Wednesday, February 24, 2016

El Memorial del Beato Romero


BEATIFICACIÓN DE MONSEÑOR ROMERO, 23 DE MAYO DEL 2015
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Arte de Luis Lazo Chaparro
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#BeatoRomero #MártirDeLaMisericordia
Por primera vez este año, la conmemoración del martirio del Beato Óscar A. Romero no será simplemente un recuerdo popular, sino también memoria litúrgica, a raíz de la beatificación del asesinado arzobispo salvadoreño el año pasado. El 24 de marzo, aniversario real y la fecha fijada por la Iglesia como el memorial oficial, cae el Jueves Santo este año, por lo que la Iglesia salvadoreña la observará el viernes anterior, 18 de marzo, creando la posibilidad de una doble conmemoración. Habrá conmemoraciones centradas en Romero en fechas alternativas (18 de marzo en San Salvador) en deferencia a la Pascua, y el propio Jueves Santo estará teñido de una resonancia Romero para sus seguidores porque es el aniversario de su asesinato en 1980.

En este blog, nuestro tema será “Siguiendo a Cristo.” Este es el programa que esperamos ayude a otros a darle enfoque y sentido a sus propias conmemoraciones.
·         El viernes, 18 de marzo nuestro lema será “Siguiendo a Romero en el Camino de la Cruz”. Este será el viernes antes de Viernes Santo, situado entre otros dos memoriales importantes: San Patricio el jueves, 17 de marzo y San José el sábado, 19. Estas fiestas presentan una anticipación del Triduo, en la que vemos la historia de la iglesia desde los días de Cristo y sus contemporáneos (San José), a la evangelización de Europa (San Patricio), a la fe hoy (Bto. Romero)—“Siguiendo a Cristo” a través de las edades.

·         El Jueves Santo, y a lo largo de la Pascua, el enfoque estará adecuadamente sobre Jesús y el cómo Romero enriquece nuestro conocimiento y experiencia de su pasión. En particular, el 24 de marzo, vamos a reflexionar sobre la “Eucaristía Inconclusa” de Romero, y cómo el sacramento instituido por Jesús es nuestro para recibirlo o rechazarlo en nuestras vidas. La canonización de Romero se presentará como una forma de completar la Eucaristía incompleta de Romero en la medida en que la usemos para completar lo que queda de los padecimientos de Cristo (Colosenses 1,24).
Nuestro lema “Siguiendo a Cristo” es también un pequeño tributo a Mons. Ricardo Urioste, Presidente fundador de la Fundación Romero, quien falleció a principios de este año, a quien le gustaba decir que él seguía a Romero porque Romero estaba “siguiendo a Dios”.
En estas reflexiones, vamos a tener el beneficio de las contribuciones siempre interesantes de Duane WH Arnold, PhD, que ha compartido generosamente sus perspectivas en ocasiones anteriores. Todos los viernes previos a este, el 36 ° aniversario del martirio del Beato Romero, se contará con una serie de reflexiones para preparar el camino:
·         Este viernes 26 de febrero: una reflexión sobre la misericordia reflejada en los siete últimos sermones del Beato Romero (coronando la serie de entradas acerca de estos sermones publicada anteriormente);

·         El viernes 4 de marzo: una apreciación del P. Nicolás Rodríguez, el “mártir olvidado” de El Salvador y la conexión de Romero con este—el primer—sacerdote asesinado en El Salvador;

·         El viernes, 11 de marzo: un recuerdo del P. Rutilio Grande, amigo mártir de Romero, cuya beatificación esperamos ver muy pronto;

·         El viernes 18 de marzo: observaremos la memoria del Beato Óscar A. Romero; y

·         El Jueves Santo, 24 de marzo, hasta el domingo de Pascua, 27 de marzo, vamos a reflexionar sobre la “Eucaristía incompleta” de Romero y su visión de la Iglesia (“La Iglesia de la Pascua”).
Esperamos que encuentren estas reflexiones útiles, y que se unan a nosotros en esta Cuaresma en la oración por la pronta Canonización del Beato Óscar A. Oscar Romero, Obispo y Mártir.

