Francisco y los cambios en la Iglesia Católica, Frei Betto

rei Betto es un dominico brasileño que siempre ha profesado un socialismo real muy cercano al de Cuba. Desde años Fidel lo ha considerado su amigo, facilitando un libro de conversaciones con él hace años. Fidel y la religión. Lula lo quiso en su gabinete, pero Betto denunció las prioridades desarrollistas y alianzas con el capitalismo que como presidente adoptó y secretario general del Partido de los Trabajadores. En fin, que no es blando. Y ahora sigue defendiento las declaraciones anticapitalistas de Francisco, ¿Porque cree que va a ser capaz de cambiar en ese sentido a la Iglesia? ¿O por táctica de no desaprovechar lo aprovechable que venga de Roma, para la construcción del nuevo socialismo?  Para lo que estos días se discute sobre quiños entre cristianismo y matxismo puede ser interesante este testo tomado de ALAI.

La inesperada renuncia del Papa Benedicto XVI sorprendió al mundo, especialmente a los fieles católicos. Hace 600 años que un Papa no renunciaba. Fue un gesto de humildad de quien entendió que no podía seguir en el timón del barco de Pedro en los mares agitados de los escándalos: pedofilia, corrupción en el Banco del Vaticano, red de prostitución masculina que implicaba a seminaristas en Roma, reducción del número de católicos en Occidente, etc.

Se eligió al cardenal argentino Jorge Mario Bergoglio. Él había sido el segundo más votado en el cónclave que entregó las llaves de Pedro en manos del Cardenal Ratzinger.

Sorprendió también el nombre adoptado por el cardenal Jorge Mario Bergoglio: Francisco. Nunca antes un Papa había rendido un homenaje al santo de Asís (1182-1226), considerado la mayor celebridad en el último milenio. De la misma manera que nunca un Papa se hizo llamar Pedro II ni tomó los nombres de los evangelistas Mateo y Lucas.

¿Quién es Jorge Mario Bergoglio?  Un sacerdote de la Compañía de Jesús, cuya vida se caracteriza por ocupar funciones de gobierno entre los jesuitas, lo que lo catapultó al episcopado. No hay evidencias de que Bergoglio haya procedido como tantos sacerdotes y obispos argentinos que dieron apoyo explícito a la dictadura militar (1976-1983), responsable de la muerte de más de 30 mil ciudadanos y el secuestro y desaparición de cerca de tres mil bebés, hijos de presuntos terroristas.

Bergoglio nunca se destacó por denunciar violaciones de derechos humanos cometidas por los militares, como lo hicieron los obispos Novak y Angelelli, este último murió en un accidente de tráfico, en 1976, que muchos creen fue provocado por los militares. El superior de los jesuitas argentinos y actual Papa prefirió actuar tras bastidores a favor de los perseguidos.

Bergoglio es doctrinalmente conservador. No se espere de él que admita la unión civil de los homosexuales y el fin del celibato obligatorio. Sin embargo, la elección del nombre de Francisco simboliza cuatro dimensiones características del santo de Asís:

1) La crítica del sistema productivo que genera desigualdades sociales. Hasta el siglo XIII, en Europa, la pobreza andaba en medio de guerras y pestes. Toda familia, aun estando sometida a la servidumbre, tenía su parcela de tierra para cultivar alimentos y criar unos pocos animales que le garantizaba el sustento.

Bernardone, padre de Francisco, introdujo, gracias a la manufactura, la producción en serie de textiles, cuyos tintes importaba de Francia (lo que le llevó a homenajear en el hijo a la nación extranjera, bautizándolo como Francesco: aquel que viene de Francia).

El nuevo sistema de producción abarató los textiles, conduciendo a la miseria y al desempleo a numerosos artesanos de la rama textil.

2) La opción por los pobres (fundamento de la Teología de la Liberación). Francisco, cuando se encuentra con los pobres generados por las nuevas relaciones de producción, se arranca las prendas fabricadas por su padre y, desnudo en plaza de Asís, manifiesta su rechazo al capitalismo naciente y su adhesión a la defensa de los derechos de los pobres.

3) El amor por la naturaleza. Francisco es el santo patrono de la ecología. Se destacó por el amor a los animales y por sus cánticos amorosos hacia el Sol y la Luna.

4) La reforma de la Iglesia. Francisco escuchó en la capilla de San Damián, que Jesús lo convocaba para reconstruir la iglesia que estaba en ruinas. En efecto, en las afueras de Asís había una iglesia en ruinas, la Porciúncula (ahora dentro de la catedral). Él y sus amigos se propusieron reconstruirla. Hasta que entendieron que el llamado de Jesús tenía un significado mucho más amplio: el de reconstruir la Iglesia Católica, entonces distante del pueblo e identificada con la nobleza europea.

Si el Papa Francisco, al adoptar ese nombre, también pensó en Francisco Javier (1506-1552), el santo jesuita que predicó el Evangelio a los orientales, entonces el nombre del nuevo pontífice expresa todo un programa de renovación de la Iglesia Católica, comenzando por el reforma de la Curia Romana, por la formulación de una nueva moral sexual y por una nueva evangelización que implemente las propuestas del Concilio Vaticano II, como el ecumenismo y el diálogo interreligioso, admitiendo que también fuera de la Iglesia hay salvación.

