Monsignor Saro Wilfrido Vera Troche (October 6, 1922 – May 7, 2000) was a Christian priest from Paraguay.
He was born on October 6, 1922, in Rosario Tatuy Caazapá Department Paraguay, into a peasant family which held profound faith in religion.
Vera received his primary education in Caazapá but there was a two-year gap in his studies due to the Chaco War in 1935.
At the age of thirteen, he joined the Metropolitan Seminary in Buenos Aires, where he studied philosophy and theology and earned his bachelor's degree.
He returned to Paraguay in 1950 and spent the year preparing for a bachelor's degree in theology.
Having assumed his role in the hierarchy of the Catholic Church, Vera decided not to be a priest in the town of Villarrica, but to work among the poor that belonged to the parish of Buena Vista.
This book contains a prologue written by Helio Vera, who describes this collection of stories as a mixture of fiction and reality.
The stories do not lose their testimonial character, as they are developed around the events involving the guerrillas which operated in the area where Saro Vera fulfilled his evangelical mission during the 1960s'.
The prologue writers explain that perhaps this was his way of encouraging reflection and imparting education: "We drew the tortuous paths that our people had to go, pushed by the unstoppable dialectic of violence," said Vera.
Saro Vera understood that "to know the national being, we need to discover the hidden reasons or deep motivations, immersed in the distance of time, in the subconscious and into unconsciousness."
Men should refrain from showing their feelings, especially adverse emotions; they find it compelling to dominate pain and misfortune.
With this procedure he does not seek a machismo, but receives training for attaining a respectable countenance pertaining to his role as a man.
She also requires the self-control to survive in a world of frugality, deprivation and poorly cured diseases.
The common good of the family is the only thing he finds understandable, or interests to which all members are entitled in accordance with the scale of privileged positions in relation to kinship.
This conviction of dishonesty in dealing with the public response would be purely intellectual and existential without any force.
What you should do is to ease its public intemperance with works showing that the national treasury is not going entirely into your pocket.
Another condition that clogs the evil of exploiting the common wealth is resorting to the excuse of involving others.
"To'una, anínte ho'upaitereí ha'eño; to porokonvidamimi", meaning he who exploits common wealth should involve others in doing so, too.
He, in turn, questions the freedom of the citizen who is manipulated by appearances, lies, false promises and the media, and has deposited the vote which apparently should be given to the winner.
Anyone who reaches a certain economic level suffers a change, so much so that it is difficult to recognize the person after a while.
When a loan is granted, the money is invested on superfluous things and not on improving his farming area.
So every time he can carry out paid work it will be "vaivaí suerte raicha" (in a bad way, for luck).
Paraguayans are little demonstrative of their feelings of grief or joy, love or hatred, all of which are almost always reduced to very measured gestures and actions.