{"id":50774,"date":"2023-03-27T10:42:53","date_gmt":"2023-03-27T15:42:53","guid":{"rendered":"https:\/\/www.globalministries.org\/?p=50774"},"modified":"2023-03-29T07:23:11","modified_gmt":"2023-03-29T12:23:11","slug":"so-that-sorrow-does-not-finish-us","status":"publish","type":"post","link":"https:\/\/www.globalministries.org\/so-that-sorrow-does-not-finish-us\/","title":{"rendered":"So that sorrow does not finish us<\/strong>"},"content":{"rendered":"\n

Alex Maldonado-Lizardi and Xiomara Cintron-Garcia serve with Justapaz in Colombia.<\/em><\/p>\n\n\n\n

Camilo Anderson Ch\u00e1vez Castro’s* pastora<\/em>, Carmen Lara*, told us this story in 2021 for the first time. She was far from her municipality, in the dark dining room of a church in Caucasia, Antioquia, one block from one of the banks of the Cauca River, occupied by the debris of the fishermen in the afternoon.<\/p>\n\n\n

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Camilo arrived in the municipality of El Bagre at a very young age. He was housed by the pastoral family of the church in their home, just like other young people before when they needed it at some point. They are a pastoral family of four: the pastora<\/em>, her husband, and their two daughters. With Camilo, they became five. It is a story that occurs more frequently than one thinks. “We have always had boys staying at the house,” she said. There are times when families disband, and the children are left alone in hot municipalities such as those that occupy the Bajo Cauca region in Antioquia. Sometimes they are matters of irreparable relationships, sudden abandonment, and remote jobs that leave home empty. Camilo arrived at El Bagre like this. His mother was forced to look for work far away. She then crossed her fingers and talked to the pastora<\/em> of the church to make her stay with Camilo. After all, she helped to raise a congregation at the village of R\u00edo Man, in the Antioquia municipality of C\u00e1ceres, 131 km from there. They were friends, she told us. Faith, brotherhood, sorority, hospitality…the widow of Sarepta, Rahab, Ruth and Naomi, Mary, and Elizabeth.<\/p>\n\n\n\n

Eventually, Camilo was baptized in the same community that hosted him, a region disputed by six armed groups of different faces related to drug trafficking, mining and money laundering, extortion, arms trafficking, and other businesses.<\/p>\n\n\n\n

How to open a house in this environment? Whom? To whom? Why?<\/p>\n\n\n

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It is just that some faith practices end up being a dispute to vicissitude. They are concrete forms of fidelity to God “in accompanying other human beings, communities, and peoples where God is present, making possible the history of salvation of its creation.” That was said in 2006 by the Executive Secretariat of the Ecumenical Network of Colombia. These are the crazy things that brothers and sisters do because they consider themselves such. Ways in which we address the fundamental needs of human beings in favor of life at its fullness for all. (Bass, p.186) None of these things are planned. No one knows what to expect from them. They are like a wind that blows wherever it pleases, then you hear its sound in the leaves of the trees, but you cannot tell where it comes from or where it is going (John 3.8).<\/p>\n\n\n\n

In 2019 Camilo was 23 years old and was a leader of the youth ministry of Iglesia Cristo Viene<\/em> in his neighborhood. At 1:00 pm on Saturday, October 26, 2019, Camilo had just finished fast and was having lunch at the pastora’s<\/em> home. There came a man on a motorcycle who asked Camilo to come out. Camilo finished his lunch and went with the man on the bike. Earlier in the morning, Camilo had taught in the church and had the keys to the temple with him, but after lunch and noon, he did not return.<\/p>\n\n\n\n

Pastora<\/em> Carmen says there were regional elections for the mayor’s office the next day. The church had previously been asked to collaborate with 200 meals prepared for the event. At dawn on Sunday, the 27th, they did so. No mourning, no grief, or anything. “We draw strength from weakness,” she reflects with all the nerve of Corinthian theology. The weakness of God is stronger than us. “The church hasn’t suffered the impact yet,” she told us. “One learns to have affection for that child<\/em>.”<\/p>\n\n\n\n

And for thousands more.<\/p>\n\n\n

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According to statistics from the Victims Unit (Unidad para la Atenci\u00f3n y Reparaci\u00f3n Integral a las V\u00edctimas<\/em>), between January 1, 1985, and December 31, 2022, in Colombia, 9,405,522 victims of the armed conflict were reported. Of these, 190,889 were for acts related to events of forced disappearance. The recently released report of the Truth Commission, Hay futuro si hay verdad. <\/em>Informe Final de la Comisi\u00f3n para el Esclarecimiento de la Verdad, la Convivencia y la No Repetici\u00f3n<\/em> <\/em>(There is a future if there is truth. <\/em>Final Report of the Commission for the Clarification of Truth, Coexistence, and Non-Repetition<\/em>), disclosed other data. Between 1985 and 2016, around 121,768 people were declared missing, aware that there could be more (Informe final<\/em>…, 137). The “SIRDEC” – Sistema de Informaci\u00f3n Red de Desaparecidos y Cad\u00e1veres<\/em> (Network of Disappeared and Corpses Information System<\/em>)- shows and extends the number of people reported as missing from the year 1930 to December 2022. In ninety-two years, there were 231,448 people. This is just data, but the impact is immeasurable. According to the Truth Commission Report:<\/p>\n\n\n\n

