Category Archives: Church

COP26 climate summit made progress but came up short, Catholic agencies say 

COP26, the United Nations climate change summit, held in Glasgow, Scotland, concluded Nov. 13, a day past the scheduled timeframe. Delegates representing nearly 200 countries agreed to the Glasgow Climate Pact that for the first time stated the need to move away from fossil fuels. (EarthBeat photo/Brian Roewe)

The United Nations climate summit known as COP26 took some steps forward in the global effort to rapidly limit dangerous levels of warming, but not nearly enough or fast enough, say Catholic groups who were present in Glasgow throughout the two-week conference.

COP26 came to a close late on Nov. 13, a day after its scheduled end. Its final document, the Glasgow Climate Pact, showed signs of progress, with countries asked to deliver new plans to cut greenhouse emissions by next year, movement on “loss and damage” and the first-ever mention — in 26 years of these proceedings — of the need to reduce the use of fossil fuels.

But for many, the ambition exhibited by nations, near the start of a decade scientists say is critical to avoid catastrophic climate change, was less than expected and overall disheartening.

“This COP has yet again failed to deliver real ambitious action and transformation,” Josianne Gauthier, secretary general of CIDSE, a network of Catholic development agencies, said in a statement. “This is a missed opportunity to change course and reach an inclusive economic system that supports healthy and thriving ecosystems and protects human rights and dignity for all.”

The summit in Glasgow had been billed as the most important U.N. meeting on climate since COP21, where in 2015 nearly 200 countries adopted the Paris Agreement. The U.N. conference was seen as a vital checkpoint for nations to demonstrate progress in achieving the key goal set out six years earlier: holding average temperature rise to no more than 1.5 degrees Celsius to avert the most catastrophic consequences of global warming.

Alok Sharma, the British diplomat acting as COP26 president, stated at its conclusion, “We can now say with credibility that we have kept 1.5 degrees alive. But, its pulse is weak and it will only survive if we keep our promises and translate commitments into rapid action.”

Along with the final text, countries made commitments to slash methane, end deforestation, mobilize private investments toward net-zero targets and billions of dollars in new pledges. The United States, participating for the first time since rejoining the Paris Agreement, worked to reestablish a leadership role in the international climate arena, and a late agreement reached with China to take joint “enhanced climate actions” and raise ambition this decade, though short on details, was welcomed by many.

“COP26 has not been a disaster — but not a success either. Some would call it a ‘compromise’ [or] a ‘balanced outcome,’ ” Lorna Gold, board chair of the Laudato Si’ Movement, told EarthBeat. “Sadly, a rapidly changing climate does not react to such human excuses. Climate reacts only to action — scientifically verifiable reductions. We are still a long way off from that.”

Added Rodne Galicha, executive director of Living Laudato Si’ Philippines, “The longer we delay meaningful climate action and the more time and resources we invest in false solutions, the more suffering vulnerable communities would continue to have from climate change impacts.”

Pope calls for ‘courage’

Throughout the two weeks, Catholic and other faith-based organizations, along with countless more from the frontlines of climate change, pressed government diplomats to deliver results that help rather than harm the communities most vulnerable to climate change.

While officials from the United Kingdom, which hosted the conference, sought for COP26 to be inclusive, youth and Indigenous groups railed against the lack of access, not just for those who made it to Scotland but for the many more who could not travel because of the ongoing COVID-19 pandemic.

Interventions came from the highest levels of the church, with Pope Francis sending a message at the start and issuing others during the proceedings. An unprecedented joint appeal from the pope and nearly 40 other world religious leaders hung in frames outside the major plenary halls. And people of faith were present everywhere, from the halls and negotiating sessions to marches of more than 100,000 people through Glasgow’s streets, braving Scottish rains and gales to demand more urgent action.

After the Angelus prayer in St. Peter’s Square Nov. 14, a day after COP26 ended, Francis said that the “cry of the poor, combined with the cry of the Earth, resounded” during the Glasgow summit.

“I encourage those who have political and economic responsibilities to act immediately with courage and foresight,” Francis said. “At the same time, I invite all people of good will to exercise active citizenship for the care of the common home,” the pope added, as he announced that registration had opened for the Vatican’s Laudato Si’ Action Platform.

In a statement issued ahead of COP26’s conclusion, the Holy See delegation said that while some commitments made by nations “are promising,” gaps remained in the key areas of mitigation, adaptation and financing.

“The resources made available for these three aspects, which are fundamental for achieving the objectives of the Paris Agreement, will need to be strengthened and renewed in order to achieve these goals,” the statement read.

Partial progress on faith priorities

The two-week COP26, originally scheduled for December 2020, was delayed a year by the pandemic. But while the summit was put on hold, global warming did not stop, with 2020 tied with 2016 as the warmest year on record, and greenhouse gases in the atmosphere reaching record levels despite pandemic lockdowns.

Scientists have called the 2020s a critical decade for dramatically slashing emissions, which must be cut by at least 45% to have a chance at meeting the 1.5 C target. A major report from the U.N. Intergovernmental Panel on Climate Change in August showed that the planet could cross the 1.5 C threshold sometime in the 2030s.

Catholic organizations came to Glasgow with several priorities in hand. Along with holding countries to the 1.5 C target, they sought for COP26 to deliver long-promised funding of $100 billion annually from developed nations to developing countries to adapt to climate change and reduce their own emissions. They also pressed for a new fund to cover losses and damages already caused by climate change, and for the conference to consign the use of fossil fuels to history.

On each of these fronts, COP26 saw some progress, but not enough to satisfy many of the Catholic and other civil society organizations present and following from afar.

“Climate change is our fierce urgency of now and the Glasgow Climate Pact does not rise to the moment,” said Chloe Noel, faith economy ecology project coordinator of the Maryknoll Office for Global Concerns, referring to a phrase used by Dr. Martin Luther King Jr.

National pledges brought to Glasgow or updated there place the world on track to warm by 2.4 C by the end of the century, according to Climate Action Tracker. Further complicating the climate math, a major investigation by The Washington Post found that most countries are underreporting their emissions, with a “giant gap” between what they report to the U.N. and the amount they actually release into the atmosphere.

