Duty Calls
Trump is a ‘Clear and Present Danger’ to American people and world peace
By Michael M. Barrick
Duty calls.
Donald Trump has proven repeatedly that he is a “Clear and Present Danger” to the American people and world peace (if you need proof, just stop reading; this column is written based on the assumption that our readers do have gray matter in their heads and have been paying attention to the impact our president is having on the most vulnerable among us and upon world peace).
Now, if you’re still reading, this is what is required. Whatever else we may be doing personally or professionally, we each have an obligation as children of God to oppose Donald Trump and his policies at every turn. We have a duty to our children and grandchildren and those we will never know who will follow them. We have inherited a legacy of a nation that, though imperfect, has generally been on a trajectory of improvement on human rights. That all changed in November 2016.
Trump must be stopped. He is unfit for the job. He lacks the historical knowledge, intellect, diplomatic skills, and ultimately basic human empathy that his job requires.
Stunned at the idiocy of the American people, I declared after the election to several friends that I was done with politics. It didn’t help that for 17 days of early voting, I experienced some of the most hateful comments ever directed at me – by so-called Christians. So, although I was the campaign manager for the most honorable person I have ever known to run for office – Art Sherwood, who ran for the North Carolina State Senate – after the election, I was determined to walk way. In fact, despite efforts by some friends and colleagues to immediately launch an effort to refute the inevitable disaster that we all knew was unfolding, I refused to participate. I said that the American people had chosen the idiot and could live with the consequences; I was “going back to the woods.” That was selfish. We can’t live with the consequences.
Indeed, before the election, I wasn’t a fan of Hillary Clinton and cast my primary vote for Bernie Sanders before ultimately voting for Clinton in the General Election. She was not my first choice, but I was – and am – confident that she would not have undone 240 years of American progress. So, admittedly overconfident like so many others, I looked forward to a better and relaxing 2017. Well, it didn’t turn out that way. So, as has been said before, these are times that try our souls. Indeed.
So, please, do what you can to save our nation. I personally have “set my face like flint” and will not turn to the left or to the right until Donald Trump is but a mere (albeit embarrassing) footnote in our history. It is my duty. It is our duty.
My outlook is not made in a void or out of a personal hatred for Donald Trump (though he does all he can to invite it). It is informed by Catholic social teaching. Yes, my faith informs my writing, my actions, and I hope all that I do. And that faith is not remotely close to the one espoused by the “Religious” Right.
Credit: Andrew Massey
What I learned about following Jesus came from my parents, from the nuns at St. Mary’s Grade School and Notre Dame High School in Clarksburg, W.Va., and from the priests at two parishes – Immaculate Conception in Clarksburg and later in life at All Saints in neighboring Bridgeport. These people and institutions were not perfect. I challenged virtually everything I was taught. I studied the scriptures myself. I scrutinized the Catechism. I have had more than one “dark night of the soul.”
Ultimately though, after 61 years, I have concluded I was exposed to some pretty solid teaching – and thank God, mentoring. This is what I learned, and believe even more strongly today: the “United States Catholic Catechism for Adults,” teaches, “A basic moral test is how our most vulnerable members are faring. In a society marred by deepening divisions between rich and poor, our tradition recalls the story of the Last Judgment (Mt 25:31-46) and instructs us to put the needs of the poor and vulnerable first” (p. 423).
Clearly, Donald Trump – and for that matter, it would seem the entire (ahem, Christian) GOP – could not care less about the poor and vulnerable. Their enacted and proposed domestic policies will cause great pain and suffering to our most vulnerable citizens. Trump also is quickly destabilizing every volatile region of the earth through his bellicose policies and ignorant tweets.
He must be stopped. He is unfit for the job. He lacks the historical knowledge, intellect, diplomatic skills, and ultimately basic human empathy that his job requires.
So, he must go. His cabinet, if it had just one person of principle, could easily make a case to remove Trump by invoking the 25th Amendment to the U.S. Constitution. Lacking that, it would seem impeachment is inevitable, but again, that requires courage within Trump’s own party. I see nobody in the GOP with such courage.