[Índice parcial del blog]
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Il Memoriale del Beato Romero


 
BEATIFICAZIONE DI MONSIGNOR ROMERO, 23 MAGGIO 2015
Compendium of texts and documents in English
Compendio de textos e información en español
Conpemdium di testi ed informazione in italiano
 


Arte di Luis Lazo Chaparro
 
English | español
#BeatoRomero #MartireDellaMisericordia
Per la prima volta quest’anno, la commemorazione del martirio del Beato Oscar Romero non sarà semplicemente un ricordo popolare, ma una memoria liturgica, dopo la beatificazione dell’arcivescovo ucciso salvadoregno l’anno scorso. Il 24 marzo, l’attuale anniversario e la data fissata dalla Chiesa come il memoriale ufficiale, cade il Giovedi Santo di quest’anno, così la Chiesa salvadoregna osserverà il memoriale il Venerdì prima, 18 marzo, impostando la prospettiva di una doppia commemorazione. Ci saranno commemorazioni Romero in date alternative (18 marzo a San Salvador) in ossequio alla Pasqua, e Giovedi Santo si sarà tinto di una risonanza Romero per i suoi seguaci, perché è l’anniversario del suo assassinio in 1980.

In questo blog, il nostro tema sarà “Seguendo Cristo”. Ecco il programma che speriamo che vi aiuterà a portare fuoco e significato alle proprie commemorazioni.
·         Venerdì 18 marzo il nostro motto sarà “Seguendo Romero sulla Via della Croce”. Questo sarà il Venerdì prima del Venerdì Santo, incastonato tra altre due importanti memoriali: San Patrizio il Giovedi 17 marzo, e San Giuseppe il Sabato 19. Queste feste rappresentano un’anticipazione del Triduo, in cui vediamo la storia della Chiesa dai tempi di Cristo e dei suoi contemporanei (San Giuseppe), all’evangelizzazione dell’Europa (San Patrizio), alla fede di oggi (Beato Romero)—“Seguendo Gesù” attraverso i secoli.

·         Il Giovedi Santo, e per tutta la Pasqua, il focus sarà correttamente su Gesù e come Romero arricchisce il nostro apprezzamento e esperienza della passione. In particolare, il 24 marzo, rifletteremo sulla “Eucaristia incompiuta” di Romero, e come il sacramento istituito da Gesù è nostro per ricevere o rifiutare nelle nostre vite. La canonizzazione di Romero sarà presentata in particolare alla luce di completare l’Eucaristia incompiuta di Romero nella misura in cui lo usiamo per completare ciò che resta delle sofferenze di Cristo (Colossesi 1,24).
Il nostro motto “Seguiendo Cristo” è anche un piccolo omaggio a mons. Ricardo Urioste, il presidente fondatore della Fondazione Romero scomparso all’inizio di quest’anno, che amava dire che ha seguito Romero, perché Romero stava “seguendo Dio”.
In queste riflessioni, avremo il vantaggio di contributi sempre interessanti da parte di Duane WH Arnold, PhD, che ha generosamente condiviso i suoi punti di vista nelle occasioni precedenti. Ogni Venerdì fino a questo, il 36 °, anniversario del martirio del Beato Romero, sarà caratterizzato da una serie di riflessioni per preparare la strada:
·         Venerdì 26 Febbraio: una meditazione sulla misericordia nelle sette sermoni finali del Beato Romero (coronando la serie precedente di post su questi sermoni);

·         Venerdì, 4 marzo: un apprezzamento di P. Nicolás Rodríguez, il “martire dimenticato” di El Salvador e la connessione Romero con questo, il primo prete ucciso in El Salvador;

·         Venerdì 11 marzo: un ricordo di P. Rutilio Grande, amico martire di Romero cui beatificazione si spera arrivi presto;

·         Venerdì 18 Marzo: si osserverà la memoria del beato Oscar Romero; e

·         Il Giovedi Santo, 24 marzo, fino alla Domenica di Pasqua, 27 marzo, rifletteremo su “l’Eucaristia Incompiuta” di Romero e la sua visione della Chiesa ( “La Chiesa della Pasqua”).
Speriamo che troverete queste riflessioni utili, e che vi unirete a noi questa Quaresima nella preghiera per la pronta Canonizzazione del Beato Oscar Romero, Vescovo e Martire.

