Ivone Gebara fala das esperanzas ante o novo Papa

Es una voz discordante en la Iglesia Católica, sobre todo por su postura a favor de la despenalización del aborto. Por eso ya fue sancionada por el Vaticano. Ahora reflexiona sobre la llegada de Bergoglio al papado, lo analiza en el contexto latinoamericano, y plantea dudas y esperanzas.

“Hay un largo camino que recorrer para que la diversidad pueda de hecho tener ciudadanía en las estructuras de la Iglesia Católica Romana”, dice Ivone Gebara. Es monja, brasileña y feminista. Por sus posiciones, particularmente a favor de la despenalización del aborto, ha recibido severos castigos del Vaticano. A diferencia de otras voces disidentes dentro de la Iglesia católica, que se entusiasman por estas horas con la elección de un papa latinoamericano, ella prefiere ser más cauta. “Necesitamos más tiempo para juzgar posiciones y acciones del nuevo pontificado”, dice, en una entrevista con Página/12, desde Camaragibe, en la periferia de Recife, donde reside. Durante décadas ha vivido en el nordeste de Brasil una vida de “inclusión” en barrios populares.

“Se pueden hacer especulaciones pero, en general, son opiniones muy subjetivas y tienen que ver más con algunos de nuestros deseos que con las condiciones reales de posibilidad de cambios en una estructura tan compleja como la del Vaticano. Hay pequeñas señales que pueden ser interpretadas como esfuerzos simbólicos para devolver credibilidad a la Iglesia como la elección del nombre Francisco, la opción por los pobres, el quiebre de algunos protocolos. Pero todavía es temprano para tener un juicio en relación con las nuevas políticas y teologías del papa”, advierte Gebara. Y propone que Francisco y quienes lo rodeen para gobernar la Iglesia católica en todo el mundo “escuchen, sientan, vean, duden de sus interpretaciones, y pregunten a la gente sobre lo que viven y que quieren de la institución”.

Gebara es una monja distinta. No usa hábito y predica la teología feminista, que entrecruza con una perspectiva filosófica humanista. Es muy placentero escucharla. Por su tono de voz, pero principalmente por sus ideas, que suenan a revolución dentro de una institución históricamente machista, conservadora y misógina. Doctora en Filosofía por la Universidad Católica de San Pablo y en Ciencias Religiosas por la Universidad Católica de Lovaina, Bélgica, pertenece a la Congregación de las Hermanas de Nuestra Señora Cônegas de San Agustín.

–¿Cómo interpreta la elección de un papa latinoamericano?

–Pienso que la elección de un nuevo papa, sobre todo en el contexto del mundo actual, no es un acto sin previo pensamiento del cónclave. Con eso quiero decir que el papa Benedicto XVI antes de renunciar, así como sus compañeros de trabajo, los más cercanos, ya tenían dibujada la sucesión. Es mi sospecha. Esto quiere decir que hubo más o menos una línea sucesoria definida que empezó desde la elección de los actuales cardenales por Juan Pablo II y Benedicto XVI. Al dejar el pontificado, Ratzinger, creo yo, tenía un deseo sucesorio. Un hombre inteligente como él no deja las cosas totalmente sueltas cuando dejó su ministerio papal. Es en ese sentido que entra la elección de un papa latinoamericano.

En los últimos 20 años, los gobiernos de América latina toman una dirección política popular, es decir, se abren para proyectos políticos que favorecen a las poblaciones marginadas con todas las contradicciones que ese camino puede llevar. Y favorecen también a las mujeres y las personas LGBT, así como a otros grupos activistas en derechos humanos. En ese camino, también se dibujan en el horizonte muchos movimientos sociales que contestan la autoridad de la Iglesia.

Pienso especialmente en los movimientos feministas que se liberan de la tutela masculina incluso en la Iglesia. La Iglesia católica institucional ha sido uno de los bastiones de resistencia en contra de la emancipación de las mujeres, una emancipación que significó apropiarse de su cuerpo, de su sexualidad, de sus elecciones personales, de una vida profesional más allá del mundo doméstico. Mucha cosa nueva se está haciendo sin el consentimiento explícito de la Iglesia jerárquica masculina. Basta darnos cuenta también de la disminución del número de fieles católicos.

Un papa latinoamericano podría reequilibrar este juego de fuerzas, sobre todo, si viene con un discurso y una práctica desde los pobres y es una figura simpática capaz de tocar nuestras entrañas y dar una cierta seguridad a los fieles. Una figura con más cercanía humana, consciente del pluralismo cultural que se vive, del nuevo momento en política y economía en las Américas. Creo que algo de esto se pensó en el proceso de elección. A partir de ahí se puede hablar de geopolítica.

–En un artículo que publicó en estos días sobre la elección del papa se refiere a la geopolítica del secreto. ¿Podría explicar el concepto?

–Hablo de geopolítica del secreto para subrayar el elemento “secreto” no solamente en la manera de elegir el papa, sino también las muchas formas de actuación de la Curia romana. La geopolítica del secreto significa que la ideología religiosa se presenta como involucrada con elementos atribuidos a la voluntad divina; presenta maneras de actuar en forma secreta aunque sea al nivel simbólico. Esta voluntad parece ser más conocida por algunos varones. Sólo varones votan porque Dios es varón. Sólo ancianos votan porque se cree que tienen más sabiduría. No hay discusión pública.

