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Shipping PROAÑO 130 BISHOP, Testimony of Nidia Arrobo Rhodes in the XXX Congress Madrid Theology Part III BISHOP

Monsignor Leonidas Proaño (Part III)

parallel with this, it triggered a process of regression within the church itself. Medellin raised a strong opposition that Paul VI was unable to control. The Curia decided to extinguish the spirit of Medellin and Alfonso Lopez Trujillo chose for your project. "Alfonso Lopez was made Bishop, Secretary of the Colombian Bishops CELAM Secretary General of the will of the Curia. From CELAM Alfonso Lopez did everything he could to destroy Medellín. He failed in Puebla, but with the help of the Roman Curia in Latin America managed to create a new bishopric, radically indifferent to Medellin. Alfonso Lopez was made president of CELAM, and then a cardinal. The generation of bishops Medellin was replaced by completely different. "

But not only attacked the leaders of the movement, but also the basic ecclesial communities especially the new CELAM led by López Trujillo. Were denounced as a parallel Church, a charge taken by Pope John Paul II in Puebla and then, if communities that promoted Marxist that Marxism takes possession of the Church in Latin America. All this coincided with the emergence of fierce and bloody dictatorships in Latin America, especially the Southern Cone. This is a comprehensive plan that sought to dismantle everything that had been achieved up to that time.

Under the charge that "was destroying the Church" IPLA CELAM closed to avoid breaking the traditional church symbols, church institution that was part and instrument of the dominant sectors of the agro-export oligarchy and the landed power and as such defended "their interests" general and participated in their power struggles .

This was the beginning of "life in solitude" of Bishop Proaño in the Ecuadorian Episcopal Conference and the CELAM. But neither was a quiet period. The sections of political power and the church concocted false charges and so it was always under suspicion in Rome, accused of political and subversive. The Roman Curia directed against him that resulted in several cases to the "apostolic visitation" to find your way out. Could never prove anything against him that was undeniable and strong support from the work of evangelization and their struggle for justice.

"Dream of the possibility of a new society" cried the red bishop, who was nominated for the Nobel Peace Prize. At the end of his life was in Ecuador and abroad numerous honorary doctorates. " He, like I said earlier, pastoral plan conceived as the simultaneous interaction of faith and politics. For the construction of the new society, which impels us, saying "we need the leadership training, new beings committed, organized and mobilized. Considered urgent to strengthen the organizations where they exist and create them where none exist. With the conviction that "only the people can save the people" encouraged and guided the formation of Ecuarunari, a regional organization led by the Kichwa people of Ecuador, the MICH, the Indigenous Movement of Chimborazo and the Confederation of Indigenous Nationalities of Ecuador (CONAIE ) longstanding national and Latin American.

In his later years turned his fight to the need to form a multinational state to achieve self-determination of indigenous peoples, ensuring their historical rights and the bailout of their securities considered as an ancient treasure of capitalism able to redeem not only Ecuador but the entire planet. When advanced cancer in his body blew himself up for two great causes: the liberation of indigenous peoples with all their rights and because the Church is faithful to Jesus Christ and the Gospel.

"BUT YOU ARE YOU GOING TO PLANT TREES"


says his prophetic verse poem written before resigning over the age limit, the Bishop of Riobamba. At this stage of his life, Bishop Proaño began to feel overwhelmed by a deep sadness, yet a solid hope. When he had a farewell meeting with leaders Indigenous people have asked, What if the Bishop of Riobamba was no longer among you? One of them replied: "taitiku nothing would happen." Why? Monsignor inquire again, "because that's why we stayed," was the answer I calmed down a friend.

"That's why we stay" and it is true, because over the last twenty-two years of luminous presence from God our Father, Bishop Proaño remains not only concerning the struggles of the human rights defenders; Social activists, environmentalists, Christians and Christian ecclesial base communities, artists, women's, youth, seniors, children and adolescents who go after other possible world, but especially of organizations and social and indigenous movements that are going after the right path of liberation.