[Indice del blog (inglese)]
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Friday, February 19, 2016

Pope apophatic, Trump apoplectic


BEATIFICATION OF ARCHBISHOP ROMERO, MAY 23, 2015


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#BlessedRomero #MartyrOfMercy

Pope Francis was seen to criticize the immigration policies of U.S. presidential candidate Donald Trump when he stated that “A person who thinks only about building walls ... and not building bridges, is not Christian.”  Predictably, Mr. Trump initially reacted with displeasure, calling the comments “disgraceful” and accusing the Pontiff of having become “a pawn” of Mexico. Perhaps understandably, the episode has been analyzed almost exclusively through a political lens.  Francis’ words, however, also reveal a lot about the rhetorical style and ecclesiology of Pope Francis.
In particular, the rhetorical flourish of saying that a particular conduct is “not Christian” is a recurring motif in Francis’ discourse. Vatican spokesman Fr. Federico Lombardi even pointed out that Francis has previously said that building walls and not bridges is not Christian.  There have been many other examples:
“A Christian who withdraws into himself, who hides everything that the Lord has given him... is not a Christian!”
“A Christian without joy is not Christian.”
“A Christian without memory is not a true Christian …”
“One who gives alms and sounds the trumpet so that everyone knows is not a Christian.”
“A Christian who continually lives in sadness is not Christian.”
“A disciple who doesn’t serve others is not a Christian.”
“One who simply speaks and acts, is not a true prophet, is not a true Christian.”
“If you can’t forgive, you are not a Christian.”
“When a Christian would prefer not to show the light of God but prefers his own darkness … he’s missing something and is not a true Christian.”

Why does Pope Francis like telling us what true Christianity is not, rather than tell us what it is?  The exercise of discussing theological concepts by distinguishing them this way is called apophatic theology, sometimes also called “the negative way.”  This approach arises from the view that God is so mysterious and unknowable that it is more useful to describe Him by pointing out what He is not, rather than to attempt to state precisely what He is.  Accordingly, the apophatic approach is favored by those who prefer a mystical experience of God to a rational proof of his existence and understanding of his attributes.  Pope Francis certainly appears to fit in this camp, when he states (quoting Benedict XVI) that “Being a Christian is not the result of an ethical choice or a lofty idea, but the encounter with [Jesus].” «Evangelii Gaudium», 7.
One other prominent Latin American churchman was fond of this phraseological device.  Compare Francis’ statements to the following by Blessed Archbishop Oscar Romero of El Salvador:

“A Church that sets herself up only to be well off, to have much money and comfort, but forgets to protest injustices, would not be the true Church of our divine Redeemer.”
“A Church that seeks accommodation and prestige without the pain of the cross is not the authentic Church of Jesus Christ.”
“A Church that does not provoke any crises, a gospel that does not unsettle, a Word of God that does not get under anyone’s skin, a Word of God that does not touch the real sin of the society in which it is being proclaimed—what gospel is that?”
“An arrogant Church, a Church that finds support among the powers of the world, a Church without kenosis, a Church filled with pride and self-sufficiency --- this is not the Church of Saint Paul nor the Church of kenosis nor the Church of John Paul nor the Church of the authentic Popes.”
“A Church that tries to keep itself pure and uncontaminated would not be a Church of God's service to people.”
“A preaching that does not denounce the sinful realities during the time of reflection on the gospel is not a proclamation of the gospel.”
“A Church that does not suffer persecution is not the true church of Jesus Christ.”
“The person who does not love the Church is not a Christian.”
“A Church that does not join the poor in order to speak out on behalf of the poor and against the injustices committed against them, is not the true Church of Jesus Christ.”

