Friday, April 28, 2017

El Beato Romero, mártir de la “fe vivida”


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

Obra de Edgardo Trejo Alemán


#BeatoRomero #Beatificación

Esto fue publicado originalmente en CRUX.com (en inglés) el 25 de abril de 2017.

¿Es procedente la yuxtaposición entre los “nuevos mártires” y “los viejos mártires” en la Iglesia? Esta sugiere que mientras los mártires solían antes ser asesinados por odio a la fe, ahora mueren por “odium amoris” y otras formulaciones de los requisitos para el martirio del derecho canónico. Puede ser simplemente que los “Nuevos Mártires” nos parezcan “nuevos” debido a la novedad de que sus martirios han sucedido en el contexto cultural de nuestros tiempos modernos ...

El obispo colombiano Héctor Julio López Hurtado dijo a CRUX en 2015 que Colombia no tiene mártires como Santo Tomás Moro, el abogado del renacimiento inglés matado por defender la doctrina católica, pero que sí tiene mártires al estilo Romero, que fueron asesinados por negarse a abandonar sus puestos a pesar de los peligros de quedarse.

Pero, ¿existe tal abismo entre Moro y Romero? Los dos pueden no estar tan separados como podríamos pensar si nos fijamos en los fundamentos de sus martirios.

Moro fue declarado culpable de traición y decapitado durante el reino del rey Enrique VIII después de que se negó a reconocer la anulación del matrimonio de Enrique, o reconocer posteriormente a Enrique como jefe de la Iglesia de Inglaterra.

El santo afirmó que el Acto de Supremacía de Enrique era contrario “a las leyes de Dios y de su santa Iglesia”. Sostuvo que “ningún príncipe temporal” podría eliminar los preceptos legales establecidos en la Iglesia. Así, Moro murió como mártir por la supremacía de la ley de Dios sobre los caprichos de los hombres.

Romero murió el 24 de marzo de 1980 porque había pronunciado un punzante sermón el 23 de marzo, defendiendo a los pobres y pretendiendo “ordenar” al ejército “en nombre de Dios” de desafiar órdenes militares de matar a civiles.

“Ante una orden de matar que de un hombre”, rumió Romero, “debe de prevalecer la ley de Dios que dice: ¡No matar! Ningún soldado está obligado a obedecer una orden contra la ley de Dios”.

La sentencia de muerte de Romero fue sellada cuando pronunció esas palabras, porque el ejército salvadoreño—como los secuaces del rey Enrique—vio la defensa de Romero de la primacía de la ley divina como una afrenta inexpugnable al orden político del momento. Sin embargo—como en el caso de Moro—estos matices políticos de sus motivos no superan el hecho de que sus motivaciones incluyeron un animus contra la resistencia de Romero que venía inspirada por su fe.

Lea el resto de esta mi nota en CRUX.com (en inglés).

El Profesor Roberto Morozzo della Rocca, consultor histórico para la causa del Beato Romero responde con los siguientes puntos:

La dificultad ha sido que la práctica en la Iglesia Católica en los últimos siglos había alterado y restringido el concepto de matar en odio a la fe. Para Santo Tomás de Aquino, el odio a la fe se refería principalmente al odio a la fe vivida, es decir, al odio a la forma en que los cristianos vivían y practicaban su fe en la realidad. El caso de Romero no habría planteado una duda para San Tomás de Aquino: Romero fue asesinado por la fe que vivió, en el amor y en defensa de los pobres, en su llamado a la justicia, etcétera. Pero en los últimos siglos la Iglesia Católica, al reconocer los martirios, ha insistido más en el odio a la fe profesada que en el odio a la fe vivida. Es decir, ha visto a los mártires más como portadores de una bandera que como testigos de un modo de vida. Santo Tomás de Aquino cita el ejemplo de Juan el Bautista como un mártir de la fe vivida y no la fe profesada: su asesino no lo odiaba por la fe en sí misma sino porque Juan el Bautista le criticaba en nombre de la justicia. En mi opinión, ha sido correcto insistir en el odio a la fe vivida en el asesinato de Romero. Recuerdo que Karl Rahner escribió que Romero no había sido asesinado por odio a la fe sino por odio a la justicia, pero eso ha sido un error porque Romero insistió en la justicia por su fe y es esta creencia que sus asesinos atacaron cuando lo mataron en el altar mientras estaba a punto de consagrar el cuerpo y la sangre del Señor. Creo que la beatificación de Romero también puede ser importante para regresarnos a la tradición más antigua y auténtica que el odio a la fe se refiere al modo de vida de los mártires y no sólo a su tarjeta de identidad (es decir, sólo la fe profesada).

