Monseñor Romero, “defensor” de pobres y víctimas – Jon Sobrino

Puebla habla de la opción por los pobres con gran precisión: “por el hecho de ser pobres Dios los defiende y los ama”. Es decir, optar no es solo amar y, por ello, “ayudar”, sino es antes que nada “defender”. Y con esa precisión habló un campesino sobre Monseñor. “Monseñor Romero dijo la verdad. Nos defendió a nosotros de pobres. Y por eso lo mataron”. Sobre esta solemne sentencia del campesino queremos decir una palabra en este aniversario.

1. “Monseñor dijo la verdad”. “El maligno es asesino y mentiroso”, dice el evangelio de Juan (8, 44). Primero da muerte y después la encubre. Monseñor Romero fue totalmente consciente de ello, y por eso para “defender” al pobre -y “luchar” contra los que lo empobrecen y asesinan-, “dijo la verdad”. Y por la hondura y magnitud de su defensa -no solo por razones éticas genéricas- Monseñor Romero dijo la verdad de forma nunca antes conocida.

La dijo “vigorosamente”, pues “nada hay tan importante como la vida humana. Sobre todo la persona de los pobres y oprimidos” (16 de marzo, 1980). Como es bien sabido, en sus homilías dijo la verdad “extensamente”, para poder decir “toda la verdad”. Y la dijo “públicamente”, “desde los tejados”, como pedía Jesús, en catedral, y a través de la YSAX. Dijo, la verdad “popularmente”, lo cual es mas novedoso, aprendiendo muchas cosas del pueblo, de modo que, sin saberlo, los pobres y los campesinos eran coautores de sus homilías y cartas pastorales. “Entre ustedes y yo hacemos esta homilía” (16 de septiembre, 1979). Y fue también “popular” porque siempre respetó y apreció la “razón”, el discurrir del pueblo, de la gente sencilla, sin intentos de infantilización, lo cual no suele ser normal en discursos políticos ni muchas veces en la pastoral, ni en el transfondo de actividades académicas. En momentos cumbres dijo la verdad “solemnemente”. “Esto es el imperio del infierno” (1 de julio, 1979). Denuncia. “Sobre estas ruinas brillará la gloria del Señor” (7 de enero, 1979). Consuelo y esperanza. “En nombre de Dios, pues, y en nombre de este sufrido pueblo, cuyos lamentos suben hasta el cielo cada día más tumultuosos, les suplico, les ruego, les ordeno en nombre de Dios: ¡cese la represión!” (23 de marzo, 1980). Exigencia sin condiciones.

Su modo de “decir la verdad” le llevó a ser pionero de lo que ahora se llama “la memoria histórica”. No es invento de ahora. Lo hacia con precisión escrupulosa, con el mejor sprit de geometrie de Pascal, mencionando todos y cada uno de los nombres de las victimas, familiares abandonados, victimarios, lugar y tiempo, circunstancias. Y lo hacia con total delicadeza y lleno de dolor. “Se me horrorizó el corazón cuando vi a la esposa con sus nueve niñitos pequeños, que venía a informarme. Según ella lo encontraron [al esposo] con señales de tortura y muerte. Ahí está esa esposa con esos niños desamparados… Es necesario que tantos hogares que han quedado desamparados como este reciban la ayuda. El criminal que desampara un hogar tiene obligación en conciencia de ayudar a sostener ese hogar” (20 de noviembre de 1977). Es el sprit de finesse del que debe estar empapada toda memoria histórica. Y también fue memoria histórica, olvidada, el recuerdo de la bondad, la entrega de mártires por la justicia, su esperanza y su confianza en Dios.

Como Jesús, Monseñor habló “como quien tiene autoridad, no como los letrados”. Y “la gente quedaba asombrada de su doctrina”. La autoridad no le venía, como tampoco a Jesús, de su origen: “¿De Nazaret puede salir cosa buena?”. Ni de su condición de obispo –pues dicho con sencillez en su tiempo varios obispos del país eran muy poco respetados. La autoridad le provenía de su autenticidad y convicción, expresadas en su honradez con lo real y su coherencia entre decir y hacer. Crecía y se desbordaba en su hacer justicia y en el amor al pueblo. Y al final, con su entrega total.

Decir la verdad significó también “desenmascarar el encubrimiento”. “La ira de Dios se revela contra toda clase de hombres impíos e injustos que aprisionan la verdad con su injusticia” (Rom 1, 18).