The similarities between Francis and Romero can be explained by their common background as Latin American clerics.  Some strands of Liberation Theology in Latin America were drawn to “the negative way,” in particular to the notion that God is unknowable and cannot be approached directly through man-made theological devices.  “Liberation theologians emphasize the Biblical proscription against idolatry by stating that God is not to be begotten and that any human conceptualization of God is a sinful attempt to sanctify the profane.”  David Reznik, “Liberation Theology as an Alternative Paradigm for Latin American Development,” University of Florida, Fall 2005.  Instead, “it is only through love and commitment that we enter into contact with this mystery.”  Phillip Berryman, Liberation Theology: The Essential Facts About the Revolutionary Movement in Latin America and Beyond, Pantheon (February 20, 2013).
Moreover, the preference for apophatic ecclesiology can be explained in terms of Patristics and Eastern Orthodoxy.  Church Fathers who emphasized negative theology were Gregory the Theologian, John Chrysostom, and Basil the Great, to which Romero was drawn.  Apophatic or negative theology continues to be prominent in Eastern Orthodoxy (see Gregory Palamas) where apophatic statements are crucial to theology.  Pope Francis, as Archbishop of Buenos Aires, was also Ordinary of the Ordinariate for the Faithful of the Eastern Rites in Argentina.
Accordingly, when Pope Francis says that someone or something is “not Christian,” we would do well to interpret the statement not so much as a negative comment on the person or conduct at issue, but as a reflection of the kind of Church or religion that Francis wants to cultivate.

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Tuesday, February 09, 2016

Bishops’ moves in El Salvador


 
BEATIFICATION OF ARCHBISHOP ROMERO, MAY 23, 2015
 

 





#BlessedRomero #MartyrOfMercy

For the second time this year, Pope Francis has changed the composition of the Salvadoran bishops, replacing the Bishop of Santa Ana, one of the seven territorial dioceses of the ecclesiastical province of El Salvador. The Holy Father has transferred the current Bishop of San Miguel, Mgr. Miguel Angel Moran Aquino to that see, taking the place of Mgr. Romeo Tovar Astorga, who has reached the age limit of 75.

The appointment looks like a chess move because it leaves future movements pending. First, the transfer of Mgr. Moran from San Miguel to Santa Ana, leaves a void in the Diocese of San Miguel, which the Holy Father will have to fill in due time. It is the only vacant seat in the Salvadoran ecclesiastical province. It is also likely that the Holy Father will appoint a relief for Mgr. Luis Morao Andreazza, Bishop of Chalatenango, who has also surpassed the age limit (he is already 76). If the Holy Father fills these positions with future transfers, he could create additional vacancies.


Mgr. Moran Aquino, 60, is a native son of the Diocese of Santa Ana and was pastor of its cathedral; he has been a bishop for 15 years. On a different note, as the ordinary in San Miguel, he got to know the figure of Archbishop Romero, as the first Salvadoran Blessed was born in San Miguel, and Mgr. Moran had to become an advocate for his beatification cause. Among his other positions, he was prefect of studies in the major seminary of San Jose de la Montana, and is currently delegate of the Episcopal Conference to CELAM and to the institution responsible for social prevention among the clergy.

The retirement of Astorga, now bishop emeritus of Santa Ana, represents the departure of the last conservative prelate from the Salvadoran bishops' conference; he joins the bloc of retired conservative prelates, which includes Mgr. Fernando Saenz Lacalle, Archbishop Emeritus of San Salvador, and Mgr. José Oscar Barahona Castillo, retired bishop of San Vicente. By contrast, the composition of active bishops consists mainly of moderate or progressive prelates, including the recently appointed new bishop of Santiago de Maria, William Iraheta Ernesto Rivera, who will be installed on 12 March.

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Movimientos de opispos en El Salvador


 
BEATIFICACIÓN DE MONSEÑOR ROMERO, 23 DE MAYO DEL 2015
 

 






Por segunda vez este año, el Papa Francisco ha modificado la composición del episcopado salvadoreño, sustituyendo el Obispo de Santa Ana, una de las siete diócesis territoriales de la provincia eclesiástica de El Salvador.  El Santo Padre ha transferido al actual Obispo de San Miguel, Monseñor Miguel Ángel Morán Aquino, a esa sede, tomando el lugar de Mons. Romeo Tovar Astorga, quien ha llegado a la edad límite de 75 años.