Like Moses, Bishop Proaño, accompanied his people to conquer the "promised land" which envisioned only from a distance ... The first great Indian uprising of 1990-Yala Abya that shook the very foundations of the Ecuadorian State constituencies - came to two years of his departure. There are those who claim that the peaceful uprising that paralyzed the country for ten days, was the work of the Bishop of the Indians who formed a generation "Indian insurgents."

The decade of the nineties in Ecuador has been fraught with protests, riots, conflicts, proposals and indigenous achievements such as the creation of the Bilingual Intercultural Education, the legitimacy of lands and territories, the ratification of ILO Convention 169, the inclusion of indigenous peoples' rights in the Constitution, and, in this decade we enshrine in the Constitution include the declaration of Ecuador as a multinational state, the Sumak Kawsay transverse axis, the rights of the Pachamama, the water human right and deepen the collective rights of indigenous peoples.

"The dreamer is gone but his dream is," says Agustín Bravo Vicar and his faithful from the Pueblo Indian of Ecuador Foundation, established by Bishop Proaño steadily follow in his footsteps and faithful to the teachings of the gospel, together with the people Ecuador Indians in their struggle to assert their rights as peoples, in building the multinational state has just begun, and in search of the birth of a church india, dream rearwardly of the prophet, can more than ever threatened by a church institution he never wanted to understand Mgr Proaño, or options, or their commitment. In short, we are committed to implementing National Pastoral Plan formulated by Bishop Proaño Indian with Indian peoples, and recorded in the probate commission legacy to our institution. We

, preventing the neglect of his memory. We try to keep updated their message through the publication of his writings and conduct of meetings and workshops at national and Latin American. In the past year and to commemorate the centenary of his birth, we have presented the Scenic Cantata "Puka Runa, Poncho revolution," which present the best of local talent and an exceptional combination of music, dance, art and poetry shows the major milestones of his life and presents his liberating message.

urges us on the current reality of indigenous peoples in times of neoliberal globalization, and we urge the reality of our blue planet to climate change, the capitalist model, consumer and predator, and the greed of transnational corporations and we handle the Taita called prophetic: "We must act before it's too late, before the ambition and greed of a few, make our planet earth in a dead moon in a cemetery space."

Until the end of his pastoral work, Mgr Proaño remained faithful to the Theology of Liberation:

• The Gospel is not only the announcement of the sky, but the announcement of a transformation of life here on Earth.

• The Beatitudes are not announcing a reward in the afterlife for men to accept their state of oppression rather than announce a change, conversion.

and paved the way for the application of Indian theology and understanding of religious pluralism.

Signs announced were those of a transformation that would not miracles, but by the action of the Holy Spirit who dwells on the poor.

His work paid off. Changed feudal relations in the Ecuadorian countryside, the Indians released from a state of shame, are organized, are ideas and mobilized. Today have achieved a presence in national life, as undisputed political and social force.

How right was the Indian who approached the car of the convoy in which Bishop entered Proaño to Riobamba to being appointed a bishop and said: "Finally Amitabha daddy." And when he arrived, had already been more than 450 years.

Madrid, September 8, 2010

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Shipping PROAÑO 129, Testimony of Nidia Arrobo Rhodes in the XXX Congress of Theology Part II Madrid

Monsignor Leonidas Proaño (Part II)

The objectives of this plan were:

1. Work on building the Church, from the poor and the poor, to be community, people of God, expressive sign of the Kingdom, and
2. Provide everything possible to build a new society that is foretaste of the Kingdom of God on Earth.

whole process was gone through actions and proposals, creative and prophetic as the creation of missionary pastoral teams constituted with farmers, community leaders, catechists and educators in the faith, indigenous missionaries, the constitution of the Traveling Missionary Team, Ecclesial Communities Base, the creation of the Home of Santa Cruz soon became the center where they promoted discussion of theses processors and encouraged dialogue between the sectors involved in the transformation of reality, both Ecuador and Latin America.