Of course, in 2018, we can take away his Republican majorities in Congress. That will help, but it may be too late. And should the Democrats win, they are just as susceptible to the intoxicating effects of power as any other human, so they must be diligently monitored as well.
Credit: Ben White
Clearly, any and every strategy that will remove or mitigate Donald Trump – so long as it is peaceful and within the law – must be employed. If you care about peace and justice, you must stand against this evil president. It doesn’t matter how. You know the highest and best use of your talents. Put them to work for this cause. Pray; write a song; run for office; support organizations that are fighting Trump; and, for God’s sake, vote! It is your most precious freedom. Not voting is being a lousy steward of the rights you enjoy that were paid for by the blood of your ancestors.
The Republicans love to quote scripture to justify their policies. How they justify an alliance with Donald Trump, is on the surface, mystifying. Ultimately though, it isn’t. They’re just liars. They use religion to get votes, but ultimately simply want power to enact an agenda totally inconsistent with American values and history.
So, let us respond appropriately: “Take no part in the fruitless works of darkness; rather expose them” (Ephesians 5:11). You need not be a Christian to understand this. If you have eyes to see and ears to hear, you know what is going on. As such, you know your duty. Let’s get about doing it.
© Michael M. Barrick 2017.
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Soul Speak
A poem at Pentecost
By Michael M. Barrick
Credit: Aaron Burden
For Christians that follow a liturgical calendar, Pentecost is a commemoration of the beginning of the church, as read about in Acts 2: 1-11. This poem, while originating from a long, ongoing dialogue about the Incarnation with a dear friend who is a Catholic priest, is certainly not intended only for the “religious.” It is my experience, in having friends of every faith or no faith, that there is something intangible that happens among friends and family that mystically connects us. This is one such expression of that phenomenon.
Soul Speak.
It is the language of the Incarnation.
To the rationalist, it is unintelligible; to the mystic, the native tongue.
Soul Speak.
It is the language that made and keeps me as one
with Sarah.
Soul Speak.
It is the language that prompts my confessor
to call or visit at the most unpredictable – but perfect – times.
Soul Speak.
It is the source of the compassion that compelled me
to apologize to Nan as her son – my friend – was dying.
Soul Speak.
It is the language that overwhelms me with tears
during morning prayers or while walking in the woods.
Soul Speak.
It is the language that compels me to approach strangers
with a smile.
Soul Speak.
It is the language of family and friends,
for those despairing and despondent.
Soul Speak.
It is the language that ignites the spirit of peace
through the arts.
Soul Speak.
It is the language that calls us to love all of humanity
with mercy, grace, and hope.
Soul Speak.
It is the language that compelled John to leap
in Elizabeth’s womb upon the greeting from Mary.
Soul Speak.
It is the language
of the Master of my heart.
© Michael Barrick, 2015 -17.
Applying Scripture in Our Communities
It may not mean what you think
By Alan M. Eddington and Michael M. Barrick
Biblical literalists wishing to impose their will upon the rest of Americans are faced with a conundrum – the words that are in the Bible.
So, before you start waving the Christian flag and demand that we become a “Christian nation,” consider this passage from Acts 2: 42-45:
They devoted themselves
to the teaching of the apostles and to the communal life,
to the breaking of bread and to the prayers.
Awe came upon everyone,
and many wonders and signs were done through the apostles.
All who believed were together and had all things in common;
they would sell their property and possessions
and divide them among all according to each one’s need.
How many U.S. Christians do you know who are willing to live communally? How many are willing to sell their stuff and divide the proceeds to those most in need?
Exactly. Applying scripture in our communities may not mean what you think.
So, think critically. Think for yourself.
Discover your soul and embrace its majesty. Then, use your critical thinking to guide your heart to a better world, a better neighbor, and a better you.
© The Lenoir Voice, 2017. The Appalachian Chronicle is a sister publication of The Lenoir Voice.
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Quit Peddling Religion and do Something Useful
Enough about the apocalypse; help prevent it
By Michael M. Barrick
LENOIR, N.C. – Just after 10 yesterday morning I dispatched – politely – a Jehovah’s Witness fanatic from my front doorstep.
