Cheerleading Leather Jackets

P 116: HOMILY ON THE XXX ANIIVERSARIO OF Martyrdom of Monsignor Romero














Monsignor Oscar Arnulfo Romero
MARTYR OF JUSTICE AND THE OPTION FOR THE POOR IN

XXX ANIIVERSARIO HOMILY OF BISHOP ROMERO MARTYRDOM
CATHEDRAL CRYPT OF 24 MARCH 2010 SAN SALVADOR, EL SALVADOR, CA

GREETING Dear Brother Bishops.

Dear sisters and brothers, ministers, reverends, priests, pastors, priests and nuns from different churches and congregations who have joined us this afternoon. Dear brothers and sisters in solidarity, came from all over the world.
Salvadoran sisters and brothers today we welcome.

is an undeserved privilege that we have granted This day, this Eucharist chair of the thirtieth anniversary commemoration of the Passover martyrdom of Archbishop Oscar Arnulfo Romero and Galdámez, our dear Bishop! such an honor to thank the sisters and brothers of the Comunidad Oscar Arnulfo Romero of the Cathedral Crypt, who from now will recognize that it has remained steadfast in this very place, the living memory of Romero: thanks, sisters, many thanks! Thanks also to Bishop José Luis Escobar Alas, Archbishop of San Salvador, for your kind letter of invitation. I greet my brothers and sisters of Christian Solidarity International Service Oscar Romero, the SICSAL, gathered these days in this House International solidarity groups and committees of Oscar Romero and is also serving thirty years of commitment to the peoples of Latin America, together with the CEIP

CORCAS and Sisters and brothers, my eyes contemplate
a truly amazing and surprising event because, being in a crypt, I discover no signs of death but of life, are not revealed to me gestures of grief or apathy, but a dynamism that transmits a powerful energy that pervades this place, not I see faces of pain and grim resignation, but looks full of deep faith and hope to spread ...

is not the tomb of a man dead - killed more accurately say - that we see here, but the beacon that has guided us over the past three decades, seeking and building the Kingdom of God that Jesus came to announce.

is the same wonder that we live on Palm Sunday of thirty years ago when, together with Cardinal Corripio Ahumada and Bishop Sergio Méndez Arceo, came from Mexico to accompany the Salvadoran people at the funeral of Archbishop Romero. That

Palm Sunday that killed dozens of brothers and sisters who were brutally repressed and slaughtered by the murderous bullets came from the rooftops around the square catedral. Gente sencilla del pueblo que, a pesar de la represión, venía a contemplar por última vez el rostro sereno de su pastor, y a reconocer lo que por ellos había hecho en sus cortos tres años como arzobispo de San Salvador.

Nos asombró ese día, como lo hace ahora, la plena convicción de que, con esos acontecimientos ignominiosos, no se apagaba una luz, sino que se encendía una hoguera que nos envuelve, que nos quema y que nos consume con pasión, y que nunca podrá ser apagada. Un fuego y una luz tan potentes, que han rebasado ya las fronteras y los mares que dividen a nuestros continentes.

La llama de Romero permanecerá encendida, mientras haya una o uno de nosotros que undertakes to keep it alive, as does this community from the Crypt.

Thirty years ago the world was experiencing a crisis characterized by the imposition of a political and economic system to survive, demanded the sacrifice of thousands of women and men, making them innocent victims of greed and selfishness of a few. System to operate without "obstacles" and without "mishaps", appealed to the militarization and paramilitarization a supposedly democratic society, thus opening one of the saddest chapters of our recent history.

still stir our hearts to remember mothers who toured prisons and hospitals in search of their missing sons and daughters. Yet we are outraged to evoke the mutilated bodies dumped in landfills, eaten by predators.

still hurt us more than seventy-five thousand dead from that war that bled the "Tom Thumb of America" \u200b\u200band the thousands of martyrs and throughout Latin America who shed their blood in defense of the most basic human rights: right to a dignified life, the right to justice, the right to peace.

Not that I have the desire to open wounds that have been slowly healing, but today we can not remember Monsignor Romero out of context, as a man, as a pastor and bishop he lived, would be a breach of historical memory of the people of El Salvador and Latin America, and an insult to the families of those victims for whom he gave his life.

UNIVERSALITY OF ROMERO Romero

still living in his village as he prophesied, "but their presence is a fact and not just Episcopal Church, but also sociological, is a cultural and political (in the broad sense a word, and I hope you understand that), is part of the reality of Latin America and, more surprisingly, part of the future of herself. Must counted on to make history not only of the beloved people of El Salvador, but throughout the continent.
I mean here something that I hope will not offend our Salvadoran brothers and sisters, and I say this with love and gratitude, you were fortunate enough to live with Monsignor Romero, the privilege of feeling, to hear, and have it and care here in the cathedral ... but for the last three decades Monsignor Romero is a universal, belongs to all humanity, not owned by a group or association, his word and his work has exceeded all human boundaries. God himself, to accept his sacrifice he has made as a testimony of hope and liberation for all women and men fighting for those ideals that ultimately derive from a monitoring and continuation of Jesus in building the Kingdom.

