From the poor God makes history

According to the Gospel of last Sunday, “What should we do?” was the question that those peoples of the Jordan basin were asking themselves when they were questioned by the Baptist. So did those who represented the last link of economic power, the publicans, and even the troops of the Empire. To the peoples, Juan proposed the path of solidarity; He called on the tax collectors not to fall into the networks of corruption, charging more than the established ones, and he ordered the troops not to repress the population, extorting them.

The same question we ask ourselves in the face of the situation in the country when noting: “Two years of democratic decline; cooptation and weakening of the State’s institutions; government inaction against poverty, unemployment and malnutrition; 14 states of exception in 23 months of administration ”(Grupo Promotor del Bloque Democrático). This Sunday’s Gospel has some protagonists, who enlighten us at this juncture: a couple of women, Mary, a young woman, and Isabel, an older woman; two children still in their womb, Jesus and John, and the Holy Spirit, who fills the lives of those poor families with joy and hope among the poor who lived and struggled far from the centers of power.

This fact suggests to us that the future of a country is at stake in the participation of women, the centrality of childhood and in the dynamism of the Spirit of God that transforms everything. The song of Isabel celebrates the leading role of Mary and her Son, the image of the most vulnerable in that authoritarian, macho and patriarchal society; while the “Magnificat”, which follows today’s story, sings the prominence of the poor before the arrogance and arrogance of the powerful. When will we understand that a country is not built only with the leadership of the elites, but with the inclusion of the poor? The author of the third gospel, a noted historian, was not seduced by the mainstream that sought to evidence the actions of the powerful of the Empire. He allowed himself to be enchanted by showing the humble features of a reality that apparently had no relevant position in the historical development of that society. Lucas also did not allow himself to be carried away by the criteria of that racist and discriminatory society that only considered important what the greats did, those who believed themselves to be the only protagonists in history and ignored the poor people, despised those who do not know, they cannot and do not have.

This pair of poor peasant women lived in the rural world, one in northern Palestine, Galilee, and the other, in the south, Judea. That day they meet, and more than a simple courtesy visit, from one relative to another, it is the opportunity for Luke to establish, through the use of narrative theology, lessons on how God intervenes in history and through what kind of people act. This is expressed in the words that Elizabeth says to Mary, since God is acting in her, the “blessed”, the full woman, “the happy one”, empowered from God’s perspective. This divine procedure will later be made explicit in the “Magnificat”, which shows how the great and powerful strive to conduct history under the criteria of power, having and dominion, leaving aside a trail of the impoverished, marginalized and excluded. God carries out his project in history through these “discarded” that the Guatemalan society is leaving structurally unjust. Authentic liberation is built from the poor where God is at work, liberation from unjust structures that keep peoples mired in discrimination, hunger and exclusion.




Reference-www.prensalibre.com

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