El hecho es que, en menos de un año de pontificado, Francisco reforma el papado, despojándole de pompas y símbolos nobles; crea una comisión de ocho cardenales para que lo asesoren en la conducción de la Iglesia, castiga a los sacerdotes y obispos corruptos, combate la homofobia, autoriza el bautismo para los hijos de madres solteras y se posiciona en favor de los pobres.

Francisco y la economía de mercado

Francisco divulgó el 26 de noviembre 2013, el documento “Alegría del Evangelio”, en el que expone claramente su punto de vista. Su voz profética incomodó a la CNN, poderosa red de comunicación de los Estados Unidos, que le concedió la “Medalla de cartón”, destinada para aquellos que, en materia económica, hablan tonterías…

¿Cuáles son las “tonterías” pronunciadas por el Papa Francisco?  Juzgue el lector: “hoy tenemos que decir ‘no a una economía de la exclusión y la inequidad’. Esa economía mata. No puede ser que no sea noticia que muere de frío un anciano congelado y que sí lo sea una caída de dos puntos en la bolsa. Eso es exclusión. No se puede tolerar más que se tire comida cuando hay gente que pasa hambre. Eso es inequidad.

“Hoy todo entra dentro del juego de la competitividad y de la ley del más fuerte, donde el poderoso se come al más débil. Como consecuencia de esta situación, grandes masas de la población se ven excluidas y marginadas: sin trabajo, sin horizontes, sin salida.

“Se considera al ser humano en sí mismo como un bien de consumo, que se puede usar y luego tirar. Hemos dado inicio a la cultura del ‘descarte’ que, además, se promueve. Ya no se trata simplemente del fenómeno de la explotación y de la opresión, sino de algo nuevo: con la exclusión queda afectada en su misma raíz la pertenencia a la sociedad en la que se vive, pues ya no se está en ella abajo, en la periferia, o sin poder, sino que se está fuera. Los excluidos no son ‘explotados’ sino desechos, ‘sobrantes’”. (53)

Además Francisco condena la lógica de que el libre mercado puede, por sí mismo, promover la inclusión social: “Esta opinión, que jamás ha sido confirmada por los hechos, expresa una confianza burda e ingenua en la bondad de quienes detentan el poder económico y en los mecanismos sacralizados del sistema económico imperante. Mientras tanto, los excluidos siguen esperando.

“Para poder sostener un estilo de vida que excluye a otros, o para poder entusiasmarse con ese ideal egoísta, se ha desarrollado una globalización de la indiferencia. Casi sin advertirlo, nos volvemos incapaces de compadecernos ante los clamores de los otros, ya no lloramos ante el drama de los demás ni nos interesa cuidarlos, como si todo fuera una responsabilidad ajena que no nos incumbe.

“La cultura del bienestar nos anestesia y perdemos la calma si el mercado ofrece algo que todavía no hemos comprado, mientras todas esas vidas truncadas por falta de posibilidades nos parecen un mero espectáculo que de ninguna manera nos altera” (54).

El Papa subraya que los intereses del capital no pueden estar por encima de los derechos humanos: “Una de las causas de esta situación se encuentra en la relación que hemos establecido con el dinero, ya que aceptamos pacíficamente su predominio sobre nosotros y nuestras sociedades. La crisis financiera que atravesamos nos hace olvidar que en su origen hay una profunda crisis antropológica: ¡la negación de la primacía del ser humano!

“Hemos creado nuevos ídolos. La adoración del antiguo becerro de oro (cf. Ex 32,1-35) ha encontrado una versión nueva y despiadada en el fetichismo del dinero y en la dictadura de la economía sin un rostro y sin un objetivo verdaderamente humano. La crisis mundial que afecta a las finanzas y a la economía pone de manifiesto sus desequilibrios y, sobre todo, la grave carencia de su orientación antropológica que reduce al ser humano a una sola de sus necesidades: el consumo”. (55)

Sin citar el capitalismo, Francisco defiende el papel del Estado como proveedor social y condena la autonomía absoluta del libre mercado: “Mientras las ganancias de unos pocos crecen exponencialmente, las de la mayoría se quedan cada vez más lejos del bienestar de esa minoría feliz. Este desequilibrio proviene de ideologías que defienden la autonomía absoluta de los mercados y la especulación financiera. De ahí que nieguen el derecho de control de los Estados, encargados de velar por el bien común.

“Se instaura una nueva tiranía invisible, a veces virtual, que impone, de forma unilateral e implacable, sus leyes y sus reglas. Además, la deuda y sus intereses alejan a los países de las posibilidades viables de su economía y a los ciudadanos de su poder adquisitivo real. A todo ello se añade una corrupción ramificada y una evasión fiscal egoísta, que han asumido dimensiones mundiales. El afán de poder y de tener no conoce límites. En este sistema, que tiende a fagocitarlo todo en orden a acrecentar beneficios, cualquier cosa que sea frágil, como el medio ambiente, queda indefensa ante los intereses del mercado divinizado, convertidos en regla absoluta”. (56)

En fin, un profeta que pone su dedo en la llaga, porque nadie ignora que el capitalismo ha fracasado para las dos terceras partes de la humanidad: las 4 mil millones de personas que, según la ONU, viven por debajo de la línea de pobreza.

*Carlos Alberto Libânio Christo (Frei Betto), es un sacerdote dominico brasileño, teólogo de la liberación.  Traducción ALAI

Fonte: http://www.atrio.org/2014/03/francisco-y-los-cambios-en-la-iglesia-catolica/#more-9877

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