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Beato Romero, martire della “fede vissuta”


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

Opera di Edgardo Trejo Alemán


#BeatoRomero #Beatificazione

Questo è stato originariamente pubblicato su CRUX.com (in inglese) il 25 aprile 2017.

È giusta la giustapposizione dei “nuovi martiri” contro “i vecchi martiri” nella Chiesa? Suggerisce che mentre i martiri fossero uccisi per odio della fede, ora muoiono per “odium amoris” ed altre formulazioni dei requisiti del diritto canonico per il martirio. Può essere semplicemente che i “nuovi martiri” sembrano “nuovi” a causa della novità che i loro sacrifici accadono nel contesto culturale dei nostri tempi moderni ...

Il vescovo colombiano Héctor Julio López Hurtado ha detto a CRUX nel 2015 che la Colombia non ha martiri come San Tommaso More, l’avvocato inglese dell’era rinascimentale ucciso per sostenere la dottrina cattolica, ma ha martiri in stile romero, uccisi per aver rifiutato di abbandonare i loro posti nonostante i pericoli di rimanere messi.

Ma, c’è un tale traguardo tra More e Romero? I due potrebbero non essere così distanti come potremmo pensare se guardiamo i fondamenti dei loro martirio.

More fu condannato per tradimento e decapitato sotto il re Enrico VIII dopo che si rifiutò di riconoscere l’annullamento del matrimonio di Enrico o di riconoscere successivamente Enrico come capo della Chiesa d’Inghilterra.

Il santo ha sostenuto che l’Atto di Supremazia di Enrico era contrario alle “leggi di Dio e della sua santa Chiesa”. Egli sosteneva che “nessun principe temporale” poteva eliminare i precetti giuridici stabiliti nella Chiesa. Quindi, More morì un martire per la supremazia della legge di Dio sul capriccio umano.

Romero è stato ucciso il 24 marzo 1980 perché aveva pronunciato un sermone stordente il 23 marzo, difendendo i poveri e pretendendo di “comandare” l’esercito “in nome di Dio” per disobbedire ordini militari per uccidere civili.

“Prima di un ordine di uccidere che un uomo può dare”, Romero ha tuonato, “deve prevalere la legge di Dio che dice: non uccidere! Nessun soldato è obbligato ad obbedire ad un ordine contro la legge di Dio”.

La sentenza di morte di Romero fu sigillata quando pronunciò quelle parole, perché l’esercito salvadoregno—come i segugiatori del re Enrico—vedeva la difesa di Romero del primato della legge divina come un inebriante affronto all’ordine politico prevalente. Tuttavia, come nel caso di More, questi spunti politici di loro motivi non superano il fatto che le loro motivazioni includevano un animus contro la resistenza di Romero che has stato ispirata dalla fede.

Leggi il resto del mio argumento a CRUX.com (in inglese).

Prof. Roberto Morozzo della Rocca, consulente storico della causa del Beato Romero, risponde con i seguenti intuitivi pensieri:

