Page 1 Page 2 Page 3 Page 4 Page 5 Page 6 Page 7 Page 8 Page 9 Page 10 Page 11 Page 12 Page 13 Page 14 Page 15 Page 16 Page 17 Page 18 Page 19 Page 20 Page 21 Page 22 Page 23 Page 24 Page 25 Page 26 Page 27 Page 28 Page 29 Page 30 Page 31 Page 32 Page 33 Page 34 Page 35 Page 36 Page 37 Page 38 Page 39 Page 40 Page 41 Page 42 Page 43 Page 44 Page 45 Page 46 Page 47 Page 48 Page 49 Page 50 Page 51 Page 52 Page 53 Page 54 Page 55 Page 56 Page 57 Page 58 Page 59 Page 60 Page 61 Page 62 Page 63 Page 64 Page 65 Page 66 Page 67 Page 68 Page 69 Page 70 Page 71 Page 72 Page 73 Page 74 Page 75 Page 76Plough Quarterly • Winter 2015 67 vocation that Father Ellacuría and his brother Jesuits gave up their lives. Blood and Ink When the murdered priests were found on the morning of November 16, 1989, a blood-soaked copy of Jürgen Moltmann’s book The Crucified God was discovered near the body of Father Moreno. Today it is preserved in the university’s museum, just feet from where its owner died. It serves as a visceral sign of the cost of this ultimately unsuccessful attempt to silence the voice of scholars who, for almost two decades, had documented the sufferings of the people of El Salvador. The blood and ink mingled on its pages serve as a fitting symbol of the faith, hope, and love that animated these men. In 2009, Jon Sobrino wrote a letter to his deceased friend Ellacuría titled ­ “Monseñor Romero and You”: People know that both of you were eloquent prophets and martyrs, . . . [but] I like to remember another important similarity, which is how you began. Each of you was given a Christian and Salvadoran torch, and without any kind of discernment made the fundamental choice to keep it burning. Monseñor Romero received it from Rutilio Grande the night they killed him. And when Monseñor Romero died, you picked it up.”21 21 Jon Sobrino, “Monseñor Romero y tú,” Carta a Ellacuría 2009, www.foroellacuria. org/otra_mirada.htm. Sobrino believes it is crucial to remember “that in El Salvador there was a grand tradi- tion” which was “passed from hand to hand” of “dedication and love for the poor, confrontation with oppressors, steadiness in conflict, and the hope and the dream [of the kingdom of God]” grounded in “the Jesus of the gospel and the mystery of his God.” And he insists, “We must not squander that legacy and we need to make it available to the young.” Twenty-five years after the martyrdom of the UCA Jesuits and thirty-five years after the martyr­ dom of Archbishop Romero, what can we learn from their example? In 1982, Ellacuría counseled graduating seniors to respond by fol- lowing the example of the company of martyrs who preceded them: Just place your whole human heart before the reality of a crucified world, and ask yourselves the three questions that Ignatius of Loyola put to himself as he stood before [an image of the crucified Christ], the representative of all those who are crucified: What have I done for this world? What am I doing for it now? And above all, what should I do? The answers lie both in your personal and academic responsibility.22  22 Ellacuría, “Discurso de graduación,” 228. Ignacio Ellacuría speaking at an ecumenical service in San Salvador, March 1989, eight months before his death Gervasio Sánchez