Cover
story No-nonsense regime of Salvador's Sáenz
By LESLIE WIRPSA
NCR Staff San Salvador, El Salvador
San Salvador Auxiliary Bishop Gregorio Rosa Chavez popped a
cassette into the tape deck as his vehicle headed toward the dusty town of
Aguilares. Eyeglasses clenched in his teeth to free his hands, Rosa beamed as
he read the lyrics printed on an insert.
"These are all songs about Rutilio," he said, giving the
impression that something very profound was hidden in the simple piece of
paper.
With a reporter in tow -- the only way to fit another interview
into his brimming schedule -- Rosa was on his way to celebrate a Mass
commemorating the 20th anniversary of the assassination of Jesuit Fr. Rutilio
Grande, one of the first modern martyrs of the church of El Salvador. Grande's
murder by a death squad caused his friend, Archbishop Oscar Romero, to take a
more critical look at El Salvador's political situation. Romero became a
powerful advocate for the poor and ultimately was assassinated by a right-wing
death squad.
For many Catholics in Aguilares and throughout the country, Rosa
-- affectionately known as "Goyo" -- embodies the legacy of the church of the
Salvadoran martyrs, of the dozens who died because they made an option for the
poor and for justice, because they became, in the words of Romero, the "voice
of the voiceless."
It is this tradition that many laity, clergy and religious claim
has again come under attack, not by bullets from death squads but from within
the church itself as a result of the appointment two years ago of Fernando
Sáenz Lacalle to be archbishop of San Salvador. Sáenz is a
Spanish-born prelate and member of Opus Dei.
There is little disagreement in El Salvador that Sáenz's
model of church diverges sharply from the vision articulated by Romero. Many
critics claim that Sáenz, prompted by the papal nuncio, aims to
neutralize the memory of Romero and of the slain Jesuits and many others who
followed their examples.
Sáenz began his tenure in April 1995 by publicly demeaning
liberation theology. Since then he has been strongly criticized by clergy,
laity and religious for a string of actions: dismissing key personnel from
archdiocesan posts; removing Jesuit Fr. Rodolfo Cardenal and a team of
religious women from a barrio parish they had served for 14 years; and
replacing the entire formation team of the interdiocesan seminary and
eliminating texts on liberation theology from the library. He has also advised
provincials against sending their seminarians to theology classes at the
Jesuit-run Central American University; changed the nature of the archdiocesan
radio station, which had become a legendary voice for justice under Romero; and
accepted the title of brigadier general from a military known to have executed
thousands of Salvadorans, many of them prominent daughters and sons of the
church. (NCR, May 5 and 26 and Dec. 15, 1995, Oct. 18, 1996 and March 7,
1997.)
More recently, Sáenz asked Salvadorans not to publicly
demonstrate their loyalty to Romero during March 24 commemorations of his
assassination in 1980. Claiming these celebrations might interfere with
Romero's canonization process, Sáenz instructed the faithful to "offer
private prayers for him."
To all the criticism, Sáenz calmly responds with answers
based on church canons and church authority, claiming that any problems are
caused by reporters spreading misinformation (see accompanying story).
Maritza de Fernández, 34, a laywoman who has worked for the
archdiocese in education for 11 years, sees two traditions coexisting in the
Salvadoran church: "They are two very different lines of work. It's not that
these are on the left and these are on the right. It's that some are with the
people and other ones you have to ask for appointments."
Msgr. Ricardo Urioste was removed as vicar general by
Sáenz, who reportedly took over the duties of vicar general. Now called
moderator of the archdiocese, Urioste offered a frank analysis: "There is a
phenomenon that those people -- clergy and laity -- who do not share all the
ideas of the present archbishop are separated from their posts. This is not the
attitude of Jesus. When the apostles made mistakes, when they failed Jesus --
and Peter made grave mistakes -- Christ didn't just say, 'I am going to get a
new team.' He went to rescue them, to bring them back to continue their tasks.
This attitude is not clearly present here."
Urioste continued, "[Sáenz] has every right to put in the
people that he sees convenient. But it all gives the impression that what we
have is an authority structure that determines things without listening much.
This is what is causing the most problems."
Urioste, to whom members of the church look frequently for counsel
and advice, said a widespread feeling exists that with Sáenz, "there is
less of an accent on the difficult reality people confront in their daily
lives."