He formed the Pastoral Coordination Team, and defined a "new way" to be a bishop, a new style of priestly formation and new thinking on Being and Doing Church.

created the Diocesan Pastoral Institute under the guidance of American theologians undertook the organization of courses for pastoral agents and the Theological Training Center to complete the pastoral training of young aspirants to the priesthood, before resolving its management to serve the Diocese.

Thus prepared the necessary resources to address two images from that time prevailing in the Latin American Church: the Church and the Church Conservative modernized, to make way for the Village Church of God in March that is the one lived in Riobamba.

parallel with this, he worked in the Latin American process, to promote substantial changes in the Church. Was decisive participation in the meeting of CELAM in Medellín in September 1968, which allowed concrete and put in "American version" the fresh impetus of Vatican II.

The 60's was the decade of revolutionary turmoil in Latin America. There had been the Cuban Revolution, Camilo Torres, guerrilla priest, had died in combat and Che, by order of the CIA, was killed in Bolivia.

This was the process of liberation in Latin America when there was the Second General Conference of Bishops in Medellín, and its impact on this process was enormous. Based upon a recognition of reality by stating that on the continent, the situation is very painful for the presence of: illiteracy, ignorance, poverty, misery, hunger, disease, injustice, domination and slavery.

The Medellin Conference, in his message to the peoples of Latin America among other things said:
"As Christians, we believe that this historic step Latin America is tied intimately to the history of salvation.

As Pastors, we want to engage with the lives of all our peoples in the anxious search for adequate solutions to their many problems.

We believe we are in a new historical era. It requires clarity to see, insight to diagnose and solidarity to act.

In light of the faith we profess as Christians, we have made an effort to discover God's plan in the "signs of our times." We interpret the aspirations and cries of Latin America are signs that show the orientation of the plan.

Our contribution is not intended to compete with efforts solution of other national, Latin American and world, much less reject them or know. Our purpose is to encourage the efforts to accelerate the achievements, deepen the content of them penetrate the whole process of change with Gospel values.

would like to offer the collaboration of Christians, urged by their baptismal responsibilities and the seriousness of the moment. Us all to make clear the strength of the Gospel, which is the power of God.

We have no technical solutions or infallible remedies. We feel the problems, perceive their needs, share the anguish, to discover ways and collaborate on solutions. "

To develop actions for renewal of the Church, in 1969, CELAM (Latin American Episcopal Council) elected Bishop Proaño Chairman, Department of Pastoral de Conjunto and from there he organized the Pastoral Institute Traveling in Latin America (IPLA) whose fruits was scattered across the continent.

Latin America continued at a stage of ferment and social movements proliferated. It was stated that the continent of hope. But the response of power and the Empire was overwhelming. The international politics of Nixon and his Secretary of State Henry Kissinger while specially dedicated to Asia, Latin America did not fail. The democratic way to socialism opprobrious resulted in military dictatorships in the Southern Cone and Central America deepened the repression in Nicaragua, El Salvador, Guatemala to stop the infighting. The spirit of solidarity Proaño Bishop also expressed in the Latin American peoples struggle through the creation of the Solidarity Front of Chimborazo, where an entire articulated work of solidarity, commitment and support to legitimate causes.

With this same church and internationalist vocation at church stood in solidarity with Archbishop Romero, with whom he worked in Puebla. Opened the doors of his diocese for several priests and pastoral agents Salvadorans who had been threatened death, could obtain shelter, and continue training and participate in pastoral activities.

After the assassination of Archbishop Romero, with Bishop Sergio Méndez Arceo, patriarch of solidarity, founded SICSAL, entity solidarity with the people in struggle. Its main bases, Romero Committees have spread across all continents to come to Japan and Australia today.

As I mentioned, his pastoral work developed in a conservative society with a backward and landed class who rejected modernity. Feudal relations still remained in the field until shortly before the sale of livestock farms were included and the Indians. Thence to work with these objectives during the seventies, was a source of many conflicts.

