domingo, 14 de octubre de 2007

Don Sergio Méndez Arceo

Por estas fechas se celebra el centenario del nacimiento del llamado "Obispo de los Pobres", Don Sergio Méndez Arceo; uno de los pocos curas que entendieron eso de que el reino de los cielos tiene que realizarse aquí en la tierra inmediata y concreta, no allá en ese cielo lejanísimo e indiferente. Partidario de la Teología de la Liberación (y consecuentemente un poco -o muy- detestado por Juan Pablo II) el "obispo rojo" desde su cátedra en la Ciudad de Cuernavaca alzó la voz en favor de diferentes y bastantes movimientos sociales, entre ellos, en ocutbre de 1968 para protestar en contra de la sangrienta represión estudiantil en Tlatelolco y un año después al apayar a los prisioneros de "El Palacio Negro" de Lecumberri, en huega de hambre por aquellos tiempos, en demanda de un mejor nivel de vida carcelaria, por mencionar sólo un par de ejemplos porque en realidad, Monseñor era adicto a defender las causas perdidas, como buen crisitiano.

Hay una historia familiar sobre Don Sergio que tuvo que ver también con una causa perdida. Mi tío (sí el mismo tío que salió vivo de milagro de la Plaza de las Tres Culturas) estaba a punto de casarse. Su futuro suegro que era un hombre de izquierda, y como tal, contradictorio con sus principios; así que le pidio al joven yerno que se casaran con la bendición de la Santa Madre Iglesia Católica Apostólica y Romana. Mi tio se resistió como pudo hasta que el nombre del obispo comunista empezó a barajearse en la mesa de las negociaciones. Obviamente mi tío admiraba a Méndez Arceo y no le disgustaba la idea de que fuera un sacerdote contestatario y un poco renegado del Vaticano el que los uniera en santo matrimonio. Finalmente acordó con su suegro que si el obispo de Cuernavaca aceptaba celebrar el rito nupcial, se casarían por la iglesia; si no, prescindirían de la cosa religiosa.


Fueron entonces a buscar al susodicho purpurado a su Catedral y lo fueron a encontrar después de la misa de mariachis (modalidad mexicaíisima y folklórica, por cierto, también inventada por Don Sergio). Distinto a otros curas, éste no desaparecía tras la puerta de la sacristía recién terminaba la misa, sino que saliá al atrio de la catedral a conversar con sus fieles. Ahí lo abordaron la pareja de tórtolos y después de hacerle la barba un rato, le preguntaron qué tantas posibilidades habrían de que él los casara. Agudo como siempre, el obispo respondió que posibilidades había muchas en tanto que él era un sacerdote y ellos se querían casar, pero que las probabilidades eran diferentes de las posibilidades y que él hacía mucho que no celebraba un matrimonio. Su Eminencia se hizo un rato del rogar y los otros dos le rogaron. Al final quedaron de acuerdo que ellos eligirían un día y un lugar y él diría entonces si podía o no oficiar la santa misa.


Astutamente mi tío y su prometida planearon la estrategia para ganar el favor de Méndez Arceo. Decidieron proponerle que la ceremonia religiosa tuviese lugar en su catedral y que el día fuera el primero de mayo, día del trabajo. Por esas fechas ya se había anunciado que en Cuernavaca no habría desfile de trabajadores ese día porque el gobierno priísta unicamente quería que salieran a las calles los sindicatos "charros" y los independientes amenazaron con boicotear el evento; así que para evitar confrontaciones, ese año no habría celebración del día del trabajo, cosa que tenía a Don Sergio trabado y girando en el tacón de su episcopal zapatilla. La fecha era seductora.


Después de que se lo plantearon vía su secretario por teléfono y tras muchas largas, el obispo aceptó. Inmediatamente se mandó imprimir en las invitaciones que Méndez Arceo, Su Polémica Excelencia, sería quién casaría a ese par de jipis enamorados. Después de eso no volvierona tener comunicación con él.


El día de la boda se dudaba seriamente que efectivamente fuera Don Sergio el que se presentara en el altar y se estimaba entre los cuchicheos de la generalidad de los asistentes que en lugar de él, quién haría la entrada triunfal detrás de los candelabros y el humo del incensario sería cualquier otro achichintle con alzacuellos. Pero no. Después de hacerla un rato de jamón y darse a desear, llegó el mismísimo en persona a dar el amén a la parejita con todo y su salpicada de agua bendita. Su casulla de ese día era, claro, roja, pasándose las reglas del ceremonial litúrgico por el arco del triunfo.


