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Tuesday, February 28, 2017

Salvadoran Church authenticates miracle by Bl. Romero


JUBILEE YEAR for the CENTENNIAL of BLESSED ROMERO, 2016 — 2017


The Tribunal, L-R: Aux. Bp. Rosa, Nuncio Kalenga, Abp. Escobar, Bp. Iraheta, Msgr. Urrutia and Fr. Henriquez.

#BlessedRomero #Beatification
The Salvadoran Church has concluded the local investigation of an alleged miracle by the intercession of Blessed Oscar Romero, assassinated at the altar at the start of the Salvadoran Civil War.  The findings of an ecclesial tribunal were sealed in San Salvador on Tuesday, February 28, 2017 and remitted to the Apostolic Nunciature—the Vatican’s Embassy in San Salvador—to be sent to Rome.  If the miracle is confirmed by the Congregation for the Causes of Saints in Rome, it would put Romero on track to becoming the first Salvadoran saint.  [Read the latest.]
Although no formal announcement was made, the event was confirmed by a series of tweets from Msgr. Rafael Urrutia, the vice postulator of the cause, and Fr. Edwin Henriquez, the second vice postulator.  Msgr. Urrutia confirmed by tweet, “This morning we have closed the Diocesan Process for a miracle attributed to Blessed Oscar Romero and it will be sent to Rome.”  Photos posted in social media showed Fr. Henriquez delivering the boxed up documentation to the Nunciature.

 Update: Archbishop Vincenzo Paglia, postulator of the cause, revealed the details of the case in an interview with the Italian church radio. “It is the healing of a pregnant woman that at first glance seems inexplicable. We hope the miracle will be recognized,” he said. The believer has been identified in various media but Super Martyrio will refrain from revealing her identity until she decides to come forward. Archbishop Paglia described her as “a woman in her seventh month of pregnancy, which was proceeding very badly. According to the clinical data she was expected to die together with the baby. Inexplicably, however, the lady recovered. On the basis of how she overcame that tragic moment, some doctors whom I have consulted have considered her cure inexplicable. At the same time some people had prayed to Mons. Romero for her recovery.”
According to Julian Filochowski, the head of the Romero Trust in London, the documentation contains specific findings from medical records relating to the case.  “This will then be studied in Rome, in turn, by a 7-person commission of medical experts, a 6-person commission of theologians, and the fourteen Cardinals of the Congregation. If all concur, a new ‘Positio’ dealing with the miracle will be submitted to Pope Francis for final approval of the canonization.”
The medical commission to be impaneled in Rome will be chosen from a body called the Consulta Medica, which is made up of about 100 renowned Italian physicians. New rules promulgated by Pope Francis last year, tightening up the procedures relating to the Roman phase of the investigation, require that at least 5 medical experts out of the 7-member panel (or 4 out of 6 if a 6-member panel is used), approve the certification. If the reported miracle is rejected, it cannot be examined again by the same consulting group; and in no case can one report be examined more than three times.
The progress comes as the Salvadoran bishops prepare to meet with Pope Francis during their “Ad Limina” visit which will take place on March 24—the anniversary of Romero’s assassination.  The date has raised hopes that the Pope will be in a position to approve Romero’s canonization, though those knowledgeable with the process doubt that the necessary lower level approvals by the medical experts, theologians, and cardinals could be obtained in time.
Update: In a Tweet of his own on March 2, Archbishop Vincenzo Paglia, Postulator of the cause, expressed hope that Vatican approval could come by the 24th, asking Romero devotees to pray for it.

 It remains to be seen whether Romero’s Roman phase will advance with unusual celerity, which would be required to canonize Romero this year, the centennial of his birth, or whether his cause will advance at the usual pace, for which eighteen months would be seen as smooth sailing.
No doubt cognizant of the stakes, Msgr. Urrutia tweeted, “We ask Christian devotees of Archbishop Romero to pray for his canonization.”
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Iglesia salvadoreña autentica milagro de Mons. Romero


AÑO JUBILAR por el CENTENARIO del BEATO ROMERO, 2016 — 2017


El Tribunal, Iz-Der: Ob.Aux. Rosa, Nuncio Kalenga, Arz. Escobar, Obp. Iraheta, mons. Urrutia y P. Henríquez.

#BeatoRomero #Beatificación
La Iglesia salvadoreña ha concluido la investigación local de un supuesto milagro por la intercesión del Beato Óscar Romero, asesinado en el altar al inicio de la Guerra Civil Salvadoreña. Las conclusiones de un tribunal eclesial fueron selladas en San Salvador el martes 28 de febrero de 2017 y remitidas a la Nunciatura Apostólica—la Embajada del Vaticano en San Salvador—para ser enviadas a Roma. Si el milagro es confirmado por la Congregación para las Causas de los Santos en Roma, pondría a Romero en camino de convertirse en el primer santo salvadoreño.  [Lea las últimas noticias.]
Aunque no se hizo ningún anuncio formal, el evento fue confirmado por una serie de tweets de Mons. Rafael Urrutia, el vice postulador de la causa, y el P. Edwin Henríquez, el segundo postulador. Mons. Urrutia confirmó por tweet: “Esta mañana hemos clausurado el Proceso Diocesano sobre un milagro atribuido al Beato Óscar Romero y será enviado a Roma”. Fotos publicadas en las redes sociales presentan al p. Henríquez entregando las cajas de la documentación en la Nunciatura.

