Archbishop Rafael Bello Ruiz talks about Mexico: its tourism, missionaries, violence, vocations, faith, and future.

Archbishop Rafael Bello Ruiz cares deeply about the relationship between Mexico and the United States. He completed part of his seminary training in Montezuma, New Mexico, in the mid-1940s. Religious persecution at the time was a way of life in the country, and the seminaries were shut down by the government. Today, Archbishop Bello heads the archdiocese of Acapulco, a favorite vacation spot for U.S. tourists. In a recent interview with Register correspondent Paul Witte, the archbishop spoke about the poverty behind the glitter of Acapulco's luxury hotels, the Chiapas uprisings, and the tumultous changes now occurring in Mexico.

Witte: Mexicans are coming to the United States in increasing numbers. Many speak no English or do not speak it well. Is the Church in Mexico able to help minister to these expatriates?

Archbishop Bello: The Bishops of North America have often asked us to send priests, but there are few priests to minister to the Latin Americans in the United States. A few volunteers have gone, but not enough. We have not gotten ourselves organized at the [regional] level of the Latin American Church to help our compatriots in the United States. The reason is that we do not have enough priests, and those that we do have are not specifically prepared for that apostolate. They are not familiar with the ways of the United States, the culture, and it is a risk to send priests who are not prepared.

It is possible that, following the recent Pan-American Synod of Rome, the bishops of Mexico and the United States might come to some more concrete accords on the matter. It is possible for our priests to receive the formation and the information necessary in order to develop an efficient work among our own in the United States.

Now that the Synod in Rome is over, are the bishops going to get together here in Mexico?

I suppose that on the level of episcopal commissions, it will be done. There is a commission in the United States and a similar one in Mexico, called “Concerning Human Mobility.” It encompasses the apostolate of the seas, the apostolate of tourism, the apostolate of immigrants. In Acapulco we are part of a commission dealing with tourism, but what is of interest to us is not so much the tourists who come and go but rather those who remain here performing services for the tourists-the waiters, the women who work in the restaurants, those who remain behind, because they too need pastoral care.

What are your thoughts regarding the recent Synod?

The texts of the Synod have not been released yet. It appears the outcome of the Synod will be promulgated within the year. It has been said that the documents of the Synod will be collected and the conclusions will be promulgated in Tepeyac [where Our Lady of Guadalupe appeared] in Mexico City for all the Americas.

Archbishop Rafael Bello Ruiz

Current post: Archbishop of Acapulco, Mexico.

Background: Born March 7, 1926 in Tecpan de Galeana, about 100 miles from Acapulco; attended seminaries in Mexico and the U.S.; studied theology in the Catholic Institute of Paris and Canon Law in the Gregorian University of Rome; ordained June 29, 1950; professor and spiritual director in the seminary in Chilapa, Mexico; consecrated as a bishop March 25, 1974; made an archbishop Feb 10, 1983.

Episcopal motto: “He sent me to preach good news to the poor.”

What was of particular interest was the news that the Synod was going to request of the competent authorities of the world that the external debt of the Latin American countries be in part forgiven. That will be a difficult thing to accomplish.

Another important point of the Synod has to do with the relationship between the Church in Latin America and the activity of some Protestant groups. I see that on our part there is a desire to dialogue, but not on their part. Rather, there is hate.

Another point of the Synod has to do with doctrinal orthodoxy. There are theologians in the United States mostly, who are very advanced and far from the sources of revelation. They have a phobia of the Church's Magisterium; they have much confidence in their theological reflections. But they are people who study, who have possibilities, who have many universities. Latin America is like an army of workers who are working very hard in the field and when the time comes to study are too tired. We in Latin America do not have the theologians we need; the United States does.

Is there some way to solve this imbalance?

Insofar as the diffusion of the culture is concerned, yes there are ways. They [the theologians] themselves suggested the solution: utilizing the social media of communication.

In the United States you can have a tremendous mission diffusing correct ideas regarding the Catholic tradition, but in Latin America there are countries like Mexico [where] monopolies dominate the media. In Mexico the Church is not allowed to operate a radio or TV station nor to publish a newspaper that is worth something. We understand that these kinds of communication have to come in time when the Mexican authorities understand that every person has freedom to express himself. But the government has monopolized free speech until now. Only just now are we beginning to have a friendly relationship with the government and we don't want to lose it. So we don't say anything.

How has the relationship between the Church and the state gotten better?

By law. Before, the government of Salinas Gortari reformed the Mexican Constitution in various articles harmful to the rights of the Church. But now the relationship is friendly.

What is the population of Mexico and in what condition are the people?

Mexico is around 100 million people, and the majority of them are poor. Most do not earn a salary sufficient for them to eat well, or to get treatment for their illnesses, to clothe themselves, or to take vacations.

Isn't the situation in Acapulco different? It seems so luxurious.

Yes, but the view fools you. You see international luxury hotel chains and international restaurant chains, great international stores, such that the rich make purchases, but these stores do not stock Mexican merchandise. So you have the saying: Tourism comes and takes the fat out of the broth. What remains? What do the waiters, the cleaning ladies, the police really earn?

We heard much in the United States about Hurricane Paulina. How has that disaster affected the area?

The poor suffered much. A good thing that came from the hurricane was how it awakened the concern of Catholic communities of the United States. Parishes have helped us out economically, in a most beautiful and Christian way. Even children sent funds to help us. Poor parishes from the United States sent aid too: $25 or $50. The bishops, too, have been generous. With this help we have been able to restore our losses — including the destroyed homes of families- thanks to the help of the United States.

Were there losses of church buildings and the like?