The Paris accord requires countries to submit new pledges, called nationally determined contributions, every five years. That placed added importance on COP26, since the next updates wouldn’t come until the mid-2020s. Recognizing the lack of progress, the Glasgow Climate Pact calls for countries to submit new emissions reduction plans by the end of next year.

While some saw that ramped-up timeline as a victory, it comes as “a major disappointment” for communities already suffering from increased drought, heatwaves and flooding, said Neil Thorns, director of advocacy for CAFOD, the overseas development agency of the Catholic Church in England and Wales.

“For some this will be too late, which is simply not acceptable,” he said.

Adding in other commitments made at the summit — among them, cutting methane emissions by 30% and ending deforestation, both by 2030 — could lower the warming trajectory to 1.8 C, according to several studies issued during the conference, though with the caveats that all pledges must be implemented fully and on time.

A past promise from developed nations to provide $100 billion annually to developing countries by 2020 remains unmet, despite early optimism that it would be reached in Glasgow. It is now expected by 2023. The final text acknowledges failure on this front and urges countries to double financing for adaptation by 2025. On loss and damage, the final document directs countries to provide additional support, but does not establish a financing mechanism.

Some advances, but plans fall short

In response to drafts of the final text, Cardinal Soane Patita Paini Mafi, bishop of the Pacific island Diocese of Tonga and Niue and president of Caritas Oceania, bemoaned the lack of concrete financing for loss and damage and the “overdue” $100 billion pledge.

The cardinal said that Oceania is already experiencing droughts, sea level rise and salinization of water, and called on world leaders to deliver a document with specific actions “that places those living on the frontline of the climate crisis at its heart.”

The final document did break new ground on fossil fuels. For the first time in the history of climate negotiations, it directly states the need to reduce the use of fossil fuels, though not as forcefully as activists and some delegations had hoped or as strongly as it was stated in the earliest drafts.

In a key shift, the wording was changed from “phase out” to “phase-down” of “unabated coal power” and “inefficient fossil fuel subsidies” — a revision backed by China and India, which rely significantly on coal for energy.

A last-minute petition from more than 40 Catholic organizations pressed delegates to include in the final agreement “a clear and ambitious timeline” for a just transition away from fossil fuels. While the “phase-down” language survived the final document, it did not specify a timeframe for that to happen.

Lindlyn Moma, advocacy director for the Laudato Si’ Movement, said the language change was “incredibly disappointing … in what could have been a historic agreement on the end of coal.” As it stands, she said, the text “does not even come close to Pope Francis’ recommendation that coal should be replaced without delay.”

Delegates also completed the rulebook for implementing the Paris Agreement, which sets out guidelines for how carbon markets and controversial offset programs will operate.

Elsewhere, COP26 made strides in moving the world’s socioeconomic structures away from the burning of fossil fuels, which is the primary driver of global warming. More than 20 countries, including the U.S., committed to end financing of overseas fossil fuel projects, although that pledge was weakened by the failure of major emitters like the U.S. and China to agree to end their own domestic use of coal.

Nearly 50 nations, including Poland, Chile and South Korea, agreed to wind down use of coal-fired power, and a dozen countries formed a coalition called the Beyond Oil and Gas Alliance. 

Despite those advances, however, Catholic development officials said that national plans still fall well short of the 1.5 C target, belying any declarations of the summit as a success.

“The COP26 talks have come up short,” Thorns said. “We are on a road with no turning back now. The question is are we travelling ‘far enough, fast enough and fairly enough’ — to which the answer is no.”

Holding out for hope

Despite shortcomings at the climate summit, Catholics and others say it’s the role of people of faith not to lose hope in the face of climate change.

Writing at Global Sisters Report, Beth Blissman, the U.N. representative for the Loretto Community, sought to counter narratives of despair from Glasgow and highlighted some of the positives that emerged there. Going forward, she said, the challenge will be “to maintain hope and embrace stubborn optimism.”

Striking a similar chord, Carmody Grey, an assistant professor of Catholic theology at Durham University in England, said during a “Catholics at COP26” webinar Nov. 10 that it has become clear “that narratives of hopelessness don’t inspire action,” and that the church can draw on its own history of times when situations looked dark. In the present, she said, people of faith must stand up and say that failure on climate change is not an option. 

“Every single Christian community needs to say, ‘We will not accept this.’ And I would like to hear the Catholic Church be absolutely front and center,” she said. 

A number of climate activists have already turned their attention to COP27, scheduled for November 2022 in Egypt. That the summit will take place in Africa has raised some hopes that the priorities of countries that stand to suffer most from climate change, while contributing the least, will gain more traction.

“For us in Zambia, climate change is a reality, it is happening,” said Musamba Mubanga, a climate change specialist for Caritas Zambia. “People have lost their farmlands and livelihoods to drought and floods, yet we have contributed the least to this crisis. It is crucial to keep 1.5 C alive.” 

Noel of Maryknoll said it was essential that nations ensure that Africa has wide and equitable access to COVID-19 vaccines, treatments and testing in the coming year. “It would be a shame to have an African COP when most people on the African continent cannot yet access a vaccine,” she said.

Francisca Dommetieru Ziniel, a Ghananian member of the Catholic Youth Network for Environmental Sustainability in Africa, told EarthBeat that COP26 “was expected to be an action COP with a lot of decisions, but unfortunately a lot of dialogue is happening.”

“Is there hope for tomorrow?” she asked. “The answer is dependent upon whether rich countries are really ready and committed to the fight against climate change. Developing countries have demonstrated their readiness even though their contributions to climate change is negligible, but they are ready and willing with the support and commitment from rich countries to fight.”

https://www.ncronline.org/news/earthbeat/cop26-climate-summit-made-progress-came-short-catholic-agencies-say

Scotland’s Catholic Church leads faith-based fossil fuel divestment ahead of COP26

Glasgow Green at the Kings Bridge entrance to the park in Glasgow, Scotland. The city is hosting the United Nations climate conference known as COP26 on Oct. 31-Nov. 12. (Unsplash/Phil Reid)
Glasgow Green at the Kings Bridge entrance to the park in Glasgow, Scotland. The city is hosting the United Nations climate conference known as COP26 on Oct. 31-Nov. 12. (Unsplash/Phil Reid)

As Scotland prepares to host a critical global summit on climate change, the country’s Catholic Church has divested its financial holdings from fossil fuels, which have powered decades of industrial growth but are also driving Earth’s temperatures to dangerous levels.