I did not run her off because she’s a Jehovah’s Witness; I ran her off because she was fear-mongering. I stepped outside and she handed me a brochure, saying, “You know, this is something that is on people’s minds these days – the return of Jesus.” I handed it back to her and said, “Save this and give it to someone that is interested.” She said “Thank you” and left.
I will not waste my time talking to fanatics about religion – or anything for that matter. I don’t like strangers coming unannounced to my door. It’s rude. Paul wrote that “Love is not rude” (look it up; hint: it’s in the “love” chapter), yet it’s generally agreed upon that he was a real pain in the neck.
I also saw the word “prosperity” on the handout. Having spent a decade researching and writing tens of thousands of words about the totally false “name-it-claim-it, health-and-wealth, prosperity gospel,” I knew immediately I was dealing with a hopelessly deluded person.
I also do not like people using the threat of an impending apocalypse to scare me into “finding Jesus.” It’s cynical. It’s certainly not rooted in a faith of hope. It is also not rooted in a religion of action, but rather fatalism.
Sadly, though, it is effective.
Not with me. First, because of experience. Second, because I believe in logic. What she was peddling is paradoxical. Why, if you believe the return of Jesus is imminent, would you also – and in particular your pastor – be concerned about prosperity? Illogical as it is, obviously millions fall for it.
So, rather than harassing people enjoying a quiet cup of coffee, those of you peddling your religion door-to-door could instead live your faith. Maybe if you do, so many frightening things wouldn’t be happening. “Thy Kingdom come” would happen if people bothering me and my neighbors would instead simply live according to their precepts. Below is one that is quite timely.
When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God” (Leviticus 19:33-34).
So, go see what you can do to protect our immigrant friends. If it’s all the same to you, I’ll find Jesus on my own.
© The Lenoir Voice, 2017. The Lenoir Voice is a sister publication of the Appalachian Chronicle.
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NC Mountain Catholics Slam Bishop and Attitudes of Priests
NC Chapter of the Catholic Committee of Appalachia says priests and bishops should “ … imitate more strongly the example of Jesus …”
Courtesy Article
CHEROKEE, N.C. – The North Carolina Chapter of the Catholic Committee of Appalachia (CCA) has issued a statement of concern regarding the adequacy of local church leadership. Titled “Statement of Concern on Clericalism from Appalachian Catholics in the Smoky Mountain Region,” the statement identifies clericalism – the overemphasis of the power of the priesthood and hierarchy – as a pervasive problem in the region and in the Roman Catholic Church as a whole.
The central office of the Catholic Committee of Appalachia is based in Spencer, W.Va.
The statement is based on negative experiences of lay Catholics in the region in their interactions with parish priests, including inadequate pastoral care of the dying and demeaning attitudes toward Catholics from diverse local cultures. The Chapter opted to share these concerns with the media after more than two years of attempts to address the issues with the bishop of the Charlotte Diocese, who the chapter says has been unwilling to meet with the people.
The Chapter statement calls on the region’s bishops to acknowledge these problems and engage in dialogue with the people to work toward creative solutions, and offers prayers for a “change of hearts, minds, and pastoral practice,” that the region’s priests and bishops “would imitate more strongly the example of Jesus who came not to be served but to serve.” The statement can be read in its entirety below or at http://ccappal.org/wp-content/uploads/2017/01/CCA-NCStatement-on-Clericalism.pdf.
Catholic Committee of Appalachia North Carolina State Chapter
Statement of Concern on Clericalism from Appalachian Catholics in the Smokey Mountain Region
To evoke the Holy Faithful People of God is to evoke the objective we are invited to look towards and reflect upon… A father cannot conceive of himself without his children… A pastor
cannot conceive of himself without a flock, whom he is called upon to serve. The pastor is the pastor of a people, and the people need him within…. (Pope Francis, “Letter to Pontifical Commission for Latin America” (March 19, 2016)
Pope Francis tells us that in order to meet the spiritual needs of the community, the people need their pastor “within” that community. While many priests are wonderful shepherds for their people, our experience reveals that this is not always the case, and our connection with other Catholics in the Appalachian region indicates that our experience points to a much larger problem.