One parish was completely destroyed. A school for the formation of the laity was also destroyed, but thanks to Cardinal Roger Mahony of Los Angeles, we were able to get enough money to buy a school that had been abandoned, and we have been preparing it to replace the school that was destroyed. It would have been a great loss not to have a place to train our laity, to hold retreats for them, to hold classes. Now the apostolic nuncio is coming to bless the new house.

According to what I understand, because of the media in the United States, the drama that was taking place here in Acapulco was broadcast all over the country so that everyone knew about the effects of the hurricane. I have written to all the bishops and people of the United States who help us, but I want to affirm here that the aid of the people of the United States was indeed generous.

What are your thoughts about the ongoing unrest in Chiapas? Are there people trying to destroy the San Andres peace accords established between the guerrillas and the Mexican government?

I believe so. I don't know of any written document which proves it, but there are oral testimonies that attest to that fact. It is supposed that there are many reasons for explaining that barbarous happening, that slaughter. Among other things, there is the context of poverty, of injustice, of violence that has existed in Chiapas and in other indigenous zones of Mexico. Now we are trying to reflect over these things and to better the conditions of life of the Indian people.

What position do the bishops of Mexico take in the face of the killings in Chiapas?

We are getting together on all levels. For example, we recently had a meeting of the bishops of the State of Guerrero. One of the themes was Chiapas and the outbreaks of violence that we have been seeing in our own state of Guerrero. Everyone addressed the state of abandonment in which the Indians have lived: their fields without cultivation, their forests depleted, their rivers and streams contaminated. All this makes us realize that we are obliged from this very moment to better the condition of life of the Indians. This is a general commitment of all the bishops: to better the condition of life of the Indians while at the same time evangelizing them, telling them and the mestizos that we are brothers, we are fellow citizens. Consequently, it is not necessary to think in terms of creating a separate region for the Indians, and another for the mestizos. We are one family and we live in one house. We want to forget the past of rejection and marginalization. These Indian people were chosen by the Virgin of Guadalupe in the person of Juan Diego. This is what the bishops think.

How many Indians are there in Guerrero?

There are 50,000 Indians, in three ethnic groups: Nahua, Mixtec and Tlapanec. They are dispersed throughout the mountains. There are missionaries among each ethnic group. For example, the PIME fathers are with the Mixtecs. The Conventual Franciscans of Chicago are with the Amuzgos [Nahua]. Diocesan clergy are with the Tlapanecs. Each bishop has a different group of native people and he takes care of them the best way possible. We believe that the Indians have the best pastoral attention. Here there are no cases of rebellion, protests, or rejection.

Here in the city, what are the problems for people? What are the challenges?

The challenge for the people is that here there is no fixed work, just occasional work. There is no industry. Manual labor is what the people do.

Another challenge is the lack of safety. The police are not trained and there are many assaults, robberies, and kidnappings. Kidnapping is an industry of criminals who really know their business. Even the government can't find them. The head of the popular Hotel Princess was just kidnapped.

More and more, you hear of the increase of crime in Mexico. What is happening?

I think that for many, respect for the human person has been undermined. Money is more important and has replaced human values. Kidnappers act, not to raise the level of life of others, but for their own selfish gain.

When was the Archdiocese founded?

The Archdiocese was started in 1959 as a diocese first. Then, ten years later, it became an archdiocese. The archdiocese is 25,000 square kilometers, about the size of Palestine.

There are 70 parishes and 100 priests. For five years, we have had a major seminary. The seminarians used to go elsewhere to study.

The faithful of the diocese love the seminary and help us a lot. This is the great advantage of having the seminary here. For example, an Indian village by the name of La Concordia let me know yesterday that they had ten sacks of beans for the seminary. For an Indian village to give the seminary 10 sacks of beans, a staple of the Mexican diet, is, for them, the equivalent of giving us gold.

How does the vocation situation here compare to all of Mexico?

In the coming year I will ordain five new priests-in February. We are getting a good number of priests and it is the same picture in the rest of Mexico.

Why are vocations good in Mexico?

Because the faith is being explained. Now there are more laity who know their faith and who know their Christian commitment. This is resulting in a flowering of vocations, both male and female.

Various religious movements are attracting the laity: movements like the charismatic renewal in the Holy Spirit, the Christian Family Movement, the Cursillo movement, the School of the Cross (Escuela de la Cruz) movement, among others-movements, overall, of lay ministry. We have many permanent deacons, ministers of the Eucharist, lectors. Before, the priest did everything. Now there are lectors who read so well that the people like to listen. In Mexico the laity make up a lovely reality.

What are your thoughts about the PIME Mission in Cuanacaxtitlán?

It has amazed me how the PIME fathers have entered into the hearts of the Indians of Cuanacaxtitlán to such a degree that the people love them greatly. The Indians have suffered much at the hands of the Indian authorities. They are very poor. But they see that the missionary fathers love them. They have captured their hearts in a short time.

I'm aware of only one similar example of such love existing between the Indians and the missionaries and that is when the first Franciscans came to evangelize Mexico. They lived with them; they ate with them; they loved them much. The PIME fathers are truly the “fathers” of the Indians. Padre Luis (Father Luigi Maggioni) has more influence with them than the authorities.

Another thing: the fathers invited various seminarians to go to Cuana to spend some time there; so they have been able to see what it means in practical terms to be a missionary. Father Luis is a great missionary and the young men have been able to see what a missionary is really like on the missions. This is going to have a great effect on them. Those young men who had questions about their vocation are going to decide because of the testimony of the PIME fathers. The presence of the seminarians also benefits the priests. They see that the witness of their lives is seen and appreciated.

These priests are men who have adapted well to the new environment of the mission and of the archdiocese. But I have to point out that the priests received a silent preparation through the Franciscan Sisters of St. Joseph. They are real saints, very simple in faith. It was because of their recommendation that the PIME fathers came to work in Guerrero. The value of a silent witness like theirs is great.

—Paul Witte