 Actualización: El Arzobispo Vincenzo Paglia, postulador de la causa, reveló los detalles del caso en una entrevista con la radio de la iglesia italiana. “Se trata de una curación de una mujer en cinta que a primera vista parece inexplicable.  Esperamos que sea reconocido el milagro”, dijo.  La feligrés ha sido identificada en varios medios pero Súper Martyrio guardará discreción sobre su identidad hasta que ella dé cara ante los medios por su propia cuenta.  Mons. Paglia la describió como “una mujer en su séptimo mes de embarazo que estaba procediendo muy mal.  Según los datos clínicos debería morir junto con el bebé.  Inexplicablemente la señora sin embargo ha recuperado.  A base de cómo ha superado aquel momento trágico, algunos médicos a quienes he consultado han considerado su curación inexplicable.  Al mismo tiempo algunas personas habían rezado a Mons. Romero por la sanación de la señora”.
Según Julian Filochowski, director de la Romero Trust en Londres, la documentación contiene hallazgos específicos desde los registros médicos relacionados con el caso. “Esto luego será estudiado en Roma, a su vez, por una comisión de expertos médicos constituida por 7 personas, una comisión de teólogos de 6 personas y los catorce Cardenales de la Congregación. Si todos coinciden, una nuevo ‘Positio’ que trata sobre el milagro será sometida al papa Francisco para la aprobación final de la canonización”.
La comisión médica que será entablada en Roma será elegida desde un cuerpo denominado la “Consulta Médica”, que está formada por unos 100 médicos italianos de renombre. Nuevas reglas promulgadas por el Papa Francisco el año pasado, que refuerzan los procedimientos relacionados con la fase romana de la investigación, requieren que al menos 5 expertos médicos del panel de 7 miembros (o 4 de 6, si se utiliza un panel de 6 miembros), aprueben la certificación. Si el milagro informado es rechazado, no puede volver a ser examinado por el mismo grupo de consultores; y en ningún caso se puede examinar un informe más de tres veces.
El progreso se produce cuando los obispos salvadoreños se preparan para reunirse con el Papa Francisco durante su visita “Ad Limina”, que tendrá lugar el 24 de marzo, aniversario del asesinato de Romero. La fecha ha suscitado esperanzas de que el Papa esté en condiciones de aprobar la canonización de Romero, aunque los conocedores del proceso dudan que las aprobaciones necesarias de nivel inferior por parte de los expertos médicos, teólogos y cardenales puedan obtenerse a tiempo.
Actualización: En su propio Tuit el 2 de marzo, el Arzobispo Vincenzo Paglia, Postulador de la causa, expresó su esperanza de que la aprobación del Vaticano llegue para el 24, pidiendo a los devotos de Romero orar por ello.

 Queda por ver si la fase romana de Romero avanzará con celeridad inusual, que sería necesaria para canonizar a Romero este año, el centenario de su nacimiento, o si su causa avanzará al ritmo habitual, por lo que dieciocho meses sería visto como un buen ritmo.
Sin duda consciente de todo lo que está en juego, Mons. Urrutia twitteó: “Pedimos a los cristianos devotos de Mons. Romero sus oraciones por su canonización”.

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Chiesa salvadoregna autentica miracolo di Mons. Romero


ANNO GIUBILARE per il CENTENARIO del BEATO ROMERO, 2016 — 2017

Il Tribunale, S-D: Ves. Aus. Rosa, Nunzio Kalenga, Arv. Escobar, Ves. Iraheta, mons. Urrutia e P. Henriquez.

#BeatoRomero #Beatificazione
La Chiesa salvadoregna ha concluso l’indagine locale di un presunto miracolo per intercessione del Beato Oscar Romero, assassinato presso l’altare, all’inizio della guerra civile salvadoregna. I risultati di un tribunale ecclesiale sono state sigillate a San Salvador il Martedì 28 febbraio 2017 e trasferiti alla Nunziatura Apostolica—l’Ambasciata del Vaticano a San Salvador—per inviare a Roma. Se il miracolo è confermato dalla Congregazione per le Cause dei Santi a Roma, avrebbe messo Romero sulla buona strada per diventare il primo santo salvadoregno. [Leggi l’ultima informazione.]
Anche se nessun annuncio ufficiale è stato fatto, l’evento è stato confermato da una serie di tweet da mons. Rafael Urrutia, il vice postulatore della causa, e P. Edwin Henriquez, il secondo vice postulatore. Mons. Urrutia confermato da Tweet, “Questa mattina abbiamo chiuso il processo diocesano per un miracolo attribuito al beato Oscar Romero e sarà inviato a Roma”. Foto inserite nei social media hanno mostrato P. Henriquez consegnando la documentazione in scatola fino alla Nunziatura.

