Carta a Ellacu 2011 de Jon Sobrino

Dende o asasinato dos mártires da UCA, Jon Sobrino que sobreviviu por mor do azar a esa desgraza, escribe todos os anos unha carta a Ignacio Ellacuría na que repasa as novas máis importantes dos últimos meses.

El «siempre” del pueblo crucificado. «Qué hacer con los buenos”. Dean Brackley

Querido Ellacu:

Es una ficción escribirte, pero quizás de este modo nos digamos a nosotros mismos cosas que pueden ser importantes. Y con ello también quisiera ambientar un poco el aniversario de su martirio. Te voy a hablar de tres cosas de actualidad, tal como las veo, que tienen ver con lo que tú fuiste y dijiste.

1. El «siempre” del pueblo crucificado. Ya no se habla mucho de «pueblos crucificados” como lo hiciste tú y Monseñor Romero, llegando a esa genial formulación, creo que independientemente el un del otro, y guiados del mismo espíritu salvadoreño y cristiano. Y menos aún se insiste en que ese pueblo crucificado es «siempre” el signo de los tiempos, como lo escribiste en el exilio de Madrid. La razón para ese silencio no es que vuelva a estar en voga el pensamiento utópico de Ernst Bloch, filósofo, o de Teilhard de Chardin, teólogo. Y el mundo no está mejorando, sino que sigue gravemente enfermo, como dijiste en tu último discurso. Lo que ha empeorado es la honradez con lo real, y el «siempre” no es políticamente correcto. Pero no hay que darle vueltas. Siguen existiendo Haití y Somalia, y la nueva epidemia del homicidio, de 12 a 15 asesinatos diarios en el país en los últimos años, la enfermedad más mortífera en nuestro país. «Lo light” ha avanzado mucho en el modo de pensar y «lo políticamente correcto” ha esclavizado el lenguaje: «vulnerabilidad”, «los menos favorecidos”, «países en vías de desarrollo”. Nada suena mal.

Por ello, mencionar el «sierre” parece ser cosa de masoquistas irredentos. Pero no es así. En el país siempre llueve, y este año también. En la naturaleza siempre es lo mismo: torrentes, destrucción y muerte. Pero también siempre son los mismos los que sufren las consecuencias, los que viven en quebradas, en champas y casas pobres. La pregunta de Gustavo Gutiérrez sigue siendo la pregunta fundamental: «¿dónde dormirán los pobres?”. Hay pueblos depredados como el Congo, pueblos ignorados como Haití, pueblos inundados, como los nuestros… Siguen siendo el pueblo crucificado.

¿Y los ricos y poderosos? Siempre sufren algunos daños, pero casi siempre los superan sin mucho costo. Y nada digamos de las crisis financieras: se invierten miles de millones de dólares o euros para que no se hunda el sistema. El pueblo crucificado no da la vida por supuesto, pero los pueblos ricos sí, y además tienen la profunda convicción de ser los elegidos: dan por supuesto la vida, y están convencidos de que el buen vivir les es debido. Elevan la realidad a escándalo metafísico si a ellos les ocurre algo grave. Pero si cosas mucho más graves ocurren en África o en el Bajo Lempa, no hay escándalo. Pertenece al existencial histórico de haber nacido pobres.

Pero quiero añadir, Ellacu, que hay también otro «siempre”. Hay mucha gente honrada que trabaja para que «el pueblo inundado” -hablamos de El Salvador- no acabe muriendo como «pueblo desplazado” o como «pueblo ahogado”. La entrega y la bondad también tienen su «siempre”.

Y a veces surge un Dean Brackley que, cuando le dicen que muchos rezan por él, contesta con toda sencillez: «Recen por los que tienen cáncer y no pueden tener la atención médica que yo tengo. Y recen por los que estos días se han quedado sin casa y sin comida”.

2. «Qué hacer con los buenos”. La pregunta puede extrañar, pero se me ha impuesto, debido, precisamente, al revuelo que ha causado la audiencia de Madrid. Trabajar para que se juzgue a los responsables últimos de tantos asesinatos en este país, los de ustedes y los de dos mujeres inocentes, es cosa muy buena y muy necesaria. Puede traer muchos bienes. Y puede ser una gran ayuda, y muy necesaria, para que se acabe, o se mitigue, la impunidad.