The Catholic Bishops’ Conference of Scotland, along with all eight Scottish archdioceses and dioceses, announced their fossil-free commitment Oct. 26, just days before the United Nations climate conference known as COP26 will begin in Glasgow. That city’s mayor also announced divestment plans the same day.

The Scottish Catholic Church was among 72 faith institutions on six continents that announced their divestment plans as part of a joint effort organized by several environmentally focused religious coalitions. Thirty-seven of them — representing Anglican, Buddhist, Catholic and Protestant traditions — are in the United Kingdom, which is leading COP26 jointly with Italy.

Together, the divesting faith communities manage more than $4.2 billion in assets, according to organizers, who said the Oct. 26 announcement was the largest religious-based divestment to date.

Galloway Bishop William Nolan, head of the Scottish bishops’ commission for justice and peace, which leads environmental initiatives, said in a statement, “The world is full of voices decrying the environmental crisis that we face.”

He said the bishops decided to join the multitrillion-dollar worldwide divestment movement because “speaking out is not enough, action is required.” Although some people argue that fossil fuel companies are necessary in the transition to renewable energy, he said, the act of divesting sends a signal “that the status quo is not acceptable.”

“Given the harm that the production and consumption of fossil fuels is causing to the environment and to populations in low-income countries, it was not right to profit from investment in these companies. Disinvestment is a sign that justice demands that we must move away from fossil fuels,” the Galloway bishop said.

Negotiations at COP26 are expected to center on meeting the Paris Agreement goal of limiting average global temperature rise to 1.5 degrees Celsius and push countries toward sizable actions to shift rapidly from fossil fuels to renewable energy during this decade.

Before the U.N. climate summit begins, leaders of the G-20 nations, which produce 80% of global greenhouse gas emissions, will try again to reach agreement on end dates for fossil fuel subsidies and a full phaseout of coal.

A May report from the International Energy Association, originally founded to protect oil supplies, stated that countries must immediately halt new oil, coal and gas development in order to achieve net-zero emissions by 2050 and ultimately limit global warming to 1.5 by the end of the century.

COP26 must send “an unmistakable signal” to the financial world that the era of fossil fuels is ending, International Energy Association executive director Fatih Birol told a Catholic webinar in July.

An analysis this week by Bloomberg found that banks have facilitated nearly $4 trillion in financing for coal, oil and gas since the Paris Agreement was adopted in December 2015. So far in 2021, banks have provided $459 billion in fossil fuel financing, though perhaps in a sign of a shift, that’s been slightly surpassed by $463 billion in green investments.

Meanwhile, the divestment movement has mobilized more than 1,485 institutions with combined assets of $39 trillion away from investments in the fossil fuel industry. Recent additions include Harvard University — whose $42 billion endowment has long been a target of divestment advocates — and philanthropic giants MacArthur Foundation and Ford Foundation, the latter founded by the son of American auto pioneer Henry Ford.

During a webinar Oct. 26, leaders on divestment described the rapid growth of the campaign, which as of 2014 included just 181 institutions representing $50 billion in combined assets, as one of the biggest success stories of the climate movement. Looking forward, they called on investors not only to divest but to direct at least 5% of assets toward climate solutions and press companies in their portfolio to reduce total emissions to net zero by 2050.

“What we all know was once a movement led by small churches and liberal arts colleges is now a movement that’s been embraced by the biggest and most influential investors in the whole world,” said Richard Brooks, climate finance director for Stand.earth, listing the Vatican among them.

Overall, faith-based organizations represent more than 35% of all publicly divesting institutions.

Salesian Fr. Joshtrom Kureethadam, coordinator of the ecology and creation sector of the Vatican Dicastery for Promoting Integral Human Development, said in the webinar “we are delighted that the faith communities are leading this transformative journey.”

The Vatican has become increasingly vocal about the need to shift the world, and its investments, away from fossil fuels and toward renewable and sustainable sources of energy. Kureethadam said it has supported divestment through several initiatives, including recommending the step in its implementation guidelines for Pope Francis’ encyclical “Laudato Si’, on Care for Our Common Home.” Its forthcomng Laudato Si’ Action Platform also encourages Catholic institutions to end financing for coal, oil and gas, of which the vast majority of those reserves, the priest added, need to remain in the ground in order to achieve the Paris climate goals.

“The challenge is huge, but people are coming together, and we faith communities are willing to play our part on this journey,” Kureethadam said.

Thirty-six Catholic institutions were part of the latest in a series of joint divestment announcements, which have been coordinated since 2016 by a campaign of the Laudato Si’ Movement (formerly the Global Catholic Climate Movement).

The new divesting Catholic groups include 10 religious orders, five of them in the U.K.; Caritas Nepal; the justice and peace office of the Sydney Archdiocese; the Archdiocese of Cashel and Emily, Ireland; and the IDEPAS Peru health institute.

In addition, 18 local churches and one religious order of the Greek Catholic Church in Ukraine pledged that their investments will be fossil free.

Five Catholic organizations in the U.S. were part of the announcement, including the Midwest Province of the Jesuits; the Benedictine Sisters of Erie, Pennsylvania; and the University of St. Thomas in St. Paul, Minnesota.

Two other U.S. Catholic universities — the University of San Diego and Loyola University Chicago — committed to divesting in the weeks before the joint faith announcement.

The University of San Diego’s new investment policy outlines plans to shed fossil fuel holdings from its $818 million long-term investment pool, which includes its $693 million endowment, by 2035 — the year the university has committed to become carbon neutral.

Since 2016, the university has reduced its exposure to fossil fuels from over 9% to 3% and directed $60 million toward investments that take environmental, social and governance, or ESG, considerations into account, chief financial officer Katy Roig said.

She told EarthBeat that the university revised its investment policy to align it with Laudato Si’, and the document now includes passages from the encyclical, including that climate change is happening and disproportionately affects already disadvantaged communities.

At Loyola University Chicago, students and faculty have pressed for divestment for years, with the student government passing a resolution in February 2020 that called for the Jesuit school to rid its $1.6 billion endowment of fossil fuels. That move finally came in October, with the university’s new sustainable investment policy that also directed its financial managers to integrate environmental, social and governance considerations into its decisions.

