San Salvador, El Salvador, Oct 11, 2018 / 03:01 am (CNA).- Oscar Arnulfo Romero y Galdamez, better known as Blessed Oscar Romero, once said that if El Salvador’s military oppressors killed him, he would “arise in the Salvadoran people.”
On March 24, 1980, Romero was assassinated in the middle of celebrating Mass, likely by a right-wing death squad. Not long afterwards, the country devolved into a devastating civil war that would last twelve years and claim more than 75,000 lives.
Though Romero’s earthly life may have ended, his love for God and the principles for which he stood— care and dignity for the poor, freedom from oppression— have been far from forgotten. Romero, along with Paul VI and Fr. Franceso Spinelli, will be canonized Oct. 14 at the synod of bishops taking place in Rome. The Vatican had recognized him as a martyr in 2015.
Romero’s words have a prophetic resonance today with the people of El Salvador, according to Rick Jones, technical advisor for policy in Latin America for Catholic Relief Services.
“You go into poor neighborhoods and everybody has a little card, a poster, a picture of Romero. He is in those poor communities, and he’s still the signpost for the Church and what they hope for,” Jones told CNA.
“He was the voice of those voiceless people who were suffering the violence and repression in the ’70s, and now people still look to him as the beacon and as the example,” he said.
“Canonizing someone in the Church is to hold them up as an example: ‘This is what we want people to be like.’ And so I think, still today, that’s who the poor point to for hope and for a sense that there is meaning and purpose, and a different way to do things.”
“A voice of those voiceless people”
Romero became Archbishop of San Salvador in 1977 and was perceived as a “safe choice” who wouldn’t cause too much trouble. At the time, right-wing military death squads were terrorizing many of the citizens of El Salvador, especially the poor, mainly because of protests over the extreme economic inequality that marked the country in the 20th century.
Just three weeks after Romero’s appointment as archbishop, a death squad ambushed and killed his friend, Father Rutilio Grande, who was an outspoken defender of the rights of the poor. Five more priests from the archdiocese would be assassinated during Romero’s time as archbishop.
Romero’s weekly homilies, broadcast across the country on radio, were a galvanizing force for the country’s poor as well as a reliable source of news. He railed against the killings and urged the government to let people live in peace.
A military junta seized the government of El Salvador in 1979, with training and financial backing from the United States. Romero criticized the US government for backing the junta, and even wrote to Jimmy Carter in February 1980— a month before his death— asking him to stop supporting the repressive regime.
The Carter and the subsequent Reagan administrations in the US continued their support in the hopes that El Salvador would not fall to the communist revolutions that had already engulfed Cuba and Nicaragua. All told, the United States had provided more than $1 billion in aid to El Salvador’s government by 1984, while in 1980 alone the Salvadoran armed forces killed nearly 12,000 people. The casualties were mostly peasants, trade unionists, teachers, students, journalists, human rights advocates, priests, and anyone perceived to be a part of the popular leftist movement.
“Both the victims of violence and the perpetrators”
The civil war between military-led governments and left-wing guerilla groups officially ended in 1992, but El Salvador remains one of the most dangerous countries in the world.
In light of the Synod on Youth taking place this month in Rome, Jones said a number of factors, including hardline policies meant to curb gang activity, have led to the rise of devastating violence among young people in El Salvador.
“It really has a lot to do with the lack of opportunities,” Jones said. “Kids get in gangs primarily because of dysfunctional families, and living in marginalized neighborhoods where they don’t have any other opportunities. Young people, coming out of a situation where there’s domestic violence, walk out their door onto the street and there’s a gang waiting to recruit them, saying, ‘We’ll be your family.’ And so kids join gangs to get a sense of power, belonging, and identity, and a lack of hope for any other alternatives.”
Jones said after the United States began deporting large number of Salvadorans from Los Angeles after the civil war ended, many of the young people who returned were already involved in gang activity.