 Aggiornamento: L’Arcivescovo Vincenzo Paglia, postulatore della causa, ha rivelato i dettagli del caso in una intervista con la radio della chiesa italiana. “Si tratta di una guarigione di una donna incinta che secondo un primo esame risulta inspiegabile. Ci auguriamo che venga riconosciuto il miracolo”, ha detto. La fedele è stata identificata in vari media ma Super Martyrio si astiene dal rivelare la sua identità fino a quando lei esce avanti per conto proprio. Mons. Paglia la descrive come “una donna alla 7° gravidanza che stava procedendo malissimo. Secondo i dati clinici sarebbe dovuta morire insieme al bambino. Inspiegabilmente la signora si è però ripresa. Da come è riuscita a superare quel momento tragico qualche medico, che io ho sentito, ha ritenuto la guarigione inspiegabile. Nello stesso tempo alcune persone avevano pregato proprio mons. Romero per la guarigione della donna”.
Secondo Julian Filochowski, il capo della Romero Trust a Londra, la documentazione contiene accertamenti specifici da cartelle cliniche relative al caso. “Questo sarà poi studiato a Roma, a sua volta, da una commissione di 7-persona di esperti medici, una commissione di 6 persone chi sono teologi, e le quattordici cardinali della Congregazione. Se tutti concordano, una nuova ‘Positio’ sul miracolo sarà sottoposta al Papa Francesco per l’approvazione finale della canonizzazione”.
La commissione medica per essere istituita a Roma verrà scelta da una tavola chiamata la Consulta Medica, che si compone di circa 100 rinomati medici italiani. Nuove regole promulgate da Papa Francesco l’anno scorso, si stringono le procedure relative alla fase romana della ricerca, e richiedono che almeno 5 esperti medici del pannello di 7 (o 4 su 6, se un pannello di 6 membri viene utilizzato ), approvano la certificazione. Se il miracolo riportato viene respinto, non può essere esaminato di nuovo dallo stesso gruppo di consulenza; e in nessun caso può essere esaminato un rapporto più di tre volte.
Il progresso si presenta quando i vescovi salvadoregni si preparano ad incontrare il Papa Francesco durante la loro visita “Ad Limina”, che si terrà il 24 marzo, anniversario dell’assassinio di Romero. La data ha sollevato le speranze che il Papa sarà in grado di approvare la canonizzazione di Romero, anche se coloro che si intendono il processo hanno dubbi che le necessarie autorizzazioni di livello inferiore da parte dei medici esperti, teologi e cardinali potrebbero essere ottenuti in tempo.
Aggiornamento: In un Tweet di proprio dal 2 marzo, l’Arcivescovo Vincenzo Paglia, Postulatore della causa, ha espresso la speranza che l’approvazione del Vaticano potrebbe arrivare entro il 24, chiedendo i devoti Romero di pregare per quello.

 Resta da vedere se la fase romana di Romero avanzerà con rapidità inusuale, che sarebbe necessaria per canonizzare Romero quest’anno, il centenario della sua nascita, o se la sua causa avanzerà al solito ritmo, per cui diciotto mesi sarebbe stato visto come un buon passo.
Senza dubbio consapevole di quello che viene posta in gioco, mons. Urrutia ha twittato, “Chiediamo ai devoti cristiani di monsignor Romero a pregare per la sua canonizzazione.”
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Tuesday, February 21, 2017

“The lowliest member of the family”: 40 years of Archbishop Romero



JUBILEE YEAR for the CENTENNIAL of BLESSED ROMERO, 2016 — 2017

#BlessedRomero #Beatification

Ricardo Urioste rang the bell at the entrance of the Major Seminary of San José de la Montaña, expecting that a guard or clerk would open the door. To his surprise, the door opened quickly, as another cleric was leaving when Father Urioste was arriving.

It was none other than Msgr. Oscar A. Romero, who had recently been appointed Archbishop of San Salvador. “Hello!”, Fr. Urioste exclaimed, somewhat taken aback by the surprise encounter. Msgr. Romero answered with a plea: “Help me.”

It was the same words that the new archbishop had addressed to other priests such as Fr. Fabian Amaya and Fr. Jesus Delgado, whom Romero had explicitly asked for help in gaining the trust of the clergy. The choice of Msgr. Romero, then bishop of Santiago de Maria, and not Msgr. Arturo Rivera Damas, auxiliary bishop in the archdiocese for almost two decades, had received a cool reception and Romero’s conservative reputation alienated the progressive clergy of the Archdiocese even more.

As we commemorate the 40th anniversary of the installation of Oscar Romero as 4th Archbishop of San Salvador this February 22nd, perhaps the principal point to recall is the meekness of Msgr. Romero which was able to conquer the aloofness of the clergy. “I was impressed by his humility, a characteristic that always distinguished him,” recalls Msgr. Ricardo Urioste, the priest who met him at the door of the seminary, and went from being an opponent of his appointment to one of his closest collaborators.

Jose Siman, a committed lay person in the Archdiocese, remembers hearing similar words from the new archbishop: “Help me, I need help, I will not be able to do this alone, I need your support.” The effect was the same within the laity as it was amongst the clergy—according to Siman: “the attitude pleased people”.

It was the same attitude Romero had struck as Bishop of Santiago de Maria, where Romero, while investigating a pastoral house that the government accused of being subversive, had pleaded in a meeting with the clergy—including the accused—“Help me to see things clearly!”