Poorvi Modi, a senior who served as the student representative on the investment policy committee of the board of trustees, said she was “really satisfied” with the university’s decision.

“The student demand was just for divestment from fossil fuels, and we took that a step forward by making it a whole ESG consideration,” she said. Modi added that having a student on the committee improved communication with students and ensured that their perspective was represented in the deliberations.

Katie Wyatt, Loyola chief investment officer, told EarthBeat that the policy “has been a work in progress for a long time.”

It was accelerated, she added, by a request for the board’s committees to review a document from the Jesuits’ Midwest Province, called “Go Forth!“, that focused on applying the order’s apostolic preferences, including caring for our common home, to all dimensions of higher education.

“What we’re really trying to achieve here is an investment policy consistent with the whole of Jesuit mission and values,” she said.

https://www.ncronline.org/news/earthbeat/scotlands-catholic-church-leads-faith-based-fossil-fuel-divestment-ahead-cop26

Church in Canada pledges funds for healing, reconciliation after residential schools

Kamloops
The former Kamloops Indian Residential School/ Bruce Raynor/Shutterstock

The Canadian bishops are aiming to raise $30 million (USD 23.8m) over the next five years to support the Indigenous peoples of the country, including survivors of residential schools. 

“The Bishops of Canada, as a tangible expression of their commitment to walk with the Indigenous Peoples of this land along the pathway of hope, are making a nation-wide collective financial commitment to support healing and reconciliation initiatives for residential school survivors, their families, and their communities,” the Canadian Conference of Catholic Bishops announced in a Sept. 27 statement.

The bishops will launch fundraising initiatives throughout the country, to be “achieved at the local level, with parishes across Canada being encouraged to participate and amplify the effort.” 

The announcement comes days after the Canadian bishops concluded their plenary assembly. At the conclusion of the assembly Sept. 24, the bishops issued an apology for the Church’s role in the country’s residential school system. 

Bishop Raymond Poisson of Saint-Jerome and Mont-Laurier, who was recently elected president of the Canadian Conference of Catholic Bishops, said that there was a “universal consensus” among his brother bishops that “Catholic entities needed to do more in a tangible way to address the suffering experienced in Canada’s residential schools.” 

“Comprised of local diocesan initiatives, this effort will help support programs and initiatives dedicated to improving the lives of residential school survivors and their communities, ensuring resources needed to assist in the path of healing,” said Bishop Poisson. 

Per the CCCB’s statement, the projects will be funded on a local level, with input from area First Nations, Métis, and Inuit peoples. The individual initiatives will be developed and announced by November 2021. 

Bishop Poisson said that he hopes that the initiatives result in a “significant difference” in confronting the “historical and ongoing trauma” wrought by the residential school system. 

Bishop William McGrattan of Calgary, vice president of the CCCB, emphasized the importance of working with the Indigenous population on deciding how and when to move forward with these efforts.

“The Bishops of Canada have been guided by the principle that we should not speak about Indigenous People without speaking with them,” said Bishop McGrattan.

“To that end, the ongoing conversations with local leadership will be instrumental in discerning the programs that are most deserving of support. There is no single step that can eliminate the pain felt by residential school survivors, but by listening, seeking relationships, and working collaboratively where we are able, we hope to learn how to walk together in a new path of hope.”

The residential school system was set up by the Canadian government, beginning in the 1870s, as a means of forcibly assimilating Indigenous children and stripping them of familial and cultural ties. Catholics and members of ecclesial communities ran the schools, although the Catholic Church or Catholics oversaw more than two-thirds of the schools. 

The last remaining federally-run residential school closed in 1996.

https://www.catholicnewsagency.com/news/249112/church-in-canada-pledges-funds-for-healing-reconciliation-after-residential-schools

42 Catholic institutions to divest from fossil fuels, bring total to over 200

Sunflowers stand in a field near inactive oil drilling rigs Jan. 21, 2016, in Dickinson, North Dakota. (CNS/Andrew Cullen, Reuters)

For the second time this year, a group of 40-plus faith-based organizations committed to avoiding investments in fossil fuels, pushing the number of Catholic groups making such public pledges to over 200.

On Monday, 47 religious institutions — 42 of them Catholic — announced they will end or continue to eschew financial holdings in coal, oil and natural gas, the energy sources that are driving increasing climate change on the planet.

Among the organizations, located in 21 countries, are the Commission of the Bishops’ Conferences of the European Union, Caritas Asia, three dioceses, 13 lay organizations and 20 religious congregations and associations — including the Justice, Peace and Integrity of Creation Commission of the International Union of Superiors General, or UISG, the largest umbrella group of women religious congregations, representing 2,000 worldwide.

The announcement also includes the Association of U.S. Catholic Priests and the U.S.-based Catholic philanthropic network FADICA.

Along with them, four Christian groups in the United Kingdom — including the Southern and Thames North Synods of the United Reformed Church — and the human rights-focused American Jewish World Service also divested, making this the largest joint divestment announcement by faith institutions to date, according to organizers.

In May, another 42 faith organizations in 14 countries announced their intent to divest. Both joint announcements were the result of a campaign by the Global Catholic Climate Movement. In the last four years, its divest-invest campaign has organized eight such public declarations by Catholic groups.

Their mobilizing has helped make faith-based organizations the largest share of the 1,200 organizations and businesses worldwide that since 2012 have publicly pledged to divest more than $14 trillion. Of those, more than 220 have been within the Roman Catholic Church.

The latest divestment commitments from Catholic groups comes days before the scheduled start of a major summit convened by Pope Francis on creating a more sustainable economy. The Economy of Francesco conference will take place Nov. 19-21 online, as the coronavirus pandemic upended original plans to invite young economists, students and entrepreneurs to Assisi, Italy.

In May, the Vatican bank confirmed to EarthBeat that it does not maintain investments in fossil fuels. A month later, the Vatican issued operational guidelines on the environment for dioceses and parishes.

The guidelines, originally published in Italian but since released in English, include a section on finance that critiques the pursuit of short-term gains at the expense of long-term negative consequences for communities and ecosystems.

