Oscar Romero: Rome’s Political “Martyr in a New Light”

  But this presented John Paul II with a huge dilemma: his priests in Latin America were supporting various revolutions, and violently promoting their own brand of Catholic-Communism, at the very time when the Vatican, the Great Whore of Bible prophecy, was committing fornication with the United States (Rev. 17:2).  America’s multiplied millions of Roman Catholics were (and still are) a huge source of revenue for Rome, and more than anything Rome wanted to fully conquer the United States.  So, not wishing to anger Washington, John Paul II (among other things, such as going head to head with the powerful Jesuit Order itself which almost resulted in his own demise) distanced himself from Oscar Romero and refused to beatify him – beatification being the first step towards Romish “sainthood”.  He even refused to attend Romero’s funeral.  This upset and angered many Roman Catholics.  In the end, however, even John Paul II realised that it would be best to try to appease the radical Jesuits and other liberation theology priests of Latin America, so he flew to the “church” where Romero had been murdered and celebrated a mass at the altar there.  This symbolic gesture, however, was not well received by the Jesuits, for they knew it was a hollow one.

  Well, that was back then.  1980 was a different time to 2015, much water has flowed under the Tiber’s bridges since then, and the papacy of John Paul II is history.  The Jesuits, whose power John Paul II had once tried to curtail, had fought back, and are now in absolute control of the Vatican, for one of their own – Francis I – sits as pope of Rome.  And under Francis – the first pope from Latin America itself, and even more importantly, the first Jesuit pope – liberation theology is at the very forefront of Vatican geopolitics.  And Oscar Romero has been brought in from the cold.  Nay more, he has been completely exonerated, by being beatified as the first step towards being canonised as a “saint” of the Roman Catholic “Church”.

  The “sainthood” cause for Romero was actually opened at the Vatican in the early 1990s, by John Paul II when he felt able to do so without damaging Vatican/Washington relations; and he formally accepted the cause for Romero’s canonisation in 1997, when Romero was given the title “Servant of God”.  But its finalisation was delayed all these years while Romero’s writings were studied by the Vatican’s Congregation for the Doctrine of the Faith – the modern name for the old Inquisition.  The Inquisitors debated whether he had been killed for his faith – thereby making him a “martyr” – or for political reasons.  The latter was the truth! 

  This was admitted by Michael Lee, associate professor of theology at Fordham University (a Jesuit university), when he tried to paint a different picture of martyrs so as to get people used to Rome’s new definition.  He said that the “martyrdom” of Romero was different from how most people traditionally see martyrs.  “Many of us have notions of ancient Christian martyrs before a Roman emperor,” he said, “but here is Romero, and so many others, who have given their lives for the struggle for justice and human rights, which was inspired by the Gospels’ teachings.  These truly are martyrs and we need to understand martyrdom in a new light because of their example.”[9]  He could try to slice it any which way, but in no sense whatsoever was Oscar Romero a martyr.  He was killed for his radical political activism, for stirring up rebellion against the authorities, for deliberately provoking confrontations with the organs of the State.  He was a political troublemaker, no less so than any other South American or African Marxist revolutionary of those times or afterwards, even if they wore clerical collars; men who blasphemously attempted to justify their wickedness by distorting the Bible itself.  This is liberation theology.  This is religious Communism.  These “martyrs in a new light” were Rome’s pawns; that is all.

  And Communism is the dominant political ideology of the Papacy of Francis I.  Even when Francis was still archbishop of Buenos Aires, he reportedly said that he already considered Romero to be a saint.  It was therefore clear that, as pope, he would advance Romero’s “sainthood” cause.  A life like Romero’s was exactly the kind of life to be praised by a South American Jesuit like Francis.

  He told journalists: “For me, Romero is a man of God.  He was a man of God but there has to be the process [towards canonisation], and the Lord will have to give his sign (of approval).  But if He wishes, He will do so!  The postulators must move now because there are no impediments.”[10]