Pope Francis Gives Hope to Appalachia’s People
‘On Care for Our Common Home’ gets to the heart of the challenge facing the region, but environmental and social justice activists have many questions to consider in response
By Michael M. Barrick
ALUM BRIDGE, W.Va. – Much has already been written regarding the ecological encyclical by Pope Francis, “On Care for Our Common Home.” Many have questioned the validity of the claims made by the pope in this, his second encyclical. In short, it has sparked a debate, just as Pope Francis certainly expected.
For the people of Appalachia, though, there should be no debate. Clearly, this pope gives hope to the people of these ancient mountains.
Why is this so? First, Pope Francis understands that the time for urgent dialogue and action is long past. Second – and this is the heart of the matter for Appalachia – Pope Francis has made it clear that environmental and social justice concerns are inseparable. In short, for the people of Appalachia, ecological degradation and the cycle of poverty go hand-in-hand.
So, as the United States prepares for a visit from the pope next week, we may want to ask some questions that will help us apply the encyclical to environmental and social justice work in Appalachia, and why this pope’s message and example is resonating with millions of Americans, including countless non-Catholics.
An encyclical for the world
Usually, an encyclical is written to the bishops of the Church to exhort, challenge and encourage her leaders who serve as shepherds to the faithful; at other times, as is so in this case, an encyclical is a general letter to a larger population. As Pope Francis says plainly, “I wish to address every living person on this planet” (Laudato Si’, no. 3).
Let us pause a moment to consider what Laudato Si’ is not. It is not new. It is not about climate change only. It is not simply a framework for dialogue. And, as the Catholic Committee on Appalachia has pointed out in its letters to West Virginia Bishop Michael Bransfield and the other Catholic bishops of Appalachia, it is not merely an option for them to reflect upon. As with all encyclicals, it is an exhortation to the world’s Catholic bishops – in this case, to act to rescue the world from ecological catastrophe.
Now, we shall look at what it is. It is rooted in established Church teaching and other traditions which are ancient and time-tested. It recognizes that social justice and ecological issues are more than linked; they are one-in-the-same. It is a call to action. This is consistent with scripture, where we read, “Children, let us love not in word or speech but in deed and truth” (1 John 3:18). It is a plea to all of humanity, regardless of religious beliefs. Finally, and perhaps most importantly, it is based on the understanding that mankind agrees that ecological preservation is a moral imperative.
Questions for consideration
The pope, in appealing to the world, is appealing to us. So, with this understanding guiding us, let us consider questions prompted by a reading of the encyclical. The questions (in italics) are preceded with a brief introduction to specific points made by the pope. The point of posing these questions is not academic. As the pope says, it is time to act. So, the questions and the background leading to them are posed so that you will not only think about them, but apply them – in action – within your sphere of influence. This is the only way that the pope’s message will actually make a difference – by us taking action.
1. The pope clearly ties together the plight of the poor and the threats of climate change. “Whether believers or not … every ecological approach needs to incorporate a social perspective which takes into account the fundamental rights of the poor and the underprivileged” (no. 93). He states also, “Concern for the environment thus needs to be joined to a sincere love for our fellow human beings and an unwavering commitment to resolving the problems of society” (no. 91). Also, he says, “We are faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental. Strategies for a solution demand an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time protecting nature” (no. 139). Do you agree that social justice and ecological issues are inseparable? If not, why not? If so, what challenges and opportunities does that present for those working in these two sectors?
2. The pope speaks of the need to “ … repent of the ways we have harmed the planet” (no. 8). Do you believe you should repent, do you believe others should repent, and do you see any value in doing so?
3. Pope Francis alludes to the earth’s sacredness. “ … Saint Francis, faithful to Scripture, invites us to see nature as a magnificent book in which God speaks to us and grants us a glimpse of his infinite beauty and goodness” (no. 12). Reflect upon this statement in comparison to the outlook of John Muir and other early conservationists. Can we agree the earth is sacred? If so, can we agree why it is sacred?
4. The pope warns, “Obstructionist attitudes, even on the part of believers, can range from denial of the problem to indifference, nonchalant resignation or blind confidence in technical solutions” (no. 14). Is this a problem you have experienced in Appalachia? If so, how do we overcome such attitudes?
5. The pope criticizes “rapidification.” He says, “ … the speed with which human activity has developed contrasts with the naturally slow pace of biological evolution” (no. 18). What challenges does this present in Appalachia?
