Friday, June 10, 2016

The last journey of Oscar Romero


BEATIFICATION OF ARCHBISHOP ROMERO, MAY 23, 2015



#BlessedRomero #MartyrOfMercy
A Salvadoran crossed the US border after walking in the footsteps of many other immigrants spilling out of the Sonoran Desert to pass into Tijuana and then to San Diego, California. It is Archbishop Oscar Romero, the Blessed, whose image has been taken on a pilgrimage called “the Migrant Passage”, from his native country to the great nation of the North. The caravan arrived in the US on Thursday June 9, a few steps shy of its final destination of Trinity Episcopal Church in Los Angeles, on Sunday June 12.
The image of Blessed Romero was borne on a makeshift carriage atop a pickup truck that carried it from El Salvador to the United States, on a pilgrimage designed by the Romerista Inter-Sectoral Council of El Salvador (CRIES, for its Spanish name) to highlight the serious risks that threaten the life and liberty of people who are forced to migrate from their country. CRIES is made up of various organizations including the Lutheran World Federation/World Service Department; the Anglican Episcopal Church; and representatives of various other institutions.
The murder of Archbishop Romero triggered the Salvadoran civil war, which unleashed a wave of Salvadoran refugees to the United States during the eighties. Today, the migration of Central Americans to the United States, as well as the migration of African refugees to Europe are two of the most serious humanitarian crises that challenge the international community.
The pilgrimage began with a tour within El Salvador, which took it to iconic places like the towns of Aguilares and El Paisnal, home to another great Salvadoran martyr, Father Rutilio Grande. It visited the San Salvador Cathedral and the Chapel of Hospitalito Divina Providencia, where Blessed Romero faced his martyrdom. The pilgrimage toured 10 provinces, 27 municipalities, 32 churches and was witnessed by over 10 thousand people inside the country.
The delegation was present when Salvadoran postal officials unveiled stamps with the theme “Archbishop Romero, the passage of the migrant person”, in support of the pilgrimage.
It left El Salvador on May 28 and followed a route that took it to the following geographical points:
  • El Progreso, Jutiapa, Guatemala, on May 28;
  • Guatemala City, May 29;
  • Quetzaltenango, Guatemala, May 30;
  • Tecun Uman, Guatemala; entering Mexico through San José de Tapachula, on May 31;
  • Tierra Blanca, Veracruz and Oaxaca, on June 2;
  • It visited the Basilica of Our Lady of Guadalupe in Mexico City, June 3;
  • Guadalajara on June 4;
  • It crossed the Sonoran desert on June 7; and
  • It reached the American border on June 9.
All along the route, it visited places of import to the plight of migrants, including shelters, sanctuaries and churches.

The pilgrimage’s passage through four American countries has highlighted the figure of the Salvadoran Blessed, drawing closer to the ideal of “St. Romero of the Americas”. The trip also follows a tradition of carrying religious icons from El Salvador abroad—several years ago, an image of the Divine Savior of the World, the Salvadoran patron saint, was taken to Los Angeles in similar fashion, where he is now featured in the annual “Day of the Salvadoran” in that city.

El último viaje de Monseñor Romero



BEATIFICACIÓN DE MONSEÑOR ROMERO, 23 DE MAYO DEL 2015


Un salvadoreño cruzó la frontera estadounidense después de caminar los pasos de tantos otros inmigrantes que desembocan del desierto de Sonora para pasar a Tijuana y después a San Diego, California del Norte.  Se trata de Mons. Óscar A. Romero, el Beato, cuya imagen ha sido llevada en una peregrinación denominada “Paso del Emigrante”, desde su nativo país hasta la gran nación del Norte.  La caravana arribó en Estados Unidos este jueves 9 de junio, a pocos pasos de su destino final que la llevará a la Iglesia Episcopal La Trinidad en Los ángeles, este domingo 12 de junio.

