martes, 18 de agosto de 2009

La incomodidad de Alberto Hurtado

Es incómodo recordar al Padre Hurtado. Alberto Hurtado reclama algo de nosotros y contra nosotros. Si lo hiciera a título personal no importaría. Lo hace a nombre de Dios y nosotros sabemos, lo sabe la Iglesia, que Dios está de su parte.

Hoy se ha casi domesticado su figura haciéndolo el patrono de la beneficencia. Pero habrá que mover mucha tierra para sepultar su predicación contra la injusticia. ¿Cómo es posible dar como caridad lo que se debe por justicia? Recomiendo la lectura de Humanismo Social. Alberto Hurtado sacó roncha especialmente entre algunos católicos de condición acomodada. Llamó a su catolicismo “paganismo con un manto social de cristianismo”. ¿Con qué derecho? ¿Qué tipo de “buena nueva” es ésta? El amor de Dios tiene un reverso: la ira santa. Cuando alguien ama tanto a los pobres tiene plena autoridad para poner el grito en el cielo al ver las consecuencias atroces de una pobreza causada en definitiva por lo que Alberto Hurtado llamaba “insensibilidad social”.

¿Incomoda sólo a los cristianos? No es necesario ser creyente para sentirse interpelado en favor de los pobres. Cristo resucitado también mueve a los hombres y mujeres de buena voluntad a reconocerlo en los más postergados. Por lo mismo, tampoco extraña que haya no creyentes que eviten el tema y, al revés, que otros crean en el P. Hurtado más que en Dios mismo.

¿Qué hacer para que Alberto Hurtado no incomode? Hay dos salidas: una buena y otra mala. Algunos católicos recurren a una antigua treta pagana: la separación de lo sagrado y lo profano. El procedimiento es simple. Se resta la presencia de Dios y de su Cristo de todo lo que no interesa o parece pecaminoso, los pobres por ejemplo, y se concentra esa presencia exclusivamente en capillas, libros y cosas sagradas, en catálogos de mandamientos y ritos purificatorios. Para esta religiosidad quien no va a misa comete “pecado mortal”, pero el que vive en la abundancia y con exceso mientras los pobres gimen crucificados no peca ni siquiera venialmente. ¿Cómo es posible alterar tan a fondo el cristianismo? No es posible. Para ello se recurre a la beneficencia: dinero, ropa, alguna cocina que si se la arregla puede servir... La beneficencia es una mala salida cuando utiliza a los pobres como medios de la propia

santificación. ¡Falsa santificación! Nadie puede santificarse aprovechándose de los demás: las personas son fines, nunca medios. Ni las empresas ni el Estado ni ninguna organización altruista, nadie puede honestamente pretender ayudar a los pobres si con ello procura, en realidad, otra cosa: una inversión en dinero, fama o poder delante de los hombres o de gracia delante de Dios.

La otra manera de superar esta incomodidad es acoger el Evangelio. Cuando alguien recibe a Cristo en el pobre, cuando el Cristo pobre toca el corazón y perdona la egolatría camuflada de generosidad, la incomodidad se transforma en pasión de amor incontrolable por cambiar la suerte de los que la sociedad usa y desusa. Desde entonces ya no habrá que dar limosnas para satisfacer el “qué dirán” ni tampoco para captar la simpatía de Dios. Una vez que el pobre deja de ser mero objeto de ayuda, una vez que se le reconoce como persona capaz de influirnos y enriquecernos con sus ganas de vivir, su pena, su lucha y su esperanza, entonces sí es posible hablar de caridad. Un amigo no me entiende: que los pobres puedan evangelizarnos, le parece una opinión ideológica. Le podría replicar con la teología de San Pablo. Pero, en definitiva, es ésta una tesis de la fe en sentido estricto y, antes que nada, una gracia. Sólo pregunto: ¿acapararían los ricos los bienes que Dios creó para todos y no sólo para ellos, si los pobres les comunicaran su esperanza? No. Si creyeran de veras en el amor de Dios no les sería necesario asegurarse la vida rebajándole el sueldo a los demás o aprovechándose de su miserable oferta de trabajo.

El amor auténtico tiene dos vías: dar y recibir. Pero esta costumbre de dar sin querer recibir y de recibir sin poder dar, arruina tanto a los que piden con indigno lloriqueo como a los que dan cosas preservándose en lo personal. En la medida que Chile convierte a sus pobres en mendigos en vez de hacerlos seres dignos, capaces de participar personalmente en el destino común, el país envilece por arriba y por abajo. El cultivo de la mendicidad nos está haciendo un daño enorme. En Chile la distribución de los bienes mejora en algunas cosas y en otras empeora. Pero el modo de compartir es deletéreo: chorreo, asistencialismo, paternalismo y limosna indolora.

Cuando la incomodidad del Evangelio es acogida con amor todo cambia. Ganan todos, nadie pierde. El que se convierte a Jesucristo descubre que lo que hasta ahora lo fastidiaba y era motivo de maldición, el pobre, desde ahora le causa una alegría enorme y es motivo de bendición. En tantas instituciones humanitarias Dios recicla lo que ha podido ser beneficencia interesada en caridad auténtica. Si la meta de la beneficencia pura consiste en compartir entre el que da y el que recibe -caridad que sana la sociedad en la raíz-, la beneficencia por descargar la conciencia o para reparar una injusticia se encamina a esta meta en la medida que sirve a Cristo en el pobre, porque Dios es el autor de una y otra, y Dios es capaz de sacar amor incluso de nuestra ambigüedad.

¡Bienaventurados los pobres de espíritu! Los que a imitación de Jesús se despojan con sacrificio de lo que necesitan, no de lo que sobra, para que los crucificados de hoy sean los resucitados de mañana. La conversión se expresa en milagros: el indigente que comparte su pan con el indigente; los universitarios que en vez de calcular su jubilación por anticipado gastan sus vacaciones trabajando con los pobladores; los profesionales que viven al justo y no con lo que les asigna el mercado, porque lo único que les interesa es entregarse con alma y cuerpo a cargar con quiénes más lo necesitan; los fieles cristianos que dan el 100% a su Iglesia en lugar de dar plata y poca; una Iglesia que acoge con infinito amor el dolor y el pecado de pobres y ricos, y con incansable paciencia tiende entre ellos puentes de solidaridad y reconciliación.

No es fácil. Creer que “el pobre es Cristo” como creía el P. Hurtado es, antes que una obligación, una intuición mística que si no se ha recibido habrá que pedir con insistencia.

Jorge Costadoat S.J
Publicado en Cristo para el Cuarto Milenio. Siete cuentos contra veintiún artículos, San Pablo, Santiago, 2001.

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