El nombramiento tiene el sabor de una movida en un juego de ajedrez, ya que deja futuros movimientos en suspensión.  En primer lugar, la transferencia de Mons. Morán de San Miguel a Santa Ana, deja un vacío en la Diócesis de San Miguel, que el Santo Padre tendrá que llenar en su momento.  Es la única sede vacante en la provincia eclesiástica salvadoreña.  También es probable que el Santo Padre nombrará un relevo para Mons. Luis Morao Andreazza, Obispo de Chalatenango, que también ha superado la edad límite (ya tiene 76 años).  Si el Santo Padre llena estos puestos con futuras transferencias, podría crear vacancias adicionales.


Mons. Morán Aquino, de 60 años, es hijo natal de la Diócesis de Santa Ana y fue párroco de su catedral; ha sido obispo por 15 años.  Por otro lado, como titular de San Miguel, le tocó conocer la figura de Mons. Romero, ya que el primer beato salvadoreño fue nacido en San Miguel, y Mons. Morán tuvo que ser un defensor de su causa de beatificación.  Entre su otros cargos, ha sido prefecto de los estudios en el seminario mayor San José de la Montaña, y actualmente es delegado de la Conferencia Episcopal ante el CELAM y encargado del Institución de prevención social del clero.

Con el retiro de Astorga, ahora obispo emérito de Santa Ana, sale el último prelado conservador de la conferencia episcopal salvadoreña, quien se une a la bancada de prelados conservadores en retiro, incluyendo Mons. Fernando Sáenz Lacalle, Arzobispo emérito de San Salvador, y Mons. José Oscar Barahona Castillo, obispo emérito de San Vicente.  Por el contrario, la composición de obispos activos consiste mayoritariamente en prelados moderados o progresistas, incluyendo el recién nombrado nuevo obispo de Santiago de Maria, William Ernesto Iraheta Rivera, que será instalado el 12 de marzo.

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Mosse dei Vescovi in El Salvador


 
BEATIFICAZIONE DI MONSIGNOR ROMERO, 23 MAGGIO 2015
 

 






Per la seconda volta quest'anno, Papa Francesco ha modificato la composizione dei vescovi salvadoregni, sostituendo il Vescovo di Santa Ana, una delle sette Diocesi territoriale della provincia ecclesiastica di El Salvador. Il Santo Padre ha trasferito l’attuale Vescovo di San Miguel, monsignor Miguel Angel Moran Aquino in quel luogo, prendendo il posto di Mons. Romeo Tovar Astorga, che ha raggiunto il limite di età di 75 anni.

L’appuntamento ha il sapore di una mossa in una partita a scacchi perché lascia movimenti futuri in sospensione. In primo luogo, il trasferimento di Mons. Moran di San Miguel a Santa Ana, lascia un vuoto nella diocesi di San Miguel, che il Santo Padre dovrà riempire in tempo utile. È l’unica sede vacante nella provincia ecclesiastica salvadoregna. È anche probabile che il Santo Padre nominerà un rilievo per Mons. Luis Morao Andreazza, Vescovo di Chalatenango, che ha superato anche il limite di età (76 anni già). Se il Santo Padre riempie queste posizioni con trasferimenti futuri, può creare nuovi posti aperti.


Mons. Moran Aquino, di 60 anni, è nato nella diocesi di Santa Ana ed è stato parroco della sua cattedrale; è stato vescovo per 15 anni. D’altra parte, come capo di San Miguel, doveva conoscere la figura di Mons. Romero, perche il primo Beato salvadoregno è nato a San Miguel, e Mons. Moran ha stato un avvocato per la sua causa di beatificazione. Tra i suoi altri incarichi, è stato prefetto degli studi nel seminario maggiore di San Jose de la Montana, ed è attualmente delegato della Conferenza Episcopale al CELAM e responsabile per l’istituzione di prevenzione sociale del clero.