Obviamente ese primero de mayo, en la homilía, el Señor Obispo no hizo ninguna alusión al sacramento del matrimonio y, de seguro, apenas se sabía los nombres de los que se casaban. Sermoneó (en el buen sentido de la palabra) a los fieles sobre la importancia de la unidad obrera, el compromiso de la Iglesia con los pobres y la traición a éste espíritu de servicio a los más necesitados que las jerarquías elecíasticas burguesas ejercían en contra de su obligación cristiana histórica. Habló de la ternura del pueblo y de la eucaristía de la calle, del apostolado del campo y del sacramento de la solidaridad liberadora. Tal vez dijo cosas como las que solía decir:


"Me aterroriza ser perro mudo, me conmueve la impotencia, la frustración, la impaciencia, la rebeldía de los jóvenes ante las estructuras inoperantes. Me hace hervir la sangre la mentira, la deformación de la verdad, la ocultación de los hechos, la autocensura cobarde, la venalidad, la miopía de casi todos los medios de comunicación. Me indigna el aferramiento a sus riquezas, el ansia de poder, la ceguera afectada, el olvido de la historia, los pretextos de la salvaguardia del orden, la pantalla del progreso y del auge económico, la ostentación de sus fiestas religiosas y profanas, el abuso de la religión que hacen los privilegiados. La Biblia contiene la condenación irremisible de la violencia de los opresores y estimula la violencia de los oprimidos. La opción entre la violencia de los opresores y la de los oprimidos se nos impone, y no optar por la lucha de los oprimidos es colaborar con la violencia de los opresores. La palabra de Dios es lo más explosivo y revolucionario que hay para la transformación de las personas, de la Iglesia y de la sociedad. Para nuestro mundo subdesarrollado, no hay otra salida que el socialismo, como apropiación social de los medios de producción, con una representación auténtica de la comunidad, para impedir que sean utilizados como instrumentos de dominación en manos de una oligarquía o de un gobierno totalitario. Es tiempo de que los cristianos no aparezcamos siempre como contrarrevolucionarios y no demos posteriormente la apariencia de oportunistas, cuando urgidos por la palabra de Dios, nos sumamos, tardíamente, a procesos cuyo dinamismo nos vuelve a dejar atrás de la realidad y a plantearnos la disyuntiva de la fidelidad a Dios o al hombre, que no debiera existir, pues sólo se plantea entre Dios y el pecado, estructurado de mil formas en las instituciones opresoras de los mismos hombres".


Etcétera y etcétera. Ahí terminó la historia de la boda. Años más tarde murió Don Sergio, se divorciaron mis tíos y la justicia social sigue siendo una cuenta pendiente. Causas perdidas. Sin embargo, queda el recuerdo de ese día, en el que un hombre de la Iglesia cantaba desafinado en el coro de Roma y ponía de cabeza a todos los suyos que nomás no les quedaba de otra mas que entriparse los corajes. Morelos dejó de ser un epicentro revolucionario y no se enorgulleció más ni de Zapata ni de Don Sergio. La prueba de esto es la venganza reaccionaria de mi abuelo al respecto, años después: "claro que el matrimonio de tu tío estaba conenado a fracasar. Mira nada más quién los casó".


Yo estoy seguro que Don Sergio Méndez Arceo tenía muy en claro que su misión en la vida era restituir el mensaje fundamental de Jesús y sus primeros discípulos, un mensaje que tenía que ver más con la acción que con la contemplación y más con el hecho de llenarse las manos de tierra en favor de los otros, que quemar kilos de incienso por la salvación del alma del prójimo. Como dice Sai Baba: "las manos que trabajan, son más santas que los labios que rezan". Yo creo que algo así tenía en la cabeza ese obispo rojillo.

86 comentarios:

Morgan dijo...

primisssssss, eeeee, que chido, hasta que me toco,

me gusta leer su blog, cada vez que lo leome vuelvo mas culta,lo digo enserio,siempre escribe cosas interesantes....

saludos y beshosssss

Vanto Y Vanchi dijo...

Mi querido Raúl,

No sé si lo que escriba tenga sentido porque mis ojos insisten en cerrarse. Ha sido un día bastante largo, y lo único que pulula en mi mente es un hurrah! por el Obispo Rojo. Aunque yo siempre he dicho que los terrenos eclesiásticos son siempre pantanosos y de cuidado por muy humildes que se nos presenten. Los dioses colectivos han caído en desventaja con mi visión, y los personales, por más enraízados que se encuentren en los escombros de mi memoria, se ven, generalmente, empolvados por el descuido.