"The Church of Riobamba owned considerable areas of land as heir of postcolonial systems. It was a shame. But the reality was that. " Proaño Bishop in his diocese, got rid of all the properties and purified and the face of a church, secular stained with the mark of great landowner on the basis of the plunder to its rightful owners.

And so with a clean face, could be next to the 'poorest of the poor' in their just struggle to reclaim their land rights. "

Delivery land caused a great scandal. The design of the dominant classes, private property was almost a sacred right (dear God) and attack was to destroy the morale and undermine the foundations of society. "Only an atheist can ask to destroy the foundation of society, religion and the Church" pointed with a flourish.

In support of his pastoral work, he created the Popular Radio Schools, for literacy and awareness among the Indians and that he said "It is essential to educate the people, it is essential that this education does not remain a domestication, but a man's promotion in all its capacities "

It was inevitable. Land problems soon appeared in the diocese. The landowners were protected unconditionally for Power and guarded by the forces of "order." The repressed state of the army and the police struggle of peasants for land. Only in 1974, several Indians were killed, including Christopher leaders Pajunen, 18 May 1974 and Lázaro Condo Toctezinin ranch in the September 25, 1974.

Thus the work of Bishop Proaño pastoral field inevitably passed into the realm of politics and the state could not tolerate when he defied their own structures.

maximum expression State response occurred when the August 12, 1976 the military dictatorship of the time violently raided the home of Santa Cruz when conducting a meeting for an exchange of pastoral experiences, a diagnostic assay for the American situation America and seek pastoral projections. The 55 attendees, including 17 bishops, were taken into police buses to the city of Quito and the foreigners immediately expelled from Ecuador. This was not an isolated action of the dictatorship. Soon after, the CIA would know how to act and the rule to "take care" not to riot their backyard. Those were the days when Henry Kissinger, as Secretary State handled foreign policy and personally attended to the relationship with Latin America.

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Shipping PROAÑO 128 BISHOP, Nidia Testimony XXX Arrobo Rhodes in the Theology of Madrid Congress I party

Monsignor Leonidas Proaño

Nidia Arrobo

Rhodes "I am a voice crying in the wilderness"

"All are in mortal sin and live and die in it, the cruelty and tyranny that you use on these innocent people. Tell me, what right and justice do you in such cruel and horrible servitude to those Indians? "By what authority have you waged such detestable wars on these people who were all calm and peaceful land where infinite numbers of them, with death and destruction never heard, you have consumed? How do you have so oppressed and weary, without food or cure their disease, that of excessive work and give them incur ye die, and rather, the killing, to extract and acquire gold every day? What care do you indoctrinate them and who know their God and Creator ...?
Are these not men? Do not have rational souls? Are you not obliged to love them as yourselves? Does it not understand? Does not this feel? How are you so deep in sleep so lethargic sleep? Be certain, that the state you are you can not save ... "

This is an excerpt from the sermon of Fray Antón Montesinos, delivered a Sunday of Advent 1511.
Thus began almost five centuries of domination suffered by Latin America and so we reach a situation experienced by indigenous to the third part of the twentieth century.

Leonardo Boff argues that in colonial times, the throne and the altar, the colonizer and the missionary undertook a unique project and established the new political and religious. Impero the gospel of power, not the power of the gospel. evangelizing strategy from a position of power, prevailed for centuries and still prevails in the Vatican and, to some extent, also in the other great historic churches. It is an imperial vision of the mission because the goal is to incorporate new Christians into the history of Christians in the central countries, where Christianity first penetrated.

CONTEXT:

Bishop Leonidas Proaño, as bishop was a feudal province of Chimborazo, racist, medieval mentality. Social class and the well established roles in the colony first and the formation of the republic after remained intact: the landlords were the "bosses" and the Indians "the serfs." So

was the expression of a system of domination which began with the conquest was consolidated with the indoctrination and solidified with the colony.

process in Ecuador was special. According Comblin produced independence in the mid nineteenth century "Romanized" the church against modernity. "Changed the episcopate by placing people in the same struggle that concentrated a strong conservative power, which led to a backlash liberal who later became a conservative backlash."