The forced disappearance of people supposes a violation of the right to life that removes the person from their social and family environment. It is not known what happened to them. Those responsible do not give an account of what happened, hide their fate, death, or what happened. For the relatives, it means an open wound and the duel remains open due to the impossibility of knowing what happened. In cases of forced disappearances where state agents or groups participate with their acquiescence, such as paramilitary groups, ignorance of the destination is combined with the concealment of reality or evidence or the denial of information to the next of kin. Many others have disappeared after being recruited or kidnapped. People who died during captivity or were murdered mainly by the guerrillas and whose fate is unknown to their families (Final Report<\/em>…, 136).<\/p>\n\n\n

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Because of this, Pastora<\/em> Carmen’s mistrust prevailed at first, then promptness with security issues for her community prospered: “Now I am stricter with young people out of fear\u2026 more suspicion. I especially ask the young people of the church to account. But how do we get a member to tell us about their past?”<\/p>\n\n\n\n

What are we doing? What are we forming part of, participating, as the Colombian poet Yulieth Mora Garz\u00f3n wrote, “to end the rough days” so that sorrow does not end us?<\/p>\n\n\n\n

As we talked, occasional people stopped by to pick up coffee, have snacks and go to the bathroom, and then we fell silent. We arranged the plastic chairs, hoping no more people were in the dining room. Outside, motorcycles passed by (sometimes with up to three people on board), street vendors, and the occasional breeze with the midday dust.<\/p>\n\n\n\n

We asked Pastora<\/em> Carmen if this event affected her faith practices. We ask her if she still hosts people in his house. “Right now, a kid is staying there. I host them, and they come to the table,” she said.<\/p>\n\n\n\n

From where does Pastora<\/em> Carmen get this strength?<\/p>\n\n\n\n

It must be a response of grace. These are practices that work well that work the gentleness of grace, mercy, and God’s gift. It is the participation of an “effective love,” or efficacy of faith sustained in the knowledge of all the good that is in us (Phil.1.6). It is, as the theologian Dorothy Bass puts it, the grateful response to the presence of God in our own and collective history, embodied in caring for the sick, raising children, making decisions, giving, and sharing food with others, going beyond fear so that our constant option to live is never sustained in fear of death but in the love of life (Heb. 2.14-15). These steps always aspire to the ethical goodness of Psalm 84 because we have also recognized what the Puerto Rican minister, Mois\u00e9s Rosa Ramos, did in verse: “You are the time in which all the desire to live awakens\u2026.”<\/p>\n\n\n\n

Alex Maldonado-Lizardi and Xiomara Cintron-Garcia serve with Justapaz in Colombia. Their appointments are made possible by gifts to the Disciples Mission Fund, Our Church\u2019s Wider Mission, and your special gifts.<\/em><\/p>\n\n\n\n

Make a gift that supports the work of Alex and Xiomara<\/a><\/p>\n\n\n\n

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Para que el pesar no nos acabe<\/strong><\/p>\n\n\n\n

La pastora de Camilo Anderson Ch\u00e1vez Castro*, Carmen Lara*, nos cont\u00f3 esto en 2021, dos a\u00f1os despu\u00e9s, por primera vez, lejos de su municipio, en el comedor oscuro de una iglesia en Caucasia, Antioquia, a una cuadra de una de las orillas del r\u00edo Cauca, ocupada por la basura de los pescadores en la tarde.<\/p>\n\n\n

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Camilo lleg\u00f3 muy joven al municipio de El Bagre y fue alojado por la familia pastoral de la iglesia en su casa, al igual que antes a otros j\u00f3venes cuando en alg\u00fan momento lo necesitaron. En la familia pastoral son cuatro: la pastora, su esposo y sus dos hijas. Con Camilo fueron cinco. Es una historia m\u00e1s frecuente de lo que uno piensa. \u201cSiempre hemos tenido muchachos hospedados en la casa\u201d, cont\u00f3. Hay veces que las familias se desbandan y los hijos quedan solos en municipios calurosos como los que ocupan la regi\u00f3n del Bajo Cauca en Antioquia. A veces son asuntos de relaciones irreparables, abandonos repentinos, trabajos apartad\u00edsimos que dejan vac\u00edo un hogar. Camilo lleg\u00f3 as\u00ed. Su madre se vio obligada a buscar trabajo lejos, cruz\u00f3 los dedos y habl\u00f3 con la pastora de la iglesia para que quedara con Camilo. Despu\u00e9s de todo, ella misma en alg\u00fan momento ayud\u00f3 a levantar una congregaci\u00f3n en la vereda R\u00edo Man del municipio antioque\u00f1o de C\u00e1ceres a 131 km de all\u00ed. Eran amigas, nos cont\u00f3. La fe, la hermandad, la sororidad, la hospitalidad\u2026la viuda de Sarepta, Rahab, Rut y Noem\u00ed, Mar\u00eda y Elizabet.  <\/p>\n\n\n\n