life, thought and work of Monsignor Romero had become a true sacrament of unity and solidarity among the peoples of the world. So we are here to accompany you, to thank and recognize the universality of Monsignor!
remember how, from the day March 29, 1980, a group of American bishops signed a document which stated:

"Three things we admire and appreciate in the episcopate of Archbishop Oscar Arnulfo Romero was First, faith announcer and master of the truth ... was second, a staunch defender of justice ... Third was the friend, brother, the defender of the poor and oppressed, the peasants, workers, those living in slums. "
"Bishop Romero has been an exemplary bishop because he was a bishop of the poor on a continent that has so cruelly the mark of poverty of the majority, was inserted between them, defended their cause and suffered the same fate for them: the persecution and martyrdom. Archbishop Romero is the symbol of an entire church and a continent, real suffering servant of Yahweh who bears the sin of injustice and death of our continent. "

"... not surprised his murder continues the paper, it could only be his fate if he was faithful to Jesus, and if it really was inserted into the pain of our people. His death is not an isolated event, part of the testimony of a church in Medellin and Puebla chose, from the Gospel, the poor and oppressed. So now we understand better, since the martyrdom of Archbishop Romero, starvation and disease, permanent reality in our towns, as well as the countless martyrs, the many crosses that mark our continent in recent years: farmers, residents, workers, students , priests, pastoral agents, religious, bishops, imprisoned, tortured and killed for believing in Jesus Christ and love the poor. They are like the death of Jesus, the fruit of the injustice of men while seed of the resurrection. " (Press signed by several bishops. San Salvador March 29, 1980).

That universality has won not only on its own merits, it has been granted the universality of the innocent victims of wars, the universality of the poor of all places and all times of humanity, the universality of the People God's waiting in faith the coming of "a new world and a new heaven" OUR REALITY



live today, in the year 2010, the worsening of the crisis inherited from the last century in a new era. The economic and political system imposed by the powerful, their idols of money, profit and earnings ahead, have excluded more than seventy percent of the humanity of the benefits of wealth that belongs to everyone.
Thousands of children die every year of hunger and curable diseases, the young are being deprived of a free and liberating them away from simple networks of alcoholism, drug addiction or gangs or maras.
Technological advances do not result in welfare but the unemployment of millions of men and women desperate for not having sufficient resources to support their families with dignity. This desperation pushes tens of sisters and brothers to the perilous adventure of migration ... are known stories of abuse, violence and death and suffering of the migrants who fall into the trafficking networks or police forces or paramilitaries.
MNCs mercilessly devour the planet's natural resources, regardless of the health and welfare of this and future generations.
Institutional violence reached new levels in all our countries, the gangs of drug traffickers, gangs, gangs, join the corrupt police forces, the white guards, paramilitary groups and sectors army, enjoying impunity, causing terror and violent death among the civilian population.
The criminalization of social protest and the persecution of social leaders, on the one hand, and the harassment and persecution of defenders of human rights, on the other hand, speaks of a repressive state that changes the speech, but not methods of repression against the people organized

OPTION

Archbishop Oscar Romero Archbishop Oscar Romero was well aware of this violence:
When he was appointed Archbishop of San Salvador, the country already experiencing a situation of repression and persecution clear committed sectors society and the Church.
lived the kidnapping, torture, exile and murder of several of its priests, religious, catechists and lay people involved
This, as we know, paid on your personal conversion process, but what most influenced this was the clear option for the poor and the victims who came to him looking for a word of comfort and liberation. That word was captured decisively in his homilies. They were words that spoke the truth, and so killed him like they killed Jesus by speaking the truth and being himself the truth revealed by the Father, says the Gospel of St. John.
a truth to us women and men truly free, must incarnate and must be updated in the concrete reality of each people and every community.
to Monsignor Romero, like many fellow bishops, the Gospel, the Magisterium of the Church, the documents of Vatican II, Medellín and Puebla were a mirror which reflected his own pastoral projects and their own choice " Thinking with the Church ", the universal church, the Church of the poor, the Church of Jesus. But the documents make no Church, the Church is made when the Gospel and the Magisterium are rooted in the community that reads it, reflects that which puts into practice.

humbly Monsignor recognized their limits and the human condition, his spiritual diary tells of his fears and concerns, but also an abiding faith and a consistency between his thinking, his words and his daily actions. This coherence

gave all the moral authority to denounce and demand from the Gospel, a true rule of law, respecting human dignity and justice to implement expeditiously and impartially.

So his word is as valid, so today I venture to paraphrase what was said in one of their homilies, to tell our governments of the twenty-first century:

"reforms are useless if they are stained with much blood; are useless changing flags of parties in power, called for democratic elections, if these changes only serve to perpetuate this system of death ... governments are useless emanating from the opposition, if not fight to fund the structural violence that comes from the same powerful economic and military and government agencies themselves that have been perpetuated in power ... "

Time of organized civil society that claims for itself the right to govern, the right to give the authorities deserve the right to fully exercise their sovereignty by applying a justice that impunity does not leave many crimes committed in the name of a supposed democracy and an apparent freedom. The right of children, youth and women to be taken into account in these patriarchal societies, the law of the land and nature to be respected. The future is in our hands, brothers and sisters and not in the hands of corrupt politicians or military coup.