Even before assuming his post as Archbishop, Romero had already hinted at his outlook as a friend and defender of the clergy, when he said in an interview with La Prensa Gráfica published twelve days before he took over: “The government should not consider a priest who takes a stand for social justice as a politician or subversive element, when he is fulfilling his mission in the politics of the common good.”

The trial by fire would come the next month. In the “Single Mass” for the assassination of his friend Fr Rutilio Grande, Romero felt cheered and protected by his clergy. “The lowliest member of the family, chosen by God to be a sign of unity—this bishop—graciously thanks you for joining him in giving the awaiting world the Church’s word,” he said addressing the crowd of 100,000 gathered. “My own weaknesses and my own inabilities find their complement, their power, and their courage in these united priests.”
In fact, it had been Romero’s virtue that brought about that unity.

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“El más humilde de toda la familia”: 40 años del Arzobispo Romero



AÑO JUBILAR por el CENTENARIO del BEATO ROMERO, 2016 — 2017

#BeatoRomero #Beatificación

Ricardo Urioste sonó el timbre en la entrada del Seminario Mayor San José de la Montaña esperando que algún vigilante u oficinista le abriera la puerta. Para su sorpresa, la puerta se abrió rápido, ya que otro clérigo iba saliendo cuando el P. Urioste iba llegando.

Se trataba de nadie menos que Mons. Óscar A. Romero, quien había sido recientemente nombrado Arzobispo de San Salvador.  “¡Hola!”—exclamó el P. Urioste, un poco desprevenido por el sorpresivo encuentro.  Mons. Romero le contestó con una sola palabra: “Ayúdeme”.

Era la misma palabra que el nuevo arzobispo había dirigido a otros sacerdotes como el P. Fabián Amaya y el P. Jesús Delgado, a quien Romero había pedido explícitamente ayuda en ganar la confianza del clero.  Ante el nombramiento de Mons. Romero, entonces Obispo de Santiago de María, y no a Mons. Arturo Rivera Damas, obispo auxiliar en la arquidiócesis por casi dos décadas, el clero había quedado frio y la reputación de conservador de Romero le restaba aún más la confianza del clero progresista de la Arquidiócesis.

Al conmemorar este 22 de febrero el 40 º aniversario de la toma de posesión de Mons. Romero como IV Arzobispo de San Salvador, quizá el punto sobresaliente a recordar es la mansedumbre de Mons. Romero que supo conquistar la frialdad del clero.  “Me impresionó su humildad, una característica que siempre le distinguió”, recuerda Mons. Ricardo Urioste, el sacerdote que lo encontró en la puerta del seminario, y pasó de ser un opositor de su nombramiento, a uno de sus colaboradores más cercanos.

José Simán, un laico comprometido en la Arquidiócesis recuerda haber escuchado palabras similares del nuevo arzobispo: “Ayúdenme, yo necesito ayuda, yo no voy a poder manejar esto, necesitó contar con ustedes”.  El efecto era lo mismo entre los laicos que entre el clero—según Simán: “agradó la actitud”.

Era la misma actitud que había buscado como Obispo de Santiago de María, donde Mons. Romero, al investigar una casa pastoral que el gobierno acusaba de ser subversiva dijo en una reunión con el clero—entre ellos los acusados—“¡Ayúdenme a ver claro!”

Aun antes de asumir como arzobispo, Mons. Romero ya daba pautas de su postura como amigo y defensor del clero, cuando dijo en una entrevista a La Prensa Gráfica publicada doce días antes de asumir su cargo: “El gobierno no debe tomar al sacerdote que se pronuncia por la justicia social como un político o elemento subversivo, cuando éste está cumpliendo su misión en la política del bien común”.

En un mes llegaría la prueba de fuego.  En la “Misa Única” por el asesinato de su amigo el P. Rutilio Grande, Romero se sintió acuerpado y protegido por su clero. “El más humilde de toda la familia escogido por Dios para ser el signo de la unidad—este obispo—les agradece cordialmente de estar dando con él, al mundo que espera la palabra de la Iglesia”, dijo al tomar la palabra ante una multitud de 100.000 personas. “Mi propia debilidad, mis propias incapacidades, encuentran su complemento, su fuerza, su valentía, en un presbiterio unido”.
De hecho, había sido la virtud de Romero que había llevado a esa unidad.

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“Il più umile di tutta la famiglia”: 40 anni dell’Arcivescovo Romero



ANNO GIUBILARE per il CENTENARIO del BEATO ROMERO, 2016 — 2017

#BeatoRomero #Beatificazione

Ricardo Urioste suonò il campanello all’ingresso del Seminario maggiore San Jose de la Montana in attesa che qualche vigilante o impiegato avrei aprire la porta. Con sua grande sorpresa, la porta si aprì in fretta, quando un altro religioso stava uscendo mentre che padre Urioste stava arrivando.

È stato nientemeno che Mons. Oscar A. Romero, recentemente nominato Arcivescovo di San Salvador. “Ciao!”, esclamò padre Urioste, un po ‘presso alla sprovvista dall’incontro sorpresa. Mons. Romero ha risposto con una sola parola: “Aiutami”.

