"The Road from Aguilares"
By William Reiser S.J.
Article from the November 16, 2009 issue of America Magazine
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A group of highly trained Salvadoran soldiers entered the campus of the University of Central America in San Salvador shortly past midnight on Nov. 16, 1989. While their primary target was the president of the university, Ignacio Ellacuría, S.J., they murdered and mutilated nearly the entire Jesuit community—Ignacio and five others. A seventh member of the community, Jon Sobrino, S.J., was in Thailand teaching a course on Christology. The soldiers also murdered Elba and Celina Ramos, the Jesuits’ housekeeper and her daughter, who slept on campus that night to escape the anxiety caused by the bullets and artillery around the neighborhood where they lived. What happened that night brought home grimly yet powerfully the prophetic dimension of teaching and research, when these activities are informed by an option for the poor. The 32nd General Congregation of the Society of Jesus, which met in 1974-75, put the entire order on record: “The mission of the Society of Jesus today is the service of faith, of which the promotion of justice is an absolute requirement.” The 33rd General Congregation (1983) reaffirmed that direction and insisted that “we wish to make our own the church’s preferential option for the poor.” A Weak-Willed Congress The stories of such “martyrs for justice,” as Father Jon Sobrino calls the slain Jesuits and many others, do not begin with the martyrs themselves but with the people on the bottom—the victims of poverty, miscarriages of justice and class prejudice; the throwaways and the “disappeared.” The story of the Salvadoran Jesuits, for example, takes us to the political, social and economic oppression endured by peasants so poor that they needed to be catechized before they could imagine that the world could be different. What would El Salvador look like if God’s will were done on earth, just as it is in heaven? Father Ellacuría and his companions understood that the mission of a Christian university as an apostolic instrument is not disconnected from the economic and political conditions of the society in which it is located. On the contrary, the university’s mission derives directly from its awareness of the everyday reality that poor people endure. But as Father Sobrino explains in his essay “The University’s Christian Inspiration,” because a university needs resources it is almost by necessity implicated in a world of economic and political power, and “this incarnation amid power tends to distance the university from social reality as lived by the poorest and most marginalized.” Indeed, even the church has to be careful never to lose sight of the world of the poor, and contact with it. Preachers and teachers whose hearts and intelligence are immersed in that world are more attuned to the deeper rhythms of Scripture. Distance from the poor leads to distance from God. Aguilares and Rutilio Grande By contrast, Ignacio Ellacuría’s conversion, his embrace of the central categories that came to be associated with the theology of liberation, unfolded gradually, largely through reading, study and discussion. His theological orientation was rooted in the Second Vatican Council. He had fully digested Paul VI’s encyclical Populorum Progressio (1967) and the documents from the Second Conference of the Latin American bishops in Medellín, Colombia, in 1968. His doctoral work in philosophy sharpened his ability to decipher the historical reality that was El Salvador. Apostolic activity without a vision of the kingdom of God tends to validate itself in terms of helping people into the next life but at the risk of meekly acquiescing to the way things are now. Apostolic activity with a vision of the horizon wants to transform the world. It is a faith that does justice, which means that the church—especially its pastors and teachers—tries to make its voice heard in the political arena. As a result, Romero encountered severe opposition among the Salvadoran elites and their military, and in some corridors of the Vatican. Because the demands of social justice often require stepping into a country’s political life, Father Ellacuría found himself immersed in negotiations between the government and the revolutionary resistance during the course of the country’s civil war. What is intriguing is how he came to his view of justice and liberation by reading and studying and through the clarification of thought and expression that results from conversation and argument. As they fulfill their mission, Christian universities facilitate such a shift in perspective. Some people actually do read their way into conversion. St. Ignatius did so while recuperating after the battle in Pamplona, although even in his case some spiritual lessons were learned only from experience and not from books. Ellacuría’s Aguilares Moment Jesuit colleges and universities become effective instruments insofar as they have a critical mass of faculty members and staff who share the same Christian inspiration that Ellacuría and his companions brought to the Catholic university in San Salvador and by which they transformed it. The hard part is not assembling the critical mass, however; it is discovering that inspiration and keeping it alive. Here I draw on personal experience. By 1988 I had been teaching theology for 10 years. The theology was in line with Vatican II. I drew widely and appreciatively on liberation theology and Catholic social teaching; the forceful words of the Society’s 32nd General Congregation about justice and faith struck a deep chord. To this point, I could follow Ellacuría. But then, over the course of a weekend, I came face to face with poverty among families no more than a mile from the campus in Massachusetts where I was living and working. A Late Personal Discovery The next step is obvious. We develop friendships with the very ones who have made us unsettled and afraid. While we might not be as free as Jesus when it comes to seeking the company of those at the margins, at least as a start these friendships enable us to move beyond fear and insecurity, defensiveness and hostility. These relationships reshape how we observe, interpret and respond to the world. The lesson of the martyrs is that whether we think of the world in local or global terms, there is no way to escape the route toward the mortal conflict that tears society in two, except by what Paul called “this ministry of reconciliation.” Working for justice is absolutely essential. But if suspicion and estrangement are not overcome, the kingdom of God remains only partially realized. We may be able to read ourselves into the horizon of justice, but we cannot read ourselves into freedom from fear. The way to that liberation passes through the villages and homes of the poor—the road that leads from Aguilares. William Reiser, S.J., is a professor of religious studies at the College of the Holy Cross in Worcester, Mass. |