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Monday, August 29, 2011
According to a front page story in a Salvadoran newspaper, T-shirts bearing the likeness of Archbishop Romero are second only to those with the emblems of the most popular soccer teams in terms of sales in El Salvador, and the reporters were able to visit six factories churning out Romero tees for the local markets. Jaime Ulises Marinero, Empleos, negocios e instrumentalización ideológica en nombre de Monseñor Romero [Jobs, businesses and ideological manipulation in the name of Archbishop Romero], LA PÁGINA, August 29, 2011. The article cited a merchant in a downtown market who said that, “The image of Archbishop Romero is imposing. It is rare these days to find a Christmas crèche that does not include his figurine. The people demand it.” The story quoted an economist as saying that at least a thousand Salvadorans earn their living from working at ONG’s bearing Romero’s name.
Archbishop Romero also is present in people’s conscience as El Salvador faces a wave of gang related violence. A recent piece in an influential paper cataloguing the bloodshed began with a haunting Romero quote: “The name of the violence will change,” Romero had said, “but there will always be violence as long as we do not change the root that sprouts such horrendous things into our reality.” Roberto Valencia, Yo Violada [I, violated], EL FARO, July 24, 2011. More recently, the same newspaper published an extended interview with Archbishop Romero’s younger brother, Gaspar. Roberto Valencia and Mauro Arias, “Como decía mi hermano, monseñor Romero: yo quisiera cumplida y pronta justicia” ["As my brother, Archbishop Romero, used to say—I should like complete and prompt justice"], EL FARO, August 8, 2010. Coming around the time of Romero’s would-be 94th birthday, and the Salvadoran Supreme Court’s ruling that the suspects of the 1989 Jesuit Massacre in San Salvador need not be held for extradition, the sentiment had special resonance. Gaspar Romero also provided a prophetic message from the archbishop on the current crisis: “he told me, ‘The war cannot be prevented ... what is coming will be terrible, but what comes after the war will be even worse’.”
But, it isn’t only in El Salvador that Romero is remembered. In a new documentary called “El cielo abierto” ["The Open Sky"] (click here for trailer—in Spanish), Mexican filmmaker Everardo Gonzalez attempts to paint a fresh depiction of Archbishop Romero’s story. “Gonzalez paints an absorbing portrait of the prelate's exceptional heroism,” states one review, “using a large number of talking heads, edited together with a wealth of chilling images.” The Open Sky, reviewed by Jay Weissberg, VARIETY magazine, May 26, 2011. And in Italy, Ettore Masina has published a third edition of his 1996 original biography, “L'arcivescovo deve morire” ["The Archbishop Must Die"]. Masina paints Romero as a meek man, armed with an iron will, who conducts a lonely struggle against the indifference and even hostility of his fellow churchmen, to denounce the massacres of his people. Matteo Tonelli, “L'uomo mite che spaventò i violenti” ["The meek man who frightened the violent"], REPUBBLICA (Rome), June 27, 2011.
Throughout the year, this blog has discussed important developments in the understanding of Romero stemming from the publication of previously unknown photographs, of previously unpublished Romero articles and op eds, from a Wikileaks cable, and from historic U.S. Embassy cables published this year. All together, all the activities and developments surrounding Archbishop Romero (oh, and did we mention that a U.S. president visited Romero’s grave this year?) underscore that something is happening with Romero: his figure is seeping into the popular imagination in ways that we may not fully realize.
Friday, August 26, 2011
MONS. ROMERO Y LA
CORTE SUPREMA DE JUSTICIA
En 1978, Mons. Romero tuvo un fuerte enfrentamiento con la Corte Suprema de Justicia de El Salvador sobre la falta de seguimiento que la Corte daba a los atropellos de los militares, y por la mala fe con que la Corte interpretaba la ley para favorecer a los victimarios. (James BROCKMAN, Romero: A Life [Romero, Una Vida] (Orbis, Nueva York, 1989), págs. 121-125.) Monseñor expresó su indignación por que la Corte dejara en la impunidad los asesinatos de sacerdotes:
¿Hasta cuándo vamos a estar soportando estos crímenes sin ninguna reivindicación de justicia?. ¿Dónde está la justicia en nuestra patria?. ¿Dónde está la Corte Suprema de Justicia?. ¿Dónde está el honor de nuestra democracia si han de morir así las gentes como perros, y se quedarán sin investigar las muertes como la del P. Rafael [Palacios]?(Homilía del 21 de junio de 1979.)
