Pregón pascual no Salvador. Vivimos en terra estraña, pero seguimos cantando – Jon Sobrino

Es bueno, Señor, cantar con alegría ante este cirio. Nos hace presente a Jesús, tu Hijo y nuestro hermano. Pasó haciendo el bien porque tú estabas con él.

Con todos fue honrado y a todos dijo la verdad. Con los pequeños actuó con compasión, y con los poderosos entró en conflicto. Por defender a pobres y víctimas lo arriesgó todo, su tranquilidad, su buen nombre, su vida. Estorbó a los poderosos y por eso lo mataron. No hubo ningún macabro designio. Bien lo entendemos los salvadoreños. Así sucedió con Rutilio y con Monseñor, con Rufina la superviviente de El Mozote, asesinada en sus hijos pequeños, y con nuestras hermanas norteamericanas.

Jesús no murió consumados largos años como el padre Abraham, sino joven. Ni murió pacíficamente como la tradición narra la muerte de su madre María, sino con crueldad. La cruz de los campanarios, la cruz bordada en estolas y mitras, la cruz de coronas imperiales y de joyas costosas, nada tienen que ver con los dos palos y los tres clavos de la cruz en que murió Jesús. Los ciudadanos y nobles romanos morían ejecutados a espada, muerte con dignidad. Los sediciosos y esclavos insumisos morían crucificados, muerte cruel y con oprobio.

Nada de esto hay que olvidar, Señor, aunque abruma el recordarlo. Esta noche, sin embargo, desde dentro nos sale cantar, y cantamos. No es fácil encontrrar palabras para formular lo que ocurrió, pero desde el principio y a lo largo de los siglos permanece la convicción: la cruz no tuvo la última palabra. Pedro lo proclamó muy pronto: «Ustedes lo mataron, pero a este Jesús Dios lo resucitó”. Leonardo Boff escribe bellamente: «La grama no creció sobre su tumba”. Y nosotros decimos: «El verdugo no triunfó sobre la víctima”. Te alegras, Señor, con la vida de Jesús y le das la razón. Jesús es el ser humano cabal. Es tu Hijo amado.

Por ello, sin trivializar la cruz en modo alguno, podemos catar: Jesús resucitado nos trae una luz que vence la oscuridad de nuestra mente y nos contagia un calor que triunfa sobre el frío y la tristeza que a menudo invade nuestro corazón.

Esto es lo que significa este cirio en este templo de El Carmen. El templo es sencillo, pero aporta luz y calor a la celebración. Está aseado con cariño y diligentemente por gente sencilla y pobre. Y está decorado con modestia. Sin pompa ni solemnidad, hay mucho amor en él. Y por ello este templo de lámina acoge al resucitado mejor que palacios suntuosos.

Para cantar con alegría, y también con honradez, digamos unas palabras, en primer lugar sobre lo que no se suele tener muy en cuenta, y después sobre lo fundamental.

II

Una dificultad. «¿Cómo cantar a Jahvé en tierra extraña?”, se preguntaban, desconsolados, los israelitas en el exilio de Babilonia. También nosotros vivimos hoy en tierra extraña y cruel, en una tierra enemiga de los pobres y que produce víctimas sin cuento.

Hace unos días, en Siria, país fronterizo con la tierra de Jesús, fueron asesinadas 72 personas, y siguen los asesinatos. Aquí, en la tierra de Monseñor Romero, la prensa, que llena portadas con veleidades, muchas veces insultantes, no puede esconder totalmente la verdad. En lo que va de año más de 1300 personas han sido asesinadas, y han ido en aumento los asesinatos de mujeres. Los asesinatos se cometen muchas veces con gran crueldad, y aparecen cadáveres troceados, tirados en bolsas. Ayer, víspera de sábado santo, apareció el cadáver de un niño de seis años, degollado junto con su mamá de 35 años.

Señor, ¿es posible cantar? Monseñor creyó en la resurrección de Jesús y en la suya propia. Cantó al resucitado, aunque no le era fácil, pues no cantaba irresponsablemente. «Yo vivo en un hospital [para enfermos de cáncer incurable] y siento de veras de cerca el dolor, los quejidos del sufrimento en la noche, la tristeza del que llega teniendo que dejar su familia”. Y vivió en medio de la cruda represión. «Esta semana se me horrorizó el corazón cuando vi a la esposa con sus nueve niñitos pequeños que venía a informarme. Al marido lo encontraron con señales de tortura y muerto”. Monseñor cantaba en tierra extraña y cruel.

Sólo cuando no es fácil cantar porque no cerramos los ojos ante la infamia y la barbarie, como no lo hizo Monseñor, tenemos el derecho de cantar al resucitado. Y sólo entonces podemos cantar en verdad.

Yendo hasta el fondo, no se puede cantar al resucitado sin defender a los crucificados. «Sólo puede cantar gregoriano, decía un gran cristiano en tiempos del nazismo, quien defiende a los judíos”, y murió ejecutado. Monseñor sí podía cantar gregoriano.