La difficoltà ha stato nel fatto che la tradizione degli ultimi secoli nella Chiesa cattolica aveva modificato e aveva ristretto il concetto di uccisione in odio alla fede. Per San Tommaso d’Aquino l’odio alla fede riguardava soprattutto l’odio alla fede vissuta, cioè l’odio per come i cristiani vivevano e attuavano nella realtà la loro fede. Il caso di Romero non avrebbe posto alcun dubbio a San Tommaso d’Aquino: Romero è stato ucciso per la sua fede vissuta, nell’amore, nella difesa dei poveri, nella richiesta di giustizia, eccetera. Invece negli ultimi secoli la Chiesa cattolica, per riconoscere il martirio, ha insistito più sull’odio alla fede proclamata che non sull’odio alla fede vissuta. Cioè ha visto i martiri più come dei portabandiera che come dei testimoni di vita vissuta. San Tommaso d’Aquino cita l’esempio di Giovanni Battista come martire di fede vissuta e non proclamata: il suo uccisore lo odiava non per la fede in se stessa ma perché Giovanni Battista lo criticava in nome della giustizia. Secondo me, è stato giusto insistere sull’odio alla fede vissuta nell’assassinio di Romero. Ricordo che Karl Rahner scriveva che Romero non era stato ucciso in odio alla fede ma in odio alla giustizia, ma questo era sbagliato perché Romero chiedeva giustizia a motivo della sua fede ed è questa fede che i suoi assassini hanno colpito quando lo hanno ucciso all’altare mentre stava per consacrare il corpo e il sangue del Signore. Credo che la beatificazione di Romero possa essere importante anche per tornare alla tradizione più antica e più autentica secondo la quale l’odio alla fede riguarda la vita vissuta dei martiri e non la loro carta di identità (cioè fede proclamata soltanto).

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Monday, April 03, 2017

«SIC SPONDEO, SIC VOVEO...»


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

 
“Por tu Sagrado Corazón yo prometo darme todo por tu gloria y por las almas. Quiero morir así, en medio del trabajo; fatigado del camino, rendido, cansado... me acordaré de tus fatigas y hasta ellas serán precio de redención, desde hoy te las ofrezco. Señor Jesús, por tu Corazón y por las almas: ‘promitto’ [prometo]”. (Apuntes del 4 de abril de 1942.)


#BlessedRomero #Beatification

Seventy five years ago, Oscar Romero was ordained a priest.  During the beatification in 2015, Cardinal Angelo Amato recalled that when Romero had been a seminarian, he had kept a journal, in which he wrote, “this year will make my great commitment to God. My God, help me! Prepare me. You are everything; I am nothing. And yet, your love wants me to be a lot. Courage! With your everything and my nothing, we will do a lot.”
Abajo está el acta que firmo Óscar Romero en anticipación de su ordenación sacerdotal en abril de 1942, hace 75 años.  En latín en letras mayúsculas dice: “Así lo declaro, lo prometo y lo juro. Que Dios me ayude y estos Santos Evangelios que toco con mis manos.”
La foto qui sotto presenta Oscar Romero, nella occasione della sua ordinazione sacerdotale, settantacinque anni fa, nell’aprile 1942.  Vediamo Romero 3 ° della seconda fila a partire da sinistra.  Anche in questa foto, si vede il P. José Macagno, S.J., allora padre Ministro del Collegio Pio Latino Americano, 5 ° della prima fila a partire da sinistra, e P. Dario Ferioli, S.J., alla destra di lui.  Non si vede: P. Emanuele Porta, S.J., che ha scattato la foto (inserto).
“By your Sacred Heart I promise to give myself entirely for your glory ... I want to die this way: in the middle of work, fatigued by the journey, tired and weary ... I will recall your toils and they will be the price of redemption ... ‘promitto’ [I promise].” (April 4, 1942 notes.)