È stata la stessa parola che il nuovo arcivescovo aveva rivolto ad altri sacerdoti come padre Fabian Amaya e padre Jesus Delgado, che Romero aveva esplicitamente chiesto aiuto per conquistarsi la fiducia del clero. La scelta di mons. Romero, allora vescovo di Santiago de Maria, e non mons. Arturo Rivera Damas, vescovo ausiliare nell’arcidiocesi per quasi due decenni, aveva ricevuto una fredda accoglienza e la reputazione conservatrice di Romero aveva alienato il clero progressista dell’Arcidiocesi ancora di più.

Commemorando questo 22 febbraio il 40 ° anniversario dell’installazione di Mons. Romero come IV Arcivescovo di San Salvador, forse il punto saliente da ricordare è la mitezza di Mons. Romero, che ha potuto conquistare la freddezza del clero. “Sono rimasto impressionato dalla sua umiltà, una caratteristica che lo ha sempre contraddistinto,” ricorda Mons. Ricardo Urioste, il prete che lo ha trovato alla porta del seminario, e passato dall’essere un avversario della sua nomina, ad uno dei suoi più stretti collaboratori.

Jose Siman, un laico impegnato nell’arcidiocesi ricorda di aver sentito parole simili del nuovo arcivescovo: “Aiutami, ho bisogno di aiuto, non sarò in grado di farlo da solo, ho bisogno del vostro supporto.” L’effetto è stato lo stesso tra i laici come tra il clero—secondo Siman: “l’atteggiamento ha stato gradevole.”

È stato lo stesso atteggiamento che Romero aveva cercato come Vescovo di Santiago de Maria, dove, indagando una casa pastorale che il governo accusato di essere sovversiva, ha detto a un incontro con il clero, tra cui gli accusati, “Aiutami a vedere le cose chiaramente!”

Anche prima di diventare arcivescovo Romero aveva già accennato a sua prospettiva come amico e difensore del clero, quando ha detto in un’intervista a La Prensa Grafica pubblicata dodici giorni prima di assumere l’incarico: “Il governo non dovrebbe considerare un prete che prende posizione per la giustizia sociale come un politico o elemento sovversivo quando si sta compiendo la sua missione nella politica del bene comune”.

La prova del fuoco sarebbe venuta in un mese. Nella “Messa Unica” per l’omicidio del suo amico, padre Rutilio Grande, Romero si sentiva rallegrato e protetto da suo clero. “Il più umile di tutta la famiglia scelto da Dio per essere il segno di unità—questo vescovo—vi ringrazia gentilmente per unirsi a lui nel dare al mondo in attesa la parola della Chiesa”, ha detto prendendo la parola prima di un folla di 100.000 persone. “La mia debolezza, e le mie incapacità trovano il loro complemento, il loro potere e il loro coraggio in questo presbiterio unito”.
In realtà, era stata la virtù di Romero che aveva portato questa unità.

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Friday, February 17, 2017

Romero speaks - more clearly than ever



JUBILEE YEAR for the CENTENNIAL of BLESSED ROMERO, 2016 — 2017


 

Google Translate

#BlessedRomero #Beatification
Shortly after Oscar Romero’s beatification in 2015, I wrote with enthusiasm about a new book series of Romero’s sermons, A Prophetic Bishop Speaks to His People: The Complete Homilies of Oscar Arnulfo Romero.  Back then, when Vol. 1 had just come out, I was excited at the promise of fresh, crisper, more natural sounding translations of Romero’s sermons which could make Romero more accessible by presenting him in greater clarity than had theretofore been achieved.  Now that all six volumes are out, I can say confidently that the promise has been fulfilled and that this is the perfect collection to add to seminary and theological college library collections—and just in time for the Romero centennial.
Fr. Joseph V. Owens, SJ, edited by Rafael Luciani, Felix Palazzi, and Julian Filochowski.  Convivium Press; 1st edition (2015-2017).  Paperbacks.
This is Romero remastered!  Just as sound recordings made on old analog machines, with hiss and muffled sound, preserved on electromagnetic tapes that developed cracks and static over the years, need to be cleaned up and made sharper and crisper for the digital age, so too do translations.  The process through which Romero’s homilies were preserved is itself quite the yarn, with twists and turns which created technical and interpretative inconsistencies in the process, which Owens and the team has sought to remove.  Romero’s sermons were preserved almost by happenstance.  Originally, Romero had his sermons recorded in order to rebroadcast them on the diocesan radio station.  But the recording, at the Cathedral, was primitive.  It was done on a portable cassette tape recorder.  Someone had to manually turn the tape over when it ran out.  Sometimes, there were gaps between tapes.
The next step was to transcribe the sermons, which Romero began to do in order to reprint the texts in the diocesan weekly.  Most of the transcription was done by Maria Julia Hernandez, a young lawyer in Romero’s legal aid office, and she was very diligent in transcribing the recordings.  Additionally, she was close to Romero’s ministry, so she was good at deciphering things that were not clear—she knew what he was talking about; she knew the words he might use, what he might have said.  Sometimes others pitched in, but they were not as familiar so they might not be as good at picking up everything.  And so the quality of the Spanish language transcriptions varied.  Add to that variations in quality of translations to English and, before you know it, there are clicks and pops in the translation just like in an old analog tape.
Some of the errors that have been caught and corrected are major and significant.  For example, when Romero was killed on March 24, 1980, the quality of the sound recording made is particularly bad: barely intelligible in Spanish.  So, it is perhaps understandable that when Romero said “la Hostia de trigo” (the wheaten Host) the transcriber heard “la voz de diatribo” (the voice of diatribe!), and so for years, English language readers saw translations that had Romero jarringly proclaim that “at this moment the voice of diatribe is changed for the body of the Lord.”  Were Romero’s dying words a defiant declaration that violent speech (perhaps a call to insurrection) were a new progressive sacrament of sorts?  Or was he saying that we must put aside violent subversion and seek Eucharistic peace?  People were either excited or appalled—depending on their political views and their interpretation.  But regardless, their reaction was based on a major error and the translation was actually nonsensical.
Much more often, the improvements made are much more subtle, but their overall, cumulative effect is a greater fidelity to Romero, and an enhanced sense of immediacy to Romero’s message—and to Romero himself.  Salvadorans experienced Romero in a very intimate and spontaneous way.  His Sunday sermons were a little like FDR’s fireside chats—he spoke directly to the people, he was candid and natural.  Romero used colorful language, like Pope Francis, famously repeating folk wisdom, like saying that justice is like a snake in that it only bites the barefooted.  Capturing those flavors and notes of authenticity in a translation requires an attention to detail that sometimes comes for the first time forty years after the fact.
In a recent post, I noted that Romero’s preaching has led an upcoming university conference to propose that he should be declared a Doctor of the Church.  A Prophetic Bishop Speaks to His People is an invaluable tool to understanding the magisterial legacy of the Salvadoran martyr.

