Tuesday, June 26, 2007

Los Pobres de Jesus




1. Visión general. Jesús y los pobres.

Ciertamente, asumió la tradición israelita que exige proteger a los pobres (extranjeros, huérfanos y viudas), pero la amplió hacia todos los necesitados. Asumió, sin duda, el programa sabático y jubilar del Deuteronomio y de Lev 2 (con el perdón de las deudas, la libertad de los esclavos y el reparto de tierras) , pero quiso aplicarlo al pie de la letra, sino iniciando un camino intenso y extenso (más universal) de liberación, en la línea de los profetas, como nuevo Moisés llamado a liberar a los hebreos de la opresión que había en su propia tierra .

Su acción se sitúa en la línea de aquello que actualmente (en perspectiva racional) llamaríamos defensa de los derechos humanos, pero desborda ese nivel, porque la fuerza de la gracia le lleva más allá de la exigencia de lo que puede imponerse por leyes. Quizá pudiéramos decir que, asumiendo los principios de la teología de su pueblo (que promovía el amor a los pobres), Jesús terminó oponiéndose a la forma en que se concretaban, siendo justamente condenado en un plano de ley. Así podemos añadir que (sin rechazar temáticamente la ley) terminó enfrentándose con ella y poniéndose al lado de los ilegales de su tiempo. Aquí y no en palabras más o menos desligadas del contexto de su vida, ha de fundarse la opción preferencial de la iglesia en favor de los encarcelados.

1. Amó a los pecadores “oficiales”, varones y mujeres a quienes la tradición legal judía consideraba impuros: indignos de participar en el banquete (mesa, templo) del buen pueblo de la alianza. La tradición le coloca al lado de publicanos y prostitutas (cf. Mt 21, 31), es decir, de aquellos que “vendían” (tenían que vender) su dignidad (su identidad de hijos de Dios) por razones de dinero. En las márgenes de Israel se hallaban, como carne de cultivo de diversas violencias y opresiones. Allí fue a buscarles Jesús, para invitarles al Reino, iniciando con ellos un camino de nueva humanidad: no les condenó ni expulsó, no les obligó a reparar de un modo penitencial (en cárcel o castigo) el mal que habían hecho, sino que les ofreció su solidaridad y reino. Gran parte de los encarcelados de nuestro tiempo provienen de ese mismo entorno vital.

2. Buscó de un modo especial a los enfermos, leprosos y posesos, es decir, a los más pobres, los hombres y mujeres a quienes la “buena sociedad” consideraba malditos y expulsaba del espacio de la familia y comunidad sagrada. No había para ellos “cárcel” o castigo, entendida como reclusión o encerramiento, pero muchos vivían encerrados en los muros de su enfermedad y su impureza, expulsados del orden social. Pues bien, Jesús vino a ofrecerles su solidaridad y esperanza del reino. Muchos pobres actuales son como aquellos antiguos leprosos: apestados a quienes se expulsa de la sana sociedad; poseídos por la droga, amenazados por el “sida” y otros males. En su mayoría son enfermos o débiles mentales, como los antiguos endemoniados: incapaces de asumir la libertad de un modo activo, en un entorno duro que tendía (y tiende) a marginarles.

3. Compartió su camino con los pobres concretos (en un plano económico), ofreciéndoles no sólo la bienaventuranza del Reino (Lc 6, 20 par), sino un lugar en su mesa, abierta como espacio de encuentro para todos (cf. Mc 6, 30-44; 8, 1-10 par). Evidentemente, los pobres no eran piadosos, buenos “anawim”, como se ha dicho, llenos de Dios, incapaces de cometer crimen alguno. Hoy como entonces, muchos pobres resultan “peligrosos” para la buena sociedad que les expulsa, ignora y/o utiliza. Jesús no empezó por convertirles, trazando para ellos un programa penitencial de cambio e inserción en la sociedad constituida, sino que les acogió y reconoció tal como eran, ofreciéndoles a ellos y a todos los hombres, un camino de esperanza mesiánica, una buena nueva de riqueza y reconciliación abierta al Reino.