6. Referencing pollution and climate change, he says, “Some forms of pollution are part of people’s daily experience. Exposure to atmospheric pollutants produces a broad spectrum of health hazards, especially for the poor, and causes millions of premature deaths” (no. 20). Where and how have you seen this manifested in Appalachia?
7. Speaking of water, he says, “Fresh drinking water is an issue of primary importance, since it is indispensable for human life and for supporting terrestrial and aquatic ecosystems. Sources of fresh water are necessary for health care, agriculture and industry. Water supplies used to be relatively constant, but now in many places demand exceeds the sustainable supply, with dramatic consequences in the short and long term” (no. 28). He says also, “One particularly serious problem is the quality of water available to the poor” (no. 29). What are the major threats to Appalachia’s water supplies and what is the proper response?
8. He continues, about water, “Even as the quality of available water is constantly diminishing, in some places there is a growing tendency, despite its scarcity, to privatize this resource, turning it into a commodity subject to the laws of the market. Yet access to safe drinkable water is a basic and universal human right, since it is essential to human survival and, as such, is a condition for the exercise of other human rights” (no. 30). Where are we seeing examples of this in Appalachia and what is the proper response?
9. Also, notes Pope Francis, “Certain places need greater protection because of their immense importance for the global ecosystem, or because they represent important water reserves and thus safeguard other forms of life” (no. 37). Can this be said for Appalachia?
10. The pope says also that we should apply “ … legitimate means of pressure” (no. 38). What are legitimate means?
11. He returns to the theme of vulnerable populations and vulnerable ecologies being linked. “The human environment and the natural environment deteriorate together; we cannot adequately combat environmental degradation unless we attend to causes related to human and social degradation. In fact, the deterioration of the environment and of society affects the most vulnerable people on the planet” (48). In fact, he says, “ … we have to realize that a true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor” (no. 49). What are the implications of this for the many diverse organizations in Appalachia dealing with the environment and vulnerable populations?
12. The pope seemingly alludes to the history of central Appalachia when he notes, “Generally, after ceasing their activity and withdrawing, (businesses) leave behind great human and environmental liabilities such as unemployment, abandoned towns, the depletion of natural reserves, deforestation, the impoverishment of agriculture and local stock breeding, open pits, riven hills, polluted rivers and a handful of social works which are no longer sustainable” (no. 51). This statement alludes to third world nations. Using this statement, what can we say to the people of Appalachia about what business is doing for them?
13. He states plainly, “We lack leadership” (no. 53). As we consider politics, policy and field-level workers in state agencies, what can we do to strengthen and/or challenge the leadership of elected and appointed officials?
14. The pope, not surprisingly, refers to Jesus. He states, “When nature is viewed solely as a source of profit and gain, this has serious consequences for society. This vision of “might is right” has engendered immense inequality, injustice and acts of violence against the majority of humanity, since resources end up in the hands of the first comer or the most powerful: the winner takes all. Completely at odds with this model are the ideals of harmony, justice, fraternity and peace as proposed by Jesus” (no. 82). Can this statement be used in outreach to other Christian denominations and other faith traditions in Appalachia?
15. The pope speaks to the value of work. “Seeing manual labour as spiritually meaningful proved revolutionary. Personal growth and sanctification came to be sought in the interplay of recollection and work. This way of experiencing work makes us more protective and respectful of the environment; it imbues our relationship to the world with a healthy sobriety” (no. 126). How can we apply this statement in the context of the energy extraction industry constantly talking about the employment they provide?
16. The pope points out, “We know, for example, that countries which have clear legislation about the protection of forests continue to keep silent as they watch laws repeatedly being broken” (no. 142). How does such inaction impact not only the environment, but people’s faith in government?
17. The Church has traditionally demonstrated “ … a preferential option for the poorest of our brothers and sisters” (no. 158). Historically, Appalachia has had champions for the poor. That seems less so today. Do you agree? What do you see?
18. In calling for solutions, he says, “Society, through non-governmental organizations and intermediate groups, must put pressure on governments to develop more rigorous regulations, procedures and controls. Unless citizens control political power – national, regional and municipal – it will not be possible to control damage to the environment” (no. 179). How can we engage citizens in Appalachia so that they can accomplish these tasks?
