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Rutilio Grande García, S.J. (5 July 1928, El Paisnal – 12 March 1977, Aguilares) was a Jesuit priest in El Salvador. He was assassinated in 1977, along with two other Salvadorans. Rutilio Grande was the first priest assassinated before the civil war started. He was a close friend of Archbishop Óscar Arnulfo Romero. After his death, the Archbishop changed his conservative attitude toward the government and urged the government to investigate the murder. ==Life and work== Rutilio Grande was born July 5, 1928, the youngest of six children, to a poor family in El Paisnal, El Salvador. His parents divorced when he was young and he was raised by his older brother and grandmother, a devout and strong Catholic woman. At the age of 12 Rutilio was noticed by Archbishop Luis Chavez y Gonzalez during his annual visit to their village and was invited to attend the high school seminary in San Salvador, the capital of the country. At the age of 17, following the final year of high school seminary (minor seminary), Grande entered the Jesuit process of formation called the novitiate. Thus began a period of time outside of El Salvador. Grande first travelled to Caracas, Venezuela, since there was no Jesuit novitiate in Central America. Initially, Grande felt called to the missions of the Church in Oriental countries of the East. After two years in Caracas, he pronounced his vows of poverty, chastity and obedience and then traveled to Quito, Ecuador to study the humanities, which he completed in 1950. The following three years were spent as a professor in a minor seminary in El Salvador where he taught sacred history, history of the Americas, the history of El Salvador, and writing.〔Thomas Kelly, ''When the Gospel Grows Feet: Rutilio Grande, S.J. and the Church of El Salvador, An Ecclesiology in Context'' (Liturgical Press, 2013) Chapter 5.〕 Grande was trained at the seminary of San José de la Montaña, where he became friends with Romero, a fellow student. Grande was ordained a priest in 1959, and went on to study abroad, mainly in Spain. He returned to El Salvador in 1965 and was appointed director of social action projects at the seminary in San Salvador, a position he held for nine years. From 1965 to 1970 he was also prefect of discipline and professor of pastoral theology in the diocesan seminary.〔(Mulligan S.J., Joseph E., "Remembering a Salvadoran Martyr" )〕 Grande was master of ceremonies at Romero’s installation as bishop of Santiago de María in 1975.〔(Scott, Bea. "Archbishop Oscar Romero: A Saint for the Rest of Us", ''Just Good Company: A cyber journal of religion and culture'', April 2003 )〕 Grande returned to Spain in 1962 to complete studies left undone due to his physical and mental struggles and in 1963 he finished a course of studies on Vatican II and the new directions in pastoral ministry at the Lumen Vitae Institute in Brussels, Belgium. He was particularly influenced by his experiences of an inclusive liturgy which insisted upon the widest and deepest lay participation possible at that time. As his biographer stated, “Very probably in this moment his fundamental lines of pastoral action matured. Certainly a part of this epoch in pastoral theological development was to always look for the greatest participation possible by the base or least empowered part of a community and to never proceed autonomously or without hearing the community.”〔Thomas Kelly, ''When the Gospel Grows Feet'', (Liturgical Press, 2013) Chapter 5.〕 Grande served as prefect of theology from 1965 to 1966 in the major seminary. There he taught a variety of subject including liturgy, catechesis, pastoral theology, and introduction to the mystery of Christ (philosophy). He also fully utilized the social sciences in an effort to understand the reality within which he lived and ministered. During this time, Grande initiated a process of formation for seminarians which included pastoral “immersions” in the communities they would someday serve. This included time with people listening to their problems and their reality. Grande put it this way, “the first contact with the people was to be characterized by a human encounter; to try to enter into their reality in order to leave with a common reality.”〔Thomas Kelly, ''When the Gospel Grows Feet'', (Liturgical Press, 2013) Chapter 5.