Una tentación. «No se queden mirando al cielo”. En la ascensión Jesús nos lo prohibe. Y en las apariciones nos intima: «vayan al mundo”. El resucitado no aprueba ningún tipo de evasión, salirnos de esta historia difícil y costosa para elevarnos a otra maravillosa, aunque en ella ocurran milagros y apariciones.

Jesús no resucitó para eso. Resucitó para darnos vida a nosotros, y para que nosotros, insertos en nuestra sociedad, demos vida a otros -como él lo hizo inserto en la suya. El resucitado nos aparta de sí, nos envía y nos dice a qué y para qué: «Vayan a anunciar la buena noticia a los pobres. Sean libres y liberen a los oprimidos. Llévense unos a otros, perdónense y reconcíliense. No tengan miedo y quiten el miedo a los demás. Tengan paz y trabajen por la paz. Sean justos y trabajen por la justicia. Den de comer a las masas hambrientas. Y bajen de la cruz a los crucificados”.

Tampoco se aparece Jesús para que nos quedemos extasiados viéndole subir entre nubes. El resucitado no es egocéntrico, no vive para sí. No nos pide ojos abiertos para mejor verle a él, sino ojos bien abiertos, y no cerrados, para ver a los que siguen crucificados -y así verle mejor a él. No le interesan homenajes a su persona -no está obsesionado consigo mismo como lo solemos estar nosotros-, sino que quiere vida, liberacion y dignidad para los crucificados de hoy. En ellos está, aunque eso no aparezca en muchas estampas y cantos piadosos.

Una exigencia. «Mete tu mano en mi costado”. Jesús se apareció, y se nos aparece. Tomás le dice «Señor mío y Dios mío”. Pero bien visto, Jesús no ofrece un espectáculo que deja boquiabiertos, ni ofrece una medicina milagrosa. Se dejó ver y oír, pero pidió que le tocásemos. Y al tocarle, vemos con asombro que sigue siendo un crucificado, en lo que insiste el evangelio de Juan. Tocarle ofrece algo de sosiego a las dudas -lo que busca la apologética. Pero exige sobre todo honradez para manenter el escándalo: Jesús muestra a sus discípulos manos y costado con las heridas de los clavos y de la lanza.

Este, y no otro, es el resucitado que se apareció a las mujeres y a los dicípulos. Y aceptado como es, el escándalo se torna en bienaventuranza. Entonces Jesús se deja ver, oír y tocar como la fuerza de la vida, con palabras de paz que superan el miedo, con el encargo de perdonar, lo que supera el abatimiento, como dice el mismo Juan.

El resucitado es el crucificado. «Sea la suya, nos dice Jesús, una espiritualidad del sábado santo. Siempre con un pie en la pasión del viernes y siempre con el otro pie en la resurrección del domingo”. Desde la resurrección, recuerda lo que prometió en vida. «El que pierde su vida por el Evangelio, la gana”.

III

La verdad. «Dios ha resucitado a Jesús”. La resurrección manifiesta la verdad de Jesús. Fue el ser humano cabal y por ello víctíma de quienes son seres inhumanos. Dios no podía dejarle morir, y lo devolvió a la vida. No lo des-humanizó «haciéndolo poderoso”, sino que lo humanizó en plenitud, «poniendo en sus manos Espíritu”, energía y fuerza de vida, de compasión, de justicia, de verdad. Así Jesús se mostró afín al Padre. Es el Hijo amado.

Y la resurrección confirma cuanto Jesús había dicho de Dios y de nosotros, sensata y escandalosamente. Lo acaba de recordar otro gran cristiano, de nombre José Antonio Pagola.

Jesús confío en el Padre, y tras su resurrección sabemos que Dios es un Padre fiel y digno de toda confianza. Un Dios que nos ama más allá de la muerte. Y en quien siempre podemos confiar.

Jesús tuvo pasión por una vida más sana, justa y dichosa de los pobres. Tras su resurrección sabemos que Dios es amigo de la vida, y que nosotros debemos ser amigos de los pobres.

Jesús defendió de sus victimarios a las víctimas inocentes, a los débiles y vulnerables, a los maltratados por la sociedad y a los olvidados y despreciados por la religión. En la resurrección Dios le dio la razón, y sabemos que es un Dios de la justicia. A nosotros nos toca luchar contra la muerte en favor de la vida, contra la mentira en favor de la verdad, contra la arrogancia en favor de la sencillez, contra el odio en favor del amor.

El resucitado proclama la gran verdad y buena noticia: Dios se identifica con los crucificados, nunca con los verdugos.

La alegría. «Le reconocieron al partir el pan”. Cuando caminaba por Galilea, Jesús se preocupó del pan: «denles de comer”. Y muchas veces celebró lo humano y lo divino alrededor de una mesa. También el resucitado se apareció alrededor de mesas y alimentos. Y nos dejó su testamento: «Coman juntos y acuérdense de mí”.