Por cierto, no ha salido en las noticias, pero mucho nos hemos alegrado de que los militares argentinos que en 1976 ordenaron el asesinato del obispo Enrique Angelelli, vayan a ser juzgados 35 años después. Es un ejemplo, poco extendido, de que la verdad puede triunfar sobre una mentira y un encubrimiento, que tienen millones de dólares y armas sofisticadas a su servicio. Que la justicia puede triunfar sobre la crueldad y la vileza. Y que la civilización de la impunidad, muy afín a la civilización de la riqueza contra la que nos advertiste, tercamente, hasta el final, se vea un poco frenada. Con el juicio de los militares argentinos no desaparecen todos los males, y el mundo del capital, aun con algunos avances y algo de democracia, sigue produciendo víctimas impunemente. Además, ha conseguido crear una civilización de encubrimiento, aunque siempre hay quien las desenmascara de diversas formas: obispos como Casaldáliga y ahora «los indignados”. Esperamos que la audiencia de Madrid tenga éxito, y que en El Salvador ocurra lo de Argentina, aunque, evidentemente, fuerzas poderosísimas fuerzas están en contra de que eso ocurra.

En esta situación, sin embargo, me ha venido a la mente una pregunta que puede parecer rara. Dicho con sencillez, parece que sabemos qué hacer «con los malos”, para que nuestro proceder produzca bienes, por supuesto: instaurar verdad y justicia en el país, llegar a ofrecer perdón -aunque más difícil que perdonar es dejarse perdonar. Y gente muy buena trabaja por ello.

También sabemos, al menos en principio, qué hacer con las víctimas: lo que Puebla dice que Dios hace con los pobres, «tomar su defensa y amarlos”. Y no son, en absoluto, palabras inocentes, pues tomar su defensa supone inevitablemente entrar en graves conflictos. Significa entrar «en la lucha por la justicia”, «la lucha crucial de nuestro tiempo”, como dijo la Congregación General XXXII.

Pero ¿sabemos qué hacer «con los buenos”, con los santos? Ciertamente, ponerlos a producir, aprender de ellos, sus ideas y convicciones, sus modos de actuar… Y agradecerles.

Estos días se nos impone la pregunta: qué hacer con Dean Brackley. Se ha velado y acompañado su cadáver. El amor y el agradecimiento se han desbordado, con lágrimas y gozo, en muchas celebraciones, en el cementerio.

Pero todavía me queda el desasosiego de saber qué hacer con Dean, con Monseñor Romero, con gente como ustedes. Con Jesús de Nazaret. La respuesta es sencilla: ser como ellos, seguirlos en su hacer y en su ser, imitarlos, historizadamente, como tú decías. En definitiva, dejarnos afectar por «los buenos” y los santos en nuestro hacer, y más profundamente todavía en nuestro ser.

Entiéndeme bien, Ellacu. Bueno y necesario es saber reaccionar ante lo que hacen los malos, y actuar adecuadamente con ellos. Bastantes personas e instituciones lo hacen. Pero creo que debemos avanzar en reaccionar ante los buenos, intentando ser como ellos. Difícil, si. Pero necesario para humanizar este mundo. Y también esta iglesia.

3. Dean Brackley

Ellacu, estas palabras te sonarán. «Con Dean Brackley Dios pasó entre nosotros”. Pienso que no hay mayor confesión de fe que afirmar que Dios sigue pasando por nuestro mundo. Es la fe que más me llena. Y como Dios se hace presente en seres humanos, ellas y ellos, jóvenes y viejos, salvadoreños y norteamericanos, mártires y confesores, como se decía antes, el misterio se desdobla en muchas formas, convergentes, y así es un misterio mayor. Dios pasó con Monseñor y Dios pasó con Dean.

En los muchos testimonios de esta Carta a las Iglesias -Amor y Testimonios lo titulamos- se narra ese paso de Dios. Elijo solo uno, el de la doctora Miny: «Dean, I love you so much… forever”. Es lenguaje bello y de eternidad Lenguaje que remite a misterio. También Dean, semanas antes de morir, habló en su testamento del paso de Dios, en él, con gran humildad, sencillez y lucidez. Ahora, en otro lenguaje, más conceptual, pero espero que comprensible, quiero hablarte de Dean ante Dios y con Dios.

Lo primero es que Dean murió empapado de Dios. Así lo veo, aunque en ese misterio solo se puede entrar de puntillas. En su último libro cuenta Dean sus problemas con Dios, sus épocas de agnosticismo, frecuentes. Me recordó unas palabras tuyas de junio de 1969 que he citado muchas veces: «Rahner lleva con elegancia sus dudas de fe”, y pensé que algo semejante te ocurría a ti. Pero a lo largo del libro, Dean ofrece su propia fe, honda y sencilla, y muy real. Y los lectores quedan sorprendidos al leer el prólogo escrito por la encargada de la editorial para juzgar sobre la calidad del libro. Se reconoce agnóstica, sin que el asunto de Dios le preocupe gran cosa. Pero confiesa que, leyendo el texto, su interés profesional se convirtió en interés existencial, personal. El texto le llevó a Dios, y Dean la bautizó un año después. Luchando con Dios, como Jacob, o dejándose seducir por Dios, como Jeremías, Dean llegó a Dios. Y quedó empapado de Dios.

