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Social Awareness [ Main Page | Contact Vol.6#3, 1999 | Contact Vol.8#2, 1999 | Contact Vol.10#1 Lent 2001 | Contact Vol. 10#3, Autumn 2001 | Contact Vol. 10#4, Advent 2001 | Church Social Teaching]
Commentary:
On January 17, during his general audience, our always-fascinating Holy Father called for an ecological conversion as an indispensable condition to avoid planetary destruction. The Vatican-based ZENIT translation of the talk is enclosed in this issue for your own scrutiny. Some of John Paul II's address is not new. For example, he spoke about the priority of ecology in his 1990 World Day of Peace address. And he has long linked the need for a Ahuman ecology@ to go with the ecological question in past documents and talks -- his encyclical Centisimus Annus and his blueprint for the Western Hemisphere, Ecclesia in America, being two examples. Right relationship with our brothers and sisters and social infrastructures, after all, cannot be separated from our relationship with the rest of creation, whether it be Walkerton or the ecologically-stressed Two-Thirds World. But what's noteworthy is the timing of this more specific ecological warning. The ZENIT press release which accompanies the internet copy explains that John Paul II, in the aftermath of the Jubilee, is addressing the way in which Christians must live their commitment to social life. (our italics) Jubilee years, as decreed by various popes, are not just one big, in-house party for Christians or a public relations venture to see how far their materials cross Canada. Rather, they are live commitments rooted in a strong, Old Testament tradition of social and environmental relationships. The Hebrews' Jubilees became law because human greed and consumption patterns got off-whack when some people switched from hunting and gathering to agriculture, thus forgetting the divine basis on right living.
2 Critics argue that there is no evidence that the Hebrews honoured Jubilee. But it constituted sacred scripture, and as John Paul II's address reveals, these texts are increasingly relevant - and critical - for planetary survival. Happily, some Christians quietly refuse to be Jubileed out. They realize that authentic evangelization involves implementing social justice -- a teaching that became especially entrenched with the 1971 synodal document, Justice in the World. And they know that while the dominant society will admit guilt over injustices such as our mistreatment of our aboriginal neighbours or Third World Debt, it is more difficult to get people to confess their complicity in planetary destruction. These people keep the Jubilee going. Indeed, nationally, the Canadian Ecumenical Jubilee Initiative (CEJI), of which the Canadian Church is a member, did not fold in 2000 but now highlights a central Old Testament theme, Give the Earth a Rest, since Jubilee ultimately focuses on our use of the land. (Indeed, one CONTACT reader, Tony Hendry, points out that Moses, the father of the Jewish faith, means Aman of the soil@. Read Bulletin Board and Our Ever Popular Kudos Column for examples of groups which are doing their bit for both the human ecology and the ecological question. There are others as well and they sometimes have fun as they live out their faith commitment. These folks see the poetry behind answering the latest papal call to stop the crucifixion of creation. (It's not surprising that the Pope quotes Dante Alighieri as well as scripture.) It comes from knowing what St. Thomas Aquinas teaches -- that the primary source of revelation is not the Bible, but Creation itself. Yet, I continue to meet many ex-Christians with a strong, spiritual vision who have already experienced their ecological conversion but accuse their church of ignoring this basic teaching. Certainly, Globe & Mail columnist Michael Valpy quoted B.C. research that revealed that God's organized worshippers are not as big on keeping Creation clean as those who claim no religious affiliation. (See Summer, 1998 CONTACT.) May the Pope's message inspire the world's 1.9 billion Christians (half of whom are Catholics) to return to our spiritual roots and thus, in his words, allow us to Acontinue the work of the Creator, a work of life and peace.@
