The Passion of Jesus, the NonViolent Revolutionary

This blog is an attempt to ‘keep alive the memory of the Passion’ of Jesus, as Passionists say. It is an attempt to ‘blow the dynamite of Catholic social teaching’ as Peter Maurin, co-founder of the Catholic Worker movement, used to say. The Passion of Jesus Christ continues in our world today in the crucified of today, the crucified people and the crucified earth. Our crucified God continues to suffer with them and in them. Jesus the non-violent revolutionary showed us and taught us what it means to love and suffer as God does. 

My hope is that this blog will inspire and challenge. That it will communicate what I’ve been up to and why. That I will be able to share with those who read it my thoughts on what the world, the Gospel and the God of Jesus Christ call us to.

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A Call to a Resistance Church

cw logo 2

On Thursday, I am leading a class at St Mary’s University Twickenham, on the Catholic Worker movement and its place in Catholic Social Tradition. In particular, in relation to liberation theology and Catholic Social Teaching. So I have been looking up some old Catholic Worker articles from some years ago, that impressed me and stayed with me in their clarity and inspired me with their Gospel radicalism.

The first is by Frank Cordaro, probably the best known Catholic Worker in the USA today, at least among those in the movement. His “Call to a Resistance Church” outlines how to read the life of Jesus as the life of a non-violent activist, as well as God incarnate. While Frank was writing in the 1990’s, this is a reading of the Gospels that is today being integrated into a ‘christology from below’.  According to Scripture scholars there can be little doubt that the Gospels show us a Jesus whose non-violence was a “central part of his life and teaching” (see this article by Terrence J Wynne).

Frank outlines “Four Marks of A Resistance Church”: Downward  mobility, identification with the poor and oppressed, non-violent resistance to injustice, and intentional communities. Download it here as a PDF: A CAll to a Resistance Church – Frank Cordaro

The second was written in the late 80’s. Originally entitled “Christian Radicalism in the United. States: The Catholic Worker Tradition” this article by Mark White and Angela Jones into the true Gospel radicalism of Catholic Worker thought and practice: radical in the sense of the Latin meaning of the word. The Latin ‘radix’ meaning ‘root’, indicates how the Catholic Worker vision gets down to the fundamentals of the Gospel as well as the issues of our age, such as the what it means to ‘live’ God’s Kingdom or Reign as a ‘spiritual revolution’. Reading this it is crystal clear why most of today’s radical movements are not too radical, but not radical enough, as they do not get to the spiritual roots of our crises. See here for their article.

MiChA: Midlands Christian Action Witness for Peace

Advent Leaflet Front

“They shall beat their swords into ploughshares
and their spears into sickles.

Nation shall not lift sword against nation,

and there shall be no more training for war.

Everyone shall live under their own vine and fig tree

with no one to make them afraid”

(Micah 4:3 – 4)

MiChA is a small Christian peace group in the Midlands. There are two branches, one in Birmingham, and one in Nottingham. We are dedicated to planting our mustard seed of God’s reign of peace and justice. We try to play our small part in bringing alive this beautiful vision of the prophet Micah, so that God’s will may be done on earth as in heaven. We are trying to live in this reign of God which full of life and joy, by witnessing to God’s peace.

We have done this in four ways so far.

First, on the streets of Birmingham with our regular prayer, protest and witness vigils outside HSBC on the corner of New Street and Corporation Street. We are calling for HSBC to cease its involvement in financing the arms trade. It is one of the big players in supporting the arms trade. Andrew Feinstein, author of  “Shadow World” has called the arms trade “the most corrupt trade in the world”. The dates and times for our upcoming Advent 2018 vigils are on the leaflet posted above.

Image result for roxel protest

Second, we have organised protest and prayer vigils outside the Roxel factory outside Kidderminster, where propulsion systems are made for missiles, including the Brimstone and Stormshadow missiles being sold to Saudi Arabia. It is known that Saudi Arabia is firing missiles into Yemen as part of their aggression there which is leaving millions of innocent people at risk of death by starvation and disease.

Third, the Nottingham branch have been praying and vigilling monthly outside the Heckler and Koch arms factory there, and have had some interesting dialogue with passersby coming to and from Gregory Street tram stop, Warhammer World over the road, and people going into and out of the industrial estate where the Heckler and Koch factory is based. Among them, have been members of Trent Vineyard Church which is next to the arms factory. We pray that their members and leadership will hear the Gospel call to witness for peace, given the scandalous activities taking place next door.

MiChA Vigil Oct 18

MiChA Nottingham& and visitors

We have also taken part in the  ‘No Faith In War’ days at the the ‘Stop DSEi’ Arms Fair protests at the ExCEL Centre in east London. We hope to be there again in 2019, assuming the arms fair continues. The Stop the Arms Fair week will run, during the arms fair set up week, from September 2nd – 7th. The arms fair itself is on September 10th – 13th.