So read Monsignor Romero, at the time and clearly, "the subversive witness of the Beatitudes that have turned around" and realized that he had to remove violence from their bases, structural violence, social injustice. And so it is the duty of the Church "to clarify the mechanisms that breeds poverty." The preferential option for the poor is an invitation for the Church as a whole, but also for every follower of Christ. "The Christian who does not want to live this commitment of solidarity with the poor, is not worthy of the name Christian," he said, adding, "the poor have marked so the real journey of the Church. A Church that does not bind to the poor from the poor to denounce the injustices they commit, it is not true Church of Jesus Christ. " (Homily, 23 September 1979).
recognized in this, his own behalf as the Archbishop: "This report, created a duty to make in my capacity as pastor of the people who suffer injustice. I is imposed by the Gospel for which I am willing to face the process and prison. " (Homily, May 14, 1978). FAREWELL



Sisters and brothers,
This Mass, processions, pilgrimages and processions, meetings and international, ecumenical unity of churches, conferences, festivals, participation of children and youth from all over El Salvador, the various events and celebrations today, taken in many countries in Europe, America and Black Africa, remembering the life and work of Monsignor Romero, tell us about the validity and strength of their testimony.
We are thrilled and his words lead us to face this crisis with courage that we talked, we encourage even face the possibility of death as he faced:
"I must say that as a Christian, I do not believe in death without resurrection, if they kill me, I will rise again in the Salvadoran people ..."
"As I am obliged pastor, by divine mandate, to give his life for those I love are all Salvadorans, even for those who will kill me. If the threats were to be met, since I offer God my blood for the redemption and resurrection of El Salvador. "
"Martyrdom is a grace of God that I deserve, but if God accepts the sacrifice of my life, my blood be the seed of freedom and a sign that hope will be soon become a reality ... "
God rewarded him with the palm of martyrdom and sacrifice welcomed by placing it next to the cross of Jesus and God, who keeps his promises, has risen and the struggles and walking the Salvadoran people, the Latin American people and the people internationalist solidarity.
Therefore, we have no doubt he had a prophetic sense of his life and character which had its martyrs death. So, near the village, next to the victims and the poor whom he served, nor do we doubt his holiness, which will eventually be officially declared, not by merit and by human actions, as we have said, but by the action same Spirit.
In it we see that in Latin America began a new era in which Christians, dying for the faith, giving his life for justice. That was the truth of Romero, this is the truth of the Gospel, that is the truth that sets us free! That
Monsignor Romero, our San Romero of America, along with Monsignor Proaño, with Monsignor Gerardi, with Sergio and Angelleli follow in Hope illuminating the causes of the poor, justice and the Kingdom of dignity and justice for everyone.
In the name of the Father, Son and Holy Spirit, Amen.

+ Samuel Ruiz Garcia.
S. Bishop Emeritus Cristobal de las Casas Chiapas, Mexico. Honorary President of SICSAL

Nippels Für Sims 3

P 115: LETTER TO BISHOP PROAÑO


ECUADOR INDIAN VILLAGE FOUNDATION

Founded by Bishop Leonidas Proaño

fpie@fundacionpuebloindio.org




ECOS PROAÑO Jubilee of Bishop LEONIDAS




LETTER TO BISHOP PROAÑO

Dear Monsignor, I dare not tell Taita Proaño, for now, but we can chat a bit, especially to thank you so much these days I have lived through "trees" you sow ...

In Community, in Madrid, said that if he came to meet of the Centennial celebration, rather interested in the program, with the planned action of a number of theologians of liberation. Looking for a series of lectures.

it is also true attracted me, Monsignor, work among the Indians, but that prejudged in terms of care.

not pretend to chronicle the celebration, but express some aspects, thoughts and feelings, I wish I recorded in the deepest and join me in my task vital.

My first pleasant surprise was the thematic tracks: Pachamama, United Liberation Peoples and each the "Sumak Kawsay" completely unknown term., I set out to open the eyes of the heart and ears, then assumed it was something very important, and wanted to apprehend.

I found a nearly perfect organization. In an environment, the University Andina, thought-provoking, full of messages that evoked the memory and presence of indigenous culture, of different nationalities, combining our presence with groups of students, post graduate, multiethnic, multinational, apart pleasant environment, carefully.

the motivations of each day were truly universal prayer time, I think the experience of people indigenous expressing continuity with the Pachamama, and the original conception of the sacred and / or spiritual, I was struck by its evidence by its symbolic coherence and ultimately for their authenticity.

"We are part of the earth and it is part of us"

"The Indian thinks in his heart that the earth is his mother. It is your fundamental thinking. Is the center ring of multicellular core of their culture. Hence was born the concept of fraternity extensive, extended family, equality of all ... the land is for everyone and everyone has equal rights. "Monsignor Proaño

(Selected Texts of Wisdom)

methodology Groups work with the method of See, Judge and Act, which initially had cornered me in the old Europe is already happening, "is theoretical," ... Here, work in groups, about fifty people each one, I was impressed by the ability of indigenous people from different Indigenous people, to see reality, to analyze, to go to the causes, to listen ... to collectively address the need to compromise in order to compensate native peoples their right to land and territory.