Ecuador dominant sectors have traditionally been very conservative and not connected to modernity. In 1963, a process driven from the U.S. Together to modify the relations of backwardness in the field was aborted due to pressure from landowners sectors. Only in the year 1968 was issued the first law of abolition of casual employment in agriculture, which allowed the Indians to keep the property tied for life to have free labor.

In this context the figure of Archbishop Proaño and quickly became a sign of contradiction: it was against an anti-century modernity. True to the method

See, Judge and Act and to define what would be his pastoral. See route began with the Diocese and found, as main problem, how bad they were distributed lands and rich church loomed as the lands he possessed, delivered by ridiculous rents to landlords.

"The people of the Diocese of Riobamba, in two thirds, was made by Indians. I found that their situation was deplorable, from every point of view: economic, social, educational, political, religious. They lived in utter misery, were the victims of contempt of the world, only 8% had gone through school until second or third grade, who are illiterate were not recognized by law as citizens, they were terribly marginalized by society and even by the Church. The fundamental rights of the people were cruel and permanently stamped on. "

was then conceived the need for action by joining the faith and politics. "You have to walk on two feet: one foot in the Fe and another in politics and one foot in the gospel and other popular organizations." With these premises, began to prepare his Pastoral Plan, including the process to the Indians themselves.

The judge would take to define the broad lines of action, establishing "a comparison between what is and what it should be, between that reality and the Plan of God" implies an attitude of deep faith and life of America, for receive God's plan and should be. For

raised face reality "acting": "... I started looking for ways to respond to major problems of the people, especially farmers. "In 1954, not yet recognized the identity of indigenous peoples and peasants were called as living in the countryside and, on the part of powers, with the desire to assimilate to other human groups who lived and live in the countryside. Without acknowledging his identity is not valued their culture, or accept its values, even worse their historical, especially the right to land. Monsignor discover, little by little, that "these" farmers are descendants of the indigenous peoples, early settlers of our Continent subjects ancestral rights.

WHAT TO ADDRESS THE REALITY?

The reality of the Indians of Chimborazo, beyond any rational possibility of understanding. Proaño Bishop defined the problem of the Indian as "complex and formidable," and it said, "no how, or want to give partial solutions." Is that from the outset clearly saw that the problem would be settled with partial solutions, or with isolated pastoral action of the Diocese of Riobamba, and running the risk of becoming welfare action.

Thus as soon as he was appointed bishop decides to depart performance dramatically "Constantine" of the Church in Latin America was based on clericalism, in collusion with power, giving priority to the temple, sacramentalism, indoctrination and proselytism ... before seeking the Kingdom of God His Justice. To control the state of affairs was set up the triangle of power: the cure, the landlord and the sheriff (representative of the State). Monsignor Leonidas Proaño

participated in the Second Vatican Council and provided on the basis of the experiences of their work in Chimborazo, with its theological insights and pastoral reflections were key to the tenets of what would the new American church.

The transforming power that the new church was with Vatican II decisively promoted the efforts of Bishop Proaño to transform the Church of Riobamba and contribute to the renewal of the Church in Latin America. "I realized that the Church must undergo a radical transformation that the bishops should make great efforts to transform a church into an image pyramid Community Church.

realized that the priests had been hoarding all the charisms in the Church, which we had become, instead of servers, rulers of the people and that the laity were called to play a leading role "

His pastoral action took place in three closely interrelated levels, awareness, evangelism and politics. They created think tanks, mission, evangelization, pastoral, etc.., Conformed with priests, religious and, above all, lay
Riobamba
The Church began to walk led by the Pastoral Plan developed with the active participation of whom were members of the team. This was part of their deepest convictions and wrote in the paper to present at the meeting of CELAM in Medellín: "... in the true Church of Christ, all are called to be active, all servers, all builders, from the moment and the fact of having been baptized. "