Many Catholics in the central and southern Appalachian region feel they are talking to the wind. Their priests, especially the younger ones, do not listen to them. Their bishops do not listen to some of the priests or the people, and many of them seem not to be listening to Pope Francis. We realize the pressures on our clergy caused by the shortage of priests and the increasing spiritual needs of the people, but we feel there are pressing issues that need to be addressed in the short term.
There are flagrant examples of some of the clergy failing to care for their people and failing to see the suffering imposed on them, not only in the liturgy, but in the wider sacramental life of the church and in outreach to the community. A lack of responsibility is evident, even with regard to pastoral care of the dying. In one parish in our region, this happened at least four times in less than two years and two parishioners died without the sacraments. Likewise, funerals have not been scheduled in a timely manner, not allowing adequate input from the family of the deceased in the funeral arrangements. To date there has been no apology or acknowledgement, or even a response from the bishop in the diocese where this occurred.
Many of our younger priests insist upon imposing a uniform Roman culture while ignoring the rich diversity of Appalachian, Latino/a, and Cherokee cultures. We feel this is contrary to the examples of Pope John Paul II and Pope Francis. One bishop with a sizable Native American population in his diocese has failed to respond to the concerns of parishioners about actions of the priest which have offended Native people and their friends.
Again, many of the younger priests, particularly those fresh out of seminary, have an arrogant, self-righteous and condescending attitude. These “restorationists” seem to be more intent on taking the church back to pre-Vatican II days rather than minister to the people. They seem to be steeped in doctrine and theology, but are unwilling to participate in ecumenical activities, and are lacking in compassion, love and mercy. They are doing the job of the theologian, but not the job of the pastor. This is directly opposed to what Pope Francis and Vatican II are teaching us. Many seem to have the attitude that the Second Vatican Council never happened, taking the church back in time while ignoring the teachings of Pope Francis that have brought a vibrant new energy to the church, reviving the Church’s relevancy for many Catholics.
Many longtime Catholics who recall the days before Vatican II, and who have been faithful to the church over the years, feel they are being treated like children by priests in their thirties. As a result, they are leaving their parishes in search of meaningful liturgies. In rural areas, this is hard to do, given the distances involved in traveling to other parishes. Some Catholics are going to Protestant churches, some seeking alternative intentional communities, and others not attending church at all. This has caused a great sadness on the part of many people who, for many years, were part of parish communities now fractured by clerical ambivalence.
We recognize that we are blessed with some very good priests who give a lot to the people and who minister in the spirit of the Second Vatican Council. It is not our intention to vilify the clergy as a whole, but to raise a prophetic voice in the spirit of love for the church in order to address some of the problems we encounter. Better communication and acknowledgement of issues raised by the people would go a long way in addressing the feeling of alienation that many parishioners experience. Addressing structural issues like the priest shortage necessarily take a long time, but some long-standing problems are able to be addressed more immediately, and it is past time to deal with them. Some of these problems, especially those related to the pastoral care of the sick and the dying, could be addressed creatively, for example, by empowering the laity to anoint the sick. As Catholic writer Matthew Kelly has stated, “God never goes back; he always moves forward. Adam and Eve were banished from the garden. God could have redeemed them and sent them back to the garden, but he didn’t, for two reasons: God always wants our future to be bigger than our past, and God always moves forward” (Matthew Kelly, “Rediscover Catholicism: A Spiritual Guide to Living with Passion & Purpose,” Beacon Publishing, 23).
We pray for our priests and bishops here in North Carolina, throughout Appalachia, and indeed throughout the world, as the issue of clericalism affects the church globally. We pray for a change of hearts, minds, and pastoral practice among our clergy, that they would imitate more strongly the example of Jesus who came not to be served but to serve.
About the North Carolina chapter of the Catholic Committee of Appalachia
As a network of Catholics committed to practicing the reforms of Vatican II in the region, the Catholic Committee of Appalachia has nurtured region-wide relationships of engaged laity working to create a church of the people. These relationships help us to see that the local concerns expressed by our North Carolina State Chapter are in fact shared by Catholics in many dioceses throughout the Appalachian region. The Catholic Committee of Appalachia Board of Directors endorses this statement and joins our N.C. State Chapter in asking bishops throughout the region to respond in a pastoral manner to address the concerns raised herein.