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Friday, February 10, 2017

Romero, Doctor of the Church?



JUBILEE YEAR for the CENTENNIAL of BLESSED ROMERO, 2016 — 2017


#BlessedRomero #Beatification

The Latin American/North American Church Concerns office (LANACC) has announced the themes for the annual “Romero Days” conference at Notre Dame University in Indiana, which will begin with a Mass presided by Card. Luis Antonio Tagle, Archbishop of Manila, Philippines, on Friday, March 24, the anniversary of the martyrdom of the Salvadoran Archbishop. During the annual conference being organized for the 30th year running, Fr. Robert Pelton will present an audacious thesis: that Romero should be named a “Doctor of the Church”.

Among the multitudinous number of the saints recognized throughout the millennia, there are only thirty-six who have been distinguished with the high honorific “Doctor of the Church,” which is usually reserved for the most eminent of the saints. There are three formal requirements. First, eminens doctrina (eminent learning). The candidate must demonstrate a depth of doctrinal insight. Normally, this is expressed by an extensive body of writings that reflect the authentic and vivifying Catholic Tradition. Second, insignis vitae sanctitas (a high degree of holiness). This implies a truly outstanding holiness, even among the saints. Third, Ecclesiae declaratio (the proclamation of the Church). The declaration would be made—after rigorous study is made on the subject—by the Congregation for the Causes of Saints, the same entity that declared Romero a blessed and a martyr, and is eventually expected to proclaim him a saint. These processes take decades to reach a doctoral proclamation, which often comes centuries after the canonizations of the saints involved in each process.

To understand the requirements, it is helpful to list some of the saints who have been recognized as doctors of the church: St. Augustine and St. Thomas Aquinas, considered the most famous theologians in Christianity, and several of the so-called “Fathers of the Church”—the Saints who founded the ancient and legendary communities in the east and the west. It is also useful to examine the characteristics of a recently recognized “Doctor”, such as St. John of Avila, the Spanish mystic recognized by Pope Benedict XVI in 2012. In the approval of his process, it was held to be important that contemporaries, including popes, called him “master”; that he was a theologian, an inventor and humanist; that he authored a learned treatise; that he was a friend of several prominent saints and played a leading role in the development of a systematic doctrine on the priesthood.

Would the Salvadoran martyr live up to these requirements? A “yes” answer begins to take shape at the same University of Notre Dame, where, as we mentioned at the beginning of this note, lectures on Romero have been presented for thirty years. “Can you tell me anywhere else in the world where people are studying the homilies of a bishop who’s been dead for 25 years?” asked Monsignor Ricardo Urioste at Notre Dame in 2005. Some of the outstanding presenters at the conferences have included Cardinal Oscar Andres Rodriguez Maradiaga, who in his 2002 address proposed Romero as “A Bishop for the Third Millennium,” and Cardinal Peter Turkson, who in his 2011 address correlated Romero with the parable of “Good Shepherd,” as well as numerous Romero scholars.

These scholars have written not only about Romero’s martyrdom, but also his thinking and preaching: they have studied his homilies and other writings, which have been published in multiple volumes, and have been translated into several languages. So much so that during the Romero’s beatification, Cardinal Angelo Amato did not hesitate to call him “a wise bishop,” while, in a White House statement that same day, President Obama called him “a wise pastor.” Pope Francis, in his message for the occasion, also presented Romero as a wise man: he acted “with knowledge and prudence,” the Pontiff said. For Cardinal Amato, Romero was a prophet “like Abraham,” while the pope said that Romero was “like Moses.” It should be noted that his figure has been defended by three consecutive popes: John Paul II, Benedict XVI and now Pope Francis, and already in life Romero had received honorary doctorates from the universities of Georgetown and Leuven.