 
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Friday, March 24, 2017

A call for a *U.S.* Romero Centennial


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

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#BlessedRomero #Beatification
The following is a statement from the Archbishop Romero U.S. Centennial Commission, an independent ‘ad hoc’ working group created to promote the celebration of the Oscar Romero (1917-2017) Centennial in the United States. [PDF version.]
As we mark another anniversary of the March 24, 1980 assassination—and martyrdom—of Archbishop Oscar A. Romero of El Salvador, we are gladdened by news from the Vatican that his canonization may be drawing near.
2017 is also the Oscar Romero Centennial Year because it marks 100 years since his birth on August 15, 1917 and it provides, therefore, great occasion to commemorate the life of this great American saint.  In the words of Cardinal Angelo Amato, the Prefect for the Congregation for the Causes of Saints, Romero “belongs to the holiness of the American Church”—meaning that he belongs to all the Americas.  “Blessed Oscar Romero belongs to this mighty wind of holiness that blows on the American continent, the land of love and faithfulness to the good news of the Gospel.”
Lord Rowan Williams, former Archbishop of Canterbury has called Romero, “A saint for the whole people of God” and a sign of our “ecumenical future.”
Therefore, we call to the whole Church and particularly to the churches in America, to reflect, pray and to honor his legacy in this Romero Centennial Year.
    1. We applaud efforts already underway and salute the 30th Annual, Centennial Edition of the “Romero Days” Conference to be held at the University of Notre Dame’s Kellogg Institute March 24-28, 2017.  The “Romero Days” conference will provide the academic and intellectual keel for the spiritual reflections that we feel need to follow in the course of the year.
    2. We call upon Catholics and all whose spirituality includes praying for the intercession of saints to pray the Romero Novena (see below), created by the Church in El Salvador to highlight the deep spirituality that underlay Archbishop Romero’s bold and prophetic denunciations.  We propose that the faithful pray the Novena starting on August 6, the Feast of the Transfiguration (El Salvador’s patronal feast), running up through August 15, the Romero Centennial.
    3. Finally, we call on the Church to commemorate Archbishop Romero in a special manner on All Saints’ Day 2017 with special remembrances and liturgies to honor his memory and close out the Centennial reflections and celebrations.
-THE ARCHBISHOP OSCAR ROMERO U.S. CENTENNIAL COMMISSION-
Dr. Duane Arnold
The Project
Indiana
José Artiga
Executive Director
SHARE Foundation
San Francisco, CA
 
Carlos X. Colorado
Attorney
Long Beach, CA
 
Bro. Octavio Duran, OFM
Director of Media and Editor of The Anthonian Magazine
New Jersey
 
María Hilda de González
ESNE TV/radio “El Sembrador” Ministries
Los Angeles, CA
Fr. Robert Pelton, CSC
Notre Dame University
Indiana
Yasmín Romero-Latín
Chairperson
Advisory Neighborhood Comm.
Govt. of the Dist. of Columbia
Cinnamon Sarver
Sacred Heart Elementary School
Washington, D.C.
Bob Waldrop
Oscar Romero Catholic Worker House
Oklahoma City
 
 
Scott Wright
Columban Center for Advocacy and Outreach
Washington, D.C.
 
