Categoria: English

DECLARING THAT POVERTY IS ILLEGAL BEFORE THE UNITED NATIONS

Leonardo Boff2 Comentários

The scandalous increase in world poverty has given rise to movements to eradicate this affliction of humanity.

On May 9th, there was an event at the National University of Rosario, Argentina, organized by the Chair of Water Sciences, a department of the Faculty of Social Sciences, coordinated by Professor Anibal Faccendi, to formulate a Declaration about the illegality of poverty. I had the opportunity to participate and deliver a motivational talk. The idea is to get support from the National Congress, from society at large and people from all over the continent, to take this demand to the United Nations, that it give it the highest priority. Previously, on October 17, 1987, Joseph Wresinski created the ATD International Movement, (from the Spanish, Movimiento Internacional Actuar Todos para la Dignidad, ATD), that included the International Day for the Eradication of Poverty. This year, it will be celebrated on September 17th, in many countries that have joined the Movement.

The Declaration of Rosario strengthened this Movement, pressing the international organs of the United Nations to effectively declare hunger to be illegal. The Declaration cannot remain only on paper. Its intent is that in the different institutions of countries, municipalities, neighborhoods, the city streets, the schools, movements be created to identify people, whether in situations of extreme poverty (living on less than two dollars a day, and without access to basic services) or of simple poverty, those who survive with a little more than two dollars and with limited access to infrastructure, housing, schools and other minimum humanitarian services. And then to organize actions of solidarity, to help them overcome this crisis, through their own actions.

In 2002, Kofi Annan, former UN Secretary General, firmly declared: «It is not possible for the international community to tolerate the fact that nearly half of humanity has to survive on two dollars a day, or less, in a world of unprecedented wealth».

In truth, the data are alarming. OXFAM is a Non Governmental Organization, (NGO), that collaborates with many other organizations in numerous countries, and has specialized in the study of the levels of inequality in the world. Every year it publishes its results, which are ever more terrifying. OXFAM generally goes to Davos, Switzerland, where the richest of the world are, to publish the data that unmasks them. In January 2017, OXFAM revealed that 8 people (the majority were there in Davos), possess wealth equivalent to the combined wealth of 3.6 billion people. That is, nearly half of humanity lives in a state of penury, whether extreme poverty, or, simple poverty, along side the most scandalous wealth.

If we take this data seriously, as we should, we realize that an ocean of suffering, illnesses, and the deaths of millions of children and adults, occur strictly as a consequence of hunger. Then we must ask ourselves: what has happened to the minimum of solidarity? Are we not cruel and without mercy towards our fellow human beings, those who are as human as we, who desire only a minimum of nourishment, just as we do? It makes them sick to see their children who cannot sleep because of hunger, and they themselves can eat only the scraps of old food they gather from the large city dumps, or received through the charity of people or some institutions (generally religious ones) that offer them enough that they may survive.

The poverty that causes hunger is murderous. It is one of the most violent forms of humiliating people, wrecking their bodies and wounding their souls. Hunger can lead a human being to delirium, desperation and violence. Here it is good to remember the ancient doctrine: extreme need does not know law, and theft in order to survive cannot be considered a crime, because life is more valuable than any material goods.

Hunger is systemic these days. Thomas Piketty, famous for his study about Capitalism in the XXI Century, showed how is hunger present, but hidden, in the United States, with 50 million in poverty. In the last 30 years, affirms Piketty, the income of the poorest remained static, while that of the wealthiest 1% grew by 300%. As Piketty concludes: «If nothing is done to overcome this inequality, it could destroy the whole society. Criminality and insecurity will increase. People will live with more fear than hope».

We have abolished slavery in Brazil and in USA and in L.Amerika. But when will we abolish hunger?

Leonardo Boff , Theologian-Philosopher  and  of the Earthcharter Commission

Free translation from the Spanish sent by
Melina Alfaro, alfaro_melina@yahoo.com.ar.
Done at REFUGIO DEL RIO GRANDE, Texas, EE.UU.

There is always somebody waiting for Godot

Leonardo BoffDeixe um comentário

I knew a man who did everything in life. They say he had been an atheist and a Marxist, that he became a mercenary in the French Foreign Legion and had shot many people.

