XXXII aniversario de Monseñor Romero. Proseguir lo que Monseñor hizo y fue

La pascua de monseñor Romero sucedió hace 32 años, y hoy nos preguntamos qué hacer con Monseñor. Es la misma pregunta que se hicieron los cristianos de la segunda generación: qué hacer con Jesús de Nazaret.

Jesús fue crucificado hacia el año 30, y unos treinta y cinco años después Marcos, el primero en hacerlo, editó un evangelio. Para ello recogió tradiciones orales, más lo que averiguó por su cuenta, sobre la compasión de Jesús hacia las multitudes, sus denuncias a los poderosos, las controversias sobre Dios y su oración al Padre.

Estructuró todo ello en forma de historia, siendo su punto culminante la pasión que termina en cruz. Con audacia, afirma que Jesús muere con un grito sin cercanía: «Dios mío, por que me has abandonado”. Y al pie de la cruz, un pagano, el centurión romano, es quien le reconoce como «Hijo de Dios”.

Pasado el sábado, unas mujeres van a la tumba para ungir el cadáver. Se encuentran con que la piedra de entrada está corrida, y con un joven que les dice: «No está aquí. Ha resucitado. Vayan a contarlo a sus discípulos”. Y el relato termina con estas palabras de nuevo audaces: «las mujeres salieron corriendo y fuera de sí; y de puro miedo no dijeron nada a nadie”. Tan sorprendente fue este final que, años después, hubo que añadir otro más convencional.

¿Por qué escribió Marcos este «duro” evangelio? Ciertamente, comparte con los otros evangelistas que Jesús es la Buena Noticia de Dios. Pero como escribe a una comunidad que sufre la persecución, en Roma, insiste en que el cristianismo no es cosa fácil. Es seguimiento de Jesús cargando con la cruz. Y enseña que «perdiendo la vida” como Jesús, el cristiano «la gana”.

Recordar cómo procedió Marcos puede ayudarnos a hablar sobre Monseñor Romeo hoy. Hay una diferencia importante, pues Marcos no tuvo biografías y discursos precisos de Jesús, como los que nosotros tenemos de Monseñor. Pero sí podemos aprender de Marcos a encontrar en Monseñor un cristianismo recio, no lite. Y a dar gran importancia al final de la vida de Monseñor.

Es lo que intentamos hacer a continuación. Tanto en Jesús como en Monseñor su relación con Dios y con los seres humanos alcanzó una profundidad inigualable al final de sus vidas. Por ello de Monseñor recodaremos su última carta pastoral, su último discurso, su última homilía y su último retiro espiritual.

1. Su última carta pastoral. Monseñor, pastor del país. Está fechada el 6 de agosto de 1979, cuando Monseñor ya había hecho un largo camino en una situación sumamente conflictiva. Se veía venir que la represión iba a desembocar en guerra, como así ocurrió. Varias cosas podemos aprender todos, pensando sobre todo en las iglesias, sus miembros y su jerarquía.

a) El título de la carta es «Misión de la Iglesia en medio de la crisis del país”. Monseñor tomó en serio al país. No escribió un breve mensaje, sino un texto de alrededor de sesenta páginas. Lo preparó durante varias semanas con un equipo de unas veinte personas bien capacitadas: economistas, sociólogos, teólogos, laicos y sacerdotes, y personas en trabajo directo con el pueblo. También envió una encuesta a las comunidades pidiéndoles su opinión entre otros sobre estos temas: «quién es para usted Jesucristo”, «cuál es el pecado fundamental del país”, «qué piensa usted de la conferencia episcopal, del señor nuncio, del arzobispo de San Salvador”, y tomó en cuenta las respuestas. Tuvo muy presentes los documentos de los obispos latinoamericanos en Puebla que acababan de ser publicados. Ciertamente, la opción por los pobres y la idolatría.

b) En un país que estaba ardiendo Monseñor «quiso pensar el país”, sus problemas y los pasos hacia una solución. Con vigor y rigor analizó y condenó las idolatrías. La primera, la absolutización de la riqueza y de la propiedad privada, que condenó como raíz de la violencia estructural. Hoy en día apenas se habla con seriedad de esa idolatría, ni en la sociedad ni en la Iglesia. Y persiste el silencio sobre el imperialismo capitalista que provoca guerras y crisis mundiales. La segunda, la absolutización de la seguridad nacional, ejército, cuerpos de seguridad, escuadrones de la muerte. Son en la historia como el dios Moloch que, en la mitología, exige víctimas para subsistir. Hoy, en formas diferentes, aunque muy probablemente con las mismas últimas causas, en El Salvador y en toda Mesoamérica, vivimos con la «epidemia del homicidio” de 10 a 13 al día. La tercera, la absolutización de las organizaciones populares. En su carta pastoral de 1978 las defendió de forma sorprendente para un jerarca de la Iglesia, pues las organizaciones tenían a todos los poderes, y parte de la jerarquía, en contra. En esta carta, insiste en el servicio de la Iglesia a las organizaciones, pero les advierte también de sus fallos y peligros: no caer en idolatría que se manifiesta en sectarismo entre ellas, poner la organización por encima del pueblo, manipulación de la religión.