 
~~~
NOVENA OF THE MARTYR
BLESSED OSCAR ROMERO
ARCHBISHOP OF SAN SALVADOR
 
ACT OF LOVE TO GOD
I believe faithfully and truly in the Mystery of the Holy Trinity, Father, Son and Holy Spirit, three distinct persons and one true God, in whom I firmly trust to obtain the perfection of the pain of having offended His Most Holy Majesty, through the merits of My Lord Jesus Christ, those of His Blessed Mother and those of my glorious advocate Blessed Oscar Romero; I entreat the Lord to always preserve in me this living faith, to grant me the forgiveness of my sins, provide for my needs, and for what I ask in this Novena, if it is for His honor and for the good of my soul. If not, may I live obediently in His holy will as it best behooves me. Amen.
PREPARATORY PRAYER FOR EACH DAY
Glorious Blessed Oscar Romero, we turn to you, confident of your intercession. We are drawn to you with a special devotion and we know that our supplications will be more pleasing to God our Lord, if you, who are so beloved of Him, present them to Him. Your charity, an admirable reflection of God’s own, compels you to succor all misery, to console all sorrow and to gratify all desires and needs, if it is to be of benefit to our souls. Look, then, upon our miseries and sorrows, our labors and needs, our good desires, and help us to assure ourselves more and more of our eternal salvation with the practice of good works and the imitation of your virtues. And, in particular, we ask you to obtain for us from God the special grace that, by this devout Novena, we confidently hope to receive. Amen.
FINAL PRAYER FOR EACH DAY
God the Father of all men and women, who has given us in your Martyr Bishop Oscar Romero, a faithful and zealous Pastor, fervent lover of your Church and in her in a special way, the poor and the needy, grant that we may know how to live according to the Gospel. Through Jesus Christ, our Lord. Amen.
FIRST DAY
Begin with the preparatory prayer for each day.
By the generosity with which your Bishop Oscar Romero responded to God’s call, recognizing the will of God with living faith always and in everything, I entreat you, in addition to the particular grace of this Novena, to grant me to be always faithful to your commands with a readiness and generosity similar to his, so that the faith received at Baptism will continuously grow and mature in my soul. Amen.
Petition ... Our Father, Hail Mary and Glory. Conclude with the final prayer for each day.
SECOND DAY
Begin with the preparatory prayer for each day.
O Lord, who always hears the supplications of your saints; today we address you through the Glorious Martyr Oscar Romero to petition with faith and confidence for all the needs of Our Mother Church, that she may ever hold fast in the fulfillment of your will. Also, Lord, we pray for the sick who should invoke in faith the name of your Glorious Martyr Oscar Romero.
Petition ... Our Father, Hail Mary and Glory. Conclude with the final prayer for each day.
THIRD DAY
Begin with the preparatory prayer for each day.
By the unyielding hope that your Martyr Bishop Oscar Romero persevered in throughout his life, trusting fully in your paternal providence, I humbly implore you, in addition to the particular grace of this Novena, to grant me never to lose heart before the adversities of life, but rather, animated by the hope of Heaven, to live always confident of your merciful love. Amen.
Petition ... Our Father, Hail Mary and Glory. Finish with the final sentence for every day.
FOURTH DAY
Begin with the preparatory prayer for each day.
By the burning charity that your Martyr Bishop Oscar Romero felt toward the poorest of the poor, I beseech you grant me the particular grace of this Novena, and that my heart may be inflamed, more and more every day, by the divine love that burns in you, and in which you long to see all men and women consumed and purified. Amen.
Petition ... Our Father, Hail Mary and Glory. Conclude with the final prayer for each day.
FIFTH DAY
Begin with the preparatory prayer for each day.
By that inextinguishable zeal that consumed the soul of your Martyr Bishop Oscar Romero in favor of the spiritual and temporal good of his beloved flock, to the point of sacrificing his life for them, I humbly pray that in addition to the particular grace of this Novena, you grant that I be more concerned for my spiritual welfare and the salvation of others. Amen.
Petition ... Our Father, Hail Mary and Glory. Conclude with the final prayer for each day.
SIXTH DAY
Begin with the preparatory prayer for each day.
