The fine was levied. But such a fine can not undo the actions taken, can not end the misery, can not prevent the US having paid over $1.5 million dollars a day for the massacres. I worked hard, I barely paid my bills, everywhere I went they took extra, a percentage for their corporations to kill, and my water turned off. upRising!
“I will not tire of declaring that if we really want an effective end to violence we must remove the violence that lies at the root of all violence: structural violence, social injustice, exclusion of citizens from the management of the country, repression. All this is what constitutes the primal cause, from which the rest flows naturally.”
-Romero
September 23, 1979
Prophets of a Future Not Our Own
—Archbishop Oscar Arnulfo Romero of El Salvador (1917-1980)
It helps now and then to step back and take a long view. The kingdom is not only beyond our efforts, it is even beyond our vision.
We accomplish in our lifetime only a small fraction of the magnificent enterprise that is God’s work. Nothing we do is complete, which is another way of saying that the kingdom always lies beyond us.
No statement says all that could be said. No prayer fully expresses our faith. No confession brings perfection. No pastoral visit brings wholeness. No program accomplishes the Church’s mission. No set of goals and objectives includes everything.
This is what we are about: We plant the seeds that will one day grow. We water seeds already planted, knowing that they hold future promise. We lay foundations that will need further development. We provide yeast that produces effects far beyond our capabilities.
We cannot do everything, and there is a sense of liberation in realizing that. This enables us to do something, and to do it well. It may be incomplete but it is a beginning, a step along the way, an opportunity for the Lord’s grace to enter and do the rest.
We may never see the end results, but that is the difference between the master builder and the worker. We are workers, not master builders; ministers, not messiahs.
We are prophets of a future not our own.
The Dictators
An odor has remained among the sugarcane:
a mixture of blood and body, a penetrating
petal that brings nausea.
Between the coconut palms the graves are full
of ruined bones, of speechless death-rattles.
The delicate dictator is talking
with top hats, gold braid, and collars.
The tiny palace gleams like a watch
and the rapid laughs with gloves on
cross the corridors at times
and join the dead voices
and the blue mouths freshly buried.
The weeping cannot be seen, like a plant
whose seeds fall endlessly on the earth,
whose large blind leaves grow even without light.
Hatred has grown scale on scale,
blow on blow, in the ghastly water of the swamp,
with a snout full of ooze and silence
By Pablo Neruda tr by Robert Bly
“We must not seek the child Jesus
in the pretty figures of our Christmas cribs.
We must seek him among the undernourished children
who have gone to bed tonight with nothing to eat,
among the poor newsboys
who will sleep covered with newspapers in doorways.”
-Romero
December 24, 1979
The Consecration Of Coffee
to Archbishop Oscar A. Romero
One day of god
drinking coffee in my patio
nothing is normal—
not the calla
with its penis of gold
nor the iris
like purple lava
a volcano spills.
I find in the depths of the cup
chasubles embroidered
with black moths
& red stains—
the sun fires
a scintillation of silver bullets
& of candles drowned—
there is blood in its shine.
I place the cup on its saucer
with a most tender care
as if it were a chalice
& say the litany:
Guatemala
Nicaragua
El Salvador
& one side of my heart
tastes white & sweet
like cane sugar
& the other,
like coffee,
bitter & black.
By Rafael Jesús González
“Dear brothers and sisters who are economically powerful,
it is probable that at this moment,
faced with the threat of land reform,
you feel discouragement, fear, and perhaps hatred,
and have even decided to oppose by every means possible
the reform’s being carried out.
Probably there are some
who even would rather destroy everything
and radically harm the country’s economy
than share with those
whose labor you have used for many years.
The church that has served you so much says to you today:
This is the moment to show yourselves generous Christians
and to love as Jesus has loved us,
who, being rich, made himself poor for our sake.”