La imagen del Beato Romero fue portada en una carroza constituida sobre un pickup que la llevó desde El Salvador hasta Estados Unidos, en un peregrinaje ideado por el Consejo Romerista Intersectorial de El Salvador (CRIES) como una forma de evidenciar los graves riesgos que atentan contra la vida y la libertad de las personas cuando se ven obligados a migrar de su país.  CRIES está conformado por diversas organizaciones, entre estas la Federación Luterana Mundial/Departamento de Servicio Mundial; la Iglesia Anglicana Episcopal; y representantes de otras instituciones.
El asesinato de Mons. Romero desató la guerra civil salvadoreña, que desencadeno una gran oleada de refugiados salvadoreños que viajaron a Estados Unidos durante los años ochenta.  Hoy en día, la migración de centroamericanos hacia Estados Unidos, como también la migración de refugiados africanos hacia Europa son dos de las más graves crisis humanitarias que desafían la comunidad internacional. 
La peregrinación inició con un recorrido adentro de El Salvador, que la llevó a lugares icónicos como los pueblos de Aguilares y El Paisnal, tierras del otro gran mártir salvadoreño, el P. Rutilio Grande.  Pasó por la Catedral Metropolitana de San Salvador y por la Capilla del Hospitalito Divina Providencia, donde el Beato Romero vivió su martirio.  La peregrinación recorrió 10 departamentos, 27 municipios, 32 iglesias y hubo participación de más de 10 mil personas por el interior del país.
La comitiva estuvo presente cuando oficiales del Correo Salvadoreño develaron sellos postales con el esquema "Monseñor Romero, el paso de la persona migrante", en apoyo al peregrinaje.
Dejó El Salvador el 28 de mayo y siguió un recorrido que la llevo por estos puntos geográficos:
  • El Progreso, Jutiapa, en Guatemala, el 28 de mayo;
  • Ciudad de Guatemala, el 29 de mayo;
  • Quetzaltenango, Guatemala, el 30 de mayo;
  • Tecún Umán, Guatemala; ingresando a México por San José de Tapachula, el 31 de mayo;
  • Tierra Blanca, Veracruz y Oaxaca, el 2 de junio;
  • Pasando por la Basílica de Nuestra Señora de Guadalupe en México, D.F., el 3 de junio;
  • Guadalajara el 4 de junio;
  • Cruzando el desierto de Sonora el 7 de junio; y
  • Alcanzando el perímetro estadounidense el 9 de junio.
A lo largo de la ruta, se visitó lugares de importancia a la difícil situación de los migrantes, incluyendo refugios, santuarios e Iglesias.

El paso de la peregrinación por cuatro países americanos ha resaltado la figura del Beato salvadoreño poniendo en evidencia el ideal de “San Romero de América”.  El viaje también obedece a una tradición de llevar iconos religiosos de El Salvador al exterior—hace varios años, se llevó de manera similar a una imagen del Divino Salvador del Mundo, el patrono salvadoreño a Los Ángeles, donde ahora figura en la celebración anual del “Día del Salvadoreño” en esa ciudad.

Friday, June 03, 2016

La Paz de Dios en El Salvador


 
BEATIFICACIÓN DE MONSEÑOR ROMERO, 23 DE MAYO DEL 2015
 

 
Mons. Escobar Alas en la procesion del Corpus; ilustración del Guía para su Carta.