“You have a situation where in the mid-1990s most young boys were out of school and unemployed, and only made it to 6th grade. And so they started organizing and [the gangs] spread through the metropolitan area,” he said. “Then, in 2003, the government decided to put out the ‘Iron Fist’ policy. Meaning zero tolerance. Meaning any kid with baggy clothes, tattoos and a hat on backwards could get picked up and thrown into prison.”
These hardline policies backfired, however, as the homicide rate continued to increase despite the changes.
“The level of violence has risen ever since the country put in these hardline policies,” Jones said. “What you have in the country, as I said, is you have the underlying conditions of people living in marginal, overcrowded neighborhoods, that were created spontaneously because of the war, so there’s no social service, kids don’t have access to school, and the communities are all living in fear during the war, and that just gets translated to the next generation. And this generation acts out on that by joining gangs.”
“I think it’s the latest manifestation of both structural issues, lack of opportunity, and then trauma from the war getting worked out in a new way, and thirdly the levels of repression that they’ve had now under the Iron Fist policies for over a decade,” he said.
The youth of El Salvador have the capacity to do better, Jones said, if they are given a chance.
“Young people even from the most marginal neighborhoods want to make a positive change in their neighborhood, in their family, and in the country. And what they need is the support to do that,” he said. “Repression isn’t the kind of support they need. They need access to education, to jobs, and to alternatives to violence.”
“Fleeing a nightmare”
Just as Romero and his contemporaries did nearly four decades ago, the Catholic clergy in El Salvador continue to be broadly outspoken about human rights in the country. In addition to advocating that access to water should be a human right, the bishops spoke out in April against the Trump administration’s decision to end Temporary Protected Status for Salvadorans in the US. The bishops say ending the program would send unprepared people back into a highly dangerous situation in El Salvador.
“It’s critical that people there understand that most people are leaving now because of violence, and it’s not migration as usual,” Jones said. “I think we need to understand that the dynamics have changed. It’s not just about pursuing the American dream…they’re really fleeing a nightmare here in these poor neighborhoods….just sending people back [to El Salvador] will put them in harm’s way.”
Jones said the clergy and organizations like CRS are also working hard to address the problem of gangs and violence from several fronts. This includes working with young people early on, as well as speaking out against El Salvador’s highly overcrowded prison system and the hardline policies that have led to it.
“We need to work with adolescents and their families before they get engaged in gangs,” he said. “And so they need some policies, highly focused, very targeted, around secondary prevention. And then we’re also focused on tertiary prevention, meaning, you have to work with the guys that are locked up. So that when they get out, they don’t just go back into the gangs or into criminal behavior, that they actually become peace promoters among some of these neighborhoods.”
“We’re now working with governments, we’re trying to work with the police, to try to help them understand that the repressive tactics are not being effective, and to get better community policing, and more targeted, focused policing, and working with the kids before they get to the point where they need to be locked up.”
“Church of the poor”
Oscar Romero remains a controversial figure in some circles, mainly because of what some perceive as a tacit approval, or even outright endorsement, of the movement known as liberation theology. This belief, which gained traction especially in Latin America, combined elements of Marxism with Catholicism with the goal of “liberation” for the poor and lower class.
Msgr. Jesus Delgado, former secretary of Archbishop Romero, told CNA in 2015 that although liberation theology proponents visited the archbishop and left him their books, he was never swayed by their ideas, and Romero “knew nothing about Liberation Theology, he did not want to know about it. He adhered faithfully to the Catholic Church and to above all to the teachings of the Popes.”
Liberation theology was rebuked by the Congregation for the Doctrine of the Faith in 1984.
“The ‘theologies of liberation’…go on to a disastrous confusion between the ‘poor’ of the Scripture and the ‘proletariat’ of Marx. In this way they pervert the Christian meaning of the poor, and they transform the fight for the rights of the poor into a class fight within the ideological perspective of the class struggle,” wrote then-Cardinal Joseph Ratzinger.