Despite a high reputation as “a wise man”, there remains one problem: that Romero was not an academic. But that did not prevent him from having a great impact on theology, argues Professor Michael Lee, of Fordham University, one of those scholars who has presented at “Romero Days.” In a note in the Salvadoran press, Lee explains how Romero, despite the fact that he “did not hold a doctorate degree, had no appointment at a university, and never published a book or an academic article” he still “left a rich theological legacy.” According to Lee, in Romero's case, “his preaching and ministry served, as Martin Maier [a German Jesuit writing on Romero] has shown, as theological inspiration.”

Therefore, in his speech in which he will propose Romero as Doctor of the Church, Fr Pelton speaks of Romero as a “Pastoral Doctor of the Universal Church.” St. Ambrose of Milan, who lived in the fourth century, was the first bishop to be recognized as a pastoral doctor. In this regard, it is interesting to note the comment of Archbishop Vicenzo Paglia, postulator of the cause, that Romero is the “first martyr of the Second Vatican Council.” According to Paglia, “the martyrdom of Monsignor Romero is the fulfillment of a faith lived in its fullness; a faith that emerges strongly from the texts of the Second Vatican Council.”  For Paglia, Romero is

the first witness of a Church that commingles with the history of a people with whom he lives the hope of the Kingdom ... among the first in the world who tried to translate the Council’s teachings to the concrete history of the continent, having the courage to make a preferential option for the poor, and to give witness, in a reality marked by deep inequalities, to the path of dialogue and peace.

The idea of ​​a “pastoral doctor” takes on a larger importance after the pontificate of Pope Francis, who makes the idea of ​​a pastoral church the quintessence of the Council. In fact, perhaps the strongest impediment facing Romero's candidacy for doctor is of a liturgical order, relating to tradition and customs. No martyr has ever been included in the list of doctors, because the Office (the prayers for the liturgical feast) and the Mass are for Confessors (saints canonized for their virtues and not for martyrdom). Therefore, Benedict XIV (pope bet. 1740-1758), the author of a classic work on the processes of canonization, states that St. Ignatius, St. Irenaeus and St. Cyprian are not Doctors of the Church for this reason.

If Romero were to be recognized as a doctor of the church, it would be historic: he would become the first Latin American doctor. In a sense, this favors him: one can wonder, who, if not Romero, should be the first doctor from the Americas? It brings to mind the words of Gustavo Gutierrez, the “Father of liberation theology,” who once said that “the history of the Church in Latin America is divided into before and after Archbishop Romero.”

Many hope Romero will be canonized this year. Others have even greater ambitions.

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Romero, ¿Doctor de la Iglesia?



AÑO JUBILAR por el CENTENARIO del BEATO ROMERO, 2016 — 2017


#BeatoRomero #Beatificación

La oficina de intereses de la iglesia latinoamericana y norteamericana (LANACC, por sus siglas en inglés) ha anunciado los temas para la conferencia anual “Romero Days” en la Universidad de Notre Dame en Indiana, EE.UU, que iniciará con una misa presidida por el Card. Luis Antonio Tagle, Arzobispo de Manila, Filipinas el viernes 24 de marzo, el aniversario del martirio del arzobispo salvadoreño.  Durante la conferencia anual que se organiza desde hace 30 años, el P. Robert Pelton lanzará una propuesta atrevida: nombrar a Romero “Doctor de la Iglesia”. 

Entre el multitudinario elenco de los santos reconocidosa través de los milenios, solo hay treinta y seis que han sido destacados con el alto honorífico “Doctor de la Iglesia”, usualmente reservado para los maestros más eminentes entre los santos.  Hay tres requisitos formales. Primero, eminens doctrina (conocimiento eminente).  El candidato debe manifestar profundidad de penetración doctrinal.  Normalmente, esto viene plasmado sobre un extenso cuerpo de escritos que expresan la Tradición Católica auténtica y vivificante.  Segundo, insignis vitae sanctitas (un alto grado de santidad). Esto implica una santidad verdaderamente sobresaliente, aun entre los santos.  Tercero, Ecclesiae declaratio (la proclamación de la Iglesia).  La cosa viene declarada por la Congregación para las Causas de los Santos, la misma que declaró a Romero beato y mártir, y eventualmente se espera que lo proclamará santo—siempre y cuando se haya hecho un estudio rigoroso sobre el tema.  Los procesos duran décadas para llegar a una declaración doctoral, muchas veces siglos después de las canonizaciones de los santos implicados en cada proceso.

Para entender los requisitos, sirve numerar algunos de los santos que han sido reconocidos como doctores de la iglesia: San Agustín y Santo Tomás Aquino, considerados los teólogos más famosos en el cristianismo, y varios de los llamados “Padres de la Iglesia”—los santos que fundaron las antiguas y leyendarias comunidades en el oriente y el occidente.  Así también es útil examinar las características de un “Doctor” recientemente reconocido, como es San Juan de Ávila, el místico español reconocido como “doctor” por el Papa Benedicto XVI en el 2012.  En la aprobación de su proceso, destacaron datos como el hecho de que algunos contemporáneos, entre ellos papas, lo llamaban “maestro”; que fue teólogo, inventor y humanista; que escribió un erudito tratado; que fue amigo de varios santos prominentes y que jugó un papel protagónico en el desarrollo de una doctrina sistemática sobre el sacerdocio.