4. Jesús inició un mensaje y camino de liberación al servicio de unos marginados que eran como los actuales: prostitutas, compradas y vendidas por comercio sexual; publicanos, manipulados por cuestión económica; niños sin familia, militares odiados de un ejército de ocupación (o colaboradores de Roma), extranjeros rechazados por los puros judíos… Entre ellos se mantuvo, por ellos ofreció su palabra. Ciertamente, no quiso ser un separado en el sentido purista del término, no estuvo sólo con los excluidos, ni tampoco con los puros. Con unos y otros habló, para unos y otros ofreció su mensaje, en gesto de doble pertenencia. Así vivió y murió como mesías de frontera, mediador entre la “buena sociedad” (que le acabó matando) y los marginados o peligrosos de esa sociedad (con los que murió crucificado). Por eso, su memoria, celebrada por la iglesia, resulta inseparable del recuerdo de su conflicto social. “La noche en que fue entregado” (1 Cor 11, 23): así comienza toda fiesta cristiana, con la referencia a la prisión y muerte de Jesús.

Más que una religión en el sentido espiritualista (intimista), más que una organización social (estado bien estructurado), Jesús fundó un movimiento liberador especialmente dirigido a los más pobres (marginados, hambrientos) de su tiempo. De esa forma conoció los varios espacios de opresión de donde provienen actualmente la mayoría de los encarcelados. No se mantuvo en el desierto como Juan Bautista, esperando que llegaran los penitentes, para iniciar con ellos un camino de conversión. No fundó una escuela de sabios hermeneutas de la ley, ni un grupo de orantes separados (=fariseos), sino conoció las opresiones y compartió los sufrimientos de los últimos del mundo, muriendo en el centro de la conflictividad social y humana de su tiempo. Por eso su actitud sólo se entiende y sólo puede asumirse allí donde la iglesia (los cristianos) son capaces de encarnarse como él en el centro de la conflictividad humana..

Jesús centró su mensaje en la llegada del Reino de Dios, de un Reino que es buena nueva para los pobres y expulsados del sistema social y sanitario, religioso y político de su tiempo. De una forma lógica, sus discípulos, sobre todo los de tendencia helenista, interpretaron su vida y mensaje como evangelio, tal como indican, de un modo especial, → Pablo (cf. Gal 1, 6-11; Rom 1, 15-17) y Marcos (cf. Mc 1, 14-15; 13, 10; 14, 9). Jesús no teorizó sobre el sentido del Reino, sino que hizo algo mucho más importante: asumió y actualizó con su vida y con sus obras la promesa de evangelio, que se expresaba, sobre todo, en el libro de Isaías, ofreciendo a los pobres de su entorno la buena noticia práctica de la llegada de Dios, es decir, de la curación y plenitud de los más pobres.

(2) Se ha cumplido el tiempo, es tiempo de buena noticia para los pobres.

Esta certeza de que el tiempo se ha cumplido y de que irrumpe el reino de Dios como victoria de la vida y de la gracia de Dios sobre la muerte llena toda la historia de Jesús y fundamenta, de manera radical, sus gestos y palabras. Esta certeza es la razón de su mensaje, su ipsissima vox, el signo básico de su vida. A partir de aquí han de interpretarse sus restantes palabras de promesa y esperanza: el perdón, las curaciones y, sobre todo, el anuncio de la bienaventuranza para los pobres, que ahora destacamos

Felices vosotros, los pobres, porque es vuestro el reino de Dios.
Felices vosotros, los que ahora tenéis hambre, porque os saciareis.
Felices los que ahora lloráis, porque reiréis» (Lc 6, 20-21).