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La Carta Pastoral del Arzobispo de San Salvador, Mons. José Luis Escobar Alas, en contra de la violencia que encara su país, continúa recibiendo elogios.  El más reciente encomio viene en la revista Factum, en cual Héctor Silva Ávalos escribe que la Carta es “un documento lúcido, valiente”, con “elementos esenciales de la doctrina romeriana, como la insistencia en abordar la pobreza y la exclusión a la hora de enfrentar las violencias que afectan a El Salvador”.  Silva califica la Carta como “uno de los documentos más revolucionarios” recientemente escritos “sobre la violencia que desborda al país”.
Si bien la Carta ha sido alabada por cuantos la han leído, queda el desafío de que muchos la desconocen, y que su extensión y densidad podrían impedirlos que se aproximen.  Para contrarrestar ese peligro, se ha publicado una Guía Para Reflexionar la Carta Pastoral: Veo en la Ciudad Violencia y Discordia [descargar].  Consiste de dibujos, y siete breves resúmenes de los varios capítulos de la Carta, junto a preguntas y temas para platicar.  A primera vista, el cuaderno presenta augurios de poder convertirse en un instrumento valioso para la interpretación de la Carta, y para la propagación de sus mensajes entre el pueblo.
Este paso es imprescindible para la próxima etapa en esta evangelización, que sería efectivamente inculcar el mensaje de paz social entre la gente, y así ganarse el favor y la voluntad del pueblo.  Cuando la Iglesia y el Pueblo cierran filas y unen criterios, crean una potencia formidable.  Esto fue la gran lección del Beato Romero: “la Iglesia está con el pueblo y el pueblo está con la Iglesia, ¡gracias a Dios!” (Homilía del 21 de enero de 1979).
Ese fue el caso en Charroux, en la Francia medieval, cuando las autoridades debilitadas no podían proteger a los campesinos de los abusos y extorsiones de los caudillos feudales—una coyuntura histórica que se asimila a la realidad actual salvadoreña.  Ante esa situación desgarradora, y el clamor del pueblo por acción protectora, en el año 989 A.D., el Arzobispo Gombald y varios obispos de la región declararon la «Pax Dei» (“Paz de Dios”).  Los obispos decretaron espacios de protección en las iglesias, alrededor de actividades religiosas, procesiones, festivales, días de fiesta, el domingo, etc., para niños, mujeres, campesinos, comerciantes. Al fin, se convirtió en todo un movimiento popular que duró casi un siglo y se propagó por toda Europa, poniendo los cimientos de la sociedad civil en ese continente.
La Carta Pastoral de Mons. Escobar Alas contiene en sí el germen de la «Pax Dei» cuando propone que Donde hay Violencia no puede estar Dios”.  La «Pax Dei» invierte ese paradigma para decir: “donde está Dios, no puede haber violencia”.  Desde esa ponencia, podemos idear un escenario en cual la conferencia episcopal declare las fiestas patronales del Divino Salvador del Mundo y de la Virgen de la Paz, Navidad, Semana Santa y la Pascua, temporadas de paz y actividades en que se debe respetar la sacralidad de sus actos, y el ejercicio de libertad religiosa del pueblo—y lo mismo con toda fiesta patronal de cada departamento, de cada municipio, con cada Misa Dominical, y los espacios o “sagreras” de cada templo por todo el territorio nacional.  Además, invitar al pueblo a integrarse a esa manifestación de paz.  Pero, ¿con que mecanismo de aplicación?  Solo con la fuerza de su autoridad moral y espiritual.
De hecho, eso fue lo que ocurrió en tiempos de Mons. Romero, en casos emblemáticos, tal como cuando los manifestantes del fraude electoral de febrero 1977 reunidos en el Parque Libertad se refugiaron en la Iglesia el Rosario, o como cuando Mons. Romero negoció la liberación de rehenes de la misma iglesia en noviembre de 1979, y especialmente, cuando Romero retomó la iglesia del P. Rutilio Grande después de una prolongada ocupación por el ejército, declarando “se apagará la ronca voz de los fusiles y quedará vibrante siempre la voz profética de Dios” (Hom. 19 jun. 1977).
Aunque Mons. Romero, jamás citó el concepto de la «Pax Dei» para justificar su accionar, citaba al Papa León XIII para explicar el papel de la iglesia al negociar conflictos laborales.  Y creo que la alusión a esta antigua ley le gustaría.  El biógrafo de Monseñor, el P. James Brockman, comentaba que a nuestro Mártir le gustaba mesclar elementos antiguos con elementos innovadores, como el amo de casa del evangelio que extrae de su tesoro cosas viejas y cosas nuevas (Mateo 13, 52).
En tiempos posteriores, tenemos el ejemplo de Mons. Arturo Rivera Damas liderando las negociaciones de paz, y la intervención del P. Ignacio Ellacuría, entre otros, para el mismo fin.  En el ámbito internacional, la comunidad de San Egidio se ha involucrado en la negociación de la paz en varios países del África, y de Europa oriental.
Un ejemplo quizá más pertinente, y más reciente, es el caso del Obispo estadounidense Joseph E. Strickland, de Tyler, Texas, quien este pasado diciembre, prohibió portar armas en sus iglesias, a pesar de la legalidad de hacerlo y la cultura a favor de las armas en su estado.  Declaró Mons. Strickland:
Creo que la portación abierta de un arma no es apropiada durante la sagrada Liturgia y puede causar un malestar comprensible a algunos de aquellos reunidos a adorar a lado nuestro. En consecuencia, como obispo, pido a los fieles de la Diócesis de Tyler y los huéspedes de nuestras iglesias acatar mi instrucción de que las armas no pueden ser portadas abiertamente durante la santa misa o en otros momentos de culto público.
De cierta manera, lo que Mons. Strickland está diciendo es que “donde está Dios, no puede haber violencia” ni signos de violencia, y por eso está ejerciendo su autoridad moral por encima de la legalidad o autoridad civil para establecer la Paz de Dios.
La última ponencia del Guía Para Reflexionar la Carta Pastoral recientemente publicado, es una exhortación a todos de adquirir un compromiso personal, comunitario y parroquial que ayude a luchar contra la violencia en cualquiera de sus formas.  De ser escuchado y acatado, ese llamado podría llevar a una verdadera transfiguración del país, por no decir revolución, en la que la Paz de Dios impera sobre la violencia y discordia de los hombres.