Specifically, it recommends speeding up investment in sustainable infrastructure and establishing ethical investment principles that “promote responsible investments in social and environmental sectors, for example by evaluating progressive disinvestment from the fossil-fuel sector.”

Of the 47 faith institutions in Monday’s announcement, 18 committed to fully divest their investment portfolios from fossil fuels. Another 25 do not currently hold such investments and have committed to avoiding them in the future.

FADICA, or Foundations and Donors Interested in Catholic Activities, has fully divested its stocks and bonds from fossil fuels, said president and CEO Alexia Kelley, who added it still has “a very minute exposure” to natural gas through passive investments in funds screened according to environmental, social and governance criteria.

The Catholic philanthropic network’s focus on environmentally friendly investing ramped up several years ago, after it updated its investment policy statement to align more with Pope Francis’ 2015 encyclical “Laudato Si’, on Care for Our Common Home.”

Several members also attended a 2018 impact investing conference at the Vatican, where participants pledged almost $1 billion in new investments to address issues related to health, migrants and refugees, youth employment and climate change.

The conference also led FADICA to develop workshops and resources for its members, to support their growing interest in making an impact in the area of creation care, Kelley said.

“Catholic philanthropists are more and more interested in looking at all the tools they have in their toolbox to achieve their mission,” she said.

The International Union of Superiors General’s Justice, Peace and Integrity of Creation Commission is among the groups that have never held investments. Franciscan Sr. Sheila Kinsey, executive co-secretary of the commission, told EarthBeat in an email that their commitment does not extend to the full UISG body, but the commission has promoted fossil fuel divestment and alternative investing as part of its Sowing Hope for the Planet campaign, which aims to help women religious implement Laudato Si’.

Kinsey said those efforts will continue as the Vatican advances its own “Laudato Si’ Action Platform” — a grassroots program that encourages the Catholic Church at all levels to adopt seven-year plans toward total sustainability, which among seven dimensions includes investing in renewable energy and fossil fuel divestment.

The Sisters of the Holy Cross in England joined Monday’s announcement. In a statement, the sisters’ leadership team said that after attempts to use their position as shareholders to press fossil fuel companies to reduce reliance on such energy sources, “we have realized that engagement with these companies only has limited success. We have now informed our Investors that we have decided to completely disinvest from fossil fuels, and thus work towards a zero-carbon future.”

An October energy outlook from Bloomberg projected that investment in clean energy and battery storage technology could reach $11 trillion by 2050, with wind and solar energy providing more than half of the world’s electricity. The report predicted that natural gas would be the only fossil fuel to see an increase in demand in that same period.

Like the UISG commission, the Commission of the Bishops’ Conferences of the European Union does not hold investments in fossil fuels, but committed to avoid them. Its support for fossil fuel divestment follows similar moves by several national bishops’ conferences, including those of Austria, Belgium, Ireland and Greece.

“We encourage others also to join us in taking concrete steps to solve the climate crisis,” the commission’s secretary-general, Fr. Manuel Enrique Barrios Prieto, said in a statement, highlighting the importance of meeting commitments under the Paris Agreement and the European Green Deal.

“Solving the climate crisis protects the human family from the dangers of a warming world, and decisive action is needed now more than ever,” he said. 

The Association of U.S. Catholic Priests also does not have a history of investing in fossil fuels through its endowment. Fr. Bob Bonnot, its executive director, said the decision represents an ongoing commitment by the association and its 1,200 members to address climate change.

In the past, the association’s climate change working group has produced homily helps to relate Laudato Si’ to weekly scripture readings. It also hosted webinars during this year’s Season of Creation.

“We feel [divestment is] a way that we can manifest our commitment to this mention of caring for our common home, and we have to exemplify that and model that if we’re going to say we are committed to it,” Bonnot said.

Other divesting groups include the Dioceses of Victoria, Spain, and Penang, Malaysia, and the Archdiocese of Luanda, Angola; the World Union of Catholic Women’s Organizations; the English province of the Congregation of Christian Brothers, based in Ireland; and four religious orders in Kenya.

https://www.ncronline.org/news/earthbeat/42-catholic-institutions-divest-fossil-fuels-bring-total-over-200

CBCEW offers prayers, solidarity with Zimbabwe’s Bishops

Archbishop Robert Ndlovu

Bishop Declan Lang, on behalf of the Catholic Bishops of England and Wales, has offered prayers for, and solidarity with, Archbishop Robert Ndlovu of Harare and his brother Bishops in Zimbabwe.

“Christians across the globe have been inspired by the courage the Zimbabwean Church has shown in defending fundamental human dignity and rights,” said Bishop Lang, Chair of the Bishops’ Conference Department of International Affairs.

He also praised a pastoral letter titled The March is Not Ended released by Zimbabwe’s Catholic Bishops’ Conference on 14 August 2020 addressing the current situation in Zimbabwe.

“The recent pastoral letter with its call for truth, justice and reconciliation is both a powerful witness to the suffering that Zimbabwe is enduring and a way forward for the country to emerge from this.”

Read the Zimbabwean Bishops Pastoral Letter here: www.indcatholicnews.com/news/40248

https://www.indcatholicnews.com/news/40340

WCC and PCID release ‘Serving a Wounded World’ document

The World Council of Churches (WCC) and the Pontifical Council for Interreligious Dialogue (PCID) have released a joint document, ‘Serving a Wounded World in Interreligious Solidarity: A Christian Call to Reflection and Action During COVID-19 and Beyond.’ Its purpose is to encourage churches and Christian organizations to reflect on the importance of interreligious solidarity in a world wounded by the COVID-19 pandemic.

The document offers a Christian basis for interreligious solidarity that can inspire and confirm the impulse to serve a world wounded not only by COVID-19 but also by many other wounds.

The publication is also designed to be useful to practitioners of other religions, who have already responded to COVID-19 with similar thoughts based on their own traditions.

The document recognizes the current context of the pandemic as a time for discovering new forms of solidarity for rethinking the post-COVID-19 world. Comprised of five sections, the document reflects on the nature of a solidarity sustained by hope and offers a Christian basis for interreligious solidarity, a few key principles and a set of recommendations on how reflection on solidarity can be translated into concrete and credible action.