By the love of work that characterized your Martyr Bishop Oscar Romero in all his occupations, however ordinary and tedious they might be, I humbly beg you, Lord, that besides the particular grace of this Novena, that you grant me a great spirit of faith, to see in the use of the present moment the most effective means of seeking the glory of God, the salvation of souls and my own sanctification. Amen.
Petition ... Our Father, Hail Mary and Glory. Conclude with the final prayer for each day.
SEVENTH DAY
Begin with the preparatory prayer for each day.
By the admirable constancy and strength with which your Martyr Bishop Oscar Romero bore, first vicariously through the others and then in his own body, the horrible contempt of his own kind, in addition to the suffering of isolation and impotence to arrest the evil around him, I beg you humbly that in addition to the particular grace of this Novena, you may grant me to accept with my eyes fixed on you, my God, all the sorrows and difficulties of life. Amen.
Petition ... Our Father, Hail Mary and Glory. Conclude with the final prayer for each day.
EIGHTH DAY
Begin with the preparatory prayer for each day.
By that pious devotion that your Martyr Bishop Oscar Romero always professed to the Blessed Virgin, I ardently beseech you that besides the particular grace of this Novena, you may grant me to conduct myself, always and in everything, as your loving son, in order to merit one day the joy of being presented by Her before your court, to enjoy your company forever in Heaven. Amen.
Petition ... Our Father, Hail Mary and Glory. Conclude with the final prayer for each day.
NINTH DAY
Begin with the preparatory prayer for each day.
By that fervent love that your Martyr Bishop Oscar Romero professed for the Holy Eucharist, as the nourishment of his soul in his Masses and Communions, and as the solace of his spirit in his fervent adorations before the Sacred Tabernacle, I beg you, in addition to the special grace of this Novena, grant met hat may I grow more and more devoted to the Blessed Sacrament, and to prepare my heart every day to better receive it as to gain the maximum profit. Amen.
Petition ... Our Father, Hail Mary and Glory. Conclude with the final prayer for each day.
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Wednesday, March 15, 2017

A stirring ode to the Salvadoran martyrs


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

The Presentation: March 14, 2017, El Paisnal, El Salvador.

#BlessedRomero #Beatification
By the side of the graves of Father Rutilio Grande and his “martyr” companions, Manuel Solorzano and Nelson Lemus, buried beneath the floor of the San Jose Church in El Paisnal, San Salvador Archbishop Jose Luis Escobar Alas presented a monumental new pastoral letter on the persecution of the Salvadoran Church and the martyrs it produced. [Spanish text.]
«Ustedes También Darán Testimonio, Porque Han Estado Conmigo Desde el Principio» (“You will also testify, because you have been with me since the beginning”—C.f., Jn. 15:27), Archbishop Escobar’s second pastoral letter, coincides with the 40th anniversary of the martyrdom of Fr. Rutilio Grande, a fact that does not go unnoticed in the archbishop’s text. The Catholic hierarch calls it “grave” that “forty years after the martyrdom of Fr. Rutilio Grande García S.J ., I wish to recognize—as I must out of justice, truth and charity—that we have crossed the threshold of the third millennium in the Salvadoran Archdiocese without having pronounced a word of recognition of all the men and women who were victims of persecution, torture, repression; and in their final consequences, martyrs’ deaths, following Christ and the incarnation of the Gospel in the country.” [«Ustedes También», 3.]
The prelate attributes this oversight to possible “attempts to return to a certain type of ecclesiology and spirituality contrary to the renewal of the Second Vatican Council” and offers his apology: “I regret that this act of justice and charity toward our martyrs had not been carried out years earlier.” [Ibid.] Later, Archbishop Escobar also apologizes for leaving out the laity in this letter dedicated to the martyrs who died having received some sacred order, including the priesthood and consecrated life. “I confess that we, the pastors of our ecclesiastical Province, have not inquired in depth about these types of martyrs,” writes Escobar. “I apologize for our inaction.” [Op. Cit., 147.] He also promises a future rectification. [Id.]
Specifically, the Letter, over 200 pgs. in length, contains testimonies for twenty-four particular martyrs of the Salvadoran Church, including 17 priests, 4 religious women, 2 bishops and one seminarian:
