A poem at Pentecost
By Michael M. Barrick
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.
It is the language of the Incarnation.
To the rationalist, it is unintelligible; to the mystic, the native tongue.
It is the language that made and keeps me as one
It is the language that prompts my confessor
to call or visit at the most unpredictable – but perfect – times.
It is the source of the compassion that compelled me
to apologize to Nan as her son – my friend – was dying.
It is the language that overwhelms me with tears
during morning prayers or while walking in the woods.
It is the language that compels me to approach strangers
with a smile.
It is the language of family and friends,
for those despairing and despondent.
It is the language that ignites the spirit of peace
through the arts.
It is the language that calls us to love all of humanity
with mercy, grace, and hope.
It is the language that compelled John to leap
in Elizabeth’s womb upon the greeting from Mary.
It is the language
of the Master of my heart.
© Michael Barrick, 2015 -17.
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 Chapter of the Catholic Committee of Appalachia says priests and bishops should “ … imitate more strongly the example of Jesus …”
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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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.
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.”
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 email@example.com. The views expressed in this article do not necessarily reflect the views of the Catholic Committee of Appalachia.
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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.
Energy industry misuses the name of God for all things deadly and destructive it causes
By Michael M. Barrick
“You shall not take the name of the Lord, your God, in vain. For the Lord will not leave unpunished him who takes his name in vain” (Exodus 20:7).
LENOIR, N.C. – The deaths of three coal miners in the central Appalachian coal fields in just the first three weeks of January has led the United States Mine Safety and Health Administration (MHSA) to issue a Call to Safety to coal operators and miners. Assistant Secretary of Labor for Mine Safety and Health Joseph A. Main recently issued that call, asserting, “This recent rash of fatal accidents is a WAKE UP CALL to the nation’s miners to take notice and take care of themselves.”
He added, “ … the Mine Safety and Health Administration plans to ramp up its targeted enforcement, education and outreach efforts to respond to the troubling number of mining fatalities that have occurred so far this year. Today, MSHA widely disseminated to industry stakeholders an alert on these deaths, emphasizing the need for continued vigilance in miner safety and health.”
The three deaths have occurred in underground mines in West Virginia, Pennsylvania and Kentucky.
Attributing things to God that God has nothing to do with and wants nothing to do with is misusing the name of the Lord.” – Michael Iafrate with the Catholic Committee of Appalachia
Dead miners are more than statistics
It might be easy to dismiss these deaths as mere statistics since MSHA does not list the miners’ names in the MSHA news release, but that would be a disservice to their work and the loss felt by their families, friends and communities.
In Clear Fork, W.Va., the family and friends of Peter “Pete” D. Sprouse know the pain and loss suffered by thousands before them. The 53-year-old miner died on Jan. 4 when he became entangled in a moving underground conveyer at the Lower War Eagle mine in Wyoming County, in the state’s southern coalfields. The mine is owned by Coronado Coal, LLC. According to a newspaper report of his passing, Sprouse leaves behind a wife of 33 years, two children and their spouses, four grandsons, seven siblings and other relatives and friends. He also leaves behind a zest for life that included riding motorcycles and boating.
Less than two weeks later, on Jan. 16, Jeremy R. Neice, 31, of Danville, W.Va. died in a mining accident in Greene County, Pa. He was working in the 4 West Mine owned by GenPower Holdings, LP. Neice, who is seen smiling as he leans against his truck in a photograph from his Facebook page, was the second fatality in that mine in just six months. In July 2015, John M. Kelly, 55 of Albright, W.Va. died in an accident.
Just three days after Neice died in Pennsylvania, Nathan G. Phillips, 36, of White Plains, Ky., died at Dotiki Mine in Webster County, in the western region of the state. That mine is owned by Alliance Resource Partners, LP.
How many lives have been forever changed by the passing of these men? These deaths – like all of those before them in the coalfields of Appalachia – cast shadows that can last generations. Four little boys will never again sit on their grandfather’s lap; a young man will never get to enjoy a day in the woods with his buddies, and now his buddies will only be able to toast his memory; the sunrises and sunsets of western Kentucky will now be absent a soul dear to family and friends.
The ‘Act of God’ defense
While coal operators have expressed the customary sympathy to the families, that doesn’t mean that the coal industry – and indeed the entire energy extraction industry – will quit misusing the name of God in the event of such tragedies. The claim that such deaths are “An Act of God” is as old as the industry itself, and has been an excuse offered by the likes of Don Blankenship for recent disasters such at the Upper Big Branch disaster in 2010 that killed 29 miners.
Now operators might say that, in these three cases, they have expressed condolences and are conducting safety reviews. Of course they’re doing the latter; it is required of them. As for the condolences, that is what PR departments are for. None of this changes the fundamental truth, however, that it is the attitude of energy industry officials that they exercise a sort of “divine right” dominion over Appalachia’s land and people.
Whatever industry officials might say, these recent coal mining deaths are not “Acts of God.” Rather, they are acts of greed by coal operators, desperately compromising worker safety because they’ve invested in a commodity that is outdated.
Now, it might seem unfair to hold businessmen to a biblical standard. They’re not preachers after all. Yet, it is clear these industry officials believe in God – as Blankenship has proven. He is not alone. Gas companies blame cancer deaths and other health problems in the fracking fields on God. I have read such documents addressed to families where they refer to “Acts of God” as causing death and destruction for which the industry is clearly responsible. There is no question that the industry does not hesitate to use God to justify their greed. Last year, Executive Director Corky DeMarco of the West Virginia Oil and Natural Gas Association said, “God didn’t want us to be farmers, or this place would look like Kansas. God put us here in these mountains that are 450 million years old with the best coal in the world and the most natural gas in the world. And we have a responsibility, and I think companies like Dominion and others have seized on the opportunities that these mountains have provided and will continue to do this.” (Read the full story here).
In short, from their own mouths, we hear that industry officials believe in God – when it is convenient. So, it would be beneficial for them to reflect upon Exodus 20:7, which says, “You shall not take the name of the Lord, your God, in vain. For the Lord will not leave unpunished him who takes his name in vain.” If industry leaders were honest with themselves and with us, and would accept their responsibility rather than hiding behind the “Act of God” hoax, there would be far less death and destruction in Appalachia.
Indeed, in “The Telling Takes Us Home: Taking Our Place in the Stories that Shape us,” a recently-released “People’s Pastoral” by the Catholic Committee of Appalachia, the document’s author, Michael Iafrate, alluded to stories told by coalfield residents of death and destruction, and observed, “These tragedies and others, deemed ‘acts of God’ by industry, are fresh in our mind in Appalachia.”
Asked if he thought that calling man-made tragedies “Acts of God” was a misuse of Scripture, Iafrate answered, “Yes.” He continued, “It is a more direct violation than when we think of swearing for example. Attributing things to God that God has nothing to do with and wants nothing to do with is misusing the name of the Lord.”
In the “Call to Safety,” MSHA Director Main concluded, “In light of current market conditions, we all need to be mindful that safety and health protections necessary to protect our nation’s miners need to be in place every day at every coal mine in the country. All miners deserve to work their shifts and return home at the end of the day, safe and healthy.”
Theological arguments aside, it would seem that everyone could agree with his statement. However, based on the first three weeks of January, it seems pretty clear that coal operators will dismiss it. As these tragedies continue, Blankenship and his ilk will continue to blame God. It’s worked for them for a century, so why stop now?
© Michael M. Barrick, 2016
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