〕 This innovative aspect of formation lasted for a year or two, and then the Bishops asked that seminarians be sent back to their dioceses during their breaks so they could be supervised and relationships with the Bishop could be better established. Grande eventually had a falling out with the leadership of the seminary over his methods for formation and evangelization. He disagreed with the insistence that seminarians separate their intellectual formation from their pastoral formation. Grande wanted equilibrium between prayer, study and apostolic activity—and this equilibrium was not accepted by the traditional Church of El Salvador. Shortly after this falling out with Church leadership and reconciliation over his criticism of the seminary system, Grande would attend the Latin American Pastoral Institute (IPLA) in Quito, Ecuador beginning in 1972. There Grande learned the method of conscientization of Paulo Freire and combined it with the pastoral theology of the Medellín Conference (a meeting of Latin American Bishops in 1968). Attendance at this Institute was a turning point for Grande, for he was finally able to integrate Vatican II, the teaching of the Latin American Bishops, and his own reality in Salvador in a ministry that had explosive consequences.〔Thomas Kelly, ''When the Gospel Grows Feet'', (Liturgical Press, 2013) Chapter 6.〕 Upon his return to El Salvador in 1973, Grande embarked on a team-based Jesuit evangelization “Mission” to Aguilares, El Salvador. Deeply engaged in the lives of the people he served, Grande led with the Gospel but did not shy away from social and political consequences that had profound consequences for the Church. Grande could be credited with promoting a “pastoral” liberation ministry that began in scripture and allowed lay people in El Salvador to work for social transformation without resorting to Marxist analysis. Grande was prophetic on issues of land reform, the relationship of rich and poor, liturgical inclusiveness, workers’ rights and making the Catholic faith real for very poor people. He was fond of saying that “the Gospel must grow little feet” if Christ is not to remain in the clouds. Grande was a friend and confidant of Oscar Romero whom he inspired through his ministry, and the ultimate sacrifice he made. On March 12, 1977 Rutilio Grande, S.J. was assassinated by the security forces of El Salvador, just outside of the village he was born in, suffering martyrdom for the people he served and loved.〔Thomas Kelly, ''When the Gospel Grows Feet'', (Liturgical Press, 2013) Chs. 7-9.〕 He began to served in the parish of Aguilares off and on from 1967-1977. Grande was responsible, along with many other Jesuits, for establishing Christian base communities (CEBs, in Spanish) and training "Delegates of the Word" to lead them.〔Penny Lernoux, ''The Cry of the People'', New York: Penguin Books, 1982.〕 Grande spoke against the injustices at the hands of an oppressive government, and dedicated his life’s work to organizing the impoverished, marginalized rural farmers of El Salvador as they demanded respect for their rights.〔("Commemorating Father Rutilio Grande", May 24, 2011 )〕 Local landowners saw the organization of the peasants as a threat to their power.〔For greater detail see, Thomas Kelly, ''When the Gospel Grows Feet'', (Liturgical Press, 2013) Chs. 7-9.〕 Father Grande challenged the government in its response to actions he saw as attempts to harass and silence Salvadoran priests. Father Mario Bernal Londono, a Colombian priest serving in El Salvador, had been kidnapped January 28, 1977 — allegedly by guerrillas — in front of the Apopa church near San Salvador, together with a parishioner who was safely released. Bernal was deported by the Salvadoran government. On February 13, 1977, Grande preached a sermon that came to be called "the Apopa sermon," denouncing the government's expulsion of Father Bernal, an action that some later believed helped to provoke Grande's murder: :''I am fully aware that very soon the Bible and the Gospels will not be allowed to cross the border. All that will reach us will be the covers, since all the pages are subversive—against sin, it is said. So that if Jesus crosses the border at Chalatenango, they will not allow him to enter. They would accuse him, the man-God ... of being an agitator, of being a Jewish foreigner, who confuses the people with exotic and foreign ideas, anti-democratic ideas, and i.e., against the minorities. Ideas against God, because this is a clan of Cain’s. Brothers, they would undoubtedly crucify him again. And they have said so."〔 For a complete translation of this homily with context and commentary, see also ''Rutilio Grande, S.J.: Homilies and Writings'', (Liturgical Press, 2015) Ch. 6.〕 〔(Report on the Situation of Human Rights in El Salvador, Chapter II: Right to Life ), Organization of American States' Inter-American Commission on Human Rights (translated from Spanish), November 17, 1978〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Rutilio Grande」の詳細全文を読む スポンサード リンク
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