3. Fr. Alfonso Navarro, diocesan priest;
4. Fr. Rafael Ernesto Barrera Motto, diocesan priest;
5. Fr. Octavio Ortiz, diocesan priest;
6. Fr. Rafael Palacios, diocesan priest;
7. Fr. Alirio Napoleon Macias, diocesan priest;
8. Blessed Archbishop Oscar Arnulfo Romero y Galdamez;
9. Fr. Cosme Spessotto, Franciscan Priest;
10. Jose Ohtmaro Cáceres, diocesan seminarian;
11. Fr. Manuel Antonio Reyes, oratorian priest;
12. Fr. Ernesto Abrego, oratorian priest;
13. Fr. Marcial Serrano, diocesan priest;
14. Sr. Dorothy Lu Kazel O.S.U;
15. Jean Donovan;
16. Sr. Ita Catherine Ford M.M .;
17. Sr. Maura Elizabeth Clarke M.M .;
18. Fr. Ignacio Ellacuria, Jesuit Priest;
19. Fr. Ignacio Martin Baro, Jesuit Priest;
20. Fr. Segundo Montes Mozo, Jesuit Priest;
21. Fr. Amando Lopez Quintana, Jesuit Priest;
22. Fr. Juan Ramon Moreno Pardo, Jesuit Priest;
23. Fr. Joaquín Lopez y Lopez, Jesuit Priest; and
24. Bishop Roberto Joaquin Ramos Umana.
For each of them, «Ustedes También» presents biographical data, a summary of the ecclesial mission of each individual, and the circumstances of their martyrdom. If this had been the only contribution of the letter, «Ustedes También» would already be of much value. Compared, for example, with an Americas Watch report that I have used as a reference for the Salvadoran martyrology, the archbishop’s letter contains all of the cases cataloged by Americas Watch, and others more. In addition to the Salvadoran martyrs, the Archbishop’s letter also pays homage to those of neighboring countries, including Bishop Gerardi and Stanley Rother in Guatemala. [«Ustedes También», 184-189.]
For all the martyrs as a group, Archbishop Escobar affirms once and for all that “they were martyrs, not because they adhered to an ideology, but because they tried to illuminate with faith a reality of pain, suffering, poverty, violence, Injustice, oppression, torture, marginalization and death.” [Ibid., 176.] In the second part of the letter, Archbishop Escobar weaves an entire theology of martyrdom, from the pages of the Old and New Testaments, as well as from the magisterium of the Church. Even more, Escobar also begins to gather an ecclesiology of martyrdom. In some of his most poetic passages, he cites the ancient Christian literature of the Shepherd of Hermas to describe the building of the Church as the construction of a tower with stones so perfectly carved (representing the martyrs) that “the tower appeared as a single block.” [Op. Cit., 11]
Finally, the Archbishop rails against the impunity that prevails in the country, demanding justice for his martyrs. [Id., 156-157.]
In the ninth year of his archbishopric, Archbishop Escobar has clearly found his voice, and it has a prophetic tenor. His first pastoral letter, last year, seemed “Romeroesque”  to us for its attention to urgent social issues from the point of view of the Gospel. In recent days, the archbishop has led a campaign against metal mining, collecting signatures, leading a march to the legislature, and even presenting legislation to abolish the practice. «Ustedes También» is perhaps his most radical move: in the true Romeroesque sense, Archbishop Escobar is radical from his orthodoxy.  He co-opts new developments in the life of the Church and appropriates them to the traditional and institutional fabric of its history.


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Una oda conmovedora a los mártires salvadoreños


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

La presentación, 14 de marzo de 2017, El Paisnal, El Salvador.

#BeatoRomero #Beatificación
A la par de las tumbas del P. Rutilio Grande y sus compañeros “mártires” Manuel Solórzano y Nelson Lemus, sepultados bajo el piso de la Iglesia San José en El Paisnal, el Arzobispo de San Salvador, Mons. José Luis Escobar Alas, presentó una monumental nueva carta pastoral sobre la persecución de la Iglesia Salvadoreña y los mártires que produjo. [Texto integral.]
Titulada «Ustedes También Darán Testimonio, Porque Han Estado Conmigo Desde el Principio» (Cf., Jn 15, 27), la segunda carta pastoral del Arzobispo Escobar coincide con el 40 ° aniversario del martirio del P. Rutilio Grande—hecho que no pasa desapercibido en el texto del arzobispo.  El jerarca católico tilda de “grave” que “a cuarenta años de la muerte martirial del Presbítero Rutilio Grande García S.J.; quiero y tengo que aceptar por justicia, verdad y caridad que atravesamos en la Arquidiócesis salvadoreña, el umbral del tercer milenio sin haber pronunciado una palabra de reconocimiento sobre todas y todos aquellos que fueron víctimas de persecución, tortura, represión; y en sus últimas consecuencias, de muerte martirial en el seguimiento a Cristo y vivencia encarnatoria del Evangelio en el país”. [«Ustedes También», 3.]