***
VATICAN CITY, JANUARY 17, 2001 (Zenit.org). 1. In the hymn of praise just proclaimed (Psalm 148:1-5), the Psalmist convokes all creatures, calling them by name. Angels, the sun, moon, stars, and skies appear on high; 22 creatures move on earth, as many as the letters of the Hebrew alphabet, to indicate fullness and totality. The faithful is like the shepherd of the being, namely, the one who leads all beings to God, inviting them to intone an alleluia of praise. The Psalm introduces us into what seems a cosmic temple, which has the heavens as an apse and the regions of the world as naves, and in whose interior the choir of creatures sings to God. This vision could be the representation both of a lost paradise as well as that of the promised paradise. In fact, the horizon of a heavenly universe, presented by Genesis (Chapter 2) at the very origins of the world, is placed by Isaiah (Chapter 11), and the Apocalypse (Chapters 21-22) at the end of history. Thus is seen the harmony of man with his fellow creatures, with creation and with God, which is the plan willed by the Creator. This plan was and is continually upset by human sin, which is inspired in an alternative plan, portrayed in the Book of Genesis itself (Chapters 3-11), which describes the affirmation of a progressive conflictual tension with God, with one's fellow men, and even with nature. John Paul II's General Audience Address (cont.)3
3. Yet, man's lordship is not absolute, but ministerial: it is a real reflection of the unique and infinite lordship of God. Hence man must exercise it with wisdom and love, sharing the boundless wisdom and love of God (Evangelium Vitae, No. 52). In biblical language, to name creatures (see Genesis 2:19-20) is the sign of this mission of knowledge and transformation of created reality. It is not the mission of an absolute and uncensurable master but of a minister of the Kingdom of God, called to continue the work of the Creator, a work of life and peace. His responsibility, defined in the Book of Wisdom, is to govern the world in holiness and justice (Wisdom 9:3). However, if one looks at the regions of our planet, one realizes immediately that humanity has disappointed the divine expectation. Above all in our time, man has unhesitatingly devastated wooded plains and valleys, polluted the waters, deformed the earth's habitat, made the air unbreathable, upset the hydrogeological and atmospheric systems, blighted green spaces, implemented uncontrolled forms of industrialization, humiliating -- to use an image of Dante Alighieri (Paradiso, XXII, 151) -- the earth, that flower-bed that is our dwelling. 4. It is necessary, therefore, to stimulate and sustain the ecological conversion, which over these last decades has made humanity more sensitive when facing the catastrophe toward which it was moving. Man is no longer minister of the Creator. However, as an autonomous despot, he is understanding that he must finally stop before the abyss. Another welcome sign is the growing attention being paid to the >quality of life' and to >ecology', especially in more developed societies, where people's expectations are no longer concentrated so much on problems of survival as on the search for an overall improvement of living conditions (Evangelium Vitae, 27). Therefore, not only is a physical ecology at stake, attentive to safeguarding the habitat of different living beings, but also a human ecology that will render the life of creatures more dignified, protecting the radical good of life in all its manifestations and preparing an environment for future generations that is closer to the plan of the Creator. 5. In this new-found harmony with nature and with themselves, men and women will once again walk in the garden of creation, seeking to make the goods of the earth available to all and not just to the privileged few, exactly as the biblical Jubilee suggested (see Leviticus 25:8-13,23). In the midst of those wonders we discover the voice of the Creator, transmitted by heaven and earth, day and night: a language without words whose sound is heard, capable of crossing all frontiers (see Psalm 19 (18):2-5). The Book of Wisdom, echoed by Paul, celebrates this presence of God in the universe, recalling that from the greatness and beauty of creatures, by analogy, the Creator is contemplated (Wisdom 13:5; see Romans 1:20). This is what the Jewish tradition of the Hasidim also sings: >You are wherever I go! You are wherever I stop ... wherever I turn, wherever I admire, only You, again You, always You (M. Buber, I Racconti dei Chassidim, Milan 1979, p.256). 4
by John Thavis, Catholic News Service
The cramped and cruel methods used in the modern food industry, for example, may cross the line of morally-acceptable treatment of animals, the official said in an article December 7 in the Vatican newspaper, L'Osservatore Romano. The article titled AFor a More Just Relationship with Animals@, was written by Marie Hendrickx, a long-time official of the Congregation for the Doctrine of the Faith. She said that in view of the growing popularity of animal rights movements, the church needs to ask itself to what extent Christ's dictum, ADo to others whatever you would have them do to you@ can be applied to the animal world. The Catechism of the Catholic Church says it is legitimate for humans to use animals for food and clothing and to domesticate them for work or leisure. But Hendrickx pointed out that a small but significant change in wording was made between the