Sunday, May 29, 2016

Romero’s Cross



BEATIFICATION OF ARCHBISHOP ROMERO, MAY 23, 2015


#BlessedRomero #MartyrOfMercy
In a letter to Pope Francis written days before his death, the Italian radical leader Marco Pannella confessed to the pontiff, “I have taken in my hands the cross that Archbishop Romero wore and I cannot quite let go of it.” Pannella, a nonbeliever, had borrowed the pectoral cross of the Salvadoran Blessed from Archbishop Vincenzo Paglia, postulator of Romero’s cause, and felt a strong attraction to the relic that made it difficult to return it. Archbishop Paglia confessed he felt bad about having to insist on its return, as the relic seemed to arouse a spiritual hunger in his atheist friend who was dying of cancer.

The episode illustrates the appeal that the figure of Romero presents to conscientious atheists, as Archbishop Romero took up precisely that challenge, of attracting intellectually curious nonbelievers to the faith. “It is not enough to say: I am an atheist; I do not believe in God; I do not offend God”, Blessed Romero said in his famous last Sunday homily. “It is not a question of whether you believe or not, but a question of whether you have broken your relationship with the source of all life.  If you do not discover this God, and follow God and love God then you are disconnected from your origin,” Romero said, foreseeing the longing for the Absolute by someone like Pannella. Romero’s Cross is a totem of that thirst for the Transcendent in those who work for justice.
Archbishop Paglia obtained the cross from Msgr. Ricardo Urioste, Romero’s vicar, after being appointed postulator. The martyr’s friend said, “This is the cross of Archbishop Romero. I give it to you so that it may accompany you and help you in the work of the Cause because it will be a difficult cause and you will have to overcome many obstacles.” It is one of several crosses associated with Romero, the most precious of three pectoral crosses used by the martyred archbishop during his years as archbishop. Contrary to what some have written, it is not the cross that Romero was wearing at the time of his martyrdom; in fact, it is a cross Romero very seldom used, perhaps because of his personal austerity.
Blessed Romero’s pectoral crosses.  The one on the right, a simple “IHS” cross, was the one he wore most often.  It was buried with him.
It is a pontifical cross (one made for a bishop), known as “St. Chad’s Cross,” which combines elements of the “Jerusalem Cross” (or “Crusader’s Cross”) and the Quadrate Cross. All of the symbolism of this cross points to evangelization, to the urgency of bringing the message of Christ to the four corners of the earth.
According to the vesting prayers, the pectoral cross is also linked to the disposition for martyrdom. «Munire digneris me, Domine Jesu Christe,» prays the ancient rite: “Deign Thou, Lord Jesus Christ, to guard me, from all the snares of every enemy, by the sign of Thy most holy Cross: and deign Thou to grant to me, Thy unworthy servant, that as I hold before my breast this Cross ... so may I ever keep in mind the memory of the Passion, and the victories of the Holy Martyrs.”
Now this Romero Cross becomes a potent symbol of the evangelizing power of his own martyrdom.


La Cruz de Romero



BEATIFICACIÓN DE MONSEÑOR ROMERO, 23 DE MAYO DEL 2015


En una carta al Papa Francisco escrita días antes de su muerte, el líder radical italiano Marco Pannella confesó al pontífice, “He tomado en mano la cruz que llevaba Mons. Romero y no logro despegarme de ella”.  Pannella, un no creyente, había pedido la cruz pectoral del Beato salvadoreño prestada a Mons. Vincenzo Paglia, postulador de la causa de Romero, y sintió una fuerte atracción a la reliquia que le dificultó devolverla.  Mons. Paglia confesó que se sintió mal en tener que insistir que se la devolviera, ya que la reliquia parecía despertar un ansia espiritual en su amigo ateo, que estaba muriendo de cáncer.