He said that in El Salvador "the church has always considered the
archbishop a beacon of hope. ... It is possible people feel this voice is not
very clear anymore."
Sáenz, Urioste said, is hardworking, organized and
dedicated to what he defines as priorities. But the direction of the
archdiocese reflects "a clear proximity to the structures of economic and
political power."
The ecclesial tensions affecting the faithful in El Salvador
reflect a broader angst felt among some Catholics worldwide as the papacy of
John Paul II continues its long crackdown on theologians and others who raise
questions the Vatican considers inappropriate.
Bishop Rosa Chávez, who at one time was expected to head
the Salvadoran church, raised the global perspective when queried about the
shifting priorities of the Salvadoran church under Sáenz: "There is a
tendency throughout the church to close in on herself, to coil up like a snail,
to lean toward a disembodied spirituality, to be absent from the immense
problems facing the world. This is not only happening in the church of El
Salvador."
If the tendency is universal, it takes on an unusual intensity
today in El Salvador. It was the embrace of the people of God in this nation
that converted Romero and convinced him and scores more to risk and even lose
their lives so that others -- especially the impoverished and the persecuted --
might live. The lives and the deaths of those martyrs have left an indelible
imprint on the faith universally. The Salvadoran church's struggles provide an
important lens for -- and offer important lessons to -- the people of God
worldwide.
"They killed 17 priests, five religious women, two bishops in this
small church of El Salvador," said Jesuit theologian Jon Sobrino, director of
the Oscar Romero Pastoral Center. "With this kind of violence, they could have
finished off a political party. They could have finished off our church, but
they have not been able to get rid of our identity rooted in the gospel.
"Having almost all the powers of the world against us --
neoliberal economics, the armed forces, the U.S. Republicans including Helms,
even some members of the church -- there is something in this tradition of the
Salvadoran church that persists."
Rosa is undoubtedly one of the most visible signs of that
persistence. But pastor that he is -- schooled by Romero and his successor, the
late Archbishop Arturo Rivera Damas -- Rosa will not allow the people's embrace
of him to create divisions within the church.
De Fernández, the laywoman employed by the diocese, said,
"The figure of Rosa has become more and more important. He has garnered respect
from a lot of people because he never speaks poorly of Archbishop
Sáenz." She said when Sáenz sent Rosa to head San Francisco
Parish, removing him from the archdiocesan residence where he had lived since
Rivera's death in December 1994, "we told him that was great, that we'd go to
his Masses, that we'd just consider it the second cathedral of San
Salvador."
Rosa quickly squelched the idea. "He called us together and said
the worst thing he could possibly do would be to allow such a division in the
church ... that his parish would not be a second cathedral." Rosa told the
people that if Sáenz scheduled Mass at 8 a.m., he would schedule Mass at
1 p.m. "so people would not have to decide," de Fernández said. "He
really takes care of our church."
Despite his ecclesial temperance, Rosa remains an outspoken
advocate of the poor in the public arena. He frequently is criticized by the
mainstream press for his positions on everything from the dangers of electoral
fraud, to economics, to the violence that today makes El Salvador the leader in
the Americas for per capita homicides.
Last July, Rosa's name appeared on a hit list of a group calling
itself the Roberto D'Abuisson death squad. Jesuit Rodolfo Cardenal as well as
journalists and analysts critical of the government were also on the roster.
D'Abuisson was one of the architects of the death squads during the 12-year war
that officially ended in December 1991.
During the on-the-road interview with NCR, Rosa did not
dwell on relations among the hierarchy. To every question about Sáenz,
he responded with a reflection on trends in the universal church. In the style
of Romero, he preferred to focus on issues affecting the daily lives of the
poorest Salvadorans.
Rosa is especially concerned about the lag in implementing the
peace process. "The stupendous spirit of the accords has gotten lost bit by
bit," he said, lamenting the "stillborn" character of provisions on economic
and social justice. This vacuum, Rosa explained, is exacerbated by neoliberal
economic schemes that are "intrinsically perverse because [they] work by
creating more poor people."
Rosa said many Salvadorans who struggle to create a just society
are feeling fatigued. "In these times, it is much more difficult for the church
to discover its prophetic voice. During the war, we found a wounded person in
the road and the good Samaritan knew what to do. Today the wounded person is
the impoverished person who is a victim of the neoliberal model," he said,
referring to unrestrained free-market economic policies being adopted
throughout the Third World. When asked if the fatigue extended to him, Rosa's
eyes lit up. "Me? No. I had good teachers -- Romero, Rivera. I come from a good
school."