Eventualmente, Camilo fue bautizado en la misma comunidad que lo aloj\u00f3, una regi\u00f3n disputada por seis grupos armados de distinto rostro sobre cadenas de narcotr\u00e1fico, miner\u00eda y lavado de dinero, extorsiones, tr\u00e1fico de armas y otros negocios.  <\/p>\n\n\n\n

\u00bfC\u00f3mo abrir la casa en este entorno? \u00bfA qui\u00e9n? \u00bfPor qu\u00e9? Y es que hay pr\u00e1cticas de fe que acaban siendo un desaf\u00edo a la vicisitud, formas concretas de la fidelidad a Dios \u201cen el acompa\u00f1amiento a otros seres humanos, a las comunidades y los pueblos donde Dios se hace presente, haciendo posible la historia de la salvaci\u00f3n de su creaci\u00f3n\u201d, dec\u00eda en el 2006 la Secretar\u00eda Ejecutiva de la Red Ecum\u00e9nica de Colombia. Son las locuras que hermanos y hermanas hacen porque se consideran tales. Maneras en que nos dirigimos a las necesidades fundamentales de los seres humanos en favor de una vida plena para todos y todas. (Bass, p.186) Nada de estas cosas se planifican. Nadie sabe qu\u00e9 esperar de ellas. Son como un viento que sopla de donde quiere y que uno no sabe a d\u00f3nde va.    <\/p>\n\n\n

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En 2019 Camilo ten\u00eda 23 a\u00f1os y formaba parte del ministerio juvenil de la Iglesia en su barrio. A la 1:00 pm del s\u00e1bado, 26 de octubre de 2019, Camilo reci\u00e9n terminaba un ayuno y almorzaba en la casa pastoral. Hasta all\u00ed lleg\u00f3 un hombre quien le pidi\u00f3 a Camilo que saliera. As\u00ed que Camilo termin\u00f3 su almuerzo y se fue con el hombre en moto. Antes, en la ma\u00f1ana, Camilo hab\u00eda ense\u00f1ado en la iglesia y llevaba las llaves del templo consigo, pero, pasado el almuerzo y el mediod\u00eda, no regres\u00f3.<\/p>\n\n\n\n

Cuenta la pastora que al d\u00eda siguiente hab\u00eda elecciones regionales para la alcald\u00eda, para lo cual previamente se le hab\u00eda solicitado a la iglesia que colaborara con 200 comidas preparadas para el evento. De madrugada, el domingo, 27, as\u00ed lo hicieron. Sin duelos ni nada. \u201cSacamos fuerza de la debilidad\u201d, reflexiona con todo el nervio de la teolog\u00eda corintia. Lo d\u00e9bil de Dios que es m\u00e1s fuerte que nosotros. \u201cLa iglesia no hab\u00eda sufrido el impacto\u201d, nos dec\u00eda. \u201cUno aprende a tener afectos por ese hijo\u201d.<\/p>\n\n\n\n

Y por miles m\u00e1s.<\/p>\n\n\n

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De acuerdo con cifras de la Unidad de V\u00edctimas, entre el 1 de enero de 1985 y el 31 de diciembre de 2022, en Colombia existen 9.405.522 v\u00edctimas del conflicto armado. De ellas, 190.889 lo fueron de hechos relacionados a eventos de desaparici\u00f3n forzada. El reci\u00e9n divulgado informe de la Comisi\u00f3n de la Verdad, Hay futuro si hay verdad. Informe Final de la Comisi\u00f3n para el Esclarecimiento de la Verdad, la Convivencia y la No Repetici\u00f3n<\/em>, divulg\u00f3 otros datos. Entre los a\u00f1os 1985 y 2016, alrededor de 121.768 personas fueron declaradas como desaparecidas, conscientes de que muy bien podr\u00edan ser m\u00e1s (Informe Final\u2026 , <\/em>137). El SIRDEC – Sistema de Informaci\u00f3n Red de Desaparecidos y Cad\u00e1veres – arroja y extiende la cuant\u00eda de personas reportadas como desaparecidas al a\u00f1o 1930 hasta diciembre del a\u00f1o 2022. En noventaid\u00f3s a\u00f1os, 231.448 personas. Estos son datos, pero el impacto es inconmensurable. Seg\u00fan el Informe de la Comisi\u00f3n de la Verdad:    <\/p>\n\n\n\n