Con il ritiro di Astorga, ora vescovo emerito di Santa Ana, esce l’ultimo prelato conservatore della conferenza episcopale salvadoregna, che si unisce al blocco dei prelati conservatori in pensione, tra cui Mons. Fernando Sáenz Lacalle, Arcivescovo emerito di San Salvador, e Mons. José Oscar Barahona Castillo, vescovo emerito di San Vicente. Al contrario, la composizione dei vescovi attivi consiste principalmente di prelati moderati o progressisti, tra cui il recentemente nominato nuovo vescovo di Santiago de Maria, William Iraheta Ernesto Rivera, che sarà installato il 12 marzo.

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Wednesday, February 03, 2016

A year after the martyrdom degree


 
BEATIFICATION OF ARCHBISHOP ROMERO, MAY 23, 2015
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#BlessedRomero #MartyrOfMercy
A year ago Pope Francis approved the decree recognizing the martyrdom of Archbishop Oscar Romero, a milestone for Salvadoran society, for the identity of Latin American Church, and for the concepts of martyrdom and sainthood in the Universal Church.

[Why Romero matters today]

It was Tuesday February 3. The previous month, Vatican theologians had unanimously approved recognizing Romero a martyr and the postulator of the cause, Msgr. Vincenzo Paglia, had managed to place the Romero file alongside three priests killed by the Shining Path in Peru to be considered that February 3rd by the commission of cardinals and bishops of the congregation of saints. It was unusual to advance a cause from the theologians to the cardinals so fast—it usually takes several months—but that would not be the only acceleration. After the approval of the cardinals on Tuesday, it was expected that the decree would go to the Pope on Thursday, but the Pontiff asked for it asap, and he received it the same day.
The reverberations were felt primarily in El Salvador, where the declaration that Romero was killed “in hatred of the faith” was immediately understood as a strong rebuke against the rightwing forces accused of the murder, especially Roberto D'Aubuisson , the founder of the ARENA party, accused mastermind of the crime. He was targeted in comments by Cardinal Angelo Amato in his beatification homily when he said, “If his persecutors have vanished in the shadow of oblivion and death, the memory of Romero on the other hand continues to live and gives comfort to the poor and the marginalized of the earth.” The Vatican finding also reflected upon others, including the recently deceased former President of El Salvador Francisco Flores, who was one of the staunchest opponents of the beatification, according to sources close to the process.
The reverberations were also felt by the Latin Church. As commented by Vaticanista Luis Badilla, the vindication of Romero implied “great truths that deeply and forever mark the soul of Latin American Catholicism. These are truths that have resonated in the palaces of power where Msgr. Romero was not always well received and where he did not always find the comfort and support that he deserved.” Romero had responded to a call that originated with the Latin American bishops themselves, which was to care with greater attention for social justice, but when Romero put himself at risk in that area, he was left unprotected. “It is well known and it is historically true that often the Church has mistreated its best sons,” said Badilla. Romero’s recognition, even if late, has served to do justice by his figure: “Today the martyr archbishop of San Salvador has completed his heavenly cycle.”
Finally, Romero served to remind the whole Church of that radical idea in the gospel that there truly is no greater love than to give one's life for others. That principle was at the center of a recent homily by Msgr. Gustavo Rodríguez, Archbishop of Yucatan, Mexico, about Blessed Romero. Closing a seminar on justice and peace of the Latin American Episcopal Conference (CELAM), Archbishop Rodriguez said, “With the beatification, Monsignor Romero should continue in heaven with the mission he had on earth: to care and look after, through his intercession, for those of us who continue here in this valley of tears; but now it is not only those in El Salvador, but all those working for peace and justice throughout the world.” Reflecting on the theme of the seminar, ‘A Church that goes forth, [and becomes] poor for the poor’, Msgr. Rodriguez said that Blessed Romero “inspires us in our faith and hope and encourages us to continue fighting for the poor of this world, because we still have life to give.”
After approval of the decree, Archbishop Romero was beatified on May 23 of last year in the largest non papal beatification in history.
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Un año después del decreto de martirio


 
BEATIFICACIÓN DE MONSEÑOR ROMERO, 23 DE MAYO DEL 2015
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#BeatoRomero #MártirDeLaMisericordia
Hace un año que el Papa Francisco aprobó el decreto reconociendo el martirio de Mons. Óscar A. Romero, un hito histórico tanto para la sociedad salvadoreña, para la identidad de Iglesia Latinoamericana, y para el concepto de martirio y santidad en la Iglesia Universal.