19. He notes, “In some places, cooperatives are being developed to exploit renewable sources of energy which ensure local self-sufficiency and even the sale of surplus energy. This simple example shows that, while the existing world order proves powerless to assume its responsibilities, local individuals and groups can make a real difference” (no. 179). Where in Appalachia have we seen this? Can we help facilitate this?
20. The pope endorses the precautionary principle. “This precautionary principle makes it possible to protect those who are most vulnerable and whose ability to defend their interests and to assemble incontrovertible evidence is limited. If objective information suggests that serious and irreversible damage may result, a project should be halted or modified, even in the absence of indisputable proof. Here the burden of proof is effectively reversed, since in such cases objective and conclusive demonstrations will have to be brought forward to demonstrate that the proposed activity will not cause serious harm to the environment or to those who inhabit it” (no. 186). How do we convince our political leaders and policy makers to adopt the same attitude?
Essentially, and not surprising, Pope Francis calls for conversion. He calls for conversion of our attitudes, our lifestyles, our priorities, our educational systems, our economic systems and our political systems. This call leaves us to question how we might achieve such conversions of the heart, and significantly, what happens if we do not?
© Michael M. Barrick/Appalachian Chronicle, 2015
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Applying the Pope’s Ecological Encyclical in West Virginia
A good start would be the resignation of WVDEP Secretary Randy Huffman
By Michael M. Barrick
ALUM BRIDGE, W.Va. – About a month ago, I was asked by a well-known environmental group to speak to the relevance of the ecological encyclical “On Care for Our Common Home” by Pope Francis as it applies to West Virginia.
I prepared 25 discussion questions, knowing most would have to be considered later. As it turned out, I could have asked just one, as it was the one we spent the better part of the time discussing. And, it wasn’t even my question; it was the pope’s. In paragraph 57 of the encyclical, Pope Francis asks, “What would induce anyone, at this stage, to hold on to power only to be remembered for their inability to take action when it was urgent and necessary to do so?”
We concluded that it was the most important question we had to answer for West Virginia if we are ever going to free ourselves of the fossil fuel mono-economy that keeps the state’s residents mired in poverty. Then I offered a specific example of a person in state leadership who I think should resign – West Virginia Department of Environmental Protection (WVDEP) Secretary Randy Huffman. For those not familiar with West Virginia government, Huffman is a cabinet level political appointee. As such, he is clearly a leader, one entrusted by our governor with the environmental (and by default, human) health of West Virginia. He is the subject matter expert on the environment in West Virginia.
Randy Huffman
I was highly critical of Huffman for remarks he made following a question I asked him in mid-July in Doddridge County (more about that in a moment). Some of those who have worked directly with Huffman over the years said I was being too hard on him. Others agreed with me. Some defended Huffman, arguing that he was doing his best. “If he resigned on principle, he would just be replaced by someone worse,” one person offered. “You can only do so much in Charleston,” added another.
While I appreciate the sentiment expressed by these folks and can understand them to a degree, I am unmoved. It is time for Mr. Huffman to resign.
Why? Well, let’s review the exchange I had with him in Doddridge County.
Huffman and several WVDEP staff members accompanied local residents throughout the day to visit those impacted by fracking in Doddridge and Ritchie counties. Later that evening, he and the staff met with members of the Doddridge County Watershed Association. After he answered questions for about an hour, I asked, “Are you willing to recommend to the governor and legislature that the state employ the Precautionary Principle and place a moratorium on fracking and related activities?”
The Precautionary Principle, according to the Science & Environmental Health Network, asserts, “When an activity raises threats of harm to human health or the environment, precautionary measures should be taken even if some cause and effect relationships are not fully established scientifically. In this context the proponent of an activity, rather than the public, should bear the burden of proof.” It is a philosophy embraced by public health and environmental advocates across West Virginia regarding many aspects of the energy extraction industry.
Huffman, not exactly engendering confidence in his leadership skills, took three shots at the question. His first answer was to repeat much of what he had said to previous questions. When challenged by an audience member, “You didn’t answer his question,” Huffman shot back, “He didn’t ask a question, he made a statement.” I then said, “Mr. Huffman. It was a question. Let me repeat it for you.” I did.
As an aside here, I will say that I’ve been reporting on politicians for a quarter of a century. I have heard that answer more times than I care to remember. It is a sure sign that the subject doesn’t want to or can’t answer the question.