El episodio pone en manifiesto el atractivo que la figura de Romero presenta a los ateos comprometidos, ya que Mons. Romero se propuso el reto de atraer precisamente a tales personas a la fe.  “No basta decir: yo soy ateo; yo no creo en Dios; yo no lo ofendo”, el Beato Romero dijo en su famosa última homilía dominical.  “Si no es cuestión de que tú creas, es que objetivamente tú tienes rotas tus relaciones con el principio de toda vida. Mientras no lo descubras, y no lo sigas, y no lo ames, tú eres una pieza descoyuntada de su origen”, dijo Romero, previendo el anhelo de alguien como Pannella por lo Absoluto.  La cruz de Romero es un tótem de esa sed de trascendencia en los que trabajan por la justicia.
Mons. Paglia obtuvo la cruz de Mons. Ricardo Urioste, vicario de Romero, luego de ser nombrado postulador.  Le dijo el amigo del mártir, “Esta es la cruz de Mons. Romero.  Te la regalo para que te acompañe y te ayude en el trabajo de la Causa porque será una causa difícil y tendrás que superar muchos obstáculos”.  Se trata de una de varias cruces asociadas con el arzobispo mártir, la más preciosa de tres cruces pectorales utilizadas por Romero durante sus años de arzobispo.  Contrario a lo que algunos han escrito, no es la cruz que Romero llevaba puesta en el momento de su martirio; de hecho, es una cruz de Romero que casi no utilizó, quizá debido a su austeridad personal. 
Cruces pectorales del Beato Romero. La de la derecha, con un simple “IHS”, era la que usaba con más frecuencia.  Fue sepultada con él.
Es una cruz pontificia (para un obispo), conocida como una “Cruz de San Chad”, que combina elementos de la “Cruz de Jerusalén” (o “Cruz de los Cruzados”) y la Cruz Cuadrada.  Todo el simbolismo de dicha cruz apunta a la evangelización, a la urgencia de llevar el mensaje de Cristo a los cuatro ángulos de la tierra.
Según las oraciones al revestirse para la misa pontifical, la cruz pectoral también está ligada a la disposición al martirio.  «Munire digneris me, Domine Jesu Christe», rezaba la antigua plegaria: “Digna protegerme, Señor Jesucristo, de toda trampa de los enemigos, por la señal de Tu Santísima Cruz: y digna conceder a este siervo inmerecido, que mientras tenga sobre mi pecho esta Cruz ... tenga siempre en cuenta la memoria de la Pasión y las victorias de tus Santos Mártires”.
Ahora esta cruz de Romero se vuelve un símbolo potente del poder evangelizador de su propio martirio.


La Croce di Romero



BEATIFICAZIONE DI MONSIGNOR ROMERO, 23 MAGGIO 2015


In una lettera a Papa Francesco scritta giorni prima della sua morte, il leader radicale italiano Marco Pannella ha confessato il pontefice, “Ho preso in mano la croce che portava monsignor Romero, e non riesco staccarmene”. Pannella, un non credente, aveva chiesto la croce pettorale del Beato salvadoregno in prestito da Mons. Vincenzo Paglia, postulatore della causa di Romero, e ha sentito una forte attrazione per la reliquia che ha reso il ritorno difficile. Mons. Paglia ha confessato sentire rimorso di dover insistere sul ritorno, perché la reliquia sembrava suscitare una sete spirituale nel suo amico ateo che stava morendo di cancro.

L’episodio rende manifesto il fascino che la figura di Romero presenta gli atei impegnati, dato che Mons. Romero ha preso la sfida di attrarre queste persone alla fede. “Non basta dire: io sono un ateo; che non credo in Dio; Non lo offendo”, ha detto il Beato Romero nella sua famosa ultima omelia di Domenica. “Non è una questione di se si crede o non, ma una questione di se hai rotto il tuo rapporto con la fonte di tutta la vita. Se una persona non scopre Dio, e non segue Dio, tale persona è un pezzo sconnesso della sua origine”, ha detto Romero, immaginando il desiderio di qualcuno come Pannella per l’Assoluto. La Croce di Romero è un totem di quella sete di trascendenza da parte di coloro che lavorano per la giustizia.
Mons. Paglia ha ottenuto la croce da Mons. Ricardo Urioste, vicario di Romero, dopo essere stato nominato postulatore. Ha detto l’amico del martire, “Questa è la croce di mons. Romero. Te la dono perché ti accompagni e ti aiuti nel lavoro della Causa perché sarà una Causa difficile e dovrai superare molti ostacoli”. Si tratta di una dei numerosi ncroci associati con l’arcivescovo martirizzato, la più preziosa di tre croci pettorali utilizzati da Romero durante i suoi anni come arcivescovo. Contrariamente a ciò che alcuni hanno scritto, non è la croce che Romero indossava al momento del suo martirio; in realtà, è una croce che Romero quasi mai usato, forse a causa della sua austerità personale.