Bishop, I began to understand a little, the task of promotion of education that began with them, I was surprised and the couple, thankful for the experience you gave me, "we like to applaud a fine speech. But we do not like to give our own wealth and receive at the same time the wealth of others. We do not like to make an effort of reflection to discover the ways of truth "..." learn what is awareness, raise awareness. There is no other way, "Bishop Proaño (Selected Texts of Wisdom)

Pooling of groups, each answering a different question, I was rich, very diverse, extremely enriching and continued to show that really, Bishop, "the trees you planted" had grown and they were there, his office had collected and kept on task.

lunches, sharing cultures and food, games, questions, and the organizational efforts of a small group so that everything was ready, with 250 participants, like mid-morning snacks and afternoon ... The EU dimension was present in everything.

And little by little we would introduce in the current of his life and his message, the Power Point "De Poncho for Life and the Mystery", brief but clear that the United transmitting necessarily happening because the indigenous peoples originating recover their dignity, the right to Pachamama and were compensated for plundering both suffered for centuries.

The first officers of the Symposium on "Pachamama and Sumak Kawsay" through the various speakers, Juana Batzibal (Guatemala), Esperanza Martinez (Ecuador) and David Choquehuanca (Bolivia) said that the Sumak Kawsay, that life in wholeness and harmony we all desire is only possible if we live to the Pachamama, as a continuum source of our own life, and all the living. That different concept to that live dually Mother Earth and our own existence and decide to take care because we endanger our lives. The papers are to "ruminate" slowly, especially liked the Esperanza Martinez of Ecuador, for his vision and rigor, for its validity especially in our first world.

Small night walks, where vd. was present, Bishop, sharing the surprises of the game and how we were hitting was also a good culmination of the day.

Motivation of the second day on the theme of People and Sumak Kawsay, prepared by Martin Luther King Center in Cuba, walked into the People dimension, represented by different ethnic groups, countries, which exceeded one hundred, including delegations foreign representatives of Indigenous peoples. Tony and I were there one of the representatives of Spain, the Community S. Thomas, with fear and trembling, you know, we apologize for all the historical weight of pillaging and destruction of peoples and cultures present at the same time express our commitment to come "otherwise" open to listening to the reality of these peoples, and subsequently transmit in our First World, Sumak Kawsay possible, while sharing the hope that it continues in full force his "dream of the possibility of a new society"

When commitment is shared between the North and South, clearly strengthens the hope that it is possible.

work in groups, it elaborated on the consequences of colonization, and the new neoliberal colonization, level of values, thoughts, duties, customs, policies, symbols, etc ... This could mean that just the first world is being colonized by neoliberal policies and thinking, and worse still, as before imposing this new settlement to the South.

was analyzed today how it affects education, economics, health, and found that values \u200b\u200bfavoring decolonization own knowledge, what is the relationship between the rights of peoples and Sumak Kawsay, what should be the content of Interculturalism.

concrete proposals were outlined to promote and ensure the rights históricos de los Pueblos, para recuperar políticamente “Abya Yala” la unidad de pueblos y naciones ante los organismos internacionales: ALBA, MERCOSUR; UNASUR, al Parlamento Andino, al Parlamento Indígena. Coordinadora Indígena a nivel Andino, Banco del Sur, TELESUR…Y en definitiva elaborar propuestas de intercambio que promuevan y faciliten la comunión y unidad respetando la diversidad de “Abya Yala”

Monseñor, sólo agradecer toda la vitalidad y empuje de estos Pueblos originarios, en los que creyó y así comenzó, a trasmitírselo a los propios pueblos, a través de la educación, cercanía, confianza, lo que vd. sembró está already paying off incipient

The presentation of the dances of the first graders of basic education, community Iluman, Escuela Domingo Sarmiento, Imbabura, was a sharing of wealth and hope of these people, the future has already begun . The proposals for action are possible. And as you said at one point of the meeting, reminding Pedro Casaldaliga: "This evening neoliberal if a commitment we all have is to hope."

The symposium Kawsay Sumak Village and was in charge of Humberto Cholango (Ecuador), Nancy Cardoso (Brazil) and François Houtart (Belgium), moderated by Aiban Wagua (Kunalaya- Panama). Impossible to collect minimal exposure, only some aspects that struck me. In the intervention of Humberto Cholango, recent ex Ecuarunari, recalled how Archbishop, speaking on the birth of the CONAIE (Confederation of Indigenous Nationalities of Ecuador), and forged the beginning of the union and recognition of Indigenous Peoples. Humberto, insisted that "the Sumak Kawsay is not just a matter of equity, is the reconstruction of a new model of life for all humanity ... the happiness of the Indians is not having it work more ...., The community work, the Minga festive. "

lord, how we have to learn how to deconstruct to be happy

In the paper by Nancy Cardoso, was a different expression, poetry, music full of hope in the capacity of peoples to bet on Sumak Kawsay. The good life is the legacy and promise, made the exercise of care and service. There is a diversity of expressions, reduce them is betraying the common heritage. What is still ancient, is enriched and changed.

De F. Houtart, impossible to make a short summary of his presentation. But to say that his thinking and firm conviction to find alternatives to neoliberal development model, economic, social and cultural, in which the revival Indian thought is important. What outside the First World, in Belem, Brazil, World Social Forum was the strongest criticism of indigenous movements.