In any event, after I restated my question, he still did not answer it. Instead, he alluded to progress made in the legislature to regulate fracking after his last visit to the area. The Horizontal Well Act, passed into law in late 2011, did impose higher fees and some minor regulations on the industry. However, West Virginia’s laws on fracking are still considered some of the weakest in the nation by environmental groups. So, it isn’t surprising that when Huffman alluded to that law, the well-informed audience responded with sighs and even laughter (though one audience member did defend Huffman).
So, after sitting there for a few moments, Huffman stood up and said he needed to take another shot at an answer. He then admitted, “If I start pounding my fist, it is going to be a fruitless effort. I would become ineffective. There are too many entities at play in Charleston. If I did that, they’d laugh me out of the capitol building. It would limit my effectiveness.”
He also said, “That is above my pay grade.”
So, we are still left with many questions for Mr. Huffman.
First, since so many states have banned fracking or placed a moratorium on it, why would he not consider the precautionary principle a sensible approach to protect the health and safety of the people of West Virginia?
Second, if recommending to the governor and/or legislature about environmental matters is above his pay grade, just exactly what does the Secretary of DEP do except to rubber stamp permit requests from the energy extraction industry?
And, as Pope Francis asked, “What would induce anyone, at this stage, to hold on to power only to be remembered for their inability to take action when it was urgent and necessary to do so?”
As it stands now, history will not judge Mr. Huffman kindly. He is in the position to take action, but instead has decided to punt. If he is serious about the environment, he could resign on principle and warn the people of West Virginia what awaits them if they don’t stand up for themselves and elect some real leaders. Such an act would get far more attention than lamenting his lack of influence among the people who are supposed to listen to his expertise.
The people of West Virginia don’t have another 125-year reign of the energy extraction industry to await replies. As the pope says, action is “urgent and necessary.” So, the next action Mr. Huffman should take, since he has openly declared he will not fight for the environment in the current political climate, is resign.
© The Appalachian Preservation Project, 2015. The Appalachian Chronicle is a publication of the Appalachian Preservation Project. If you find this writing of value, we hope that you will consider support our independent work by becoming a member of the Appalachian Preservation Project. By doing so, you will be supporting not only this website, but also our other outreaches, programs and partnerships.
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Related Articles:
WVDEP Secretary Randy Huffman Acknowledges Political and Business Climate in Charleston Limits Agency’s Effectiveness
Catholic Committee of Appalachia Asks Appalachia’s Bishops to Vigorously Support and Apply Pope’s Ecological Encyclical
Grassroots movement with 45-years of work in the region demands more of bishops than shown thus far
Special to the Appalachian Chronicle
SPENCER, W.Va. – The Catholic Committee of Appalachia, a grassroots Catholic social justice organization based here, has issued a statement to the bishop of West Virginia as well as the other bishops of the Appalachian region asking them to speak strongly on environmental justice matters in response to Pope Francis’ recent ecological encyclical.
Appalachia
Source: Appalachian Regional Commission
The statement was initially conceived in response to the public comments of West Virginia Bishop Michael Bransfield regarding the encyclical, titled Laudato Si’, which CCA found concerning. In a diocesan statement and numerous media interviews, Bransfield expressed his views on how the document would apply in his diocese of Wheeling-Charleston, which includes all of West Virginia. The bishop’s comments appeared to downplay the pope’s strong message of economic change and the need to shift rapidly to alternative energy sources, changes which Bransfield claimed are “not financially feasible in West Virginia.”
The organization calls on the 26 bishops of the region to speak and act in the bold spirit of Pope Francis’ encyclical. The statement can be read here: CCA Statement to Appalachian Bishops.
The two letters, which were signed by CCA Coordinator Jeannie Kirkhope, follow:
Letter to Bransfield
Dear Bishop Bransfield,
Greetings in the Lord!
Catholic Committee of Appalachia (CCA) writes to you as an ally in the struggle for justice in our region. We thank you for your leadership as you issue statement after statement expressing sensitivity to the situation of the poor and marginalized in West Virginia and in our world. We also commend you and thank you for highlighting Pope Francis’ new ecological encyclical, Laudato Si’, in the media as it relates to the issues of poverty and ecological destruction in West Virginia. No other bishop in CCA’s network is issuing teachings or correlating the encyclical with distinctly Appalachian concerns as you have done.