WCC interim general secretary Rev. Prof. Dr Ioan Sauca reflected that interreligious dialogue is vital to healing and caring for one another on a global level. “In the face of the COVID-19 pandemic, the human family is facing together an unprecedented call to protect one another, and to heal our communities,” he said. “Interreligious dialogue not only helps clarify the principles of our own faith and our identity as Christians, but also opens our understanding of the challenges-and creative solutions-others may have.”

Cardinal Miguel Ángel Ayuso Guixot, president of the PCID, reflected that Christian service and solidarity in a wounded world have been part of agenda of the PCID and WCC since last year. The COVID-19 pandemic pressed the project into action as “a timely ecumenical and interreligious response,” he said, adding that “the pandemic has exposed the woundedness and fragility of our world, revealing that our responses must be offered in an inclusive solidarity, open to followers of other religious traditions and people of good will, given the concern for the entire human family.”

The document is the latest to be co-produced by the WCC and the PCID following the publication of “Education for Peace in a Multi-Religious World: A Christian Perspective” in May 2019.

Link to the pdf download HERE

https://www.indcatholicnews.com/news/40327

Japanese Catholic youth: ‘We want to reach people’

japanese
Students and young people at Tokyo’s Sophia University discuss the Nov. 23-26 2019 visit of Pope Francis to Japan. Credit: Suzuka Oiwa/CNA

.- “Most of Japanese people don’t know we exist,” Minori Takeuchi told CNA last week.

“Or they think we are connected to cults. They think, ‘You must be dangerous! Or crazy!’ They don’t say it but –”

Minori, 22, is the college student who started Tokyo Christian Vox, a Youtube channel aimed at providing more religious content for Catholics in Japan. She translates, shares, and uploads videos on Catholicism for a Japanese speaking audience.

She’s also a student at Sophia University, Japan’s premier Catholic college, whose reputation rivals even that of National Universities, the Japanese equivalent to the Ivy League.

Minori called together a ragtag group of students and local parish members in the small library of Joseph Hall for an interview with Catholic News Agency a few days before Pope Francis arrived in the country for a visit Nov. 23-26.

Some spoke English, some spoke Japanese, and some switched rapidly between the two.

The group of about ten Catholic youth leaders talked to CNA about the state of the Church and the problems that young Catholics are facing in Japan today.

“When I was in junior high school, I was in the baseball club. I was not able to go to church except for Easter and Christmas,” said Kazuki, 20, a Sophia student.

“Japanese people don’t want to be different from others.”

Juno Matsumoto, 22, was in the basketball club around the time of her First Communion. In order to attend her own ceremony, she was required to miss an important basketball game, an uncommon and generally unaccepted experience in Japanese society, in which youth participation in clubs is heavily emphasized.

Juno’s parents forced her to skip the match and Juno became upset at how it would affect her and her team. She cried and refused several times to receive the Eucharist.

“I still have trauma,” she said about the struggle.

Juno believes that social media’s popularity in Japan can be an opportunity for young believers to feel “normal,” and develop a network of friends in a country where meeting young Catholics can be tough.

“I used to stay away from the Church when I was a junior high school and high school student,” said Yuhki Iizaka, a 26 year old Catholic in Tokyo. Yuhki had attended Mass weekly while in elementary school, but moving into junior high school culture changed him.

“What got me back to church was music. Somebody said there will be a folk Mass, so I heard that you could play the drums. I played the drums and everyone seemed happy to see me again.”

“For me, music is a bond to the church.”

Joshua Kurniawan, 24, works in Tokyo and participates in youth-oriented Catholic events.

Joshua told CNA he was looking forward to an upcoming discussion among Catholic youth on using their natural talents for the propagation of the faith. The small seminar featured a speaker from the Philippines, singing, and bonding exercises for those in attendance.

However, for every student and worker in the community forming strong bonds within the church, there are many more hovering on the outskirts and not engaged fully with the group.

Naoya Okuda, 25, is a student leader at Sophia University, and oversees several group chats on the popular messaging app Line. The chats are geared towards forming groups of support for Catholic students. But not everyone who signs up is active.

“In my [parish], half of them don’t come [to] church. They don’t comment on Line, they don’t come,” he said.

“We have 60 or 70 members, but half of them –,” Naoya cuts off. “It’s difficult to say they lost interest, but they’re busy with a job, or children.”

Naoya also manages a student group on Facebook with 165 members.

Shiori Kimura, 34, a Catholic woman who works as a nursery school teacher in Tokyo, runs a Youtube radio show called “KatoRaji.” The name is Japanese portmanteau that means “Catholic Radio.”

On the show, she regularly talks to a priest about the liturgy. They use the show as a way of educating non-Catholics on the basics of Catholic theology, but it’s also an attempt to reach out and catch those who feel for one reason or another that they can’t make it to Sunday services.

“We want to reach people who are too busy to go to church,” Shiori said with a sad, polite smile.

Shiori also spoke up about an issue she sees in the way the Japanese media has addressed Pope Francis this visit.

“The news calls him the ‘Roman Pope,’” said Shiori. “It’s weird to hear.”

Many news outlets in Japan and some social media users attach the “Roman” label to Pope Francis’s title, specifying his domain. Shiori feels that this unnecessarily limits someone who should be seen as a universal spiritual leader, the leader of a faith transcending borders.

The nomenclature used for the pope in Japanese is a frequent source of irritation for Catholics who speak the language.

This month, news outlets have been reporting heavily about the change of houou, or “Lawful King” to kyouko, roughly “Emperor of Teaching” or “Emperor of Scripture” as the official terminology for the pontiff. The latter term has been in regular use among Catholics for a long time.

Minori struggled to convey her thoughts into precise English, saying, “The pope is like the Emperor of Japan – he has such authority. But we see him like close family.”

“People think we serve him,” Minori continued, “but he’s our servant leader. He serves us.”

Despite a general lack of understanding or aversion to Christianity, Japan has had a long love affair with its superficial decorations. Japanese pop culture is overflowing with references to the religion.

Crosses and crucifixes are extremely popular among Japanese youth, usually worn as jewelry or other accessories. Shirts and sweaters also often bear crosses or depictions of the Virgin Mary, Jesus, or angels.