c) También trató otros graves problemas, como la violencia, que podía llegar a ser legítima, pero que históricamente era fuente de innumerables males. Y propuso caminos de solución, como el diálogo, no sólo en razón de sus bondades abstractas, sino en base a su urgente necesidad histórica. Y de todo ello saco una conclusión, muy novedosa y audaz para la Iglesia: la pastoral de acompañamiento al pueblo, sufriente, combativo y esperanzado.

Estas cartas pastorales soy hoy beneficiosas y necesarias.

2. Su último discurso. Monseñor, sacerdote y teólogo de los pobres. Lo expresa bien lo que dijo en Lovaina en el discurso de aceptación de un doctorado honoris causa el 2 de febrero de 1980. Empecemos tres años antes. La semana después del asesinato de Rutilio, en las reuniones del clero sacerdotes y religiosas propusieron celebrar, el día del funeral, una misa única en la plaza ante catedral para mostrar la unidad masiva de la Iglesia, su repudio, su esperanza y su compromiso. Monseñor solo tenía una dificultad que expuso con sencillez y claridad. «El sacrificio de la misa da gloria a Dios. ¿No será empequeñecer esa gloria cerrar las iglesias el domingo?”. Con la misma sencillez y claridad, un sacerdote dijo: «Monseñor, si mal no estoy, un padre de la Iglesia -se refería a san Ireneo- dijo que «la gloria de Dios es el hombre que vive”. Gloria Dei vivens homo. Monseñor quedó sosegado en su espíritu y con decisión y entusiasmo celebró la misa única. Tres años después, Monseñor Romero dijo en Lovaina: «La gloria de Dios es el pobre que vive”. Gloria Dei vivens pauper. Puso en palabra teológica el meollo de lo que era día a día su práctica histórica.

Nadie ha hablado de los pobres como Monseñor. Y pocos los habrán amado como él.

3. Su última homilía en catedral. Monseñor, a la vez, hombre, de Dios y del pueblo sufrido. Son muy conocidas las palabras finales de su última homilía en catedral: «¡Cese la represión!”. Recibió el aplauso más atronador en tres años. Las palabras no necesitan comentario. Solo quiero fijarme en la argumentación de Monseñor: poner juntos a Dios y al pueblo sufrido.

Exigió a los soldados «dejar de matar” porque hay que obedecer la ley de Dios, pero antes clamó indefensa y conmovedoramente. «Hermanos, son de nuestro mismo pueblo, matan a sus mismos hermanos”. Y terminó conminando sin argumentación alguna: «En nombre de Dios, pues, y en nombre de este sufrido pueblo, cuyos lamentos suben hasta el cielo cada día más tumultuosos, les ruego, les ordeno en nombre de Dios, ¡cese la represión!”.

Para Monseñor en Dios hay ultimidad transcendente total. Y en el pueblo sufrido hay ultimidad histórica: sus lamentos. Los lamentos de los que sufren suben hasta el cielo. Y Dios sale de su cielo para escucharlos. Razón tenía Ellacuría:

«Sobre dos pilares apoyaba Monseñor Romero su esperanza: un pilar histórico, que era su conocimiento del pueblo… y un pilar transcendente, que era su persuasión de que últimamente Dios es un Dios de vida y no de muerte, que lo último de la realidad es el bien y no el mal”.

Don Pedro Casaldáliga suele decir: «Todo es relativo menos Dios y el hambre”. Para Monseñor la ultimidad está unificada: «Dios y el pueblo sufrido”.

4. Su último retiro espiritual. Monseñor, solo ante Dios. Un mes antes de ser asesinado Monseñor Romero dejó escrito un diario, comenzado el 25 de febrero, con sus apuntes de los ejercicios espirituales. En ellos abre su alma a Dios, y se lo comunica a su padre espiritual, Segundo Azcue. Escribe sobre tres cosas, aunque en orden diverso al que guardamos aquí. Es un texto conmovedor y especialmente importante para conocer lo mejor posible a Monseñor Romero desde lo que más le preocupaba.

a) «Me cuesta aceptar una muerte violenta que en estas circunstancias es muy posible”. Lo escribe solo ante Dios, pero en esos últimos días también habló públicamente sobre su muerte.