catechism's first edition and its official Latin edition on use of animals for medical experimentation. Such experiments are now called morally acceptable if they contribute to caring for or saving human lives. Moreover, the catechism says in general it is contrary to human dignity to cause animals to suffer or die needlessly. Hendrickx said the question today is whether the right to use animals to feed oneself implies raising chickens in cages that are each smaller than a notebook or raising calves in boxes where they cannot move or see the light of day? Or pinning down sows with iron rings into a nursing position so that piglets can suck the milk without ever stopping, and thus grow faster? Likewise she questioned whether the right to dress oneself with animal skins meant that it was morally acceptable to let fur-bearing creatures die slowly in traps from hunger, cold, or bleeding. Hendrickx also questioned treatment of animals in traditional spectacles that have survived into the modern age, like bull-fighting or throwing cats or goats off a bell-tower. She was referring to the tradition in a Spanish town of tossing a goat from a 50-foot bell tower into a piece of tarpaulin to mark the beginning of the festival of St. Vincent, the town's patron saint. The town gave up the practice earlier this year after years of protest from animal rights groups. She said that spectacles involving cruelty to animals are sometimes justified as cathartic acts that release collective aggression. But experience shows the opposite is true: where brutal spectacles are popular, aggression only seems to increase, she said. Hendrickx said that in applying church teaching, Catholics should remember that causing suffering to animals should be avoided unless there are serious reasons to do so. Feeding oneself or one's family is a legitimate reason but the sole motive of profit is not, she said.
5 WHAT OTHERS ARE SAYING What Our Holy Father says - AThe promotion of human dignity is linked to the right to a healthy environment, since this right highlights the dynamics of the relationship between the individual and society. A body of international, regional, and national norms on the environment is gradually giving juridic form to this right. But juridic measures by themselves are not sufficient. The danger of serious damage to land and sea, and to the climate, flora and fauna, calls for a profound change in modern civilization's typical consumer lifestyle, particularly in the richer countries... - Jean Paul II, 1999, New Year's Day Justice Statement *** Odd as it will appear to some, I can think of no better way of personal involvement in the cure of the environment than of gardening. A person who is growing a garden, if he is growing it organically, is improving a piece of the world. He is producing something to eat, which makes him somewhat independent of the grocery business, but he is enlarging for himself, the meaning of food and the pleasure of eating.
*** By the act of gardening, whether in a family or a communal garden, we revive human solidarity, evangelical fraternity, and social interaction in our lives, especially within our families.
- Bishop Gerard Drainville, Amos, Quebec in Comme The Gospel Message as an Equation: 1 cross + 3 nails ' 4 given That's the whole gospel message simply stated. - an e-mail from the Diocese of London *** After 2,000 years of Christianity, our development is so poor. There is a gap between rich and poor countries. This relationship is not right. This relationship is not what it should be. -
Bishop Corriveau, Honduras - at Canadian Martyrs
Sun. March 4, 2001 THE CHALLENGES AND OPPORTUNITIES OF INTERFAITH WORK: Join the Hamilton Interfaith Group and welcome Father Terry Gallagher and other members of the Scarboro Interfaith Desk, an active and successful interfaith group in Scarborough. Talks, workshops, and refreshments form part of the dialogue. Discover areas of collaboration for the future of the increasingly multicultural City of Hamilton. 2:00 - 4:30 p.m. at The Hamilton Association for Community Living, 191 York Blvd. For information call Joy Warner (905) 521-0017 or Anne Pearson (905) 628-6180. Fri. March 9, 2001 SOLIDARITY STATIONS OF THE CROSS: The mini-pilgrimage of the Via Dolorosa, which the Franciscans popularized during the Crusades -- A Lenten practice that the HOLY ROSARY SOCIAL JUSTICE GROUP adapted to show their relationship with their brothers and sisters down south. Holy Rosary Parish, Emma Street, Guelph, 7:00 p.m. For information, call Vicki Veri at (519)822-6633. Sun. March 18, 2001 DIALOGUE ON >RACISM AND RECONCILIATION' - In recognition of International Day for the Elimination of Racial Discrimination, the focus of this meeting will be a dialogue on Racism and Reconciliation, introduced by Neville Nunes. Participants will have an opportunity to divide into small groups of seven or eight