TO CONTACT US:

Email: micha@peacehub.org.uk

Phone: MiChA Birmingham: 0121 772 7933 / 07985 728 464

MiChA Nottingham: 07804 640 643

Facebook: https://www.facebook.com/FaithResistNetworkUK/

Twitter: https://twitter.com/FandRnetwork 

Climate Change & the Passion of the Earth: What to do?

A BIT OF HISTORY

Our current globalized world began to come into being in the 19th and 20th centuries. Christians and the Churches struggled to adapt to this new world, no longer primarily rural and agricultural, but increasingly a mass, urban and industrial society. A key aspect of this was integrating the struggle for social justice into our understanding, celebration and practice of our faith, of what it means to love our neighbour, oppose sin and co-operate with God’s grace. We now face an environmental crisis brought on by that urban industrial society. Again, Christians and the Churches have struggled to adapt to and understand God’s call to us in this new moment in history. Pope Francis Encyclical Laudato Si has marked a key moment in that process among not just Catholics but the wider Christian community, at a critical time in human history, which for Christians is also salvation history.

THE CATHOLIC POSITION – and CLIMATE CHANGE

Creation image

In the Encyclical Laudato Si, Pope Francis called us to act to protect and renew the life of the earth, God’s creation. He wrote that the earth is our neighbour which is being abused, and is also our mother that provides us with the nourishment and conditions for life that we need. At the 2015 UN Paris Climate Summit, the Vatican pushed for a target to keep global temperature increases down to 1.5 degrees above the pre-industrial average. In the first place, to protect the poorer and lower lying nations who are the most vulnerable to the effects of climate change, like Bangladesh and Burma. At Paris a 2 degree target was agreed with 1.5 degrees an aspiration. Now, in October 2018, the IPCC (Inter Governmental Panel on Climate Change) have said the increase must be kept below 1.5 degrees to avoid the damage further rises would cause, and the risk of runaway climate change, and the Presidents of the Continental Catholic Bishops Conferences have issued an unprecedented statement calling for “urgent…rapid and radical” change, to meet the 1.5 degree target.

Nevertheless, we are crucifying God’s earth, creating ongoing climate change that will cause disasters that, to make a massive understatement, would completely undermine any practical good work otherwise done. As a Christian and a Passionist, I am called to act in solidarity with the crucified, to witness to God’s sacrificial love for His people and His creation. This is why I have been looking into this, and what needs to be done.

CLIMATE CHANGE: WHERE ARE WE? THE BAD NEWS

I have been studying what various climate scientists and others have been saying. This includes for example Kevin Anderson of Manchester University, one of the UK  government’s own climate advisers, and who Andy Burnham (Mayor of Manchester and moderate Labour Party politician) invited to speak to a Conference in Manchester. I will explain my understanding of mainstream analyses of climate change and its impacts. Things could turn out a bit better, or it could be worse.

My understanding, in a very summarised way, which I will explain briefly, is that we are in a dire global emergency with radical change needed urgently. I will explain this belief briefly.

The 2 degree target agreed at the Paris Climate Summit has now been acknowledged by the IPCC as too high. Even that target requires much more rapid action than governments have stated, up till now, to reduce the carbon emissions that cause most of the warming. In addition, those emissions not falling, even in line with currently stated requirements. In fact, they are not falling at all. In 2017, they rose by about 1%. The IPCC have now agreed that a 2 degrees rise is highly likely to cause extremely dangerous changes in weather patterns. In fact, the 2 degrees target was only chosen because it was thought to be a politically achievable agreement, not for scientific reasons.

Global temperatures have already risen by over 1 degree, and are currently rising by 0.17 degree per decade. This will probably speed up as global emissions saw large rises in recent decades, and there is a lag effect between the emissions and the warming. Even if carbon emissions stopped right now, temperatures would continue rising close to the 1.5 degree target at least, by 2030 to 2050. Worse, the climate could reach a ‘tipping point’ at around 2 degrees rise, into ‘runaway climate change’, due to forest fires, melting polar ice, permafrost etc, and associated methane releases, such that further increases would be impossible to stop. Just a 2 degrees rise would likely cause massive catastrophes: droughts and famines, floods, destruction by hurricanes, massive refugee movements, wars over water, etc. Even without the scenario of ‘runaway climate change’ starting around 2 degrees rise, current economic and energy policies point to a world in the range of 3 – 5 degrees warmer by the end of the century, the consequences of which for everyone would be unimaginably catastrophic.

All of these predictions are probabilities, and there is a range. Outcomes over the last 30 years have been at the worst end of the range predicted 30 years ago. Many of the most expert climate scientists would say I am being very optimistic. Often the truth has not been faced or publicised because it is such bad news that it is too much to face, or is thought to be so. There has been a fear that denial and depression would make people less likely to act. But we need to act on the truth.

The above summary leads to the conclusion that drastic and urgent action is needed. The words of the prophet Ezekiel come to mind: “Repent and live” (18:32). This might seem incredibly bad news that we cannot to do anything about. However, I do believe we have the ability to ‘repent and live’.

climate change - effects

WHAT CAN WE DO? THE GOOD NEWS: “REPENT AND LIVE”.