Croci pettorali del Beato Romero. Quella a destra, con un semplice “IHS”, era quella che portava il più delle volte. Ha stato sepolta con lui.
Si tratta di una croce pontificale (per un vescovo), conosciuta come la “Croce di San Chad”, che combina elementi della “Croce di Gerusalemme” (o “Croce Crociati”) e la Croce Quadrata. Tutto il suo simbolismo ci parla di una croce per l’evangelizzazione, e l’urgenza di portare il messaggio di Cristo ai quattro angoli della terra.
Secondo le preghiere per la vestizione, la croce pettorale è legata anche alla disposizione al martirio. «Munire me digneris, Domine Jesu Christe», prega l’antica orazione: “Degnatevi di proteggermi, Signore Gesù Cristo, da tutte le insidie di ogni nemico, per il segno della tua santissima croce: e degni concedere questo tuo servo indegno, che, che mentre ho sul mio seno questa Croce ... possa sempre tenere a mente la memoria della Passione, e le vittorie dei tuoi Santi Martiri”.
Ora questa croce di Romero diventa un potente simbolo del potere evangelizzatrice del suo proprio martirio.


Friday, May 27, 2016

Deciphering Francis


BEATIFICATION OF ARCHBISHOP ROMERO, MAY 23, 2015

#BlessedRomero #MartyrOfMercy
Pope Francis has raised expectations for an impending canonization of Archbishop Oscar A. Romero, by alluding to a trip “around Central America” ​​in informal comments to the President of Costa Rica.

Leaving an audience with the Holy Father, the Costa Rican president invited him to visit Costa Rica, which is the practice of many heads of state when they visit the pope. Francis replied, “There is something that I'm thinking about around Central America... So it's possible, it's possible...” The comment suggests that the “thing” that the pope has in mind is the canonization of Archbishop Romero, who was beatified last year.
With the caveat that I do not have inside information on the subject, I will engage in a mental exercise on the pope’s words, which leads me to think that the pope is not talking about a trip to El Salvador to canonize Archbishop Romero.
For me, “around Central America” ​​is a very heavy phrase. He did not say “I'm thinking about going to Central America.” First of all, we can eliminate Costa Rica, because that is where he was invited, and he seems to have demurred. But he also did not refer directly to Central America, but said “around Central America.” I think he's saying that he is thinking of going to a country close to the isthmus, but not to Central America itself. Is there a known possibility that fits the bill? Yes. The Pope has accepted a visit to Colombia for “the first quarter of 2017”, without setting a date. Colombia is 740 miles from Costa Rica; it can be called “around Central America” ​​and the “thing” he is going to do may be to celebrate the peace agreements with the FARC.
Moreover, neither the cause of Archbishop Romero nor the cause of Father Rutilio Grande (his, for beatification) appear to be ready. In the Romero case, the Church is looking for a miracle, and the Archdiocese of San Salvador announced that they have sent six to Rome (three last year and three more in recent months) that have yet to be studied.  Additionally, the Salvadoran Church reports to have no inkling of an impending trip, which would seem unlikely if one was in the works.
But I repeat: in truth, I do not know. And, after all, Francis is the pope of surprises ...

Descifrando a Francisco


BEATIFICACIÓN DE MONSEÑOR ROMERO, 23 DE MAYO DEL 2015

El papa Francisco ha levantado expectativas sobre una inminente canonización de Monseñor Óscar A. Romero, al aludir a un viaje “ahí por Centroamérica” en comentarios informales al Presidente de Costa Rica.

Saliendo de una audiencia con el Santo Padre, el mandatario Tico lo invitó a visitar Costa Rica, que es la práctica de muchos jefes de estado al visitar al papa.  Francisco respondió, “Hay una cosa que estoy pensando ahí por Centroamérica, que es posible... Es posible”.  El comentario hace pensar que la “cosa" que el papa tiene en mente es la canonización de Mons. Romero, quien fue beatificado el año pasado.
Con la advertencia de que no tengo información exclusiva sobre el tema, me permito hacer un ejercicio mental sobre las palabras del papa, que me lleva a concluir que el papa no está hablando de un viaje a El Salvador a canonizar a Mons. Romero.
Para mí, la frase “ahí por Centroamérica” es muy pesada.  No dijo “estoy pensando ir a Centroamérica”.  Bueno, en primer lugar, descartemos a Costa Rica, porque allí es donde ha sido invitado, y como que puso reparos para no comprometerse.  Pero también no se refirió directamente a Centroamérica, sino que dijo “ahí por Centroamérica”.  Creo que está diciendo que piensa venir a un país cercano al istmo, pero no a la América Central.  ¿Hay una posibilidad ya conocida que rellena los requisitos?  Sí.  El papa aceptó una visita a Colombia para “el primer trimestre del 2017”, sin fijar una fecha.  Colombia dista a 740 millas de Costa Rica; puede ser el “ahí por Centroamérica”, y “la cosa” que va a hacer puede ser a celebrar los Acuerdos de Paz con las FARC.
Además, ni la causa de Mons. Romero ni la causa del P. Rutilio Grande (este, para beatificación) parecen estar listas.  En la causa Romero, se busca un milagro, y la arquidiócesis de San Salvador ha anunciado que han enviado seis ya a Roma (tres el año pasado, y tres más en los últimos meses) que todavía deben ser estudiados.  Además, la Iglesia salvadoreña reporta no tener idea de un viaje inminente, lo que parece poco probable si uno está siendo considerado seriamente.
Pero repito: en verdad, no sé.  Hay que recordar que Francisco es el papa de las sorpresas…