He emphasized the importance of the church's maintaining a strong
voice in a world characterized by economic globalization. "From the pope to the
bishops in the Philippines, there are stronger and stronger criticisms coming
from the church of the neoliberal model. There are no other alternatives, just
small experiences that inspire, but that do not present opposition to that
system. In this mono-polar world, the church takes on a very important role in
its stance with the weakest," Rosa said. "We must globalize solidarity. This
will be a central theme during the Synod of the Americas," a gathering to be
held in Rome Nov. 16-Dec.12.
Not all members of the Salvadoran church are managing fatigue and
ecclesial disruptions as easily.
"The church has left us unarmed, abandoned," said Mirna Perla, a
juvenile court judge and human rights activist. "I feel very defrauded by
Sáenz. He is not assuming his role as pastor of a flock that suffers,
that needs food and education and housing and a healthy ecosystem and respect
for its dignity." Perla works with gangs and with a project to identify
children kidnapped and adopted during the war.
"I really lament that the pope chose that man," Perla said. "The
basic subsistence of humanity is in danger, and the church cannot close its
eyes, close in on itself and speak only of celestial life," she said.
Even archdiocesan moderator Urioste admitted that many people feel
"deserted, less protected, less heard."
Nowhere is this feeling more prevalent than in parishes and
institutions where Sáenz has made abrupt changes. Last September
Sáenz removed Rodolfo Cardenal as pastor and three religious women who
served as pastoral associates in Cristo Resucitado Parish in the working class
barrio of Quezaltepec. The pastoral team had 14 years of service to the
community.
According to parishioners involved for years in church life, the
changes brought about by the newly appointed pastor, a young diocesan priest,
have brought pain and division to the community.
Joaquín Garcia and Francisca de Sánchez were among
the founders of the Cristo Resucitado Church, a parish built by the community
under the guidance of Jesuit Segundo Montes, who was slain in the 1989 massacre
at the Central American University; Rodolfo Cardenal; and Srs. Juana Martha
Saravia, Eva del Carmen Menjiver and Lorena Castro. During 14 years, the
community built a parish that was heralded recently by Moderator Urioste as a
Vatican II model in a country facing a shortage of priests.
"Cardenal was in charge of the sacraments, Juanita Saravia took
care of the pastoral work, and the laity organized everything," García
said. "The church was run by the laity with total respect for the authority of
[Cardenal]. He exercised authority with an attitude of service -- questioning
our errors, correcting our deficiencies. He created an extraordinary ministry
among us."
García said all church activities were based on a
participative model. The community elected the parish council and all committee
members.
"All of the work was done in open spaces. Now they are closed,"
said de Fernández, whose husband came back to the church because of the
dynamism of the parish. Twice when describing changes at Cristo Resucitado, de
Fernández wept. "All the work we did has been lost. Very few of those
who built the church are still involved. There is a division in the
parish."
García echoed her concerns. "They've taken everything away
from us, even Sr. Juanita. There is no sense of understanding. They simply put
a new system in place where [the priest] is the one that rules. We have been
set back 14 years. Our dignity as people, as laity, is not being
respected."
But other stories serve as a balance to the discouraged tales of
Cristo Resucitado.
In many ways, the laity in El Salvador have made it clear they are
committed to the vision of the recent martyrs, and are determined to keep that
tradition alive. Sr. Saravia, for one, does not plan to leave the community
that has become her family. With several other religious and a group of
committed young people in their 20s, she is seeking independent financing for a
daycare project in the barrio. The team running the project plans to live in a
faith community.
And de Fernández, a powerhouse at the Cristo Resucitado
preschool -- named in honor of the slain Fr. Montes and financed in part by
donations from his family, said parishioners have not allowed the new priest to
take control of this community project. "We haven't allowed him to become the
sole decision-maker there. We just tell him there is a meeting with parents, so
he gets the first 15 minutes to give a speech, and we get the next 2 hours to
work with the people," de Fernández said.
She said she speaks directly to the priest. "I have told him I
think he is being unjust, that he is just in transit, that he may leave in a
year or so, but that we live here, so why does he think he can just come in and
do whatever he wants if he is just here for a while?" she said. "This bothers
some people, when I speak, but it brings others hope."