¿Estaría el mártir salvadoreño a la altura de tales requisitos?  La respuesta de “sí” empieza en la misma Universidad de Notre Dame, donde, como mencionábamos al principio de esta nota, se han presentado conferencias sobre Romero por treinta años.  “¿Puede decirme otro lugar en el mundo donde se están estudiando las homilías de un obispo que ha estado muerto por 25 años?,” preguntó Mons. Ricardo Urioste, en Notre Dame en el 2005.  Entre los presentadores en las conferencias han destacado el Cardenal Óscar Andrés Rodríguez Maradiaga, quien, en su discurso del 2002 propuso a Romero como “Un Obispo Para el Tercer Milenio”, y el Cardenal Peter Turkson, quien, en su discurso del 2011, correlacionó a Romero y la parábola del “Buen Pastor”, y un sin número de estudiosos de Romero.

Dichos estudiosos han escrito no solo del martirio de Romero, sino también sobre su pensamiento y predicación: han estudiado sus homilías y otros escritos, los cuales han sido publicados en múltiples volúmenes, y han sido traducidos a varios idiomas.  Tanto así que durante la beatificación de Romero, el Cardenal Angelo Amato no dudó en llamarlo “un obispo sabio”, mientras que, en un comunicado de la Casa Blanca de ese mismo día, el Presidente Obama lo llamaba “un pastor sabio”.  El Papa Francisco, en su mensaje para la ocasión, también presentó a Romero como un sabio: actuó “con ciencia y prudencia”, dijo el pontífice.  Para el Cardenal Amato, Romero fue un profeta “como Abraham”, mientras que el papa dijo que Romero fue “como Moisés”.  Cabe mentar que su figura ha sido defendida por tres papas consecutivos: Juan Pablo II, Benedicto XVI y ahora el Papa Francisco, y ya en vida Romero había recibido doctorados “honoris causa” de las universidades de Georgetown y Lovaina.

A pesar de una alta reputación como “un sabio”, queda un problema: que Romero no fue un académico.  Pero por eso no deja de tener un gran impacto sobre la teología, argumenta el Prof. Michael Lee, de la Universidad de Fordham, uno de esos estudiosos que ha presentado en “Romero Days”. En una nota en la prensa salvadoreña, Lee explica como Romero, a pesar de que “no ostentaba un título de doctorado, no tenía nombramiento en una universidad, y nunca publicó un libro o un artículo académico” aun así “dejó un rico legado teológico”.  Según Lee, en el caso de Romero, “su predicación y ministerio sirvieron, como ha demostrado Martin Maier [un jesuita alemán que escribe sobre Romero], de inspiración teológica”.

Por eso, en su ponencia en la que propondrá a Romero como Doctor de la Iglesia, el P. Pelton habla de Romero como un “Doctor Pastoral de la Iglesia Universal”.  San Ambrosio de Milán, que vivió en el siglo IV, fue el primer obispo en ser reconocido como doctor pastoral.  Es interesante en este sentido el comentario de Mons. Vicenzo Paglia, postulador de la causa, de que Romero es el “primer mártir del Concilio Vaticano II”.  Según Paglia, “el martirio de Monseñor Romero es el cumplimiento de una fe vivida en su plenitud; una fe que emerge con fuerza en los textos del Concilio Vaticano II”.  Para Paglia, Romero es

el primer testimonio de una Iglesia que se mezcla con la historia de un pueblo con el que vive la esperanza del Reino … entre los primeros en el mundo que trató de traducir las enseñanzas conciliares sobre la historia concreta del continente, teniendo el valor de tomar una opción preferencial por los pobres, y de dar testimonio, en una realidad marcada por profundas desigualdades, a la vía del diálogo y la paz.

La idea de un “doctor pastoral” cobra importancia tras el pontificado del Papa Francisco, que hace como una síntesis del Concilio en la idea de una iglesia pastoral.  De hecho, quizá el impedimento más fuerte que afronte la candidatura de Romero para doctor sea de tipo litúrgico, o sea de tradición y costumbres.  Ningún mártir ha sido incluido en la lista, de doctores, ya que el Oficio (las oraciones para la fiesta litúrgica) y la Misa son para Confesores (santos canonizados por sus virtudes y no por un martirio). Por lo tanto, Benedicto XIV (papa 1740-1758), autor de una obra clásica sobre los procesos de canonización, comenta que San Ignacio, San Ireneo y San Cipriano no son Doctores de la Iglesia por esa razón.

Si Romero llegase a ser reconocido como doctor de la iglesia, sería un hecho histórico: llegaría a ser el primer doctor latinoamericano.  En ese sentido, este dato lo favorece: uno puede preguntarse, ¿quién, si no Romero, debería ser el primero desde las américas?  Hace pensar de las palabras de Gustavo Gutiérrez, el “Padre de la teología de la liberación”, quien dijo que “la historia de la Iglesia en América Latina se divide en antes y después de Monseñor Romero”.

Muchos esperan que Romero sea canonizado este año.  Otros tienen esperanzas aún más grandes.

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