Suddenly he converted. He became a monk, without withdrawing from the world. He began working as a stevedore, but he devoted all his free time to prayer and meditation. During the day he recited mantras: “Help me Jesus”, “Forgive my sins, Jesus”, “Sanctify me Jesus”, “Make me a friend of the poor, Jesus”, “Make me as poor as the poor, Jesus”.

Curiously, he had his own style of prayer. He thought: if God became a person in Jesus, then He was like us: He peed, cried like a baby asking to be nursed, threw temper tantrums when something bothered Him, as when His diaper was wet.

At the beginning He would have liked Mary more, then He would have liked Joseph more, matters that psychologists explain. And He grew up just like our children, playing with the ants, chasing the dogs, throwing stones at the donkeys and, the rascal, lifting the skirts of the girls to infuriate them, as Fernando Pessoa imagined irreverently.

He prayed to Mary, the mother of the Child Jesus, imagining how she rocked Jesus to sleep, how she washed His diapers in the tank, how she prepared baby food for the Child and a substantial meal for her husband, the good Joseph. And he would be innerly happy with such ruminations because he felt and lived them as matters of his heart. And he frequently cried from spiritual happiness.

When he became a monk, he opted to join those who make the world their cell, and radically live poverty, together with the poor: the Little Brothers of Foucauld. He created a small community in the poorest favela of the city. He had few disciples. Life was very hard: to work with the poor and to meditate. They were only three, who wound up leaving. Such a life, so demanding, was not for them.

He lived in several countries, always threatened with death by the military regimes; he had to hide and to flee to another country. There, soon after, the same thing would happen to him. But he felt safely in the palm of God’s hand. That is why he lived unconcerned.

He was uncomfortable with the institutional Church, the devotional Christianity without commitment to justice for the poor, but finally he worked with a parish that worked with the people. He worked with the landless, the homeless and a group of women. He welcomed the prostitutes who would come to cry their sorrows to him. And leave consoled.

Courageous, he organized public demonstrations in front of city hall and encouraged the occupation of uncultivated land. And when the landless and the homeless managed to establish themselves, he would arrange beautiful ecumenical celebrations, with many symbols, the so-called “mystics”.

Every day, after the afternoon mass, he would retreat into the dark church for a long time. Only the night lamp would send hesitant glimmers of light, transforming the dead statues into living phantoms and the erect columns, into strange witches. And there he would remain, impassible, his eyes fixed on the tabernacle, until the sacristan would come to close the church.

One day I went to the church looking for him. I asked him, on the spot: “Little Brother, (I will not reveal his name because it would make him sad), do you feel God when you come here, after work, to the church to meditate? Does God say something to you?”

With all tranquility, as someone who wakes up from a profound dream, he looked at me sideways and said:

“I feel nothing. For a long time I have not heard the voice of the Friend (that is the how he referred to God). I felt it once. It was fascinating. It filled my days with music. Now I hear nothing. Perhaps the Friend will not talk to me anymore”.

I answered him: “Then, why you continue there in the sacred darkness of the church?”

“I continue -he answered- because I want to be available. If the Friend should want to come, to leave His silence behind and talk, I am here to listen to Him. Can you imagine if He wanted to talk to me, and I would not be here? Because, in every opportunity He comes only once… What would happen to me, unfaithful friend of the Friend?”

Yes, he always continues “Waiting for Godot”. “And he does not move”, as in the play of Samuel Beckett.

I left him in his total availability. I left marveling, and meditating. Thanks to these persons the world is safe and God continues bestowing His mercy on those who forgot Him or who considered Him dead, as a philosopher who went mad said. But there are those who stand vigil and wait, they wait for Godot, filled with hope. And this waiting will make every day new and joyful.

One day the sacristan found him bent on a pew of the church. He thought he was sleeping, but he noticed that his body was cold and rigid.

As the Friend would not come, he went to find Him. Now he does not need to wait for the arrival of Godot. He will be with the Friend, celebrating a friendship, the finest imaginable joy, for time without end.
Leonardo Boff Theologian-Philosopher,Earthcharter Commission

Free translation from the Spanish sent by
Melina Alfaro, alfaro_melina@yahoo.com.ar.
Done at REFUGIO DEL RIO GRANDE, Texas, EE.UU.