According to Maryknoll Fr. William Boteler, de Fernández's
approach illustrates a maturity characteristic of laity throughout El Salvador.
"This church has lots of initiative and pride. People don't wait for the
priest," Boteler said. "It's easy to find people willing to take risks. During
the war, they were without priests and they carried on the lay church. No
bishop can ignore for long that this is a church moved by the people."
In some cases, that risk-taking has begotten sophisticated lay-led
organizations with enough autonomy to carry on grassroots work despite changes
imposed by the hierarchy. One such group is Equipo Maíz (loosely
translated, the Harvesters), a grassroots think tank founded in 1983 by a
former priest and rooted in the Christian base community movement.
Equipo Maíz began 15 years ago by overseeing Bible and
music workshops. Today, it has expanded considerably, and boasts one of the
most effective popular education repertoires in Latin America. The team at
Equipo Maíz offers workshops on popular and religious culture, sexuality
and economic literacy to help people learn how neoliberal economic trends
affect their lives and what to do about them. A line of high-quality
publications and promotional posters complement the seminars offered throughout
El Salvador.
Each year Equipo Maíz staff also help organize celebrations
honoring the martyrs. Its photography archives contain extensive material on
the Salvadoran church, as well as probably the most complete collection of
images of Romero.
Until a few years ago, Equipo Maíz depended on archdiocesan
funding to survive. But the late Archbishop Rivera convinced the organization
to seek resources directly. "Rivera advised us to get direct financing from
funders so we could be more independent. He knew that sooner or later, there
would be changes in the archdiocese. It's a good thing. I am sure Sáenz
would have stopped financing us," said one team member.
Another lay-led initiative keeping the vision of Romero alive is
the independent Catholic monthly, Sentir con la Iglesia (Sense of the
Church). Founded after Sáenz dismissed Fr. Fabian Amaya as editor of the
archdiocesan weekly, Orientación, the new publication has, since
1995, provided critical information on church, economic, political and social
trends.
The Jesuit Central American University, meanwhile, maintains a
crucial leadership role in the Salvadoran church despite vigilant oversight of
its theology programs by Sáenz and the papal nuncio. "The [Central
American University] helps keep us alert. It orients us and makes us think,"
said juvenile court judge Perla.
"The [university] is becoming more and more important. That's why
it bugs the nuncio so much," a priest added.
University personnel said despite Sáenz's alleged
recommendations to religious provincials to dissuade seminarians from taking
theology there, classes "are fuller than ever ... the seminarians keep coming."
Also packed with women, men and youth from the barrios and rural areas are
Saturday afternoon grassroots theology courses offered by the university's
Oscar Romero Pastoral Center. "The theology began by [the slain Jesuit] Ignacio
Ellacuría each day embraces more and more students, despite efforts to
snuff it out," one theologian commented. "There may be no great big voice right
now, but there are a lot of little voices."
Perhaps nowhere do those little voices resonate more powerfully
than in the gatherings honoring El Salvador's martyrs. During a Mass
commemorating Fr. Rutilio Grande's assassination, held at the Oscar Romero
chapel on the university campus, the jovial Jesuit Jose Maria Tojeira reminded
the congregation that no one was honoring the men who held the posts of
president or head of the supreme court 20 years ago. "No one even remembers
[the latters'] name," he said. "But Rutilio, a simple name, a simple priest --
we continue to remember him. This is a sign of the triumph in history of the
weak with their capacity to love over the strong who think they hold all the
threads of history but who only turn those threads into spiders' webs that hang
in dark corners."
University students attending the ceremony provided testimony that
young people are aware of the legacy of El Salvador's martyrs. During the
offertory petitions, one student said, "May our education in this university
mold us so that we never make a decision in our lives without first asking how
it will affect those who are most marginalized in our society." Another asked
for guidance to "remain conscious of the social decomposition our society
faces" and "work to bring our crucified people down from the cross."
And, back in dusty Aguilares, even a 9-year-old girl was aware of
the importance of the life of Fr. Rutilio Grande. When asked why there was such
a big Mass, she shook her head at the ignorance of the adult asking the
question. "Why, because they killed Father Grande, of course."
And why did they kill him?
Another frustrated sigh. "Because he was a priest, and he loved
the people a whole lot."
National Catholic Reporter, April 11,
1997
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