No se presentan como los gobiernos que conocemos pero son envueltos en una especie de aura sagrada. Se presentan como si fueran un gobierno con un componente decisorio divino donde las mujeres y el simple pueblo no son aceptados. Tienen un ceremonial particular: se queman los votos de papel, se comunican con los fieles a través del humo negro o del humo blanco. Hay todo un clima que se produce para indicar que lo que hacen de diferente puede hasta ser interpretado por los fieles como algo superior que viene de una esfera celeste y que en realidad no corresponde a costumbres introducidas en diferentes épocas. Algunas de estas costumbres son copias de comportamientos de reyes o emperadores del pasado. Tener el secreto como elemento político de elección es su manera de posicionarse en el concierto de naciones. Por eso se habla de geopolítica del secreto. Los medios de comunicación han tenido un rol importante para acompañar y revelar los orígenes de estas costumbres llenas de secreto.

–Desde los medios de comunicación dominantes se destaca como un gran valor la sencillez del papa Francisco…

–De hecho la sencillez con que el papa Francisco se presentó toca los corazones. Pero pienso que es muy poco tiempo de pontificado para sacar conclusiones. Es de hecho simpático, tiene calor humano, sencillez, calidez, pero hay que ver qué va a pasar dentro de algunos meses. No sé puede decir que éstos son cambios en la Iglesia. Son características personales del nuevo papa, son su estilo personal de vivir y que espero podrán servir o contribuir para introducir los cambios necesarios en las estructuras de la Iglesia.

–¿Por qué resulta tan difícil que la Iglesia católica acompañe los cambios en la sociedad y se muestra como una institución tan alejada de la vida de la gente común que se divorcia, usa preservativos, tiene relaciones sexuales antes del matrimonio, puede ser homosexual o enfrentar un aborto?

–La visión que se desarrolló en la Iglesia católica, fruto de antiguas filosofías que se incrustaron en el cristianismo, es que existe un orden de comportamientos humanos predado y estos comportamientos corresponden a lo más correcto. Esto significa que desde las Escrituras se deducen comportamientos considerados según la voluntad de Dios o según el deseo de Jesucristo. En esta perspectiva se establecen comportamientos de justicia social o de ética sexual desde un orden que se llamó de voluntad de Dios.

Homosexuales, divorciados, mujeres que hacen aborto y otros comportamientos en esta línea son considerados como desorden en el orden querido por Dios. En la misma línea, abrir espacio para las mujeres adentro de la jerarquía católica significa introducir un desorden de representatividad. Dios masculino, Jesús masculino, no pueden ser representados desde un cuerpo femenino débil y tentador.

Al mismo tiempo que hablan de tener misericordia con los pecadores y marginados desarrollan un sistema legal que impide la misericordia a través de hechos. ¡La paradoja es flagrante! Por supuesto ésta es una forma de pensar que no resiste a una racionalidad moderna ni a las búsquedas de muchos grupos, sobre todo de mujeres en vista de la afirmación de su dignidad. Hay un largo camino que recorrer para que la diversidad pueda de hecho tener ciudadanía en las estructuras de la Iglesia Católica Romana. Hay mucho camino a andar y un camino que tiene que tener la colaboración de muchas y muchos.

–¿Y qué espera usted de Francisco?

–A partir de ese contexto no sé decir lo que espero de Francisco solo, o sea como papa, pero sí puedo decir lo que espero de él con su equipo ampliado en los diferentes rincones del mundo. Espero que escuchen, sientan, vean, duden de sus interpretaciones, pregunten a la gente sobre lo que viven y qué quieren de la institución. Pienso que tenemos una diversidad de deseos y que una institución como la Iglesia Católica Romana tiene posibilidades de abrirse no solamente para la diversidad de culturas, de orientaciones sexuales, de género, sino también a la diversidad de expresiones de la misma fe cristiana.

Me atrevo a decir que algunas cosas me parecen importantes: la posibilidad de que algunos grupos expresen su fe desde otras referencias filosóficas, desde otro lenguaje, desde la diversidad de experiencias particularmente de las mujeres. Que el criterio no sea la formulación teórica desde un lenguaje preestablecido, sino el cuidado, la relación de amor y justicia entre las personas. Mucha gente sigue abrazando los valores cristianos pero ya no puede expresarlos con el lenguaje de los dogmas o con el lenguaje mágico de las liturgias actuales. Estas cosas les agreden la razón y el corazón. Poder expresar el amor, la justicia, la misericordia en concreto en la historia no significa tener que reducir estas vivencias a los lenguajes bendecidos por la jerarquía católica.

Volver al lenguaje cotidiano, expresarse desde lo vivido, encontrar en el ordinario de la vida el extraordinario de la vida misma. Salir de un lenguaje masculino de misterios metafísicos y encontrarse con lo sencillo, con lo inesperado que nos llena de belleza y misterio. Este tipo de lenguaje produce un poder diferente del jerárquico. Es un poder que todas las personas pueden vivir. Lo que espero no es que se imponga esta forma como la verdadera, pero que se permita su inclusión como una manera más de expresar el amor que sostiene nuestras vidas. En este contexto espero que los muchos grupos fundamentalistas católicos presentes en el mundo y en el Vaticano no impidan las necesarias reformas de la Iglesia. Que el bien común prevalezca. Que el Papa no sucumba ante ellos y sus intereses, pero que sea firme, y que nosotros podamos ayudarlo en esta firmeza de fe.

Fonte: http://www.redescristianas.net/2013/03/28/ivone-gebara-espero-que-los-fundamentalistas-no-impidan-las-necesarias-reformas-de-la-iglesiamariana-carbajal/

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