De cualquier manera, recibe un par de besos espirituales allí donde tu alma reside, ;)

....VyV

Arkturo dijo...

que forrón de sacerdote.

Diego dijo...

Hola!.

Por que, lo que traciende, es lo que siempre esta en contra, de las normas, reglas que marca la sociedad?.. sin duda, Don sergio hizo mucho tanto en la iglesia como en la comunidad, pero por que traciende algo que esta en contra de esas normas?... no me explico, que a una persona, aga el bien, saliendose de ese camino que traza la sociedad para llegar hacer el bien.. uno aveces no entiende, a este mundo, con sus normas, si hacea algo malo para ser el bien.. al fin y alcabo, eso, ayuda en algo..pero si haces, algo bien sin saber que eso es malo. aun asi te lo califican como bien..

no se si me entendiste.. mi cabeza, se dispara cuando lee, cosas que defiende.. jejeje

Saludos!!

ManuelKawamaS dijo...

orale, pos ke chida historia de vida- lo malo ke aún soy algo esceptico kon la iglesia katólica komo organización...

ayer en misa me pasarón dos sobres: uno para el dpia de las misiones y otro para el óbolo de san pedro

para ser sincero, los deje vacíos- ah! y fui a misa porke me obligaron ja

Garcín Altoalcázar dijo...

Me recordaste mis tiempos de teólogo de la liberación. Mucha poesía, disfraz (sí, disfraz) de sandalias y sudadera-jerga, playera del Ché y morral chiapaneco. Cuando leía a Bloff (¡qué digo!, Boff). Cuando leí por vez primera a Cardenal (con quien tengo una foto en mi bló).

Entonces hacía misiones cuatro veces al año. Me encantaba ir por la sierra, llenándome de tierra, de la tierra de donde venimos. Etcétera. Guitarra al hombro, siempre. Y proclamas más o menos socialistas, de corte comunitarista y otras cosas románticas.

Hoy me parece reduccionista la teología de la liberación. Incluso elitista en un sentido rebuscado: sólo valen los de abajo. (Que, por cierto, ¿quién dijo que estaban abajo?)

Curiosamente fue Ratzinger -a través de sus Instrucciones- quien me convenció de la ortodoxia.

Estoy realizando un ensayo sobre la práxis en Marx y en Wojtywa (el tan controvertido y poco querido por las izquierdas Juan Pablo II).
La diferencia esencial, sospecho, radica en que para Marx (por tanto, para la teología de la liberación latinoamericana) la práxis es siempre revolucionaria en el sentido de lucha de clases. Mientras que para Wojtywa, y creo que para el cristianismo "ortodoxo", la práxis consiste en el Amor: una auténtica Revolución. La más cristiana. No hay enemigos: hay hermanos a quienes estrechar.

Con todo, claro que está bien claro en el cristianismo la opción preferencial por los pobres. La preferencia por los rechazados. Y eso, a nivel histórico. ¿Quién, si no el cristianismo fundó los hospitales? ¿Quién las escuelas? ¿Quién ha tenido siempre su dilección en los que nadie ha querido? Sólo la Iglesia.

Si bien, casta meretrix, muchas veces se antoje guardar sus miserias tras el manto del ocultamiento, como a Noé hicieron sus hijos.

Morgan dijo...

holaaaaaaaaaa, hay alguirn de aquel lado?????


ujule, creo que no....

saludos querido ...besos

mi despertar dijo...

muy interesante tu blog, te felicito

El Pardo dijo...

Estupendo Don Sergio. Una pena que Juan Pablo II lo ningunera tan feamente. No hay de dejar de pasar la ocasión, por lo que escribe Garcín, que una cosa es lo que escribía Karol Woytila y otra lo que practicaba.

No es cierto que en Marx la praxis sea sólo la revolucionaria, praxis es cualquier acción transformadora y/o constitutiva de la realidad, entre la cual acción, desde luego, cabe perfectamente la del amor.

Por lo demás, poco amor hubo cuando el polaco pactó con Reagan a costa de hacer callar a los obispos gringos que se oponían al programa guerra de las galaxias del presidente actor. O cuando se hizo de la vista gorda en relación con los curas pederastas. O cuando mandó desmantelar el trabajo mismo de Méndez Arceo. O cuando impidió que Raúl Vera sucediera a Samuel Ruiz, etc.