[La importancia de Romero]

Era un martes 3 de febrero.  El mes anterior, los teólogos vaticanos habían aprobado por unanimidad reconocer a Romero como mártir y el postulador de la causa, Mons. Vincenzo Paglia, había maniobrado para meter el expediente de Romero junto al de tres clérigos asesinados por el Sendero Luminoso en el Perú para ser considerado ese 3 de febrero por la comisión de cardenales y obispos de la congregación de los santos.  Era bastante inusual avanzar una causa de los teólogos a los cardenales tan rápido, ya que el lapso es normalmente de varios meses, pero no sería esa la única aceleración.  Después de la aprobación de los purpurados el martes, se preveía entregar el decreto al Papa ese jueves, pero el Pontífice pidió recibirlo cuanto antes, y se le llevó el mismo día.
Las reverberaciones se hicieron sentir ante todo en El Salvador, donde la declaración que Romero fue asesinado “en odio a la fe” se comprendió de inmediato como una contundente recriminación en contra de las fuerzas de derecha acusadas del asesinato, sobre todo Roberto D’Aubuisson, el fundador del partido ARENA, acusado autor intelectual del crimen.  Sobre él recayeron los comentarios del Cardenal Angelo Amato en la homilía de beatificación cuando dijo que, “Si sus perseguidores han desaparecido en la sombra del olvido y de la muerte, la memoria de Romero en cambio continúa estando viva y dando consuelo a todos los pobres y los marginados de la tierra”.  El dictamen vaticano también salpicó a muchos otros, por ejemplo, al recién fallecido ex Presidente Francisco Flores, uno de los que más se opuso a la beatificación según fuentes cercanas al proceso.
Las reverberaciones también se sintieron por la Iglesia Latinoamericana.  Como lo comentaba el vaticanista Luis Badilla, la reivindicación de Romero implicó las “grandes verdades que marcarán profundamente y para siempre el alma católica de los pueblos latinoamericanos. Son verdades que hoy resonaron en los palacios donde mons. Romero no siempre fue bien recibido y donde no siempre encontró el consuelo y el apoyo que merecía”.  Romero había respondido a un llamado que originó en los mismos obispos latinoamericanos de cuidar con mayor atención la justicia social, pero cuando Romero se expuso en ese ámbito, se le dejó desprotegido.  “Es sabido e históricamente cierto que muchas veces la Iglesia ha tratado mal a sus mejores hijos”, comentó Badilla.  El reconocimiento de Romero, aunque fuese tardío, sirvió para justiciar su figura: “Hoy el mártir obispo de San Salvador cumplió su ciclo celestial”.
Finalmente, Romero sirvió el papel de recordar a toda la Iglesia de aquella idea radical del evangelio de que verdaderamente no hay mayor amor que dar la vida por el prójimo.  Ese principio estuvo al centro de una reciente homilía por Mons. Gustavo Rodríguez, Arzobispo de Yucatán, sobre el Beato Romero.  Clausurando un seminario sobre justicia y paz de la Conferencia Episcopal Latinoamericana (CELAM), Mons. Rodríguez dijo que, “Con la beatificación, Mons. Romero debe continuar en el cielo con la misión que tenía en la tierra: cuidar y velar mediante su intercesión, de los que continuamos aquí todavía en este valle de lágrimas; pero ahora ya no sólo de los de El Salvador, sino de todos los que en el mundo trabajan por la paz y la justicia”.  Meditando sobre el tema del seminario, ‘Una Iglesia en salida, pobre para los pobres’, Mons. Rodríguez dijo que el Beato Romero “nos inspira en nuestra fe y esperanza y nos alienta a seguir en la lucha a favor de los pobres de este mundo, porque todavía tenemos vida para ofrendar”.
Después de la aprobación del decreto, Mons. Romero fue beatificado el 23 de mayo del año pasado en la beatificación no papal más grande de la historia.
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