Comer es hoy el anhelo de millones de hambrientos. Comer juntos, todos y todas, es la esperanza de que ya no seremos lobos unos para otros, de que no habrá hombres y mujeres, ancianos y niños sin hogar, que no habrá caínes ni muertes prematuras.

En el pan de la solidaridad, en el vino de la alegría, en las manos juntas, el resucitado se nos hace presente y trae alegría. Recordamos a Jesús. Y celebramos al resucitado.

La esperanza. «Resucitó como el primogénito de muchos hermanos”. Jesús fue el primero, pero no el único en resucitar. Es el hermano «mayor”. Pero no quiere vivir en soledad, como único héroe elegido y separado de la humanidad.

En vida fue el hermano mayor en la fe, viviéndola en plenitud, poniendo su confianza en el Padre Abba, y manteniéndose siempre disponible ante el misterioso Dios. Y en la resurrección sigue siendo el hermano mayor. A la suya seguirá la nuestra, la de todos y la de todas. La familia humana, toda ella, desde el inicio de los tiempos, llegará a ser una realidad. Sin forzarla mecánicamente, la resurrección de Jesús posibilita esa esperanza.

Pero la esperanza tiene otras raíces, además de la resrrección de Jesús. «No toda vida es ocasión de esperanza, pero sí la de quien, por amor, carga con la cruz”, dice un teólogo alemán que vino a rezar al jardín de rosas de la UCA donde mataron a los jesuitas.

Ojalá tengamos ambas esperanzas. De las dos, una con fundamento en el futuro de la utopía, otra con fundamento en el amor hasta el extremo, tenemos que vivir y esperar. «Al final Dios será todo en todos”.

IV

¿Creemos en la resurrección de Jesús?, nos preguntamos para terminar. No es cosa de cantar y rezar. En definitiva todo se decide -aun con muchas cosas en contra- en la propia vida, en la experencia de una presencia que no muere, que nos atrae y nos impele hacia adelante. Nunca la poseemos, pero puede suceder que nos sintamos poseídos por ella. Así lo hemos formulado.

«En la historia se puede vivir con resignacion o desesperacion, pero se puede vivir también atraidos por una presencia que es promesa de justicia y reconciliación. Quien es poseido por la esperanza de que las víctimas tengan vida, a quien no le convence la resignación, ni le sosiega el carpe diem, ni el pragmatismo de que las víctimas ya sirvieron para algo, ése podrá tener una esperanza como la de quienes creyeron en el resucitado. Quien tiene amor y libertad para dar su propia vida, quien celebra lo que hay ya de plenitud, quizás no verá la historia como absurda o banal, ni como repetición de lo mismo. Podrá ver el futuro como promesa de un «más” que nos atañe y atrae sin poderlo remediar”. Y eso ocurre.

Qué nombre poner a ese «más”, si y cómo personalizarlo, es cosa personal e indelegable. Lo podemos llamar «el Dios de la esperanza”, lo que remite a la trascendencia. Esta noche cantamos a «Jesús resucitado” que, en parte, sigue remitiendo a la historia. Pero mientras la esperanza no ponga límites al caminar, quizás se pueda aceptar que tampoco hay límites en el motor de esa esperanza. El ”más” es siempre «más”. Es el misterio de Dios que se ha desbordado en su Hijo.

Hay cristianos que, en cuanto uno puede juzgar, se dejan llevar por ese «misterio”. Y ellos mismos son presencia del misterio. Monseñor Romero juró en palabras muy históricas estar siempre con su pueblo. «Quiero asegurarles a ustedes, y les pido oraciones para ser fiel a esta promesa, que no abandonaré a mi pueblo, sino que correré con él todos los riesgos que mi ministerio exige”. Así vivió. Y se cumplió lo que predijo en términos de resurrección: «Resucitaré en mi pueblo”. Su presencia histórica y actual se ha convertido en reserva inagotable de esperanza.

Con la esperanza que muchos han generado, con Monseñor, a la cabeza, seguimos esperando. Y esta noche, con una esperanza especial, la que genera Jesús crucificado y resucitado. Con esa esperanza terminamos este pregón pascual. Y cantamos:

«Alégrese, comunidad de El Carmen. Alégrense todos, hombres y mujeres de buena voluntad en todas partes del mundo, de todas las religiones, mayas, budistas, del Islam, de todas las Iglesias cristianas, de todas las comunidades evangélicas. Alégrense todos los que aman la verdad y buscan humanidad… Y alégrense ustedes, los pobres, a quienes la vida les es ingrata. Dios y su Hijo resucitado están con ustedes”.

Señor, en El Salvador hemos visto muchas semillas del «misterio” de la resurrección de Jesús. Por eso, aunque seguimos en tierra extraña, cantamos.

23 de abril 2011 – El Carmen, Santa Tecla

Fonte: www.adital.com.br/site/noticia.asp?lang=ES&cod=55856

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