The crucified of today and the Crucified of yesterda

Leonardo Boff7 Comentários

The great majority of humanity lives today crucified by misery, hunger, the scarcity of water, and unemployment. Nature is also crucified, devastated by the industrialist greed that refuses to accept any limits. Mother Earth is crucified, exhausted to the point of having lost her internal equilibrium, which is evident from global warming.

The religious and Christian understanding sees Christ Himself present in all these crucified beings. By having assumed our human and cosmic reality, He suffers with all who suffer. The roaring chain saws bringing down the jungles are blows to His body. He continues bleeding in our decimated ecosystems and polluted waters. The incarnation of the Son of God established a mysterious solidarity of life and destiny with all that He assumed, with all of humanity and all the shadows and lights that our humanity presupposes.

The oldest Gospel, the Gospel of Saint Mark, records the terrible words at the death of Jesus. Abandoned by all, in the height of the cross, He also feels abandoned by the Father of goodness and mercy. Jesus cries:

«”My God, my God, why hast thou forsaken me?” “And Jesus cried with a loud voice , and gave up the ghost ”» (Mark 15,34.37).

Jesus did not die as all of us die. He died murdered in the most humiliating form of that time: nailed on a cross. Hanging between heaven and Earth, He agonized for three hours on the cross.

The human rejection that could decree the crucifixion of Jesus, cannot define the meaning that Jesus gave to the crucifixion imposed on Him. The One crucified defined the meaning of His crucifixion as solidarity with all the crucified of history who, as Himself, were, are, and will be victims of violence, of unjust social relations, of hatred, of the humiliation of the lesser and of the rejection of the proposal of a Kingdom of justice, fraternity, compassion and of unconditional love.

In spite of His solidarian surrender to the others and to His Father, a terrible and last temptation invades His spirit. The great conflict of Jesus, now agonizing, is with His Father.

The Father He had experienced with profound filial intimacy, the Father He had announced as merciful and full of goodness, a Father with traits of a tender and caring Mother, the Father whose Kingdom He had proclaimed and brought forward in His liberating praxis, that Father now appears to have abandoned Him.

Jesus goes through the hell of the absence of God.

Around three in the afternoon, minutes before the tragic ending, Jesus cried with loud voice: “Eloi, Eloi, lama sabachtani: my God, my God, why hast thou forsaken me?”. Jesus is almost without hope. From the most abysmal emptiness of His spirit, arise dreadful questionings that create the most startling temptation suffered by human beings, and now by Jesus, the temptation of desperation. Jesus asks himself:

“Could it be that my faithfulness was absurd? Is the struggle carried out by the oppressed and by God senseless? Was it all in vain: the risks I went through, the persecutions I endured, the humiliating judicial-religious process in which I was condemned with the capital sentence: the crucifixion that I suffer now?”

Jesus finds himself naked, impotent, totally empty before the Father who is silent and with that silence reveals all His Mystery. He has no one to hold on to.

According to human criteria, Jesus totally failed. His interior certainty disappears. But even though there is a sunset on the horizon, Jesus continues trusting in the Father. Because of that He cries in loud voice: “My Father… My Father”. In the apex of His despair, Jesus gives Himself up to the truly nameless Mystery. That will be His only hope beyond of any security. He no longer has any support by Himself, only through God, that is now in hiding. The absolute hope of Jesus can only be understood in the assumption of His absolute desperation. Where hopelessness abounded, hope was over abundant.

The greatness of Jesus consisted of enduring and overcoming this frightful temptation. This temptation brought Him to a total surrender to God, an unconditional solidarity with His brothers and sisters, also desperate and crucified throughout history, a total divestiture of Himself, an absolute de-centering of Himself in function of the others. Only that way death is death and can be complete: the perfect surrender to God and to the suffering sons and daughters of God, the smallest of His brothers and sisters.

The last words of Jesus show His surrender, neither resigned nor fatal, but free: Father. into thy hands I commend my spirit (Luke 23,46). It is finished (John 19,30).