El choque entre la denuncia de Mons. Romero y la indiferencia de la Corte había explotado un año atrás, cuando Monseñor había lamentado el vacío notable en el rol de la Corte como una agencia de justicia ante los atropellos. “Yo pienso, hermanos”, comentaba Monseñor, “ante estas injusticias que se ven por aquí y por allá, hasta en la Primera Cámara y en muchos juzgados de pueblos, ¡ya no digamos jueces que se venden! ¿Qué hace la Corte Suprema de Justicia?” Esta llamada de atención molestó tanto a la Corte que su Secretario giró un oficio al arzobispado insinuando que Mons. Romero había difamado al Tribunal, y dejando abierta la posibilidad de alguna consecuencia legal para Monseñor por la supuesta infracción.
Mons. Romero contestó a esta maniobra en su Homilía de Pentecostés de 1978. En su respuesta, Monseñor hace un equilibrio delicado entre lo jurídico y lo teológico, evitando caer en una trampa legal que sería manipulada por sus detractores, y aprovechando del suspenso creado por el enfrentamiento. “Yo sé que es grande la expectativa, ¿qué va a decir el Arzobispo ante el emplazamiento de la Corte Suprema de Justicia?”, reconoce Mons. Romero. (Hom. 14 de mayo de 1978.) “Por de pronto quiero decirles que la Suprema Corte ha sido hoy el signo de Dios para atraer la atención del pueblo”, dijo, introduciendo el tema.
En palabras mesuradas y respetuosas, Mons. Romero no retrocedió de su crítica, la que tildó de llevar sentido de «animus corrigendi» (espíritu de corregir), y reiteró su denuncia. “¿Dónde está el papel trascendental de una democracia de este Poder que debía de estar por encima de todos los poderes y reclamar la justicia a todo aquel que lo atropella?”, preguntó de nuevo—citando textualmente sus palabras en la Homilía que había molestado a la Corte. “Yo creo que gran parte del malestar de nuestra Patria tiene allí su clave principal”, decía Monseñor. “En el Presidente y en todos los colaboradores de la Corte Suprema de Justicia, que con más entereza debería de exigir a las Cámaras, a los juzgados, a los jueces, a todos los administradores de esa palabra sacrosanta: LA JUSTICIA, que de verdad sean agentes de justicia.”
Elevando un poco el tono, Monseñor censuró el “desprecio absoluto de la Honorable Corte Suprema de Justicia, por las obligaciones que la Constitución Política le impone, la cual todos sus miembros se han obligado a cumplir”. Aquí, Mons. Romero rechazó implícitamente la argumentación de que los abusos se deberían olvidar para fomentar la paz, declarando que la paz solo puede surgir a base de la justicia: “esta Iglesia del Espíritu Santo viene proclamando desde los lejanos tiempos de Isaías, y hoy lo repito con la renovada juventud de este Pentecostés, en medio de la dramática realidad de nuestro país «La Paz sólo puede ser el producto de la justicia» (Is. 3 2, 1 7)”. Repitió la frase en Latín, que era el lema de Pio XII: «Opus justitiae pax», y aseveró que, “si verdaderamente existiera un interés social en el manejo de la cosa pública los hechos serían investigados exhaustivamente, con el fin de lograr un verdadero y auténtico bienestar social, así como para sentar precedentes”.
Mons. Romero volvió al tema de la justicia en su “última homilía” en la que rechaza “las visiones falsas de la tierra que el hombre ha tenido según sus intereses”, incluyendo “las que hacen de la Seguridad Nacional [que transforman al hombre a] un servidor del estado como si el estado fuera el señor y el hombre el esclavo, cuando es al revés, no es el hombre para el estado sino el estado para el hombre”. (Hom. 23 de marzo de 1980.) “La ley”, decía, “tiene que ser un servicio a la dignidad humana y no los falsos legalismos con los cuales se pisotea la honradez, muchas veces, de las personas”. Puntualmente, insistió: “No queramos, por salvar la Constitución del país cuando se ha pisoteado por todos lados, llamarla; y a ella se le quiere usar más bien para defender nuestros egoísmos personales. La ley para el hombre, no el hombre para la ley.” (Id.)
Al siguiente día fue asesinado y hoy, desde su martirio relegado a la impunidad, Mons. Romero sigue denunciando el “desprecio absoluto” de la Corte Suprema de Justicia al clamor de las víctimas por una reivindicación.