Como enviado escatológico de Dios, al final del curso de los tiempos, Jesús proclama el Reino de Dios y lo presenta como buena noticia para los pobres (del pueblo que fueren) y no como triunfo político, social o religioso del propio pueblo. Ese evangelio de los pobres no habla de aquello que siempre existía sobre el mundo; no es una enseñanza misteriosa o esotérica que sirve para desvelar los valores ocultos o profundos de las cosas (de la vida, de Dios o de los hombres), sino la voz definitiva de Dios que, irrumpe sobre el mundo y crea lo que dice, ofreciendo bienaventuranza a los más pobres

(3) Los pobres del evangelio.En este contexto se sitúa la escena en la que Jesús responde a los mensajeros de Juan Bautista. Parece una escena creada para mostrar las semejanzas y las diferencias entre los dos mensajeros de Dios: Juan, profeta del juicio; Jesús, evangelizador de los pobres. Los discípulos del Bautista le preguntan: «¿Eres tú el que ha de venir?». Jesús responde:

«Anunciad a Juan lo que oís y veis:
los ciegos ven y los cojos andan;
los leprosos quedan limpios y los sordos oyen;
los muertos resucitan
los pobres son evangelizados ¡
Y feliz aquel que no se escandalice de mí!» (Mt 11, 4-6; Lc 7, 22-23).


Las palabras del texto anterior, formuladas probablemente por la iglesia, definen el sentido y tarea del evangelio de Jesús, tal como lo han vivido y expandido las comunidades más antiguas, presentando a los enfermos, pobres y a los muertos como destinatarios de las → «obras de Mesías».

(a) Curar a los enfermos (cf. Is 35, 5-6; 41, 7). Ellos son, sin duda, los primeros pobres. Es indudable que Jesús ha curado a cojos y ciegos, sordos y leprosos; pues bien, esa curación aparece aquí enmarcada en un contexto de evangelio, es decir, de buena noticia salvadora.

(b) Evangelizar a los pobres (cf. Is 61, 1). Esta palabra asume el mensaje de la palabra anterior (curar al los enfermos) y la amplía, pues el concepto de pobre asume y amplía el signo anterior de los enfermos: pobres son todos los que sufren por diversas carencias materiales y sociales, como los hambrientos y llorosos de Lc 6, 20-21.

(c) Resurrección de los muertos. Los muertos son los pobres de los pobres, aquellos que no tiene ni salud, ni medios económicos ni vida; son los derrotados por la dura condición humana que destruye a todos los vivientes. Pues bien, el evangelio de Jesús que se inicia como curación de los enfermos y bienaventuranza de los desposeídos culmina en la esperanza de resurrección de los muertos. Al anunciar la resurrección de los muertos, la iglesia ha vinculado el evangelio de los pobres con la esperanza pascual de Jesús, que se expresa como triunfo de la vida sobre la muerte. De esa manea, la resurrección final, que será luego el centro del mensaje de la iglesia, sólo puede entenderse y proclamarse allí donde se asume el camino de Jesús, con su evangelio o buena noticia para los enfermos y los pobres.

Así lo ha interpretado Lc 4, 18 ss, cuando presenta la misión de Jesús en Nazaret, su pueblo. Entra en la sinagoga, toma el rollo de Isaías y proclama: «El Espíritu del Señor está sobre mí; por eso me ha ungido para evangelizar a los pobres, me ha enviado para anunciar la libertad a los cautivos, para dar la vista a los ciegos, para liberar a los contribulados, para anunciar el año de gracia del Señor» (Lc 4, 18-19). La buena noticia para los pobres se vincula aquí con la curación de los enfermos, la liberación de los cautivos y el anuncio del año de gracia, es decir, el perdón universal de Dios, abierto a todos, sin venganza contra los enemigos de Israel, como suponía el texto base de Is 61, 2.

Eso significa que los pobres no se identifican con los israelitas, sino con todos los necesitados del mundo, superando las fronteras entre Israel y las naciones. El evangelio no ratifica la distinción entre judíos y gentiles, sino que se abre, desde los pobres, a todos los hombres y mujeres. Por eso suscita escándalo, de forma que los nazarenos quieren matar a Jesús, pues rechazan su forma de anunciar la salvación a los pobres (cf. Lc 4, 22-30). Los nazarenos de todos los tiempos han querido silenciar el evangelio; pero el mensaje y camino de Jesús ha seguido resonando en el mundo.

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