Anime and manga in Japan make frequent use of the Catholic Church as a convenient plot element. Popular media franchises can carve out niche stories from Catholic and general Christian lore, such as the manga Vatican Miracle Examiner, which follows two priests who aim to stop a nefarious shadow organization from overthrowing a fictionalized, magical Vatican City.

It’s safe to say that Japan loves pieces of Christian culture, but do they actually appreciate the faith?

“I don’t think it’s connected,” said Damien Adorable, 25, a Filipino who has been living and working in Tokyo for years.

“Many of them like to play games, but… this is just my opinion, but maybe they want it just because it looks cool. They have no idea that the cross is a Christian thing,” said Damien. “It’s nothing serious.”

Minori said that she had heard the visit of John Paul II more than 38 years ago gave a small boost in the numbers of Catholics around that time. She hopes Francis’ visit will make an impact on church attendance and bring back to the faith people who have strayed away.

Minori has had negative experiences with foreign Catholic reporters before. According to her, these American and European writers often assume that Japanese believers are somehow deficient or bizarre in their version of the shared religion.

“Most of the time with foreign reporters, they start [the interview with], ‘Do you pray every day?’” said Minori, annoyed. “They think ‘We are the real Catholics!’ That is so rude.”

These interview experiences have made her jaded towards Western journalists.

“That fact hurts us. It’s not just Japanese people who hurt us,” muttered Minori.

The pope concluded his tour of Japan on November 25th, the first apostolic journey to the country in close to forty years.

After speaking at Tokyo Dome and offering a mass for the thousands in attendance, Pope Francis also met with college youths at St. Mary’s Cathedral, one of the busiest churches in Japan.

 

 

 

https://www.catholicnewsagency.com/news/japanese-catholic-youuth-we-want-to-reach-people-63633

30 years after Berlin Wall fell, Catholics seek to recognize heroic Eastern European sisters

2637D87F-E096-4914-9C4B-416EE7DAA5E2Zofia Luszczkiewicz, left, and Anna Abrikosova (Courtesy of the Sisters of Mercy, Krakow/Catholic Newmartyrs of Russia)

WARSAW, POLAND — When the Polish church filed a document with the Vatican this August, proposing the beatification of 16 members of the Sisters of the Congregation of St. Catherine the Virgin and Martyr, it was a vivid reminder of the hardships inflicted on religious sisters under communist rule in Eastern Europe.

The nuns, aged 27 to 65, all died martyrs’ deaths at the hands of Soviet soldiers in the northeastern Warmia region during the 1945 reinvasion of Poland, and were among over 100 killed from the St. Catherine order alone.

It was just one of numerous brutal episodes involving Catholic nuns that, three decades after communism’s collapse and the Nov. 9 felling of the Berlin Wall, many now hope will become better known. A full account is needed, some Catholics say, in the interests of historical accuracy, as well as to illustrate the virtues involved in acts of testimony and martyrdom, and to ensure that the courage and endurance of religious sisters are accorded proper recognition

Even today, however, the tight control exercised over media appearances means few religious order leaders are prepared to talk to journalists. Requests by GSR for comments on communist-era suffering from Poland’s Conference of Higher Superiors of Female Religious Orders received no reply.

“Certainly, the situation of nuns was different here than in neighboring countries — the worst sufferings were confined to the 1940s and 1950s, after which planned repressions were abandoned in the face of resistance,” Malgorzata Glabisz-Pniewska, a Catholic presenter and expert with Polish Radio, said in a late October interview with GSR.

“But the whole story has hardly been told, even now, and the sisters involved have remained in the shadows while attention focused on the persecution of priests. It should be an inspiration for younger members of religious orders, as well as for the church and wider society,” she said.

The assault on sisters

When Eastern Europe was overrun by Stalin’s Red Army at the end of World War II, the newly installed communist regimes moved quickly to neutralize the Catholic Church.

Historians concur that religious orders were seen as secretive organizations threatening the officially atheist Communist Party’s absolute power, so they became key targets for repression.

Hundreds of books have been published about the communist-era persecutions. A few used as sources for this story include a new Polish-language book by Agata Puścikowska, War Sisters; a two-volume book in Slovak, co-edited by František Mikloško, Gabriela Smolíková and Peter Smolík, Crimes of Communism in Slovakia 1948-1989; and a Romanian book by C. Vasile, Between the Vatican and the Kremlin.

In Romania, Catholic orders were banned outright in 1949, their houses closed and ransacked; and while most nuns were sent to labor camps, a smaller number, mostly elderly and infirm, were moved to “concentration cloisters.”

In Bulgaria, where orders with foreign headquarters had already been outlawed, the Eucharistic sisters saw their Sofia chapel turned into a sports hall, while over a dozen surviving Carmelite nuns were given heavy prison terms.

Up to 700 Catholic convents in what was then Czechoslovakia were seized in a coordinated action in 1950, leaving an estimated 10,000 nuns incarcerated in prison and detention centers.

Many had qualified as teachers, doctors and translators but were set to work as farm laborers, weavers and fruit pickers when they refused to renounce their vows. Others were sent to “centralized convents” such as Bilá Voda in Moravia, which became home to about 450 incarcerated sisters from 13 orders.

In places like this, the orders continued recruiting and training members in secret, putting them through novitiates under cover of regular jobs.

In other countries, habited orders were later grudgingly permitted, but only after their schools, clinics and care homes had been seized and many nuns killed or imprisoned.

In Hungary, the regime opted for quick overnight swoops like Czechoslovakia’s, trucking nuns to internment centers and withdrawing legal status from at least 60 orders.

A petition to the government deplored how nursing sisters had been peremptorily sacked and others offered bribes to abandon their communities. But Hungary’s Culture Ministry was adamant: The orders were “nests of anti-state agitation.”

 

 

 

 

 

https://www.globalsistersreport.org/news/world/ministry/news/30-years-after-berlin-wall-fell-catholics-seek-recognize-heroic-eastern

Free dental clinic in Maryland brings care to over 1,000 patients

Dental
2019 Mid-Maryland Mission of Mercy dental event. Photo courtesy of Catholic Charities of the Archdiocese of Washington.

.- A free dental clinic hosted recently by Catholic Charities of Washington, D.C., offered preventive and emergency dental care to more than 1,000 patients in need.