-Romero
December 16, 1979
THE COLONEL
WHAT YOU HAVE HEARD IS TRUE. I was in his house. His wife carried a tray of coffee and sugar. His daughter filed her nails, his son went out for the night. There were daily papers, pet dogs, a pistol on the cushion beside him. The moon swung bare on its black cord over the house. On the television was a cop show. It was in English. Broken bottles were embedded in the walls around the house to scoop the kneecaps from a man's legs or cut his hands to lace. On the windows there were gratings like those in liquor stores. We had dinner, rack of lamb, good wine, a gold bell was on the table for calling the maid. The maid brought green mangoes, salt, a type of bread. I was asked how I enjoyed the country. There was a brief commercial in Spanish. His wife took everything away. There was some talk of how difficult it had become to govern. The parrot said hello on the terrace. The colonel told it to shut up, and pushed himself from the table. My friend said to me with his eyes: say nothing. The colonel returned with a sack used to bring groceries home. He spilled many human ears on the table. They were like dried peach halves. There is no other way to say this. He took one of them in his hands, shook it in our faces, dropped it into a water glass. It came alive there. I am tired of fooling around he said. As for the rights of anyone, tell your people they can go fuck themselves. He swept the ears to the floor with his arm and held the last of his wine in the air. Something for your poetry, no? he said. Some of the ears on the floor caught this scrap of his voice. Some of the ears on the floor were pressed to the ground.
May 1978
The Colonel," from The Country Between Us by Carolyn Forché. Copyright (c) 1981 by Carolyn Forché. Originally appeared in WOMEN'S INTERNATIONAL RESOURCE EXCHANGE.
“Let us not tire of denouncing the idolatry of wealth,
which makes human greatness consist in having
and forgets that true greatness is in being.
One’s value is not in what one has,
but in what one is.”
-Romero
November 4, 1979
Oscar Romero: Bishop of the Poor
In 1980, in the midst of a U.S. funded war the UN Truth Commission called genocidal, the soon-to-be-assassinated Archbishop Oscar Romero promised history that life, not death, would have the last word. "I do not believe in death without resurrection," he said. "If they kill me, I will be resurrected in the Salvadoran people."
On this 20th anniversary of his death, the people will march through the streets carrying that promise printed on thousands of banners. Mothers will make pupusas (thick tortillas with beans) at 5 a.m., pack them, and prepare the children for a two-to-four hour ride or walk to the city to remember the gentle man they called Monseñor.
Oscar Romero gave his last homily on March 24. Moments before a sharpshooter felled him, reflecting on scripture, he said, "One must not love oneself so much, as to avoid getting involved in the risks of life that history demands of us, and those that fend off danger will lose their lives." The homily, however, that sealed his fate took place the day before when he took the terrifying step of publicly confronting the military.
Romero begged for international intervention. He was alone. The people were alone. In 1980 the war claimed the lives of 3,000 per month, with cadavers clogging the streams, and tortured bodies thrown in garbage dumps and the streets of the capitol weekly. With one exception, all the Salvadoran bishops turned their backs on him, going so far as to send a secret document to Rome reporting him, accusing him of being "politicized" and of seeking popularity.
Unlike them, Romero had refused to ever attend a government function until the repression of the people was stopped. He kept that promise winning him the enmity of the government and military, and an astonishing love of the poor majority.
Romero was a surprise in history. The poor never expected him to take their side and the elites of church and state felt betrayed. He was a compromise candidate elected to head the bishop's episcopacy by conservative fellow bishops. He was predictable, an orthodox, pious bookworm who was known to criticize the progressive liberation theology clergy so aligned with the impoverished farmers seeking land reform. But an event would take place within three weeks of his election that would transform the ascetic and timid Romero.
The new archbishop's first priest, Rutilio Grande, was ambushed and killed along with two parishioners. Grande was a target because he defended the peasant's rights to organize farm cooperatives. He said that the dogs of the big landowners ate better food than the campesino children whose fathers worked their fields.
The night Romero drove out of the capitol to Paisnal to view Grande's body and the old man and seven year old who were killed with him, marked his change. In a packed country church Romero encountered the silent endurance of peasants who were facing rising terror. Their eyes asked the question only he could answer: Will you stand with us as Rutilio did? Romero's "yes" was in deeds. The peasants had asked for a good shepherd and that night they received one.
Romero already understood the church is more than the hierarchy, Rome, theologians or clerics—more than an institution—but that night he experienced the people as church. "God needs the people themselves," he said, "to save the world . . . The world of the poor teaches us that liberation will arrive only when the poor are not simply on the receiving end of hand-outs from governments or from the churches, but when they themselves are the masters and protagonists of their own struggle for liberation."
Romero's great helplessness was that he could not stop the violence. Within the next year some 200 catechists and farmers who watched him walk into that country church were killed. Over 75,00 Salvadorans would be killed, one million would flee the country, another million left homeless, constantly on the run from the army—and this in a country of only 5.5 million. All Romero had to offer the people were weekly homilies broadcast throughout the country, his voice assuring them, not that atrocities would cease, but that the church of the poor, themselves, would live on.