Monseñor desenmascaró la riqueza. “Yo denuncio, sobre todo, la absolutización de la riqueza, ese es el gran mal de El Salvador: la riqueza, la propiedad privada, como un absoluto intocable. ¡Y ay del que toque ese alambre de alta tensión! Se quema” (12 de agosto, 1979). Desenmascaró la violación del séptimo mandamiento, el pecado originante.

Sus mayores diatribas fueron contra la muerte injusta y cruel. ”No me cansaré de denunciar el atropello por capturas arbitrarias, por desaparecimientos, por torturas” (24 de junio, 1979). “La violencia, el asesinato, la tortura donde se quedan tantos muertos, el machetear y tirar al mar, el botar gente: esto es el imperio del infierno” (1 de julio, 1979). Desenmascaró la violación del quinto mandamiento, cuando esta es necesaria para depredar o mantener lo depredado.

Clamó contra los medios de comunicación y discursos oficiales. “Falta en nuestro ambiente la verdad“. (12 de abril, 1979). “Sobra quienes tienen su pluma pagada y su palabra vendida” (18 de febrero, 1979). “Estamos en un mundo de mentiras donde nadie cree ya en nada” (19 de marzo, 1979). Desenmascaró la violación del octavo mandamiento, lo que ocurre para encubrir las dos anteriores. Escándalo y encubrimiento son correlativos.

Y por encima de todo decía la verdad abrumado y destrozado por el sufrimiento del pueblo. La víspera de su asesinato explicó, sereno y conmovido, cómo preparaba la homilía del domingo. “Le pido al Señor durante la semana, mientras voy recogiendo el clamor del pueblo y el dolor de tanto crimen, la ignominia de tanta violencia, que me dé la palabra oportuna para consolar, para denunciar, para llamar al arrepentimiento” (23 de marzo de 1980).

2. “Monseñor nos defendió de pobres”. Defendió la organización popular, apoyó el Socorro Jurídico para defender los derechos de las victimas. Y cuando arreció la represión abrió las puertas del seminario para acoger a los campesinos que huían de Chalatenango, lo que disgustó a otros jerarcas.

Pero hay que estar claros. “Defender” supone enfrentarse con los que empobrecen, oprimen y reprimen. Por eso Monseñor se enfrento con los que mienten y asesinan, sean personas, instituciones o estructuras. Y además la suya fue una defensa “primordial”, que va más allá de lo que convencionalmente se entiende por defender un caso. Su horizonte no fue “ganar un caso”, sino que “triunfara la justicia y la verdad”. Este es el contexto de su célebre denuncia de la Corte Suprema de Justicia:

¿Qué hace la Corte Suprema de Justicia? ¿Dónde está el papel transcendental en una democracia de este poder que debía estar por encima de todos los poderes y reclamar justicia a todo aquel que la atropella? Yo creo que gran parte del malestar de nuestra patria tiene allí su clave principal, en el presidente y en todos los colaboradores de la Corte Suprema de Justicia, que con más entereza deberían exigir a las cámaras, a los juzgados, a los jueces, a todos los administradores de esta palabra sacrosanta, la justicia, que de verdad sean agentes de justicia” (30 de abril, 1978).

También las iglesias y las universidades, por mencionar dos instituciones que nos atañen, deben defender al pobre, pero no solo en uno u otro de sus problemas, sino en totalidad -y ciertamente debe hacerlo la universidad que es universitas, abierta por principio a la totalidad. Importantes son los institutos de derechos humanos, pero no bastan. La economía debe defender del hambre y combatir a quienes, personas o estructuras, la producen, y más cuando la pobreza es consecuencia de un sistema de producir riqueza. Lo mismo se puede decir de las ingenierías y su capacidad de producir espacios vivibles o inhumanos… De las psicologías, que orientan o desorientan ante lo que ocurre con la salud mental, personal y sobre todo social; de la medicina, la sociología, la política, la historia, la literatura, la filosofía. Y la teología: cómo llegar a conocer y pensar a un Dios en favor de la vida de los pobres, como caminar con El humildemente en la historia, y como practicar a Dios, que dice Gustavo Gutiérrez.

Lo fundamental de esa defensa es que Monseñor la hizo movido por humanidad. Cinco días antes de ser asesinado, a un periodista extranjero que le preguntaba cómo ser solidarios con el pueblo salvadoreño le contestó: “El que no pueda hacer otra cosa que rece. Y no olviden que somos hombres”. Y prosiguió: “Y aquí están sufriendo, muriendo, huyendo, refugiándose en las montañas”. Y seis semanas antes de ser asesinado, en Lovaina, movido por Dios, introdujo al pobre en el ámbito del mismo Dios. Y llego a formular qué es lo que deja sosegado a Dios cuando mira a su creación: “la gloria de Dios es que el pobre vive”.