We must go for new paradigms: the relationship with the Earth, the respect for it as a source of life, prioritizing the use value and not change, the organizing, democratically, a community, there are no miracles, are the bases across organizations, convergence to a reading of the multicultural world. It is a utopia that does not exist today, but could be tomorrow, is a star was the perfection of good living, of Sumak Kawsay.

Reflecting a community, The transmit it certainly is a commitment and hope that you can bet on Utopia, Bishop, vd. went forward, created the conditions for the re-emergence, is to bring these paradigms, among Indians, knowing that you can not absolutize any culture, you have to collect contributions of African peoples, Asians, Indians, need a dialectical thinking.

One thing is what you have, what you read about other cultures, world views and another to live it, collect first-hand experience contact with those who believe, with whom it is his way of feeling and thinking.

Dinner at the Universidad Andina, with the president, Enrique Ayala, was an act of recognition, to their task, Monseigneur, to educational guidance and the recognition of Indigenous Peoples. It was very gratifying to see the mark left, Monsignor, among men of culture.

The third day devoted to liberation and Sumak Kawsay, we begin with the motivation, by Intiñan and P. Association Gabriel Barriga Arias, a member of the Indian People's Foundation and pastor of Quimiag, Chimborazo, where vd. Monsignor, was 30 years, with India among the Indians, being the Bishop of the Indians, the Prophet of Truth, and Kawsay Sumak in a church he loved but he did suffer until death.

I experienced as a celebration of the word, focusing on the privilege and joy of the centenary of his birth, joy, strength and faith in living the Gospel, the Good News, out to all, especially indigenous and disenfranchised peoples in Chimborazo.

There was a series of interventions by indigenous women, mothers, some in Kichwa, some bilingual, who expressed his joy for life, which had been in and responsibility for life, which gave the Community. Of course, not without pain, not without difficulty and the effort needed to reconcile their participation in the community. Expressed that the fight was not only women but the entire community, of all mankind, stressing the need and importance of education to move forward.

This motivation was a tribute to Zoila Villalba, wife and mother of Msgr. Fr Gabriel suggested that the January 29 date of establishment of the Indigenous Women and Women of America.

The songs, known hummingbird Solidarity and Brother had a special echo.
We ended up with the reading of John, 3 1-21.

sharing in group work, again with the method of See, Judge and Act, deepened in:
-New forms of slavery that we are living in this century has entered
-how capitalism and their new neoliberal forms, in our personal lives, community, political
-why individualism breaks to the community and hinder the liberation struggles
- what is lacking in today's education to be liberating?
-what are the most pressing issues concerning the Sumak Kawsay?

These and many more questions, I turned her life outside Bishop, his message is still alive and present among us. Thank you for opening roads, which are actually those of Jesus, but vd. the incarnate, we had brought them closer to our historical moment and thus responds to the same questions that we get from the First World

The video Intiñan association on the "rediscovery of the flame" was a graphic expression of Sumak Kawsay and the process of liberation of the people, and ... there were some among us. Monsignor, I guess "that way", vd enjoy. also, is the result of his work.

The last symposium on Liberation and Sumak Kawsay were Elsa Tamez (Mexico), Juan José Tamayo (Spain) and Frei Betto (Brazil)

Elsa Tamez, chose Acts, 3 and interpreted from a feminist reading indicates a degrading society has to change. There is also liberating attitudes. No changes if not change the look. In Kawsay Sumak processes in relation to gender, the community acts

Bishop, that of "always keep your ears attentive to the cry of pain of others ... Keep alert eyes ... looking for a castaway on Solidarity is danger .... " How easy it is, look and not see, hear and not hear, what needed is a spiritual experience, mystical, so be careful.

De Juan José Tamayo, abstract thinking, slow thinking, I picked up: Theology is not static, we must continue updating it, now held by cultural diversity, it may not prophetic impulse, must respond to the critical reason and built from the new subjects of history, today highlighting the role of women, indigenous communities, liberation by wisdom and how the character Intercultural and Interreligious challenges that theology can bring to the First World.

Frei Betto, made it abundantly clear that there is no distinction between life and faith. Life is inseparable from politics. Jesus was political and died for the political powers. It was recognized as a "disciple of the former political prisoner, Jesus." Jesus came that all may have life and life to the fullest. "We are the expression intelligent and loving nature, but it is only possible if one suffers from hunger, if no one suffers injustice "

Without words, Bishop, thanks again for having the opportunity to hear ...

Late in the evening was a tribute at the National Theater of the Cultural House, open to all people, as was his mood. The theater was full, was packed to celebrate their anniversary. The messages addressed to him endearing F. Houtart and Frei Betto, remembering him as pastoral bishop and a prophet without fear, their commitment to combine the renewal of the Church to regain seriously the Gospel values \u200b\u200band the empowerment of indigenous peoples who want to live and regain their dignity.