"If some day they take away the radio station from us . . . if they don't let us speak, if they kill all the priests and the bishop too, and you are left a people without priests, each one of you must become God's microphone, each one of you must become a prophet."
By 1980, amidst overarching violence, Romero wrote to President Jimmy Carter pleading with him to cease sending military aid because he wrote, "it is being used to repress my people." The U.S. sent $1.5 million in aid every day for 12 years. His letter went unheeded. Two months later he would be assassinated.
On March 23 Romero walked into the fire. He openly challenged an army of peasants, whose high command feared and hated his reputation. Ending a long homily broadcast throughout the country, his voice rose to breaking, "Brothers, you are from the same people; you kill your fellow peasant . . . No soldier is obliged to obey an order that is contrary to the will of God . . . "
There was thunderous applause; he was inviting the army to mutiny. Then his voice burst, "In the name of God then, in the name of this suffering people I ask you, I beg you, I command you in the name of God: stop the repression."
Romero's murder was a savage warning. Even some who attended Romero's funeral were shot down in front of the cathedral by army sharpshooters on rooftops. To this day no investigation has revealed Romero's killers. What endures is Romero's promise.
Days before his murder he told a reporter, "You can tell the people that if they succeed in killing me, that I forgive and bless those who do it. Hopefully, they will realize they are wasting their time. A bishop will die, but the church of God, which is the people, will never perish."
The twentieth century has been the bloodiest century in history. In what Jose Marti called the "hour of the furnaces," Oscar Romero, Nelson Mandela, Desmond Tutu, Martin Luther King, Fannie Lou Hamer, Dom Helder Camara, Maura Clark, Dorothy Kazel, Ita Ford, Jeann Donovan, and Ella Baker accompanied those who were in the sights of the men with guns. They burned brighter.
Renny Golden is co-author with Scott Wright and Marie Dennis of Oscar Romero: His Life and Teachings, available through Orbis Books (914-941-7636) and 2,000 and The Hour of the Furnaces, Minn: Mid-List Press, a social history/poetry of the war years in El Salvador.
“To the oligarchy, I repeat what I said before: do not look on me as a judge or an enemy. I’m only the shepherd, the brother, the friend of this people, the one who knows of their suffering, of their hunger, of their affliction.
In the name of their voices, I raise my own to say: do not make idols of your riches; do not preserve them in a way that lets others die of hunger. One must share in order to be happy.”
January 6, 1980
http://portland.indymedia.org/en/static/dailypoetry.shtml
http://www.indybay.org/news/2004/08/1692270.php
-Romero
September 23, 1979
Prophets of a Future Not Our Own
—Archbishop Oscar Arnulfo Romero of El Salvador (1917-1980)
It helps now and then to step back and take a long view. The kingdom is not only beyond our efforts, it is even beyond our vision.
We accomplish in our lifetime only a small fraction of the magnificent enterprise that is God’s work. Nothing we do is complete, which is another way of saying that the kingdom always lies beyond us.
No statement says all that could be said. No prayer fully expresses our faith. No confession brings perfection. No pastoral visit brings wholeness. No program accomplishes the Church’s mission. No set of goals and objectives includes everything.
This is what we are about: We plant the seeds that will one day grow. We water seeds already planted, knowing that they hold future promise. We lay foundations that will need further development. We provide yeast that produces effects far beyond our capabilities.
We cannot do everything, and there is a sense of liberation in realizing that. This enables us to do something, and to do it well. It may be incomplete but it is a beginning, a step along the way, an opportunity for the Lord’s grace to enter and do the rest.
We may never see the end results, but that is the difference between the master builder and the worker. We are workers, not master builders; ministers, not messiahs.
We are prophets of a future not our own.
The Dictators
An odor has remained among the sugarcane:
a mixture of blood and body, a penetrating
petal that brings nausea.
Between the coconut palms the graves are full
of ruined bones, of speechless death-rattles.
The delicate dictator is talking
with top hats, gold braid, and collars.
The tiny palace gleams like a watch
and the rapid laughs with gloves on
cross the corridors at times
and join the dead voices
and the blue mouths freshly buried.
The weeping cannot be seen, like a plant
whose seeds fall endlessly on the earth,
whose large blind leaves grow even without light.
Hatred has grown scale on scale,
blow on blow, in the ghastly water of the swamp,
with a snout full of ooze and silence
By Pablo Neruda tr by Robert Bly
“We must not seek the child Jesus
in the pretty figures of our Christmas cribs.