As you know, one of our members, Michael Iafrate, put forth independent criticisms of your media comments in an article published in the July 1stt online edition of National Catholic Reporter. We want to express our concerns over those same comments which suggested that part of the encyclical is not applicable in our state right now. We feel quite the opposite is true. CCA has long held that Appalachia is “ground zero,” unique as a region where social, environmental and economic issues all coalesce to form a microcosm of the wider world. As the heart of Appalachia, West Virginia is actually the perfect place to start responding to each and every urgent challenge set forth by Laudato Si’, especially that of stepping away from fossil fuels. West Virginia has an incomparable ability to offer countless ways in which our national and international communities can address the concerns we face as a planet.
In light of this, following the release of Mr. Iafrate’s article, we were pleased your spokesman, Bryan Minor, initiated an informal, unofficial conversation with several of us in an online forum on CCA’s Facebook group page. This gave us hope that CCA might be able to dialogue with you directly and work together to respond to the pope’s message, a message that echoes many of the concerns of the first two Appalachian pastoral letters which animate our work as CCA. This correspondence, then, is also to extend that invitation, and call on you and your Appalachian brother bishops to speak boldly and act publically with us in response to the key imperatives of the encyclical that correlate most closely with our work for justice in the mountains as outlined on the following pages.
We are experiencing a beautiful, hopeful moment in the church. Catholics all over the region are thinking about Laudato Si’ which presents a wonderful opportunity for CCA and the bishops within Appalachia to reconnect and work together again. There is so much potential for different sectors of the church to do what they do best and to learn from each other in dialogue without fear.
We look forward to your further reflections on Laudato Si’, and on the two pastoral letters of your Appalachian predecessors, as they relate to the state of West Virginia. It is exciting to imagine discovering together more concrete steps toward local and regional responses to them. We pray for the Spirit’s wisdom in your words and in your continued work for God’s People.
Letters to other Appalachian bishops
Dear Bishop
Greetings in the Lord!
Catholic Committee of Appalachia (CCA) writes to you as an ally in the struggle for justice in our region. We are experiencing a beautiful, hopeful moment in the church. Catholics from all over are thinking about the Holy Father’s encyclical, Laudato Si’, which presents a wonderful opportunity for CCA and bishops of the region to reconnect and work together again.
CCA has long held that Appalachia is “ground zero,” unique as a region where social, environmental and economic issues all coalesce to form a microcosm of the wider world. Our region has an incomparable ability to offer countless ways in which our national and international communities can address the concerns we face as a planet. Therefore, we feel Appalachia is the perfect place to start responding to the challenges set forth by Laudato Si’.
This correspondence, then, is to extend an invitation to dialogue and to call on you and your Appalachian brother bishops to speak boldly and act publically with us in response to the key imperatives of the encyclical that correlate most closely with our work for justice in the mountains as outlined on the following pages.
There is so much potential for different sectors of the church to do what they do best and to learn from each other in dialogue without fear. We look forward to your reflections on Pope Francis’ message, and on the two pastoral letters of your Appalachian predecessors. It is exciting to imagine discovering together more concrete steps toward local and regional responses to them. We pray for the Spirit’s wisdom in your words and in your continued work for God’s People.
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 was responsible for the organization and 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).
© The Catholic Committee of Appalachia, 2015. Reprinted with permission.
Catholic Committee of Appalachia Issues Statement on Applying Pope Francis’ Ecological Encyclical
Special to the Appalachian Chronicle (See the related article CCA Challenges Appalachian bishops)
SPENCER, W.Va. – Pope Francis’ encyclical Laudato Si’, offers the church in Appalachia much to reflect on for years to come. The way local churches might respond to this encyclical is not simple or straightforward. Families, local communities, and community organizations will need to carefully discern their responses in the upcoming months. And local bishops must engage in the difficult task of attending to conflicting voices and ideas in their own contexts. As a contribution toward clarity of thought and action, we are compelled to raise our collective voice and to make the following immediate, concrete suggestions to the bishops of our region.
(1) Employ an “integral ecology.”
Catholics in Appalachia notice when their bishops are tentative if not absent in publically voicing how Catholic social teaching relates to environmental issues specific to our region. Real concern has been expressed when bishops have placed near exclusive focus on a protectionist view of jobs—jobs which are declining as reliance on coal diminishes—while ignoring the exploitation of natural resources and ecological destruction that is still rampant in Appalachia.