The Good Friday continues, but does not have the last word. The resurrection as the emergence of the new being is the great reply of the Father and the promise to us all.

Leonardo Boff Theologian-Philosopher of the Earthcharter Commission

Free translation from the Spanish sent by
Melina Alfaro, alfaro_melina@yahoo.com.ar.
Done at REFUGIO DEL RIO GRANDE, Texas, EE.UU.

Globalization/Planetization

Leonardo Boff1 comentário

There is presently strong resistence to the process of globalization, aggravated by Donald Trump, who has forcefully pushed the idea of “The United States First”, or better said, “Only the United States”. Trump advocates war against global corporations, in favor of those wholly within the United States.

It is important to understand that this is about a struggle against the huge economic-financial conglomerates that control a large part of the world’s wealth, in the hands of a very small number of persons. According Joseph Stiglitz, 2001 Nobel laureate for economics, we have 1% multi-millionaires vs. the 99% who are dependent or impoverished.

This type of globalization is of an economic-financial character, dinosauric; as Edgar Morin puts it, the iron stage of globalization. But globalization is more than economics. It is about an irreversible process, a new stage in the evolution of the Earth, that began at the moment we discovered her as seen from outside, as the astronauts showed us from their spaceships. Then it was clear that Earth and Humanity form a unique complex entity.

The testimony of John W. Young, the Northamerican astronaut, on the fifth trip to the moon of April 16, 1972, is impactful: «Below is the Earth, the blue and white planet, amazingly beautiful, shining, humanity’s motherland. From here, the moon would fit in the palm of my hand. From this perspective, there are neither Whites nor Blacks on Earth, nor divisions between East and West, communists and capitalists, North and South. Together we form a single Earth. We must learn to love this planet of which we are part».

From this experience the 1933 words of Pierre Teilhard de Chardin become prophetic and provocative: «The age of nations is over. If we do not want to die, this is the moment to shake off the old prejudices and build the Earth. The Earth will be conscious of herself by no other means than by a crisis of conversion and transformation». This crisis is instilled in our minds: now we are responsible for the only Common Home we have. And we have invented the means of our own self destruction, which increases even more our responsibility for the whole planet.

If we look carefully, this consciousness arose early in the XVI century, precisely in 1521, when Ferdinand Magallan circled the globe for the first time, empirically proving that the Earth is round, and that we can get anywhere from whatever point where we find ourselves.

Globalization began to take form with the Westernization of the world. Europe commenced the colonial and imperialist adventure of conquest and domination of all the discovered and to be discovered lands, putting them at the service of the European interests, as manifested by the will to power, which we can very well translate as the will to unlimited enrichment, the imposition of the White culture, of their political institutions and their Christian religion.

From the point of view of the victims of this process, this adventure was carried out violently, with great genocides, ethnocides and ecocides. That adventure was a trauma and tragedy for the majority of the peoples, the consequences of which can be felt today, even among those who were the colonizers, who introduced slavery and forced surrender to the great imperialist powers.

We must now rescue the positive and essential meaning of the word planetization, a word that is better than globalization, given its economic connotations. On April 22, 2009, the United Nations made official the nomenclature, Mother Earth, to give it a connotation of something alive that must be respected and venerated, as we do our mothers. Pope Francis used the expression Common Home to show the profound unity of the human species that inhabits the common space.

This moment is a step forward in the process of geo-genesis. We cannot go back with a diminished consciousness, and close down, as Donald Trump pretends, within our national borders. We must prepare ourselves for this new step that the Earth has given, this living super organism, according to the thesis of Gaia. We are the moment of consciousness and of intelligence of the Earth. We are the Earth that feels, thinks, loves, cares and venerates. We are the only beings of nature whose ethical mission is to care for this sacred inheritance, to ensure that it is an inhabitable home for all of us, and for the entire community of living beings.

We are not rising to this call of the Earth herself. Therefore we must wake up and assume this noble mission of building planetizaton.

Leonardo Boff  Theologian-Philosopher and of  theEarthcharter Commission

Free translation from the Spanish sent by
Melina Alfaro, alfaro_melina@yahoo.com.ar.
Done at REFUGIO DEL RIO GRANDE, Texas, EE.UU.