We must seek him among the undernourished children
who have gone to bed tonight with nothing to eat,
among the poor newsboys
who will sleep covered with newspapers in doorways.”
-Romero
December 24, 1979
The Consecration Of Coffee
to Archbishop Oscar A. Romero
One day of god
drinking coffee in my patio
nothing is normal—
not the calla
with its penis of gold
nor the iris
like purple lava
a volcano spills.
I find in the depths of the cup
chasubles embroidered
with black moths
& red stains—
the sun fires
a scintillation of silver bullets
& of candles drowned—
there is blood in its shine.
I place the cup on its saucer
with a most tender care
as if it were a chalice
& say the litany:
Guatemala
Nicaragua
El Salvador
& one side of my heart
tastes white & sweet
like cane sugar
& the other,
like coffee,
bitter & black.
By Rafael Jesús González
“Dear brothers and sisters who are economically powerful,
it is probable that at this moment,
faced with the threat of land reform,
you feel discouragement, fear, and perhaps hatred,
and have even decided to oppose by every means possible
the reform’s being carried out.
Probably there are some
who even would rather destroy everything
and radically harm the country’s economy
than share with those
whose labor you have used for many years.
The church that has served you so much says to you today:
This is the moment to show yourselves generous Christians
and to love as Jesus has loved us,
who, being rich, made himself poor for our sake.”
-Romero
December 16, 1979
THE COLONEL
WHAT YOU HAVE HEARD IS TRUE. I was in his house. His wife carried a tray of coffee and sugar. His daughter filed her nails, his son went out for the night. There were daily papers, pet dogs, a pistol on the cushion beside him. The moon swung bare on its black cord over the house. On the television was a cop show. It was in English. Broken bottles were embedded in the walls around the house to scoop the kneecaps from a man's legs or cut his hands to lace. On the windows there were gratings like those in liquor stores. We had dinner, rack of lamb, good wine, a gold bell was on the table for calling the maid. The maid brought green mangoes, salt, a type of bread. I was asked how I enjoyed the country. There was a brief commercial in Spanish. His wife took everything away. There was some talk of how difficult it had become to govern. The parrot said hello on the terrace. The colonel told it to shut up, and pushed himself from the table. My friend said to me with his eyes: say nothing. The colonel returned with a sack used to bring groceries home. He spilled many human ears on the table. They were like dried peach halves. There is no other way to say this. He took one of them in his hands, shook it in our faces, dropped it into a water glass. It came alive there. I am tired of fooling around he said. As for the rights of anyone, tell your people they can go fuck themselves. He swept the ears to the floor with his arm and held the last of his wine in the air. Something for your poetry, no? he said. Some of the ears on the floor caught this scrap of his voice. Some of the ears on the floor were pressed to the ground.
May 1978
The Colonel," from The Country Between Us by Carolyn Forché. Copyright (c) 1981 by Carolyn Forché. Originally appeared in WOMEN'S INTERNATIONAL RESOURCE EXCHANGE.
“Let us not tire of denouncing the idolatry of wealth,
which makes human greatness consist in having
and forgets that true greatness is in being.
One’s value is not in what one has,
but in what one is.”
-Romero
November 4, 1979
Oscar Romero: Bishop of the Poor
In 1980, in the midst of a U.S. funded war the UN Truth Commission called genocidal, the soon-to-be-assassinated Archbishop Oscar Romero promised history that life, not death, would have the last word. "I do not believe in death without resurrection," he said. "If they kill me, I will be resurrected in the Salvadoran people."
On this 20th anniversary of his death, the people will march through the streets carrying that promise printed on thousands of banners. Mothers will make pupusas (thick tortillas with beans) at 5 a.m., pack them, and prepare the children for a two-to-four hour ride or walk to the city to remember the gentle man they called Monseñor.
Oscar Romero gave his last homily on March 24. Moments before a sharpshooter felled him, reflecting on scripture, he said, "One must not love oneself so much, as to avoid getting involved in the risks of life that history demands of us, and those that fend off danger will lose their lives." The homily, however, that sealed his fate took place the day before when he took the terrifying step of publicly confronting the military.
Romero begged for international intervention. He was alone. The people were alone. In 1980 the war claimed the lives of 3,000 per month, with cadavers clogging the streams, and tortured bodies thrown in garbage dumps and the streets of the capitol weekly. With one exception, all the Salvadoran bishops turned their backs on him, going so far as to send a secret document to Rome reporting him, accusing him of being "politicized" and of seeking popularity.