Beyond the Catholic world, the political divisions between the let and right, present during the time Romero was assassinated, are still present in El Salvador despite the the civil war having ended.
“I’d like to point out, [Romero] is still very controversial,” Jones admitted. “We have to remember that there were people who applauded him being assassinated.”
Jones said he sees Romero’s upcoming canonization as a vindication of his thought.
“Archbishop Romero still stands as the beacon for what is the best that the Catholic Church can be, in terms of standing up for the poor and the voiceless and human rights,” he said. “And especially in a context in which we are today, globally, I think he represents the best of what the Catholic Church can offer, and as a symbol for people to follow.”
[…]
“. . . this is leading many Catholics to Protestantism . . .”
And not just in Brazil.
Back in 2006 when I was my diocese’s Director of Catholic Charities I made the decision that we would begin doing medical missions to Guatemala. What convinced me was a visit to Guatenala where I witnessed firsthand numerous missionaries from protestant denominations who were in Guatemala for one reason which was to convert baptized Catholics into protestant evangelicalism. I also was aghast at the thousands of evangelical churches that dotted the landscape. I thought to myself that I could just retutn to my home diocese and do nothing or I could begin to organize Catholics in my diocese to become missionaries to the Guatemalan people. That I did
Sometimes the road to Protestantism is the road back to Rome. They go there because we are not doing our job in teaching and evangelizing. We should be thankful for what they do and acknowledge what we are NOT doing. We should love our “separated brethren “ and share with them the fullness of faith just as Paul did with those who only knew of the baptism of John and those who did not have the fullness of the Holy Spirit.
How’s that Liberation Theology working out in Nicaragua, Pope Francis?
Such a question to pose to Pope Francis as one may readily anticipated his response “Nicaragua is struggling only because the radical traditionalist have precluded the fullest implementation of Liberation Theology in Nicaragua as well as throughout the world.”
There is arguable evidence that “liberation theology” was not so much the intellectual achievement of theologians as a construct of communists, esp. in Romania, who tried to package Marxism in Christian wineskins and found gullible “thinkers” buying the sauce.
Absolutely true, “liberation” theology was political, thoroughly, and the cause of decline of true Christianity in all parts of the world it was and still is being espoused. We can not “believe” in a church that is based on faith in a political solution to societal ills. It will fail, and in fact in this instance,brought about even more suffering and persecution, even more poverty, than BEFORE the new Catholicism in the form of Liberation Theology was espoused. I listened and learned from these liberation theologists in the 70s and 80s, and wised up when I saw the results. Results on the poor is what my bottom line is, and liberation theolody/marxism does not raise up the poor.
100% agree. Oddly my full comment of agreement was declined to post, but at least I can 100% agree
Sorry, it WAS accepted, just after I posted it was not. Apologies.
So the Vatican discernment for the catastrophe called liberation theology in Brazil is to resuscitate and rehabilitate it for worldwide export. 🤦♀️
Quick, lock the doors and alert the masters of synodality that there’s another “backward” Christian lurking in Brazil!
And, of the Boff brothers, why are we reminded of the difference, too, between Karl Rahner and his brother and priest Hugo? Fr. Hugo Rahner once said that he would like to translate Karl’s theologically foggy German tomes—into German!
“It is necessary for the Church to once again emphasize Christ as priest, as master and Lord, and not just the fight against poverty” or climate change.
Absolutely. Jesus DID say the poor would always be with us. He said nothing about climate change yet He does control the wind and the rain. He set limits to the seas.
Without HIM we can do absolutely zero, NADA, nothing. So why do delude ourselves, huh? He also said He would be with us always, so why do we wait to call upon Him?
The problem is that too many clergy imagine that Catholicism is the same thing as Communism. Its not. But by the time some realize it, the damage is already far gone. If some are FINALLY waking up to the fact that they have tossed out the baby with the bath water, more the better. The REAL question is, can the many decades of damage still be reversed?
