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Image of the quote is loading... SaveSave He recounted how, at a Jesuit retreat put on by the UCA, the fathers had been talking politics and discussing the issues of democracy in Latin America. Apparently they were sitting around castigating the FMLN for its authoritarianism. Then someone pointed out that in a real democracy, not just the priests but the women who were serving them lunch were going to have something to say about the way things were run, and one of the men blurted out,

He recounted how, at a Jesuit retreat put on by the UCA, the fathers had been talking politics and discussing the issues of democracy in Latin America. Apparently they were sitting around castigating the FMLN for its authoritarianism. Then someone pointed out that in a real democracy, not just the priests but the women who were serving them lunch were going to have something to say about the way things were run, and one of the men blurted out, “You can’t do that. They’d make horrible mistakes.”Well, said Martín-Baró, that’s right: Democracy definitely means that people will make mistakes. “And,” he added, “we should welcome them.

Sara Miles
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Just like the strangers who'd fed me in El Salvador or South Africa, I was going to have to see and understand the hunger of other, different men and women, and make a gesture of welcome, and eat with them. And just as I hadn't "deserved" any of what had been given to me—the fish, the biscuits, the tea so abundantly poured out back in those years—I didn't deserve communion myself now. I wasn't getting it because I was good. I wasn't getting it because I was special. I certainly didn't get to pick who else was good enough, holy enough, deserving enough, to receive it. It wasn't a private meal. The bread on that Table had to be shared with everyone in order for me to really taste it.
Sara Miles
Heavenly comfort, rather, is truth, which blows away human fantasies that we can live forever, control everything, or fake our lives before God.
Sara Miles
Conversion was turning out to be quite far from the greeting-card moment promised by televangelists, when Jesus steps into your life, personally saves you, and becomes your lucky charm forever. Instead, it was socially and politically awkward, as well as profoundly confusing. I wasn't struck with any sudden conviction that I now understood the "truth." If anything, I was just crabbier, lonelier, and more destabilized.
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Imperialism and exploitation,” he wrote, “spheres of influence, trade barriers, unequal distribution of the world's goods, starvation in the midst of plenty, slums with gold coasts next door, poverty supporting luxury: These are marks of an unChristian world.
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I was, as the prophet said, hungering and thirsting for righteousness. I found it at the eternal and material core of Christianity: body, blood, bread, wine, poured out freely, shared by all.
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Faith, for me, isn't an argument, a catechism, a philosophical “proof.” It is instead a lens, a way of experiencing life, and a willingness to act.
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It doesn't promise to solve or erase suffering but to transform it, pledging that by loving one another, even through pain, we will find more life. And it insists that by opening ourselves to strangers, the despised or frightening or unintelligible other, we will see more and more of the holy, since, without exception, all people are one body: God's.
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Conversion isn't, after all, a moment: It's a process, and it keeps happening, with cycles of acceptance and resistance, epiphany and doubt.
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