Decir que la teología de la liberación sea reductivista es cosa seria. En realidad Ratzinger en su instrucción deformó lo que era dicha teología para poder censurarla ágilmente y acusarla de reductivista. Pero ni Juan Luis SEgundo, ni Dussel, ni ninguno de los grandes teólogos de la liberación se sintió aludido. Ninguno de ellos defendía las cosas que Ratzinger decía que defendían.

Morgan dijo...

le dejo miles de besos y abachos

The Phoenix dijo...

Pus, mira, yo como entiendo muy poco en realidad el cristianismo, y no soy cristiano, y soy "gay activo" (Whatever means), lo único que puedo decir es que, si bien entiendo, el cristianismo no es un mensaje, el mensaje de Jesús, es que el problema más cabrón, es que, para los cristianos, el cristianismo es Cristo: es una persona concreta, carnal, que se puede experimentar todavía. Los cristianos son quienes creen que Cristo sigue vivo y no ciertamente, de manera metafórica.

Supongo que, uno puede inspirarse en el mensaje, pero, como le decía a Garcín y a Lord Chandos, a mi juicio, no se si el cristianismo logra reparar ese problema metafísico por excelencia: la ruptura, la escisión del ser. Según otro amigo, el cristianismo lo que te dice es que con la muerte no termina el amor, sino que te dice que nada se perderá.

No lo se. Lo que sí se, leyendo esto de don Sergio Méndez Arceo, es que, finalmente, aunque sabe que tiene sus limitaciones, sus miserias, no se queda en ellas, no se queda en la mentalidad acomodaticia del burgués.

Y por ahora, hasta ahí llego.

Abrazo.


Sergio.

The Phoenix dijo...

Nota Bene: ¿No que nos íbamos a ver y que la manga del muerto?

Ay con usté!

Le paso mis datos again:

Oficina: 5622 1842
Celular: 04455 24259519

Sergio.

The Phoenix dijo...

Para el Pardo: Pardito, mijo, Ratzinger hizo dos instrucciones sobre la teología de la liberación, y fíjate, se sintió aludido Gustavo Gutiérrez, el fundador de esa corriente teológica!

[Raúl de Alejandría] dijo...

No es muy mi costumbre comentar los comentarios, pero, como dice la D'alessio, hoy voy a cambiar... :

Morgan: Gracias por tus visitas. me hacen muy feliz. No es mi intensión ser interesante para los demás. Creo que eso es una consecuencia natural de hablar de lo que a uno le interesa personalmente. Y en todo caso, es una ventaja.

Arkturo: Gracias por la visita. Supongo que "forrón" es un adjetivo positivo. No lo sé, majo.

Diego: El problema del bien y del mal es complicado. Los colegas del "Centro..." son mucho más avispados en estos asuntos que yo. A mí lo bueno y lo malo me marea porque casi resulta relativista hacer divisiones así, sin una ética más o menos clara que nos arme. Yo entiendo que hay una diferencia fundamental, sobre todo y más allá del bien y del mal, entre la justicia y la compasión.

Manuel: La Iglesia es un asunto complicadísimo. Una cosa es la institución como objeto operativo, otra la religión en sí misma como práctica devocional, y otra la teología cristiana que elabora. Una cosa, supongo, está unida a la otra, no se muy bien cómo. Pensar la Iglesia obliga a mirarla en estas dimensiones (desde una historicidad, diría yo, además). Yo igual le he perdido la confianza en el territorio de lo concreto. De entrada me parece que es una bastardez pedirle a los fieles el "óbolo de San Pedro". Pero es un asunto espinoso. Te lo dice un ex jesuita que fue expulsado por sodomita (je je je).

Ilustres hermanos del Sacro Colegio y de la Congregación para la Doctrina de la fe en la Posmo-Paris: Que teologales hemos andado estos días, ¿no? Nada como nuestra Super Virgen con el hímen de acero. Ya enserio, creo con G. y P. en la Revolución del Amor. El problema es según quién. Yo tengo bastantes problemas con Juan Pablito II. Su versión del amor excluía el amor homosexual, por decir cualquier cosa. Entonces, resulta un poco más elitista que lo que podría ser la teología de la liberación, como dices G. Esto amén de sus alianzas políticas que tenían de amoroso lo que yo de bailarín clásico. Tal vez, como dice Ph., el principio está en reconocerse limitado por los determinismos económicos, pero no complaciente con ellos. No lo sé.

El Pardo dijo...