Catholic Committee of Appalachia (CCA) has always insisted that human and ecological concerns are interrelated and must be addressed together. That is why we stand for and by miners in the struggle for worker justice, while, at the same time, fighting mountaintop removal and other socially and ecologically destructive practices of extractive industries, and we do not see any contradiction in doing so. Likewise, in Pope Francis’ encyclical, he sates, “Today, however, we have to realize that a true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor” (Laudato Si’, no. 49).
CCA is in its 45th year of calling Appalachian bishops, Catholics and all people of good will to expand their views to include concerns for the whole, and we reiterate that call now.
Poverty Rates in Appalachia 2009-2013
Source: Appalachian Regional Commission
(2) Expose and work to rectify the root causes of the region’s poverty, unemployment and ecological destruction.
This has been CCA’s prophetic voice in the region from the beginning. We are not aware of any current bishops clearly, strongly and unmistakably speaking out against industrial corporate interests, acknowledging the economic effects and structural violence they have inflicted on the people of Appalachia, both historically and in the present. (These industries include coal, gas, oil, timber and any corporate ventures that gain a profit at the expense of people, communities and creation, such as private prisons and factory farming.) When bishops neglect to do so, Catholics, the general public and industry itself are at risk of understanding that silence as approval of new industrial developments such as the expansion of oil and gas extraction that is spreading across the region in the form of hydraulic fracturing. This is an industry which has followed the same patterns as the coal industry, perhaps in even more destructive ways.
CCA publicly called for a moratorium on mountaintop removal mining in 1998. Without endorsement from the Church, in 2004, we offered an educational forum on the issue for bishops in the region. Statements from our church leaders in defense of God’s creation and people are in line with the “precautionary principle” Pope Francis encourages, namely that, “If objective information suggests that serious and irreversible damage may result, a project should be halted or modified, even in the absence of indisputable proof” (no. 186).
We ask Appalachian bishops to unambiguously call for a moratorium on mountaintop removal and other forms of extraction of natural resources that destroy God’s creation beyond repair, endanger communities, and poison residents, including babies in the womb. Although bishops may be working on these concerns indirectly through their lobbying Catholic Conferences, it is important for Catholics to hear our bishops publicly issue this challenge.
(3) Move concretely away from fossil fuels.
It is contradictory and damaging to the integrity of our faith tradition when bishops speak about justice, concern for the poor, and care for God’s creation while allowing their dioceses to benefit financially through investments in the very industries that structurally impose injustice, impoverish communities, and destroy creation.
Reducing and eliminating the use of fossil fuels and divesting of them while moving towards alternative renewable energy sources has been an ongoing educational theme of CCA. It is also a central imperative challenge that Pope Francis makes; and one that needs to be amplified by the church specifically in a region that most needs to hear the message. “A strategy for real change calls for rethinking processes in their entirety, for it is not enough to include a few superficial ecological considerations while failing to question the logic which underlies present-day culture” (no. 197). There could be no more significant and profound shift in paradigms than coal country reducing the use of and divesting from coal.
CCA calls the church of Appalachia to explore, with diocesan finance councils, options for divestment from fossil fuels at the earliest opportunity and redirection of finances into socially responsible investments such as alternative energies. Other Catholic institutions, mainly colleges, have felt this contradiction and have divested from fossil fuels, and faith communities such as the Episcopal Church have divested as well. The church in Appalachia, of all places, needs to be taking leadership in this area.
(4) Partner with groups at the grassroots.
Catholic Committee of Appalachia, Christians for the Mountains, Kentuckians for the Commonwealth and Ohio Valley Environmental Coalition are examples of grassroots groups that are working to address regional justice issues on the ground and have decades of experience and wisdom to bring to the discussion. The encyclical aligns the Catholic Church with the grassroots climate movements like these, not with institutions that produce and ignore crisis. “Particular appreciation is owed to those who tirelessly seek to resolve the tragic effects of environmental degradation on the lives of the world’s poorest” (no. 13).
There are many ways that these groups and the church in Appalachia can connect and learn from one another: listening sessions, tours of rural communities affected by mining, theological reflection, prayer, and celebration. CCA would like Appalachian bishops to join us around the table for dialogue and clarification of thought of the Pope’s messages in Laudato Si’ and to see how they can be fully implemented in Appalachia. For starters, we invite them to CCA’s Annual Gathering, September 18-20 at St. John XXIII Pastoral Center in Charleston, W.Va. See our CCA website for more detailed information.
© The Catholic Committee of Appalachia, 2015. Reprinted with permission.