We joined the congratulations and thanks for his life, his love of Pachamama, by liberating faith, impacted the presence of Indians, with their cultural expressions, singing "Las Mañanitas," the blackout candles, an entire birthday party with his living presence among us, among their people, Thanks for everything, lord, thank you all.

was impressive cantata "Daquilema: chronic sung" symbolic and poetic expression of the horrors of the conquest and the temple of indigenous peoples. A nice tribute to Monsignor in its 100 years. I just

would review the experience of the trip to Imbabura Ceremonial Center TUPATÁN WITH THE RITUAL Kichwa, ceremonial of Good Living, where you wrap the Pachamama, purified you, and share your ritual, incomprehensible but alluring, delivering to fellow Basques a tapestry significant and shared food in those latitudes, was the host community experience, it was true that the brother to us Pachamama.

Pucahuaico Then in another discovery, a new range of experiences, from the start of the torch, the arrival at the Tomb of Bishop Proaño, ritual held in the chapel, meeting with the Community of peoples, the party with the burning castle and serenade Bishop, plastic explosion of life and presence of Bishop among his people.

All prepared, caring, nothing improvised, full of tenderness that was transmitted.

The Walk for Life, with a clear civil recognition of its people to life and presence of vd. Monsignor, the town was very present.

And to end the celebration of the Eucharist, in the Coliseum, did not fit in the church, the Word came to be present, alive, questioner, the broken bread, and continued with the feast of corn and food fair, and the long festive evening, with different cultural performances ... A people who speak is present in memory and presence of which was his bishop, who became an Indian among Indians, who remained faithful to the Gospel and its People.

Pucahuaico stay in has been a possibility and opportunity to pray, to go deeper, trying to assimilate something lived, discovery of Indigenous Peoples, their values, their humanity, their joy and generosity, their share, their children, and educators present a possible future of another company.

Finally, to finish writing to express our gratitude to the Indian People's Foundation, which has prepared this tribute, which has involved us, especially with people concrete who have lived, prayed, enjoyed and transmitted to us their faith, hope and commitment, noting also its strength, consistency and faithfulness to his message Mgr.

Bishop, take care, bless them, accompany them and help us save as Mary all these things in our hearts. Thanks and thanks. Keep in touch, count on us.


Quito, February 18, 2010. Gloria

Cavanna
Aquinas Community of Madrid

Milena Velba Vids Reading Book Oncouch

Submission No. 114: INTERVIEW OF THE DAY "expressing" BETO

EXPRESS, Sunday, January 31, 2010

Writing Guayaquil - Calderón Juan Carlos Atty.

Interview: 'The Church moves away from the poor '


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Frei Betto. Priest, Assistant to the President of Brazil.

is a simple man, almost without expression say, or at least it shows in the interview. But speaking from the serenity in one of the elegant rooms of the Universidad Andina Simón Bolívar during an international meeting on the centennial of the birth of Bishop Proaño, the bishop of the Indians.

"The option for the poor is held in Latin America?

For the Catholic Church there is no other way but to make the same choice as did Jesus. The option for the poor is because the poor are better than the rich. Among the poor and the rich are people of all shades: good and bad, honest and ethical and dishonest and corrupt. The point is that God created us all to live with dignity and happiness. So poverty is a blessing, is an offense to God and is of structural injustice of capitalist society we live. The choice is given for those whose rights were removed, were denied. God opts for the poor because no one has been created to live in poverty. Jesus was a poor man has been identified with the poor, like chapter 25 of Matthew: I was hungry and you gave me eating. Those who encounter Jesus are poor. Unfortunately, in the pontificate of John Paul II there was a decrease in the option for the poor especially on the part of Latin American bishops.

How does this regression? Marked


first because the vision in the United States identified the liberation theology with a choice purely ideological, violent change of society. And some bishops and Roman areas fell into this trap. Second, because the Pope was coming from a socialist country that lived under the Soviet Union, then he was a thoroughly anti-communist and had great difficulty understanding the reality of America America. I think it confused a bit. And so it has exported to Latin American movements from Europe and very conservative in nature to reverse that process. The result is that the Catholic Church in Latin America is gradually distancing itself from the poor, and this space is increasingly being occupied by the Protestant churches pentecostal profile. I want to know how the Catholic Church will come out of this situation.


But in the rhetoric of the Catholic hierarchy is still considering this option for the poor. How do you handle this case back?

Well, no bishop after Medellin Puebla, which have been reaffirmed by the Episcopal Conference of Aparecida, can say that is against the preferential option for the poor. One thing is, nothing is done. Indeed, as the Catholic Church in Latin America has its roots in the middle class and the rich, has much difficulty understanding the world of the poor, indigenous, blacks, people living in favelas. That is, with the exception of some bishops, the Church has been elitist in Latin America. Many bishops have come from poor families, but in its formation have been elitist, like to be with the rich, the pleasures that come from money provided to them. So, eventually lose their sensitivity and especially the prophetic courage to stand with the poor in their struggle for emancipation by the defense of their rights. It is much easier to find churches and chapels in the rich neighborhoods in the world of the poor. There are not many priests who are interested in being there with people suffering and fighting hard, every day, for biological survival. "Give a person a slice of power and you know who that person indeed. Power, contrary to what is said, does not change people, make the disclosure. It's like the artist who lacked brush, ink and canvas, or the murderer who finally have a weapon. The power goes to your head when it was distilled Resting in the heart. Like alcohol, drunk and, at times, turns delirious, excited aggression, collapses scruples. Once vested with the function or position, title or perks, the person is believed superior and subordinate does not support that go against his will, their opinions, ideas and whims. "