Saturday, August 06, 2011
THE SUN OF THE TRANSFIGURED ONE
On August 6, 1978, Archbishop Romero preached the sermon on the Feast of the Transfiguration, the Church's commemoration of the moment when Jesus reveals his messianic mission to his closest disciples, becoming enveloped in divine light while meditating on the top of a mountain. (Matthew 17:1-9) It is the national patronal feast of El Salvador.“It seems to me that never before has the nation been more beautiful than today when she is bathed in the light of the sun of the [Transfigured] One,” Romero said, alluding to the Gospel account (“His face shone like the sun”). “We remember first of all the primary origin of this beautiful landscape of our country,” he said, describing the pre-Christian El Salvador like an Eden, beautiful, but untamed. “The sin of humanity submitted nature to slavery, selfishness and passions,” he said, “but in Christ we find the hope of restoration.” By allowing Salvadorans to view their country's original, natural beauty through a moral filter, Christianity's guiding light, Romero said, “enables us to see as never before the marvels of our volcanoes, lakes, rivers, plains and seas.” In the Transfigured Christ, Romero prayed, “we find the true meaning of our life, for you guide our history. You are the Word through whom God created all things and in whom God redeemed the enslaved world.”
That introduction to his Sermon on that August Sunday (the same day that Pope Paul VI passed away in Rome) summarized Romero's preaching on the Feast of the Transfiguration, which he would later call his “Transfiguration Theology,” and which we have offered as an alternative and more accurate description of Romero's social teachings than the phrase “Liberation theology.” In Romero's exegesis, Christ calls on his followers--including nations--to be transfigured; to be lifted up from sin and material desires to the dignity of the Children of God, and accept suffering and sacrifice as the birth pangs of a more just world which does not represent Heaven on earth, but the antechamber to Paradise.
Romero's Transfiguration teachings constitute a sizeable opus and include:
- Various reflections published during his priesthood, including “La Fiesta de la Transfiguración, regalo de la Providencia a nuestra patria [The Feast of the Transfiguration, Providence's gift to our country],” Semanario Chaparrastique, No.2911 p. 6, Aug. 23, 1963 and “La Fiesta de la Transfiguración [The Feast of the Transfiguration],” Semanario Chaparrastique, No.2913 p. 3, Sept. 6, 1963, available here (in Spanish).
- “The Divine Savior: Who He is, what His liberation consists of, how His work reaches us:” Romero's sermon for the Feast of the Divine Saviour of the World, August 6, 1976, which he presented Christ as a “Liberator,” but warned against the dangers of overtly political and Marxist readings of the Church's social doctrine.
- Romero's Second Pastoral Letter, “The Church, the Body of Christ in History,” released on the Feast of the Transfiguration, August 6, 1977
- “The Church, Christ's Body in Time:” Romero's sermon for the Feast of the Divine Saviour of the World, August 6, 1977
- “The Church, a Spiritual Israel:” Romero's sermon for the Second Sunday of Lent (which includes the Gospel account of the Transfiguration), February 19, 1978
- Romero's Third Pastoral Letter, “The Church and Popular Political Organizations,” released on the Feast of the Transfiguration, August 6, 1978
- “The Son of Man, Light of Pilgrims on Earth:” Romero's sermon for the Feast of the Divine Saviour of the World, August 6, 1978 (quoted above)
- “Lent, the Transgiguration of God's People:” Romero's sermon for the Second Sunday of Lent (which includes the Gospel account of the Transfiguration), March 11, 1979
- Romero's Fourth Pastoral Letter, “The Church's Mission amid the National Crisis,” released on the Feast of the Transfiguration, August 6, 1979
- Romero's July 29, 1979 sermon, “The Divine Saviour Solves Our Problems”
- Romero's August 5, 1979 sermon, “The Divine Saviour, Bread of Life”
- “The Church’s Mission in a Crisis:” Romero's sermon for the Feast of the Divine Saviour of the World, August 6, 1979
- Romero's August 12, 1979 sermon, “The Divine Savior, Life of The World”
- Romero's August 19, 1979 sermon, “The Divine Savior of The Eucharist”
- Romero's August 26, 1979 sermon, “The Divine Savior, Word of Eternal Life”
- “Lent, our Transfiguration through Christ:” Romero's sermon for the Second Sunday of Lent (which includes the Gospel account of the Transfiguration), March 2, 1980
Background:
Romero's 'Transfiguration Theology' (Spanish)
Criticism of Jon Sobrino in '76 Sermon