El prelado atribuye ese descuido a posibles “intentos de volver a un cierto tipo de eclesiología y espiritualidad contrarias a la renovación del Concilio Vaticano II” y pronuncia su disculpa: “Lamento que no se haya realizado años antes, este acto de justicia y caridad para con nuestros mártires”. [Ibid.]  Más tarde, Mons. Escobar también pide disculpas por dejar afuera a los laicos en esta carta dedicada a los mártires que murieron habiendo recibido algún orden sagrado, incluyendo el sacerdocio y la vida consagrada.  “Confieso que, los pastores de nuestra Provincia eclesiástica, no hemos inquirido a profundidad sobre este tipo de mártires”, escribe Escobar.  “Pido perdón por nuestra pasividad al respecto”.  [Op. Cit., 147.]  También promete, en el futuro, rectificarlo.  [Id.]
En concreto, la Carta, de más de 200 págs., recoge testimonios de veinticuatro mártires particulares de la Iglesia Salvadoreña, entre ellos 17 sacerdotes, 4 religiosas, 2 obispos y un seminarista:
3. Padre Alfonso Navarro, Sacerdote diocesano;
4. Padre Rafael Ernesto Barrera Motto, Sacerdote diocesano;
5. Padre Octavio Ortiz, Sacerdote diocesano;
6. Padre Rafael Palacios, Sacerdote diocesano;
7. Padre Alirio Napoleón Macías, Sacerdote diocesano;
8. Beato Monseñor Oscar Arnulfo Romero y Galdámez;
9. Padre Cosme Spessotto, Sacerdote Franciscano;
10. José Ohtmaro Cáceres, seminarista diocesano;
11. Padre Manuel Antonio Reyes, sacerdote oratoriano;
12. Padre Ernesto Abrego, sacerdote oratoriano;
13. Padre Marcial Serrano, sacerdote diocesano;
14. Hna. Dorothy Lu Kazel O.S.U;
15. Jean Donovan;
16. Hna. Ita Catherine Ford M.M.;
17. Hna. Maura Elizabeth Clarke M.M.;
18. Padre Ignacio Ellacuría, Sacerdote Jesuita;
19. Padre Ignacio Martín Baró, Sacerdote Jesuita;
20. Padre Segundo Montes Mozo, Sacerdote Jesuita;
21. Padre Amando López Quintana, Sacerdote Jesuita;
22. Padre Juan Ramón Moreno Pardo, Sacerdote Jesuita;
23. Padre Joaquín López y López, Sacerdote Jesuita; y
24. Monseñor Roberto Joaquín Ramos Umaña.
Para cada uno de ellos, «Ustedes También» reúne datos biográficos, un resumen de la misión eclesial de cada individuo, y las circunstancias de su martirio.  Si este hubiera sido el único aporte de la carta, «Ustedes También» ya resultaría una obra valiosa.  Por ejemplo, yo la comparo con un informe de Americas Watch que yo he usado como referente para el martirologio salvadoreño, y esta carta del arzobispo contiene todos los casos catalogados por Americas Watch, y otros más.  Además de los mártires salvadoreños la carta del arzobispo también rinde homenaje a los de países vecinos, incluyendo Mons. Gerardi y Stanley Rother en Guatemala.  [«Ustedes También», 184-189.]
Para todos los mártires en conjunto, Mons. Escobar afirma de una vez por todas que “fueron mártires, no porque comulgaran con una ideología, sino porque trataron de iluminar con la fe una realidad de dolor, de sufrimiento, de pobreza, de violencia, de injusticia, de opresión, de tortura, de marginación y de muerte”. [Ibid., 176.]  En la segunda parte de la carta, Mons. Escobar teje toda una teología del martirio, desde las páginas del Antiguo y Nuevo Testamento, como también desde el magisterio de la Iglesia.  Más que esto, Escobar también comienza a ensamblar una eclesiología del martirio.  En algunos de sus pasajes más poéticos, cita a la antigua literatura cristiana del Pastor de Hermas para describir la edificación de la Iglesia como la construcción de una torre con piedras tan perfectamente labradas (que representan los mártires) que “la torre semejaba como de un solo bloque”. [Op. Cit., 11.]
Finalmente, monseñor arremete contra la impunidad que impera en el país al exigir justicia por sus mártires.  [Op. Cit., 156-157.]
En el noveno año de su arzobispado, Mons. Escobar evidentemente ha hallado su voz, y esta tiene un timbre profético.  Su primera carta pastoral, del año pasado, nos pareció “romeriana” por su atención a los temas sociales más vigentes desde el punto de vista del evangelio.  En días recientes, el arzobispo ha liderado una campaña en contra de la minería metálica, recogiendo firmas, encabezando una marcha hacia la asamblea legislativa, y hasta presentando legislación para abolir la práctica.  «Ustedes También» es quizá su movida más radical, en el sentido verdaderamente romeriano: Mons. Escobar es radical desde su ortodoxia; co-opta las novedades en la vida de la Iglesia y las apropia al tejido tradicional e institucional de su historia.


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