Sunday, May 22, 2016

Vindication and a sign in the sky at the Romero beatification



BEATIFICATION OF ARCHBISHOP ROMERO, MAY 23, 2015


#BlessedRomero #MartyrOfMercy
Archbishop Jose Luis Escobar Alas did not want the beatification of Archbishop Romero to become a scene of carnage like his 1980 funeral, in which 44 worshipers were killed in disturbances and the stampede they triggered. “It is true that we organizers were very concerned about the safety of the people who would massively attend the event because unfortunately we were living a situation of great social violence,” the Archbishop of San Salvador admits to Super Martyrio. “However I must say that the whole celebration took place in the best way possible, with so much respect, in a spirit of cooperation, with great humility and, above all, with much faith.”

Archbishop Escobar at the beatification.
Far from the apocalyptic scenario of 1980, the beatification ceremony on May 23, 2015 was a spectacular, joyful triumph that literally invaded and took over Salvadoran reality for one brief weekend. “The bishops who accompanied Cardinal [Angelo] Amato, from the site where the ceremony was presided, beheld a wonderful picture the likes of which we had never seen before,” says the archbishop, “Archbishop Romero’s people gathered by hundreds of thousands—by our estimate, over 400,000—accompanied by their Saint, living with great joy and great spirituality the beatification of their Bishop, Pastor and Father.”
The theater of action was vast—the spaces and streets impacted covered an area the size of Central Park in New York City. Early Saturday morning, navigating the surrounding areas was something like driving through the Gaza Strip—drivers had to turn over their licenses to enter the area. The approaches to Divine Savior Square were an organized chaos, with various lines to walk through checkpoints to enter the area. Busloads of uniformed students, groups of nuns, Boy Scouts, and the sound of foreign languages, joined the bustling excitement that day.
Emerson Didier Paez Martinez spent the night in Divine Savior Square with 90 young people and some parents from the San Francisco Catholic Educational Complex. They had arrived at four o'clock Friday afternoon, and endured the torrential rain, overnight frost, hunger and thirst, so that dawn would find them in a privileged position near the enclosed temporary altar for the beatification. They were nearly evicted from their posts in the first row behind the special guests, to permit VIP entrances to “Ground Zero”, but an old nun intervened on their behalf. “I just thought Archbishop Romero had sent an angel to advocate for us, at the start of the solemn ceremony,” Emerson muses.
When the priests began their procession from San José de la Montaña Seminary to the temporary altar, the world realized the magnitude of the ceremony. The clergy’s march lasted half an hour to introduce some 1,300 priests, 100 bishops and six cardinals to the temporary altar erected in the square. So great was the number of con-celebrants that at some point there was a traffic jam in the procession to the altar and the prelates, including the principal celebrant, Cardinal Amato, had to stand in place on the ramp that led to the altar waiting for the blockage to ease. The choir had to repeat the songs to give additional time for the procession. [The Music.] All this did not dampen the spirits of Cardinal Amato, who smiled and blessed, clearly buoyed by the festive ambiance (comparing his mood here to other beatifications will dramatize his exuberance).
Three presidents: Juan Carlos Varela (Panama), Rafael Correa (Ecuador), Juan Orlando Hernández (Honduras).
The ceremony was broadcast live around the world. The Pope and the President of the United States issued statements of congratulations. The US Secretary of State and Vatican Foreign Minister also made comments. Four heads of state attended the ceremony, and many governments sent official delegations. Several former regional leaders were also present, along with the massive agglomeration of the people whose joy was palpable.
Paulita Pike was in front of the telephone company tower. “I looked around and we were one people,” she recalls. “There seemed to be no protocol or official nametags or badges of the Church, nor finery, nor heels nor ties, nor reserved seats, nor diadems handed out.” The army, police and security professionals were unnecessary, Pike argues. “Better they had gone on vacation that day because they drew their salaries to have fun. Fear had gone elsewhere.”
Applause would break out with every mention of Archbishop Romero, including minor ones and unexpected ones, such as the inclusion of the new Blessed among the saints mentioned in the Eucharistic prayer. The enthusiasm was sometimes startling; fireworks burst during Mass, including at the reading of the gospel. Equally euphoric were the cheers that went up during the ceremony, especially those in favor of the pope.