In the public health scam COVID-cum-COVID-vaccine, the Pope propagated a singular solidarity in the scam vaccinations as the way of universal human fraternity and (somehow) love of the poor -all through the Cross of Christ.
At a particular Way of the Cross event he demonstrated a total conviction with a patterning to obedience, “Christ at the absolute center with a cost”.
I forgive the Pope for it. It is nonetheless a total disaster. Of what now ensues, I think it is necessary to practice greater fidelity in faith in order to make up for what remains absent; help what might be inoffensive or perhaps right; and be vigilant for what is still likely to go wrong again.
I would like to point out to him, for a consideration, that what the “singular solidarity” approach does in many instances, is, it merely leaves his apostolate and that of many others, hamstrung. And it can contain a rigidity all its own.
What is the percentage of professed Catholics in traditionally known “Catholic” nations, such as Italy or Spain? Also, we all need to read in Sacred Scripture Thessalonians 2:1-8 a great falling way from Christ’s Church.
Liberation Theology is heresy. You can’t “put Christ at the center” of heresy “because it will cost you”. You have to reject the heresy.
The thing with heresy is that it gets in your blood, your very spirit becomes polluted; and only the grace of God can purify.
This article is too descriptive and carries forward the tone of accommodation. Christ does not rectify heresy, He destroys it.
Make mammon the priority over holiness of soul and you have gone awry. Give the poor enough mammon and you save them from evil? Hardly. Yet, how many with enough mammon believe they no longer need God? Too many. Brazil is wealthy. As the wealth has come, the need for the faith diminished. The SJWs post V2 had the same “pie in the sky” mentality about divinizing saving the helpless poor. The orders that took their eyes off Heaven and refocused their energies on lifting the poor out of poverty were all dissolved from atrophy 5-years or so afterward. It was a death knoll. Jesus said that “the poor will always be with you.” I think it’s well past time we accept that and move on to saving souls again. It matters.
To understand the impact of Liberation Theology in Brazil, it’s necessary to assess it in the wider context of world affairs in the region, plus the common cultural dynamic of class color. Insofar as world affairs the US supported a policy of support and intervention for dictatorial leaders who were anti communist. Example, the notoriously oppressive Somoza govt Nicaragua, which precipitated the Ortega anti Catholic regime. Class color is a preferential tendency for lighter complected leadership. We find this in S America, India, and elsewhere, and to a large extent during the history of the US [today in the US there’s an exaggerated, likely unjust effort to reverse the trend at the expense of the lighter complected].
Most of the clergy in S America were from upper to middle class families, many plantation patroons. Archbishop Romero, Salvador, was murdered because he opposed the class system that victimized the poor. Whatever the source of Liberation Theology, its error in sidelining Christ in favor of the underprivileged, climate it remains that it addressed injustices that are at least partially responsible for Catholic apostasy.
It’s an historical fact that Jorge Bergoglio, when prefect for the Jesuits in Argentina refused to support three confreres involved in the liberation movement who were arrested and mistreated by police. He later contended that this was a mistake. According to biographer Austen Ivereigh he reversed course, adapting a Peronist socialist outlook that may explain his radical approach to traditional doctrine. John Paul II opposed Liberation Theology but successfully intervened in the similar Solidarity movement in Poland. Perhaps he could have done as well in S America.
“Jesus said to him, ‘If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven’” (Matthew 19:21). A primary dynamic in Christ’s message is compassion for those in need. That is mentioned throughout the Gospels and letters.
There are injustices in this world that require correction. Keeping people in virtual slave labor conditions to preserve wealth and status is an injustice. Unfortunately, the Vatican failed to develop a viable response to the immoral disparity between the upper and lower classes in S America. When Catholic missionaries addressed these moral issues, aside from the ideologues, with due prudence, they were falsely accused of being Marxists.
For the rest of us, if we content ourselves with our comfortable status and neglect witness to the truth, for example, those in dire need we neglect a vital dimension of our salvation. As readers well know I don’t agree with all that Pope Francis proposes. But on this social justice issue I agree fully.