So what would be the option which the Church's conservative option gives people?


option would be for the Church Pastoral Popular, are still in many parts of Latin America. In Brazil are very much alive. Not so much the parishes, because it is a model of pastoral premodern, pre-urban. Now people do not relates to live in the same place geographically. Today, electronic media can be my best friend across the world. We must find a pastoral adapted to the reality we live. And the poor want to find in the Church a force to fight for their rights, their right to life, which is the greatest gift of God, not faith, is not liberation theology, is not the Opus Dei, is not the Vatican. There, where life is not allowed, is excluded, is pressed, the Church has to be.
The few vocations in the Catholic Church responded to this crisis. Why the priesthood is no longer attractive? Because


uses language that does not speak to youth. It is a moralistic language, tax, the language of a valley of tears. The boy wants to find what is in the Gospel: joy, struggle for life, idealism, utopianism. I joined the Church and Christian because I trained had a lot of idealism in my generation. Join a Christian youth movement was a matter of great happiness and meaning in life. Today, many bishops do not allow youth to be leaders of youth movements. Are much more concerned with the sexuality of these young people for their commitment in the fight for justice. The current young will not hear of moralism, imposition, of paternalism. Wants to be master of his fate, self-determination. I would say that in a society, the less utopian, more drug use, the more utopian, less drug use. I am from a generation that at age 20 wanted to change the world. Today, the young man wants to change himself: the hair, tattoos, drugs, piercings. Should be instilled in people the desire to change the world, to change society, with the commitments of the society. Young people, mostly not concerned with ecology or other causes are concerned with three values: wealth, beauty and fame. There is a strong tendency towards individualism and this creates dissatisfaction as to the meaning of life. That is why many seek consolation in drugs. Because neither the Church nor society are opening ways for young people. Schools are not encouraging young people to participate in emancipation and humanitarian causes.
I notice very pessimistic ...


I'm not pessimistic, I have a principle: we must save pessimism for better days. I am very optimistic, but not in the struggle to support these movements. No room for pessimism in this world. Especially now, when Latin America is a democratic spring. With Correa in Ecuador, Lula in Brazil, Chavez in Venezuela, Morales in Bolivia, Uruguay Mujica, Raul Castro in Cuba ... We live in a time privileged, after rejecting the military dictatorships and neoliberal governments messianic as Collor in Brazil, Fujimori in Peru, Menem in Argentina and so on. In this comparison, I say that Latin America is a very promising. The important thing now is to get involved in that process of gradual emancipation.
This spring you call democracy also has its detractors: do not know what it is the socialism of the XXI century, where it goes, there is authoritarian rule, the conditions of people's lives have not improved, it is sometimes the Otherwise, the process is contradictory and ambiguous ...


All political processes are ambiguous. Now, there's an observation: the town is popular for those democratic governments. For the first time in history Latin America can promote structural reforms through peaceful and democratic. And if the elites, and if Washington does not understand that, we shall probably return to dictatorship, to the blood, the armed struggle and all that. Only the arms manufacturers and fools want armed struggle. We want to change the structures become less violent and more democracy.

But it remains questionable authoritarianism, precisely the lack of democracy ...

Those who have large interests threatened by these changes, accuse these governments of authoritarian communists. No. We do not want to create a socialist mode of the Soviet Union, mostly because the story is not found the solution. But there is no doubt that humanity has no future but outside the capitalist system. In other words, we must share the goods of the earth and the fruits of human labor. Socialism is a potential way forward for humanity that will follow this productivist and consumerist paradigm, creating islands of affluence in a sea of \u200b\u200bmisery. On the planet have that 4000 one billion people living below the poverty line. I always like to stress that if socialism collapsed in Eastern Europe, capitalism has failed the world, for most people. Only a small part enjoy its benefits, like me, who are rewarded for the biological lottery, which luckily we were not born in a favela in Rio de Janeiro or Eritrea, and that is an injustice. It is necessary to look for another possible world, that world that Jesus spotted with another category result of his time, which was the Kingdom of God: the kingdom is not of Caesar, injustice, oppression. Where people can live in dignity. And we all have the same rights and opportunities as a family.

Who:



Former Dominican priest. One of the founders of Liberation Theology. Writer journalist, activist of the church of the poor and liberation theology, and human rights. Twice -1985 and 2005 - was awarded the Jabuti, the most important literary award in Brazil. In 1986 he was elected Intellectual of the Year by the Brazilian Union of Writers. Advisory social movements such as Christian Base Communities and the Movement of Landless Rural Workers. Between 2003 and 2004 was special counsel to President Luiz Inacio Lula da Silva and Social Mobilization Coordinator of the Zero Hunger Program. He resigned because he felt that an emancipatory program became electioneering.