La desaparici\u00f3n forzada de personas supone una violaci\u00f3n del derecho a la vida que sustrae a la persona de su medio social y familiar, no se conoce qu\u00e9 pas\u00f3 con ella, y los responsables no dan cuenta de lo sucedido, ocultan su destino, su muerte o lo que pas\u00f3. Para los familiares supone una herida abierta y el duelo permanece abierto debido a la imposibilidad de saber lo sucedido. En los casos de desapariciones forzadas donde se da la participaci\u00f3n de agentes del Estado o de grupos con su aquiescencia, como los grupos paramilitares, al desconocimiento del destino se une el ocultamiento de la realidad o de las pruebas o la negaci\u00f3n de informaci\u00f3n a los familiares. Otros muchos desaparecidos lo han sido tras ser reclutados, o personas secuestradas que murieron durante su cautividad, o que fueron asesinadas sobre todo por las guerrillas y de las cuales los familiares desconocen su destino (Informe Final<\/em>\u2026, 136).      <\/p>\n\n\n

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A cuenta de esto, para la pastora Carmen, al principio imper\u00f3 la desconfianza, luego la puntualidad con los temas de seguridad para su comunidad: \u201cAhora soy m\u00e1s estricta con los j\u00f3venes por el miedo\u2026 mas sospecha. Pido cuentas sobre todo a los j\u00f3venes de la iglesia. \u00bfPero c\u00f3mo hacemos para que un miembro nos cuente su pasado?\u201d<\/p>\n\n\n\n

\u00bfQu\u00e9 vamos haciendo, de qu\u00e9 vamos formando parte, participando, \u201cpara acabar con los d\u00edas bruscos\u201d, para que el pesar no nos acabe?<\/p>\n\n\n\n

Mientras conversamos, gente ocasional pas\u00f3 a recoger caf\u00e9, a tomar refrigerios, a ir al ba\u00f1o, y entonces guardamos silencio. Acomod\u00e1bamos las sillas pl\u00e1sticas esperando que ya no hubiera gente en el comedor. Afuera, pasaban motoras, a veces hasta con tres personas a bordo, vendedores ambulantes y alguna que otra brisa con el polvor\u00edn del mediod\u00eda.   <\/p>\n\n\n\n

Le preguntamos a la pastora Carmen si este evento hab\u00eda afectado alguna de sus pr\u00e1cticas de fe. Le preguntamos si aun aloja gente en su casa. \u201cAhorita hay un muchacho hosped\u00e1ndose all\u00ed. Los albergo y se hacen a la mesa\u201d, dijo.<\/p>\n\n\n\n

\u00bfDe d\u00f3nde saca la pastora Carmen para esto?  <\/p>\n\n\n\n

Debe ser una respuesta de gracia. Son pr\u00e1cticas que obran bien, que obran la ternura de la gracia, de la misericordia, del don o la d\u00e1diva de Dios. Es la participaci\u00f3n de un \u201camor eficaz\u201d, o de una eficacia de la fe sustentada en el conocimiento de todo el bien que est\u00e1 en nosotros (Fil.1.6). Es la respuesta agradecida por la presencia de Dios en la historia propia y colectiva, encarnada al cuidar a los enfermos, al criar ni\u00f1os, al tomar decisiones, al dar y compartir el alimento con otros, al ir m\u00e1s all\u00e1 del miedo para que nuestra constante opci\u00f3n por vivir nunca se sostenga en el miedo a la muerte sino en el amor por la vida (Heb. 2.14-15). Son los pasos que siempre aspiran por la bondad \u00e9tica del Salmo 84 porque tambi\u00e9n hemos sido capaces de reconocer lo que el ministro puertorrique\u00f1o, Mois\u00e9s Rosa Ramos pudo en un verso: \u201cT\u00fa eres el tiempo en el que se \/ despierta todo el anhelo de vivir\u2026\u201d.<\/p>\n\n\n\n

Alex Maldonado-Lizardi and Xiomara Cintron-Garcia serve with Justapaz in Colombia. Their appointments are made possible by gifts to the Disciples Mission Fund, Our Church\u2019s Wider Mission, and your special gifts.<\/em><\/p>

Make a gift that supports the work of Alex and Xiomara<\/a><\/p> <\/p>\n","protected":false},"excerpt":{"rendered":"

Alex Maldonado-Lizardi and Xiomara Cintron-Garcia serve with Justapaz in Colombia. Camilo Anderson Ch\u00e1vez Castro’s* pastora, Carmen Lara*, told us this story in 2021 for the first time. 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