3. “Y por eso lo mataron”.

Estas palabras no necesitan comentario. Monseñor dijo “se mata a quien estorba”. Y quien defiende a las víctimas y dice la verdad estorba.

Visto desde el final de su vida bien se puede decir que para Monseñor defender a pobres y víctimas fue su profesión.

La ejereció con devoción: con veneración ante pobres y víctimas, y con fervor en la entrega.

Fue respuesta a la pregunta que a todos nos hacen, a la vez las víctimas y Dios: “Where you there when they crucified my Lord?”. “¿Estaban, están, ustedes allí cuando hoy crucifican a los pueblos?” La profesión tiene entonces estructura de respuesta a una pregunta, que implica una llamada. Responder implica entonces, vocación. Y es obediencia a una autoridad inapelable, “la autoridad de los que sufren”.

Exige profecía, obviamente contra el mal de fuera contra el que hay que luchar, pero tambien ante el mal en su propio quehacer, lo que hay que evitar. Occidente, por ejemplo, suele defender los derechos individuales de los suyos, pero, al defenderlos, se suele desentender de o hacer pasar a un segundo plano y asi “violar” eficazmente, los derechos de los pueblos pobres que cubren dos terceras partes del planeta. Y en la doctrina de la Iglesia se defienden los derechos de las víctimas que están fuera de ella, pero con frecuencia no se respetan los derechos de mujeres y laicos dentro de ella -y en su interior se genera un ambiente que priva de libertad.

Por último, exige utopía. Al dar nosotros vida a los pobres y defender a las víctimas, ellos nos dan vida a nosotros y nos defienden. A niveles menos visibles, pero más profundos, nos defienden de nuestro propio egoismo y de la deshumanización. Y cuando esto ocurre, los seres humanos nos llevamos mutuamente, los pequeños aportan algo decisivo a la salvación de todos. Y entonces se acerca el reino de Dios.

4. Es fácil canonizar a un santo que “ayuda” a los pobres, pero es difícil canonizar a un santo que “defiende” a pobres y victimas.

Muchos se preguntan cuándo canonizarán a Monseñor Romero. La dilación es notoria, pero es comprensible. Y el responsable es el mismo Monseñor. Si solo hubiese “ayudado” a los pobres, hoy sería santo, como la madre Teresa, dicho con respeto y cariño. Pero Monseñor no solo los ayudó, sino que los “defendió”. Conmueve que Monseñor amó a todos -”desde ya perdono y bendigo a quienes vayan a asesinarme”-, pero los amó de manera muy diferente: defendiendo a unos y estando en contra de otros, como Dios en el Magnificat de Maria. Y cuando no se tiene esto en cuenta se repite la cantinela de que “politizar a Monseñor dificulta su canonizacion”. En esas estamos. Pero la solución no proviene de hacer el malabarismo conceptual de “despolitizar a Monsenor”, como si no hubiese vivido -y sigue viviendo- inserto en una polis tal cual es: un mundo de opresores y oprimidos. Más la insinuación eficaz de que la izquierda lo politiza para sacar provecho, sin condenar a la derecha que lo mato y celebró con champán su asesinato.

Tampoco ayuda fomentar el culto privado y prohibir el culto publico, porque no lo entiende la gente. Para el pueblo Monseñor tiene una dimensión “privada”, y por eso le rezan en lo escondido. Y tiene una evidente dimensión “publica”, pues el amor y el agradecimiento no puede quedar mudo. ¡Cómo no cantarle en publico y desear que ese canto sea escuchado para consuelo de la gente! El problema no consiste en distinguir entre publico y privado, sino en qué decir a quienes lo difamaron e insultaron, a quienes lo mataron lenta o violentamente, y permanecen irredentos, aunque Monseñor los perdonó y los bendijo.

Del atolladero en que estamos ante su canonización no nos va a sacar el derecho canónico ni tampoco la prudencia, dado el carácter conflictivo de la realidad.

La ayuda viene de la honradez y el sentido común. Y en definitiva del sensus Christi de don Pedro Casaldaliga: “Nuestra coherencia será la mejor canonización de ‘San Romero de América, Pastor y Mártir’”. Y esta coherencia debe existir en El Salvador, en San Francisco donde escribo estas líneas y en el Vaticano.

Fonte: eclesalia.wordpress.com

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