Church and the Poor, New
York: Orbis Books, 1984, Gustavo Gutiérrez: The Power of
the Poor in History, London: SCM Press, 1983 and José Miguez
Bonino (ed.): Faces of Jesus. Latin American christologies, New
York: Orbis Books, 1984.
[11]
Conferencia General del Episcopado Latinoamericano: La evangelizacion
en el presente y en el futuro de America Latina: Puebla, conclusiones
de la III Conferencia General del Episcopado Latinoamericano,
Montevideo: Ediciones Paulinas, 1979, # 31-39
[12]
For a brief recapture of some of the mentioned bishops, see leaflet
Secretariado Internacional Cristiano de Solidaridad con America
Latina: Monseñor Romero no esta solo, Mexico D.F.: SICSAL,
no date.
[13]
For an excellent treatment of this issue, see Penny Lernoux: Cry
of the people. The struggle for human rights in Latin America. The
Catholic Church in conflict with U.S. policy, New York: Penguin
Books, 1991
[14]
Quoted in James Brockman: Romero. A life, New York: Orbis Books,
1989, p.248
[15]
Gary McEoin: “Romero Presente”, in National Catholic Reporter, Kansas
City: National Catholic Reporter Publishing Company, April 14, 2000,
p.5
[16]
Teresa Malcolm: “El Salvador celebrates Romero´s legacy”,
in National Catholic Reporter, Kansas City: National Catholic Reporter
Publishing Company, April 7, 2000, p.9
[17]
Recollected by Regina Garcia in María López Vigil:
Oscar Romero. Memories in Mosaic, Washington, D.C.: EPICA, 2000,
p.423
Hans
Egil Offerdal
Visiting professor,
ITESM-CEM |