Unlike them, Romero had refused to ever attend a government function until the repression of the people was stopped. He kept that promise winning him the enmity of the government and military, and an astonishing love of the poor majority.
Romero was a surprise in history. The poor never expected him to take their side and the elites of church and state felt betrayed. He was a compromise candidate elected to head the bishop's episcopacy by conservative fellow bishops. He was predictable, an orthodox, pious bookworm who was known to criticize the progressive liberation theology clergy so aligned with the impoverished farmers seeking land reform. But an event would take place within three weeks of his election that would transform the ascetic and timid Romero.
The new archbishop's first priest, Rutilio Grande, was ambushed and killed along with two parishioners. Grande was a target because he defended the peasant's rights to organize farm cooperatives. He said that the dogs of the big landowners ate better food than the campesino children whose fathers worked their fields.
The night Romero drove out of the capitol to Paisnal to view Grande's body and the old man and seven year old who were killed with him, marked his change. In a packed country church Romero encountered the silent endurance of peasants who were facing rising terror. Their eyes asked the question only he could answer: Will you stand with us as Rutilio did? Romero's "yes" was in deeds. The peasants had asked for a good shepherd and that night they received one.
Romero already understood the church is more than the hierarchy, Rome, theologians or clerics—more than an institution—but that night he experienced the people as church. "God needs the people themselves," he said, "to save the world . . . The world of the poor teaches us that liberation will arrive only when the poor are not simply on the receiving end of hand-outs from governments or from the churches, but when they themselves are the masters and protagonists of their own struggle for liberation."
Romero's great helplessness was that he could not stop the violence. Within the next year some 200 catechists and farmers who watched him walk into that country church were killed. Over 75,00 Salvadorans would be killed, one million would flee the country, another million left homeless, constantly on the run from the army—and this in a country of only 5.5 million. All Romero had to offer the people were weekly homilies broadcast throughout the country, his voice assuring them, not that atrocities would cease, but that the church of the poor, themselves, would live on.
"If some day they take away the radio station from us . . . if they don't let us speak, if they kill all the priests and the bishop too, and you are left a people without priests, each one of you must become God's microphone, each one of you must become a prophet."
By 1980, amidst overarching violence, Romero wrote to President Jimmy Carter pleading with him to cease sending military aid because he wrote, "it is being used to repress my people." The U.S. sent $1.5 million in aid every day for 12 years. His letter went unheeded. Two months later he would be assassinated.
On March 23 Romero walked into the fire. He openly challenged an army of peasants, whose high command feared and hated his reputation. Ending a long homily broadcast throughout the country, his voice rose to breaking, "Brothers, you are from the same people; you kill your fellow peasant . . . No soldier is obliged to obey an order that is contrary to the will of God . . . "
There was thunderous applause; he was inviting the army to mutiny. Then his voice burst, "In the name of God then, in the name of this suffering people I ask you, I beg you, I command you in the name of God: stop the repression."
Romero's murder was a savage warning. Even some who attended Romero's funeral were shot down in front of the cathedral by army sharpshooters on rooftops. To this day no investigation has revealed Romero's killers. What endures is Romero's promise.
Days before his murder he told a reporter, "You can tell the people that if they succeed in killing me, that I forgive and bless those who do it. Hopefully, they will realize they are wasting their time. A bishop will die, but the church of God, which is the people, will never perish."
The twentieth century has been the bloodiest century in history. In what Jose Marti called the "hour of the furnaces," Oscar Romero, Nelson Mandela, Desmond Tutu, Martin Luther King, Fannie Lou Hamer, Dom Helder Camara, Maura Clark, Dorothy Kazel, Ita Ford, Jeann Donovan, and Ella Baker accompanied those who were in the sights of the men with guns. They burned brighter.
Renny Golden is co-author with Scott Wright and Marie Dennis of Oscar Romero: His Life and Teachings, available through Orbis Books (914-941-7636) and 2,000 and The Hour of the Furnaces, Minn: Mid-List Press, a social history/poetry of the war years in El Salvador.
“To the oligarchy, I repeat what I said before: do not look on me as a judge or an enemy. I’m only the shepherd, the brother, the friend of this people, the one who knows of their suffering, of their hunger, of their affliction.
In the name of their voices, I raise my own to say: do not make idols of your riches; do not preserve them in a way that lets others die of hunger. One must share in order to be happy.”
January 6, 1980
http://portland.indymedia.org/en/static/dailypoetry.shtml http://www.indybay.org/news/2004/08/1692270.php
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