for ease of conversation. It is hoped that concrete suggestions for action in Hamilton will emerge from the meeting. A follow up to January's Martin Luther King Celebration, at popular request. This event is sponsored by Stewart Memorial Church, the Hamilton Culture of Peace Network, and IDEA (Interfaith Development Education Association). It will be held at Stewart Memorial Church, 3:00 - 5:00 p.m., 114 John Street North, Hamilton (at Wilson). For more information call: Rev. George Horton at (905) 387-3378. Sat. March 24, 2001 FINDING PEACE WITH OUR BLINDNESS: the annual Social Awareness Office retreat. See the flyer inside this issue. Mon. April 2, 2001 SOLIDARITY SUNDAY CELEBRATION at Holy Rosary Church, Emma Street, Guelph. The annual tradition of the parish's social justice group in which symbols of our partners in faith from the Two-Thirds World are presented at the altar at all of the masses. This year's event includes other parish committees and school groups as well. Also, the annual D & P action will be done. Weekend mass times are Saturday, 5:00 p.m., Sunday 9:00 and 11:00 a.m. Feel free to attend! Good
Friday, ECUMENICAL SOCIAL JUSTICE STATION OF THE CROSS: Yes, it's
true! April 22-28, 2001 TV TURNOFF WEEK: The annual reflection week on the impact that television watching has on consumption, family togetherness, and local community building that is advocated by Vancouver's Media Foundation (Adbusters Magazine). As the March/April issue of Adbusters explains, Hundreds of thousands of people will be talking and thinking about a different way to live. Why? What else is there to do on TV Turnoff Week. For more information check the internet at home or at your nearest public library and look up adbusters.org. Sat. Apr. 28, 2001 JUBILEE CELEBRATION IN THE VALLEY: An ecumenical service on Renewal of the Earth, featuring the Right Rev. Senator Lois Wilson and Jim Profit, S.J. and several choirs and musicians. Help plant a Jubilee tree. Hike. Red Hill Creek, below the Rosedale Arena in eastern Hamilton (near King and Lawrence) 2:30 p.m. Sponsored by the Canadian Ecumenical Jubilee Initiative (CEJI), Ed Smee Environmental Fund, and the Anglican Diocese Outreach Committee. For details call Peigi at (905)527-0003. Bulletin Board (cont.) 7
August,
2001 LIVE OUT YOUR JUBILEE COMMITMENT: Join the Dominican Republic
Faith Experience Program. Oct. 19-20, 2001 CHALLENGE FOR CHANGE - JESUS AND HOPE: This year, to help us reconnect to Jesus as a source of hope, we're inviting theologian, William Herzog II, who says The choice to become a people of justice is not primarily a political decision but a Chistological commitment. Date and details in the next CONTACT. Nov. 16-18, 2001 CENTRAL MISSION CONFERENCE: The annual inter-diocesan retreat for Christians concerned about social injustice and our planet. This year's leaders are Dorothy McDougall and our own Jim Profit, S.J. The theme is on ecology and Christian responsibility, as part of the third year of the Canadian Ecumenical Jubilee Initiative (CEJI), which sees Jubilee as being rooted in the earth.
Those of you who know your social awareness director know her scepticism of government consultations. About ten years ago, she attended two of them, both provincial and federal, only to see that the government had either made up their minds on a policy in advance and they wanted church and grassroots groups to condone it or they also invited the other side who, in the name of free enterprise, attacked any constructive suggestion in support of the environment or the common good so vehemently that the government facilitators labelled such proposals as, no consensus reached. Thus she was surprised this winter when a woman from the Ministry of Community and Social Services invited her to a regional consultation. With the present government agenda at Queen's Park these days, it was assumed that the consultation era had gone by the wayside. This one dealt with Queen's Park's November announcement about the mandatory testing for substance abuse of welfare recipients -- those who refuse get their benefits cut off. Queen's Park wanted church input on how to implement the program. Your justice director protested over her ability to participate. It violates basic human dignity by singling out one class of people, meaning that the churches as a whole oppose such discrimination. Also, it is public knowledge that 70% of addicts are WAGED, coming from all social levels, with the rich being better able to hide their problem. (Besides, addiction counsellors stress that trust is critical in rehabilitation -- does forced counselling create such conditions?) The civil servant replied, This testing policy is going through anyway. What we want is church input on HOW to implement it. So, the consultation process seems to be returning, but is it any different from that of earlier governments? Comments anyone?