"Give a person a slice of power and you know who that person indeed. Power, contrary to what is said, does not change people, make the disclosure. It's like the artist who lacked brush, ink and canvas, or the murderer who finally have a weapon. The power goes to your head when it was distilled at rest, in the heart. Like alcohol, drunk and, at times, turns delirious, excited aggression, collapses scruples. Once vested with the function or position, title or perks, the person is believed superior and subordinate does not support that go against his will, their opinions, ideas and whims. "

Afib And Rapid Breathing

FREI P N º 113: INTRODUCTION TO THE BIOGRAPHY OF BISHOP Shipping





PRESENTATION OF THE BIOGRAPHY OF MONS. Nidia PROAÑO Arrobo Rhodes
Sitting on a bed of twigs and straw, in the shadow of his old hut, Guillermo Gualpa, Chimborazo Quichua, gives a simple and poetic definition of "Bishop of the Indians" Leonidas Proaño . "For the indigenous peoples of Ecuador, Proaño Bishop has been a large sun, a star can not be hidden by clouds in the sky ... Proaño has been able to give life to the word evangelization. For him, evangelism meant "announce what is right and denounce what is wrong. "
As part of the celebration of this first centenary of the birth of our organization Mgr Proaño Indian Pueblo Foundation of Ecuador that I represent, has wanted to give "first fruits" to all of you and all our people, this first biography of our beloved Mons . Proaño. It has been more than 21 years of his departure to the Father, years that have passed while shooting for the majority, those who receive your custom executor, has been difficult and hard, but at the same time have been charged with the power of the Spirit kept us in the gap striving to be consistent with our people and the legacy that has not been easy to translate it in all its magnitude. Be faithful and try to follow a prophet of the stature of Taita Proaño in adverse environments such as political and church which we live, have demanded strength, courage, imagination and fortitude with which we have attended Diosito Taita.
And, despite our status for having been written in the handwriting of Bishop Leonidas certainly contains no reference to the dissemination of his thought, against all odds during this time of life and work of our small organization we have redoubled efforts to keep his memory alive not only in Ecuador but throughout Abya Yala, and even overseas because we believe that "light can not be hidden under a bushel "and because we believe that the best tribute we can pay our people is to give something from him and he is indispensable: the thought and life of those lucky enough to witness the poor man of Nazareth, who lived by the Instead, he was crucified by the political and religious powers of his time and risen in our midst and encourage our struggles. Many are the dreams which reveal ... among them are on one side of the church building India and the multinational state that enables life to the fullest of native peoples with the enjoyment of all rights guaranteed to them: and, of course publication of the complete works of the Prophet Bishop of the Poor and the Indians, whose realization impels us as part of the dissemination of his great legacy, we also urges the release of biographies that account for his fruitful life and liberating thought.
Year after year we have been giving something Proaño Bishop called "my little writing." Perhaps as a foretaste of all this great challenge we now deliver the joy of this biography written by Giovanni Ferro, Italian journalist colleague and friend, ten years ago accepted the challenge of writing this book and to do, beat the real problems of geography, language, culture, and launched into this adventure with the armor of his professional ability, his thoroughness and accuracy. He, diligent and hard on yourself, we visited dozens of interviews conducted in various places on our Ecuador, was steeped in the books published by and about Rev. Proaño, as appropriate reporter walked into the press at the time and exquisite style wrote in their language the book "L'avventura di Taita Proaño an Indian tra gli vescovo dell 'Ecuador', which today goes under the title" Taita Proaño the journey of a bishop among the Indians of Ecuador. " Our organization was in the genesis of this work and we had the honor of throwing it in 1998 at least three cities Italian Roma, Arezzo and Bolzano on the occasion of the tenth anniversary of RESURRECTION OF MONS. LEONIDAS PROAÑO, and we are filled with joy to know that was widely accepted throughout the length and breadth of Italy. Since then, we dream of translating and editing here in Ecuador so that our people know about events as yet unpublished facets of our prophet, and we strive to disseminate know and live, and also to serve as a stimulus for our brothers are encourage further and write about his life and thought in force now more than ever.

This work draws with freshness and master the strong and sweet personality Taita Leonidas and light shows line by line the greatness of his soul, the strength of his convictions, principles that animated his life, transparency and consistency of its decisions, the strength of spirituality, the magnitude of their commitment and preferential option for the poor and brilliance of his revolutionary insights and ecclesiastical and political actions.

a prologue of another large Continent, Bishop Samuel Ruiz, who during these days is celebrating its golden anniversary Episcopal and greet cheering, the work draws on five chapters that read flying, the depth of a lifetime which was hit by a conflict, betrayals and problems not injured but his nonchalance and meekness. The text takes a stroll as to what Gianni described as "subversive seventeen bishops behind bars," "a weaver of hats to the Council," the revolution of the punch, "the gospel to the bench" to conclude the narrative his last years and days full of unprecedented events that open to the knowledge of an exceptional human being. Today, thanks to the generosity of Gianni Ferro Publishing "Gruppo Abele" we authorized the issue and gave us copyright and Sr. Carl Gomez, Argentina religious living in Italy who made the translation of this book , we are pleased to deliver to our people in Castilian.

For this edition we had to perform both proofreading that contributed strongly in my sister Nelly and Giovanna Tassi, as revised quotations task that worked Empress Montalvo.

is for the Pueblo Indian Foundation of Ecuador a joy to give this biographical work, the first of its kind on Taita Leonidas, to mark the centenary of his birth. Your thoughtful reading will bring us to the greatness of spirit of an authentic human being and an exemplary Christian molded in the Gospel of Jesus Christ Liberator, and in the pristine sources of the ancient cultures of our Ecuador.

Quito, January 2010