About the Catholic Committee of Appalachia
Since 1970, the Catholic Committee of Appalachia has existed to serve Appalachia, her poor and the entire web of creation. Mountaintop removal, labor, private prison development, sustainable lifestyles and communities, poverty, health, clean water, racism and climate change are among those issues which CCA has addressed. CCA has taken responsibility for the organization and ongoing promulgation of two groundbreaking pastoral letters of the Catholic Bishops of Appalachia, “This Land is Home to Me” (1975) and “At Home in the Web of Life” (1995). CCA released a third pastoral letter, “The Telling Takes Us Home,” in 2015. Learn more about the Catholic Committee of Appalachia. Complimentary copies of the pastoral letters are available from The Lenoir Voice.
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Does Collection for Military Services Violate Teachings of Jesus?
West Virginia Catholic leaders argue that the Veteran Day collection undermines the message of non-violence as taught by Christ and the Church
“Put your sword back in its sheath, for all who take the sword will perish by the sword”
(Mt. 26:52).
By Michael J. Iafrate and Jeannie Kirkhope
SPENCER, W.Va. – This weekend, several Catholic dioceses across the country will participate in the second triennial collection for the Archdiocese for the Military Services (AMS). This non-territorial diocese, founded in the 1985 by Pope John Paul II, provides pastoral services to members of the United States military stationed across the world. The Diocese of Wheeling-Charleston in West Virginia is one of several dioceses participating in this collection.
The West Virginia Chapter of the Catholic Committee of Appalachia has serious reservations about our diocese’s formal support of this collection.
Like all Catholics, Catholic soldiers have a variety of pastoral needs. The AMS is one way the church attempts to meet these needs. While some among our membership question the validity of military chaplaincy itself, all of us share a concern about the deeper messages communicated, intentionally or not, by the church’s support of the AMS collection. Namely, we believe that militarism in the United States is a problem that is getting worse, not better. Indeed, in our 2015 “People’s Pastoral” we identified a number of pervasive idolatries in the United States, including “the unquestioning, violent patriotism that works like a powerful religion to sanction and bless an economy of endless war.” In that same letter, we noted that “Even our churches fall for these idolatries again and again,” and that “[w]hen this occurs, religion cooperates with injustice and loses its prophetic impulse.” One way our churches do this is by succumbing to our culture’s unquestioning support of the wars of the United States. At best, this takes the form of sentimental slogans of “support the troops.” At worst, Catholics even join the nation’s chorus of “my country right or wrong.”
Timed as it is the weekend before Veterans’ Day, we believe this collection intentionally seeks to capitalize on the emotions of the faithful and silences our church’s teachings on nonviolence and the dignity of all human life. The collection effectively provides material support for the military-industrial complex, and indeed our own church’s part in that system. And finally, the collection gives the impression that the church takes no issue with the recent military activity of the United States, most of which has been condemned by Popes John Paul II, Benedict XVI, and Francis. As followers of Jesus, we are deeply troubled by such visible cooperation with U.S. militarism on the part of our church.
Secondly, as Catholics in West Virginia, our Diocese’s support of this collection is troubling as we have seen for decades the way that poor and marginalized people in Appalachian communities are targeted for military service due to a lack of employment and educational opportunities. Our diocese’s support for this collection normalizes these recruitment patterns which prey upon the poor and ensure what Pope Francis has called an ongoing “world war in installments.”
We agree with the view of a recent Vatican conference sponsored by the Pontifical Council for Justice and Peace and Pax Christi International, which boldly stated,
We believe that there is no “just war.” Too often the “just war theory” has been used to endorse rather than prevent or limit war. Suggesting that a “just war” is possible also undermines the moral imperative to develop tools and capacities for nonviolent transformation of conflict. […] We propose that the Catholic Church develop and consider shifting to a Just Peace approach based on Gospel nonviolence.