THE HAMILTON INTERFAITH GROUP who, at press time, were planning another interfaith sharing --this time at the Hamilton Association for Community Living, York Blvd. (at Caroline), Hamilton. They brought in Father Terry Gallagher and others from the Scarborough Interfaith Desk to share the joys and challenges of interfaith life. The afternoon event , advertised in local church bulletins challenged Hamiltonians to help shape the city's future policies (Hamilton being an increasingly interfaith and multicultural city.) THE HAMILTON CULTURE OF PEACE NETWORK, STEWART MEMORIAL CHURCH, IDEA BURLINGTON for planning Hamilton's first Martin Luther King Day Celebration. The January event, held at Hamilton's historically significant Stewart Memorial Church (whose lifespan extends to the underground railway days) actually created requests by those present for a follow up where they could discuss racial issues with others on a face-to-face level. For details on the March 18 follow up, see Bulletin Board. THE CANADIAN BISHOPS AND THEIR PEERS IN THE U.S. AND LATIN AMERICA. They met in Clearwater, Florida February 12-14 to examine the question of immigration. It was the second Meeting of the Bishops of America. The annual meeting responds to Pope John Paul II's apostolic exhortation Ecclesia in America, made public by the Pope in Mexico in January 1999. This year's concern was inspired by Ecclesia in America, which states: the
Church in America must be a vigilant advocate, defending against
any unjust restriction the natural right of individual persons
to move freely within their own nation and from one nation to
another. Attention must be called to the rights of migrants and
their families and to respect for their human dignity, even in
the cases of non-legal immigration. DOUG RUSHKOFF, associate editor of Adbusters Magazine. In this year's March/April issue, he wrote an essay, AThe Sabbath Revolt@ in which he calls for a return to practising the Sabbath. While he does not specifically cite religious roots for doing so, he notes, Once every seven days, the Judeo-Christian founders concluded a few millennia ago, people should take a break from the cycle of consumption and production... But hey! Isn't today's cycle of seven days a week shopping the opposite of Christ's admonition, Consider the lilies of the field...? THE CCCB EPISCOPAL COMMISSION FOR SOCIAL AFFAIRS for sending an open letter to all Members of Parliament on February 2, the opening of the current parliamentary session. The letter, entitled, The Common Good or Exclusion: A Choice for Canadians challenges MPs to tackle the increasing rich-poor gap both here and overseas in an age of plenty. The nine-page letter states: To make the end of exclusion a possibility, to encourage a renewed respect for the common good, to rejuvenate our solidarity with all living beings and the earth is to do no less than make Jubilee justice a permanent practice in our homes, our Church, and our society. There could be no better way to initiate a new Canadian Parliament. Copies are on file at the Social Awareness Office or available on the Internet at www.cccb.ca/english/default_eohtm
HAMILTON-BURLINGTON 10 DAYS GROUPS: Over 100 people attended their GIVE THE EARTH A REST workshop at Canadian Martyrs' Church, Hamilton in January, featuring Paul Hansen, CSSR. So many people have commented about how inspired they were when they left that it set a new record for 10 Days' feedback at this office. THE K-W ABORIGINAL RIGHTS COALITION (ARC): One of the only known ARC groups in this end of Ontario. They organized a mini-conference of 80 people on native issues, with food and drumming, at St. Peter's Lutheran Church, Kitchener. As RC member Julie Dwyer-Young says of this ecumenical event, This is the Church continuing and recognizing the ecumenical aspect of Jubilee. It is not only in terms of Christians coming out to work together like in 10 Days but of the Jubilee spirit that rejuvenated it.
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