Liberation Theology is a pseudo-Christian idea. Sadly it won’t be abandoned anytime soon. The hubris in the hierarchy will likely double down on the failing and flawed idea until the numbers are unavoidable. Too many people assume that the peddlers of Liberation Theology are interested in growing the church. I’d posit their real aim to is to feel good in their emoting of the ideas within Liberation Theology instead of actually doing good. The WSJ had an article on the rise of Pentecostalism in South America not too long ago. One of the speculated ideas was that the Liberation Theology hold put economic prosperity in a negative light, whereas the non-Catholic denominations were at peace with those in poverty trying to break into the middle class.
Here is an attempt t0 apply “liberation theology” to Catholic schools which are now too expensive for the poor:
“A preferential option for the poor” should be maintained in our Catholic Schools. If we find that we cannot afford to keep our schools open to the poor, the Church should be ready to use its resources for something else which can be kept open to the poor. We cannot allow our Church to become a church primarily for the middle-class and rich while throwing a bone to the poor. The priority should be given to the poor even if we have to let the middle-class and rich fend for themselves.
Practically speaking, the Catholic Schools must give up general education in those countries where the State is providing it. The resources of the Church could then be focused on “Confraternity of Christian Doctrine” and other programs which can be kept open to the poor. These resources could then be used to help society become more human in solidarity with the poor. Remember, the Church managed without Catholic Schools for centuries. It can get along without them today. The essential factor from the Christian point of view is to cultivate enough Faith to act in the Gospel Tradition, namely, THE POOR GET PRIORITY. The rich and middle-class are welcome too. But the poor come first.
Seriously? What is your issue, really? Do you imagine the middle class and “wealthy” kids have no souls to be saved? Poor is a relative concept, with most poor Americans ( with clean clothing, new sneakers and cell phones) looking like they have a pretty decent deal to the rest of the world. That is why we are presently in need of a very large WALL to keep these folks OUT.We do indeed have a standard public school system here in the US. However with the leftist oriented teachers telling the kids the US is a horrible country, slamming the white kids for being white, and indoctrinating ALL the kids with noxious and perv sexual concepts, I would not enroll a dog there. Finally, statistics show most US public schools have exceedingly large numbers of kids not meeting standards of achievement for math and English. Why would ANYONE with a brain put their kids there. Finally, with the middle class and wealthy tuition payers pushed out of Catholic schools, who do you imagine is going to come up with the cash to pay the teachers, electric and heating bill, etc? The poor folks? Dont think so. We do indeed have poor catholics and existing catholic schools should make certain to admit a few such families to the school tuition free. A teacher will be teaching whether there are 16 kids in the class or 18. Our church just took up a collection of school supplies for a neighboring parish for the upcoming school year. There are of course deserving poor, but some of us are tired of having to hear the whine and then get kicked for it.
“This option [for the poor] is not limited to material poverty, since it is well known that there are many other forms of poverty, especially in modern society—not only economic, but cultural and spiritual poverty as well” (St. John Paul II, Centesimus Annus, 1993, n. 57).
Liberation Theology is not merely “thoroughly political movement that actually works against the poor/exploits the poor”; it is heresy.
So you blend Marxist ideology with Christian theology and then wonder why people end up leaving the church? That’s not exactly rocket science.
Liberation Theology was an effective tool in the armory of Jesus of Nazareth. In his time Jesus liberated the sinners from sin, the tax collectors from greed, the exploiters from practicing all forms of corruption. Following in the footsteps of Christ, the apostles and the disciples became teachers and practitioners of liberation theology. Sensitizing and conscientizing the simple and pious people who were led astray by the regimes of the Pharisees, the Sadducees, and the Levites, the good old liberation theologians of the first century unleashed a sustainable emancipatory model for living and serving in dignity, as human beings made in the image and likeness of the divine.
Liberation Theology is a modern heresy.