Hola Phoenix:

No creo que Gustavo Gutiérrez fuese el fundador de la teología de la liberación. Fue el primero en publicar un libro con el nombre de Teología de la Liberación. Pero el subtítulo de tal libro es "perspectivas", lo que sugiere que dicha corriente tenía historia previa y que Gutiérrez se refería a un concepto ya conocido. En efecto, anteriormente a la publicación del libro del peruano, Porfirio Miranda, Ivan Illich y algún otro más tenían obras escritas inscritas dentro de la teología de la liberación. Inclusive ya en el sínodo de obispos de Medellín se ventiló la idea de una teología de la liberación, con ese nombre incluso.

Si Gutiérrez se sintió aludido por el par de instrucciones del Santo Oficio fue porque llegaron acompañadas de otras instrucciones (éstas no de índole doctrinal), dirigidas particularmente en contra de Gutiérrez mismo. En lo doctrinal insisto en que no se dieron por aludidos. Es verdad que Gutiérrez, igual que J.L. Segundo y Dussel, respondieron cada uno a la instrucción en sendos textos, pero el argumento fundamental de tales respuestas fue que los autores de éstas no defendían en su obra lo que la instrucción, sobre todo la primera (en realidad la segunda instrucción no fue sobre la "teología de la liberación", sino sobre los conceptos de libertad y de liberación), decía que defendían. Por ejemplo, la instrucción dice que "la angustia no se identifica pura y simplemente con una condición social de miseria o con la de quien sufre opresión política". A esto respondió el uruguayo, por ejemplo, que él nunca había sostenido tal identificación. La instrucción dice "la raíz del mal reside en las personas libres y responsables". Segundo, Gutiérrez y Dussel respondieron que ese era justo el fundamento antropológico de la teología de la liberación. La instrucción rechaza el marxismo con la especie de que "el ateísmo y la negación de la persona humana están en el centro de la concepción humana". Los teólogos de la liberación respondieron que de Marx no aceptaban el ateísmo y que la negación de la persona en Marx era sólo la particular opinión de Ratzinger, y que en definitiva retomaban a Marx en cuanto que y sólo en la medida en que en la obra de éste reconocían afirmada a la persona. De hecho, Juan Pablo II utilizó en Laborem Exercens una definición de persona, en cuanto que trabajador, casi calcada, sin duda inopinadamente, de un texto de los Grundrisse de Marx. La instrucción censura que se identifique la iglesia de los pobres con una iglesia de clase. A esto respondieron los teólogos que ellos nunca habían hecho tal identificación (la única excepción fue Hugo Assman). De hecho en el centro del pensamiento de Dussel está la tesis de que la categoría pobre no es asimilable a la categoría clase por tratarse de aquélla de una categoría analógica. La instrucción censura que de la muerte de Cristo se hiciera una interpretación exclusivamente política, a lo que los teólogos de la liberación respondieron que ninguno de ellos hacía una interpretación exclusivamente política de la muerte de Cristo - sí política, pero no exclusivamente política. Esto, pues, fue lo que quise decir cuando dije que no se dieron por aludidos.
Cúmpleme decir que, a pesar de todo, la misa mariachi me parece una cosa deplorable, tanto como haber dejado desnudas las paredes de la catedral de Cuernavaca.

En fin, sin duda estaría buena una reunión entre bloggeros. Nomás avisen a tiempo y no el mero día.

El Pardo dijo...

Por cierto Phoenix, eso de que no entiendes el crisitanismo me parece pura retórica: la verdad lo entiendes muy bien.

Fastfood dijo...

Pues yo me examino de moto el miercoles, así que deseame suerte, porque si apruebo llevaré una de esas, je je je. En cuanto a lo de los doblajes, creo que la risa es mutua, je je je. ¡El mismo idioma y tan distinto!
Besos, guapetón.

BELMAR dijo...

:)

The Phoenix dijo...

uy Pardo!! Tengo que imprimir tu texto bloguero. Prometo leerlo.

Saludos en este laaargo puente que se nos concede para conmemorar a quienes se nos adelentaron... para quienes la muerte ya no es ningún misterio.

Sergio.

Champy dijo...

Si de hombres admirables? Pocos como Don Sergio... y cada vez menos.

Se extinguen?

Tan preocupante como la evolución misma.

Nunca acabaremos de entenderlo y de seguir su obra.

Buen post.

Anónimo dijo...

Ese viejo decrépito se está pudriendo en el infierno ya, y qué bueno.

Anónimo dijo...

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If we can recollect a previous news when US blamed Russia for the earthquake in Georgio. What do you guys think? Is it really possible to create an earthquake by humans?
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