En ese proceso Dean confiesa con inmensa gratitud que se encontró con los pobres. Cuántas veces escribiste, Ellacu, que los pobres son el lugar del evangelio y el lugar de Dios. Y también recuerdo las palabras de Porfirio Miranda: «El problema no es buscar a Dios, sino buscarlo allá donde él dijo que estaba. En los pobres”. Es cierto que no siempre se encuentra a Dios, estando entre los pobres, pues entre ellos y trabajando por ellos, hay agnósticos que son espléndidos seres humanos, y siguen siendo agnósticos. Pero en la mejor tradición de Jesús, el Dios que se encuentra entre los pobres tiene un sabor especial. Pienso que la misericordia se puede hacer más delicada, la justicia se más firme, la verdad más sin componendas y la fidelidad más sin medir los costos.

El Dean empapado de Dios fue un ejemplo notable de interesarse por todas y cada una de las personas con quienes convivió y a quienes buscó. Todas y cada una de ellas, compañeros jesuitas, familiares, feligreses de Jayaque y de la UCA, amigos y amigas, salvadoreños, norteamericanos y europeos, y por supuesto los desheredados y pequeños, tenían un nombre muy concreto para él. Cada uno era inintercambiable. Eso hizo que su servicio fuese de gran finura. Y me recuerda al Jesús que conocía a todas sus ovejas por sus nombres.

Y su Dios fue, de verdad, el de la creación. No por moda, algunas de las cuales son muy buenas, Dean puso gran interés en la mujer y el feminismo, en el ecumenismo, y era muy amigo de gente de otras iglesias, en la ecología, y creo que hasta en las causas indígenas. Los argumentos fundamentales no eran categoriales, ni tomados de normas de la jerarquía ni de la doctrina social. Creo que para Dean el argumento era que Dios es un Dios de todos.

Dean me ha recordado unas palabras de Monseñor Romero que he citado muchas veces. Son del 10 de febrero de 1980, en medio de la barbarie que reinaba en el país. Dijo Monseñor. «¡Quien me diera, queridos hermanos, que el fruto de esta predicación fuera que cada uno de nosotros fuéramos a encontrarnos con Dios y que viviéramos la alegría de su majestad y de nuestra pequeñez!”. Para Monseñor Romero Dios no empequeñecía al hombre, pero para el hombre era bueno empequeñecerse ante Dios. Esto me recuerda a Dean. Nunca se puso en primer lugar, ni hablaba de sí mismo cuando las cosas salían bien -«han sido un éxito”- porque él las hubiera hecho. Simplemente, se alegraba del bien. Me recordaba a Pablo en su carta a los Corintios: «El amor es paciente, es afable, el amor no tiene envidia, no se jacta ni se engríe, disculpa siempre, se fía siempre, espera siempre, aguanta siempre”. En esto Dean me recordaba al gran Padre Arrupe. Creo que siempre pensó en los demás antes que en sí mismo. Nunca se preocupó de que reconocieran lo bueno que hacía. No es frecuente, y por eso sorprende e impacta. Y ayuda también a desabsolutizarnos y a vivir con alegría nuestra pequeñez ante Dios, como decía Monseñor

Una ultima reflexión. Dean no murió mártir como ustedes, pero sus últimos meses fueron un martirio, de cuerpo por los sufrimientos de un cáncer de páncreas muy doloroso, y de alma cuando le asaltaron miedos, sentirse solo, que no le recordase…

El Padre Dean no murió crucificado, pero vivió hasta el final participando activamente en las cruces de este mundo. Trabajó con poder, es decir, con fuerza y energía, para bajarlos de la cruz. Y siempre se pensó a sí mismo en último lugar. Como el Dios crucificado.

Las últimas palabras de Dean son palabras de gratitud, a fondo perdido, sin poder poner pie en tierra firme. Pero la gratitud vive de otros y para otros, de Dios y para Dios. Los agradecidos pueden hacer que la realidad sea gracia. Ellacu, si me permites la expresión -creo que es un neologismo- los agradecidos pueden «buenear la realidad”. Eso es lo que hizo Dean.

Ellacu, ya ves que, en medio de muchos males y a pesar de todo, estamos contentos. Ustedes, Julia Elba y Celina, Jon Cortina y el padre Ibisate, ahora nuestro querido Dean Brackley, han estado con nosotros. Y con ustedes Dios ha estado con nosotros. No se puede pedir más.

Un abrazo, Jon

27 de octubre, 2011

Fonte: www.adital.com.br/site/noticia.asp?lang=ES&cod=61815

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