“The majority were uninsured, and probably had not seen a dentist in years,” said Deacon Jim Nalls, director of Family, Parish and Community Outreach for Catholic Charities of Washington.

Sept. 13-14 marked the fifth Mid-Maryland Mission of Mercy, hosted by Catholic Charities, the University of Maryland School of Public Health and the Maryland State Dental Association Foundation.

Hundreds of patients waited in line overnight at the University of Maryland’s Xfinity Center in College Park.

One woman, 69-year-old Linda Frazier, stood in line for the clinic beginning at 6:40 p.m. the night before.

Frazier told the Catholic Standard that she was suffering from a painful tooth and had not received dental care in two years, since the last Mission of Mercy in Mid-Maryland. She said she cannot afford insurance and was grateful to have the opportunity to receive treatment through Catholic Charities.

Maryland does not include full dental coverage for patients on Medicaid, so low-income individuals and people without insurance often find themselves struggling to get the dental care they need.

Mission of Mercy originated in Virginia nearly 20 years ago, when Dr. Terry Dickinson, former executive director of the Virginia Dental Association, saw a major unmet need for dental care among low-income patients, seniors, and people with disabilities.

The first small event was held in rural Virginia with a group of dentists from the Virginia Dental Association. “It was widely successful,” Nalls told CNA. “The need was huge. People lined up literally overnight to get help.”

Today, he said, 42 other states have adopted the Mission of Mercy model, creating free dental clinics with volunteer dentists and support personnel to provide services.

Catholic Charities of Washington, D.C., heard about the clinics and wanted to start one of their own. They began in 2013.

This year, the clinic treated 1089 people, an increase of about 20% from the last time the event was held.

The Mission of Mercy event required hundreds of volunteers to run, including professional volunteers – dentists, hygienists, dental assistants, and x-ray technicians – as well as general volunteers, who greeted patients, registered them, and directed them to the correct location.

Patients received both medical and dental screenings, as well as panoramic dental x-rays, Nall said. Volunteer dentists offered fillings, tooth extractions, cleanings, partial dentures, and crowns, among other services.

Dr. Mel Weissburg, who volunteered to do endodontic and root canal work, said the clinic’s dental care can change the lives of the patients being served.

“They are embarrassed because they have missing or cavities in their front teeth,” Weissburg told the Catholic Standard. “They get cleaned up, they get filled, and now they can smile. They can smile when they’re working, they can get a job. The socio-economic impact on that patient and their family, and their children and our society…goes a long way.”

Nalls said patients are extremely appreciative to be receiving care they otherwise could not afford.

“With tears in their eyes, they were grateful,” he said. “It’s a wonderful event. That’s why the volunteers keep coming back, it’s so rewarding to see the immediate response of the people that you’re taking care of, and that the need is so great…Why else would you sleep on a sidewalk overnight?”

One volunteer, Teresa Villanueva, said this is her third time volunteering at the event. She told the Catholic Standard that she is touched to see the suffering of those who do not have insurance.

“Every time they do these events, my heart is joyful,” she said.

Nalls said dental care is sometimes undervalued, both by individuals and the health care system in general.

“There’s no money in the Affordable Care Act for dental services,” he noted. “Dentistry is the red-headed stepchild of the health care industry. It’s treated as if it’s optional or something.”

In reality, he said, dental care is a “very important part of our holistic health” and can cause severe pain and difficulty functioning if problems are left untreated.

With the high turnout showing a continuing need for affordable dental care, Nalls said Catholic Charities will continue to hold Mission of Mercy events in the future.

“Hopefully, we won’t have to sometime soon – if the support system changes and Medicaid covers adult dental, we won’t need to do these,” he said. “But until they do, there’ll be a huge need, and we’ll continue to try to address it as best we can.”

 

 

 

 

https://www.catholicnewsagency.com/news/free-dental-clinic-in-maryland-brings-care-to-over-1000-patients-53714

Richmond diocese to stop naming buildings after bishops

BishopOpening Mass for the synod of bishops on the family Oct. 8, 2015. Credit: Mazur/catholicnews.org.uk.

– In the wake of recent sexual abuse scandals throughout the U.S., the Diocese of Richmond has announced that it will no longer name buildings and institutions after clergymen and religious founders.

The new policy went into effect on Thursday, as six names were added to the diocese’s list of clergy with credible sexual abuse accusations against them. The diocese said the additional names reflect new information recently brought forward.

“Overcoming the tragedy of abuse is not just about holding accountable those who have committed abuses, it is also about seriously examining the role and complex legacies of individuals who should have done more to address the crisis in real time,” said Bishop Barry Knestout of Richmond.

“The continued honorific recognition of those individuals provides a barrier to healing for our survivors, and we want survivors to know that we welcome and support them in our diocese,” he said in a June 27 statement form the Diocese of Richmond.

Schools, institutions, and parish buildings will from now on only be named after saints, titles of Jesus and Mary, mysteries of the faith, and the locations where the ministries were founded.

Buildings and institutions may no longer be named after bishops, pastors, or the founders of organizations. Rooms and parts of buildings that are already named are exempt from the policy. The archdiocese clarified that the new rules do not prohibit the placement of plaques which recognize historical figures or donors.

The only building that will require a name changes is Bishop Sullivan Catholic High School in Virginia Beach, which will return to its former name: Catholic High School.

“While the name of the school is changing, our mission remains the same, based firmly on Catholic teaching,” said Kelly Lazarra, superintendent of the Diocesan Office of Catholic Schools. “Catholic High School is dedicated to nurturing intellect, shaping character and forming Christian values.”

This move follows a nearly 10-year campaign by resident Thomas Lee, who says he was abused by a priest in the diocese and that Bishop Walter Sullivan covered up the abuse and allowed the priest to continue in ministry.

“This will go a long way in the healing process,” said Lee, according to WTKR.

Bishop Knestout issued a renewed apology to all those affected by clerical sexual abuse.

“It is my hope and prayer that the policy change is another way to continue to assist survivors of abuse in their healing, especially those who have, in any way, experienced the failure of Church leadership to adequately address their needs and concerns,” he said.

 

 

 

 

https://www.catholicnewsagency.com/news/richmond-diocese-to-stop-naming-buildings-after-bishops-10055