We believe the Diocese’s support of this collection undermines this commitment to Gospel nonviolence. Therefore, we ask:
- That Bishop Michael Bransfield withdraw the Diocese of Wheeling-Charleston’s support for the collection for the AMS;
- That pastors, priests, and other pastoral leaders throughout the Diocese refuse to implement this second collection in our churches; and
- That the faithful refuse to contribute to the collection and instead redirect their resources to church groups or secular organizations working for justice and peace. In particular, we encourage supporting groups who a) provide direct service to economically vulnerable, such as Catholic Charities, soup kitchens, and Catholic Worker houses; b) work for economic justice, especially in the Appalachian region; and c) raise a voice for peace, such as Catholic Peace Fellowship and Pax Christi USA. (You might consider placing this form in the collection basket to peacefully offer your dissent.)
Michael J. Iafrate
Catholics would do well to remember that November 11 is not only Veterans’ Day, but also the feast of St. Martin of Tours, a patron saint of conscientious objectors, who told his superiors in the Roman army, “I am a soldier of Christ, and it is not lawful for me to fight.” We pray for all those affected by the wars of the United States, including U.S. soldiers, and we pray that in word and action we may become more and more a church of peacemakers, following the Lord Jesus who told his disciples to put their swords away.
© 2016, CCA. Michael Iafrate and Jeannie Kirkhope are co-coordinators of the West Virginia chapter of the Catholic Committee of Appalachia.
West Virginia Catholic Diocese Challenged to Reject Coal’s ‘Dirty Money’
The Diocese often remains silent, failing to promote its own teachings on justice and the environment
By Michael J. Iafrate
WHEELING, W.Va. – During this presidential campaign, a light is being shined on the way corporate and other wealthy donors influence the political process. We have woken up to the fact that money corrupts politics. During this month of the sixth anniversary of the Upper Big Branch disaster, it is important, too, to see the corrupting influence of coal money on our churches.
Michael J. Iafrate
The Diocese of Wheeling-Charleston and Bishop Michael Bransfield have been admirably engaged in the work of charity in the state of West Virginia. Yet, they have been, on so many occasions, disappointingly reluctant to speak truthfully about one of the major causes of poverty and ecological wreckage in the region: the coal industry.
For example, the takeaway from the Bishop’s pastoral letter on mine safety, issued after Upper Big Branch, was that the tragedy “raises concerns.” But the coal industry itself says that such accidents “raise concerns.” The death of so many human beings at the hands of a systemically negligent industry should do more than “raise concerns.”
Whether faced with the coal industry’s repeated attempts to cheat retired miners out of their pensions and health care packages or the ongoing devastating stories from communities affected by mountaintop removal mining, the Diocese often remains silent, failing to promote its own teachings on justice and the environment. Even after the release of Pope Francis’ powerful ecological encyclical Laudato Si’, Bransfield downplayed its message for West Virginia, promoting instead the myth of “clean coal.” And the Diocese has yet to make any comments about the dangers of fracking which increasingly affects people in West Virginia. Why is this?
People of faith in Appalachia often suspect that dirty money from the fossil fuel industries compromises the church’s prophetic voice. Pope Francis has spoken about the corrupting influence of “dirty money,” saying, “I think of some benefactors of the Church, who come with an offer for the Church and their offer is the fruit of the blood of people who have been exploited, enslaved with work which was under-payed. I will tell these people to please take back their cheques. The People of God don’t need their dirty money but hearts that are open to the mercy of God.”
A mountaintop removal site Photo courtesy of Ohio Valley Environmental Coalition
We must ask about the relevance of Francis’ words for the church in West Virginia, as it in fact has financial ties to the coal industry. Diocesan officials have stated publicly that the church draws money from unspecified “fossil fuel investments,” but will not disclose any further details about these investments or about its endowment in general, and one of the four lay members of Bransfield’s finance council is a former lobbyist for the National Coal Association. In 2008, according to multiple sources, Bransfield gave the green light to Sacred Heart Parish School in Williamson, W.Va. to accept charitable gifts from former Massey Energy CEO Don Blankenship, including the funding of a brand-new gymnasium for the school, brand new sports equipment, and full scholarships for 12 students for their six-year education.