The entire liturgy—its songs, readings and orations—can be summed up in the tragico-triumphant tone of its responsorial psalm: “Those who sowed in tears shall reap rejoicing.” [Summary - Compendium - Trivia.]
The climax came at 10:26 am local time, when Cardinal Amato said the name of Archbishop Romero in Latin, “Ansgarius Arnolfus Romero Galdamez” followed by the formula “episcopus et martyr ... beati nomine in posterum appelletur,” from which moment on, the son of Santos and Guadalupe, “the boy of the flute”, became the first Salvadoran beatified.
Julian Filochowski, President of the Romero Trust, traveled from London and was sitting with some Irish nuns behind the ranks of the clergy. “My overall feeling was of unbounded elation,” recalls Filochowski, who got Romero nominated for the Nobel Peace Prize in 1979. “And yet, all that was mixed with a strange sense of emptiness in the gut”—he remembers—“it was exactly the same feeling I had when Nelson Mandela was freed from 27 years of incarceration” in 1990. “Blessed Oscar Romero now truly belonged to the whole universal Church and not simply to us, that small fellowship of true believers, who had doggedly pursued the struggle for martyrdom recognition.”
Emerson Paez, the coordinator of the youth group from the San Francisco parish, shed tears. “I felt it was the victory of the just, the poor, of the humble, the marginalized, the voiceless; Archbishop Romero represented us all and what the people had been saying, Archbishop Romero a Saint, the church was now only confirming.”
The youth group from the San Francisco parish.
Sixteen year-old Jenny Concepción Fuentes Ayala, one of the students in the group, thought of the prayer chains they had held asking for the beatification. “There was weeping, smiles, tears, but mostly joy”—she recalls—“joy in knowing that so much sacrifice from years before, with prayers day after day, prayed with such devotion in our parishes, had paid off.”
Sandra Judith Zuleta Cornejo was on the other side of the altar, following the ceremony on a giant screen. “I feel I acted like a nonbeliever, but in my mind I thought why not give us a sign?,” recalls the teacher from the Fr. Richard Mangini Catholic Institute, “like the apparitions in Fatima, so that those who had the privilege of being special guests despite having been the biggest opponents will blush with shame and recognize, just like those Roman soldiers at the foot of the cross recognized Jesus as the son of God, that Archbishop Romero is a saint.”
Then, the teacher Zuleta and thousands of people looked skyward. Everyone saw and recorded a singular phenomenon. “My enduring memory is the rainbow, the solar halo which is the technical term,” says Julian Filochowski. “It appeared round the sun at the moment that the decree of beatification was read out and lasted for about 45 minutes.”
Jorge Bustamante, director of Grupo Radio Stereo, was near the special guest entrance. “I remember the sea of ​​umbrellas that then disappeared to admire the solar halo,” Bustamante says a year later.
Archbishop Escobar did not see the halo until after the ceremony. “I must say that we bishops who accompanied the presiding Cardinal of the ceremony did not have the opportunity to see that sign from heaven, because the roof of the stage hindered us completely,” recalls the Archbishop. “We have seen it later in photographs and videos that were made,” said the prelate.
For Julian Filochowski, although the phenomenon was not a miracle in the strict sense of the word, it was a sign. “For me what came to mind was the scriptural description of Jesus being baptized in the Jordan and the voice from heaven: ‘This is my beloved Son in whom I am well pleased’. It was not a miracle but it was a sign!
The Archbishop agrees on that point: “It is truly great and very significant, I think that in this way God put his signature on such an extraordinary event that brought joy to heaven and earth”, he reflects. “I had never seen a solar halo in my life, and I understand that in this country it does not happen, but for God nothing is impossible,” says the archbishop. “He has wanted to make the world see that there is a shining star in heaven, which is always enlightening the people of God with his doctrine, his spirit and his intercession—our Archbishop Oscar Romero.”
Herberth Huberto Hernandez Hernandez, another San Francisco student, agrees: “Romero means a light that is still alive and increasingly grows to reach the many hearts that need it.”

[More: A beatification at Pentecost]
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