«He sido frecuentemente amenazado de muerte. Debo decirles que, como cristiano, no creo en la muerte sin resurrección. Si me matan, resucitaré en el pueblo salvadoreño. Se lo digo sin ninguna jactancia, con la más grande humildad. Como pastor estoy obligado por mandato divino a dar la vida por quienes amo, que son todos los salvadoreños, aun por aquellos que vayan a asesinarme. Si llegaran a cumplirse las amenazas, desde ya ofrezco a Dios mi sangre por la redención y resurrección de El Salvador”.

Palabras de total desnudez espiritual.

b) También habló con el Padre Azcue sobre «mi situación conflictiva con los otros obispos”. El problema era suficientemente conocido. Con la excepción de Monseñor Rivera el resto de obispos estaban en su contra. En 1978 escribieron una carta pastoral sobre las organizaciones populares, contraria a la de Monseñor Romero y Mons. Rivera. Menos conocidas fueron sus dificultades con el Vaticano, pero en la congregación de obispos querían destituirlo como arzobispo. De su primera vista a Juan Pablo II (7 de mayo 1979) salió decepcionado y triste. En su segunda visita (30 de enero 1980) sintió comprensión y cariño. Años antes le hizo feliz la visita a Pablo VI. «Coraggio”, le dijo el papa. Mencionamos todo ello porque muestra cuán a menudo Monseñor Romero estuvo solo ante Dios, aunque en Roma también encontró consuelo y consejo en el Padre Arrupe y en el cardenal Pironio. Monseñor Romero debió preguntarse y preguntar a Dios: «Señor, ¿y tu Iglesia?”.

c) Lo que más me sorprendió fue leer su escrúpulo: «no ser tan cuidadoso como antes en general con mi vida espiritual”. Es enternecedor. Va más allá de la psicología y pienso que toca una fibra de gran finura ante el misterio de Dios. Pocos días después de escribir esas palabras dijo en su homilía dominical.

«Quien me diera, queridos hermanos, que el fruto de esta predicación de hoy fuera que cada uno de nosotros fuéramos a encontrarnos con Dios y que viviéramos la alegría de su majestad y de nuestra pequeñez” (10 de febrero, 1980).

A lo largo de su vida Monseñor Romero se fue empapando de Dios. Murió empapado de Dios.

* * *

Así vemos a Monseñor desde sus últimos días: «Hombre de los pobres, hombre de su pueblo sufrido, hombre de Dios”.

Otros lo han dicho mejor y con menos palabras. Un campesino, cuando le preguntaron quién fue Monseñor Romero, contestó instantáneamente: «Monseñor dijo la verdad. Nos defendió a nosotros de pobres. Y por eso lo mataron”. El libro de María López Vigil Piezas para un retrato termina con la historia de un pordiosero limpiando con un trapo la antigua tumba de Monseñor en la primera planta de Catedral. Le preguntó por qué lo hacía y el pordiosero le contestó: «Porque él era mi padre”. Y explicó. «Es que yo no soy más que un pobre. A veces acarreo en el mercado con un carretón, otras veces pido limosna y en veces me lo gasto todo en licor y paso la goma botado en la calle. Pero siempre me animo. ¡Yo tuve un padre! Porque a los como yo se echaba de ver el cariño que nos tenía. Por eso yo le limpio la tumba. Me hizo sentir gente”.

Recuerdan al Monseñor en vida. Como Marcos, proclaman que Monseñor Romero es «una buena noticia”. «Con él Dios pasó por El salvador”, dijo el Padre Ellacuría.

Nosotros hemos hablado de Monseñor Romero más desde el final de su vida, y la reflexión puede parecer sombría. Pero también desde su final Monseñor ofrece esperanza. Jürgen Moltmann, el teólogo de «El Dios crucificado”, escribió: «No toda vida es ocasión de esperanza, pero sí lo es la quien por amor tomó sobre sí la cruz”.

Así fue la vida de Monseñor. Da esperanza verle caminar por los catones con su pueblo y escuchar sus homilías en Catedral. Y da esperanza su martirio.

Capilla de la UCA

23 de marzo, 2012

Fonte: www.adital.com.br/site/noticia.asp?lang=ES&cod=65562

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