One would think that after Upper Big Branch the church might be more reluctant to accept any more dirty money from coal barons. Yet, Catholic Charities of West Virginia opened a new facility in Greenbrier County in 2013 funded by a donation from mine owner Jim Justice, whose mines have been cited for hundreds of labor, safety, and environmental violations and for failure to pay various debts and taxes.
People like Justice and Blankenship give monetary gifts to the church to improve their community standing. For precisely this reason, Blankenship’s charitable activity was cited in over one hundred letters to U.S. District Judge Irene Berger asking for more leniency in the lead-up to his sentencing.
Despite its continued economic decline, Big Coal wants a return on their investment in the church. What kind of return are they getting? A diocesan spokesperson told me that the church opposes the abuses of the fossil fuel industries, such as mountaintop removal and the abuse of workers, but that it does so “quietly” because “banging a drum” about it would “not be prudent.” But what is the value of opposition that is not made public?
Such responses suggest that the Diocese is very concerned about how the church’s social justice teachings would be received by powerful industries in West Virginia if we were to preach them strongly and in public. When church leaders consistently accept money from coal barons, the “prudent” approach muzzles any social justice teaching the church might offer in defense of workers or of Earth’s ecological integrity.
The Diocese of Wheeling-Charleston and Bishop Michael Bransfield have … have been, on so many occasions, disappointingly reluctant to speak truthfully about one of the major causes of poverty and ecological wreckage in the region: the coal industry.”– Michael J. Iafrate
Many West Virginia Catholics would like to see their leaders boldly choose the side of justice and to “let justice speak loudly,” as the Appalachian Catholic bishops put it in their 1975 pastoral letter “This Land is Home to Me.” We do not expect the church to call for an immediate end of the coal industry, even as we transition to more diverse, life-giving economies. But we insist that the church must do better at denouncing—without ambiguity—this industry’s abuses.
Specifically, is it too much to wish that Bransfield condemn mountaintop removal and fracking and to apologize for promoting the lie of clean coal? Shouldn’t he promote clearly the church’s teaching on workers’ rights and oppose the continued attack on those rights that we saw in West Virginia’s recent legislative session, especially in the passing of the Right to Work bill? (The brief, vague diocesan statement issued on the legislation will not do). Might we expect him to join so many others explicitly calling for tougher penalties for those who violate mining regulations?
To do any of this, however, the church must be free of the corrupting influence of the coal industry’s financial gifts. On this anniversary of Upper Big Branch, the Diocese should exercise financial transparency and make a clear commitment to refuse the financial benefits of a destructive, death-dealing industry. As Pope Francis has said, we don’t need their dirty money.
[This is a shorter, edited version of a longer piece first published at Religion Dispatches, April 14, 2016.]
© Michael J. Iafrate, 2016.
Michael J. Iafrate writes from Wheeling, W.Va. He is a doctoral candidate in theology at the University of St. Michael’s College (Toronto) and Chair of the Board of Directors of the Catholic Committee of Appalachia. He can be reached at michael.iafrate@gmail.com. The views expressed in this article do not necessarily reflect the views of the Catholic Committee of Appalachia.
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Trump Rally Lesson: Blessed are the Peacemakers
Believing the gospel is one thing, living it is quite another
By Andrew Massey
HICKORY, N.C. – Though I worked well past midnight on Sunday, I woke up at 7:00 Monday morning determined to witness history, so I drove to the Donald Trump rally at Lenoir-Rhyne University. My thoughts about what I would experience when I got there were about as clear as fog-covered U.S. Route 321. I had quite a bit of anxiety and apprehension about the day, as this was my first jaunt into political activism of any kind.
Due to the media coverage I had watched about the Trump rally that was shut down in Chicago only days before, I was incredibly surprised at the quiet stillness of both the protesters and the Trump supporters when I arrived around 8 a.m. Aside from the chatter in the line of hundreds of people snaking through the campus and the whisper of hymns coming from the protesters, the scene was very calm. Read the full article here.