Theoretically, we have the ability to make rapid changes to the economy through a ‘World War 2 style’ mobilisation of the economy: reducing energy use, installing renewable power, decommissioning fossil fuel power plants, retro-fitting housing and heating, replacing fossil fuel transport, changing farming practices, etc. It would require a massive political earthquake to create the will for fundamental change in our economic system and investments in renewable energy.

Time is very short. At current rates of global emissions, the pre-Paris IPCC forecast the 1.5 degree carbon budget will be used up before 2030. The IPCC now say that globally we need net-zero emissions by 2050. As one of the richest countries in the world, and the first to industrialize, the UK has to act much faster. People in poorer countries like India and China say ‘you have had your carbon fueled industrialization – now we want ours. Why should we change and our poor miss out on development, when you are not willing to change and make sacrifices’. So we have to provide an example and show another way is possible, by aiming for UK net zero emissions by 2030 at the latest.

Part of the problem is that the lag effect of emissions makes it hard for us to realise the reality of the crisis now. Therefore, action is needed to create a political crisis, to bring the future into the present. This sounds impossible. However, research from the last 100 years around the world shows that only 3.5% – 4% of the population is needed to commit to civil, nonviolent resistance to create a serious and real political crisis. ‘Rising Up’ have a plan to try to create a mass civil resistance movement over the environmental crisis, the climate emergency and the crisis of mass species extinctions which human activity is also creating. They believe the current economic system needs fundamental change to prevent catastrophe, which could even possibly cause human extinction.

A PLAN

Relatively large scale, nonviolent, protests are planned. Going to prison in a large group is judged to be necessary, due to what one of the founders of Rising Up calls the ‘mysterious power of voluntary suffering’. For Christians this is the redemptive power of the Cross. The plan may not be perfect, but it seems to me the best worked out approach there is to try to create the needed political crisis and change. For more information, see the Rising Up! website at https://risingup.org.uk .

rising up logo

Passion for the Inner City

The second edition of our new Passionist magazine is out now. See here: Passio 2

I particularly like the article about “Re-Formed”, two sisters from the black community in Liverpool 8 who have re-bounded from their own experience of prison to work with gangs in inner city Liverpool. I’m proud that by supporting their work, we are able to continue the legacy of Austin Smith CP, the first Passionist I heard of.

Reformed 2018It was back in 1989. I was living in Liverpool 8 and volunteering at a couple of local charities working with people with mental health problems. It was part of a year spent with the Jesuit Volunteer Community 12 month program. I shared a small council flat with three others including Helen who had lived there for three years previously as a student. She had met Austin and also knew Nicholas Postlethwaite CP who had been living on the ‘front-line’ in what the media call Toxteth since 1971. The third Passionist living there was Joe Ward.

I was impressed to hear of these priests who had been living in the area for 18 years by then, who had stood outside their home as the ‘disturbances’ or ‘riots’ had raged outside their door. And who had remained. I can understand now the significance of that presence which is not just about being there, but about being their in the hardest of times. And not leaving. The people of Liverpool 8 and Granby went through the same traumas again in 1987. And the Passionists were still there.

In our evening prayer at 29 Berkeley Street L8, we were reading ‘A City Not Forsaken’ the Jerusalem Community ‘Rule of Life’ . I was inspired by the vision I found there of a contemplative community in the heart of the suffering city. These Passionists seemed to be living this vision less than a mile away.

Somehow I never met Austin, Nicholas or Joe then. But when I went to Seminary to train for the Diocesan priesthood a year later, I found Austin’s books in the Seminary library. I was about to be led on a long and wandering path that has led me to this Passionist life.

See:

For “Passion for the Inner City” : and “Journeying With God: Paradigms of Power and Powerlessness” – both by Austin Smith: See Passion for the Inner City

 

Priest Protestor

Thanks to Bible Alive for interviewing me and publishing the article below in the March edition of their magazine, and also on their website. It followed other media interest in my continued refusal to pay £515 the courts have wanted from me for 9 years after my participation in a nonviolent witness at the DSEi Arms Fair in Custom House, east London, in 2009. Stories were also published in the Birmingham Mail and the Sunday Mercury here in Birmingham, as well a story about my February court appearance for non-payment on the Archdiocese of Birmingham website. See below for the article. (The court ducked the moral dilemma and gave me another 28 days to pay. Five months later and the bailiffs are threatening to come around again)

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We are familiar with the phrase ‘putting your money where your mouth is’ – Fr Martin Newell is an example of someone putting his faith where his mouth is – we met up with him to talk about his courageous witness in standing up against the scandalous and unjust arms trade.

(Above: with Sr Katrina Alton CSJP, at DSEI Arms Fair 2009. We were then at the London Catholic Worker)

Most Catholic priests who find themselves in prison are there as chaplains. Not Fr Martin Newell, though: he’s been an inmate several times, and is likely to be so again.

Fr Newell, 50, who is based in Birmingham, is what might be called a protest priest: like the Catholic priests and nuns who were arrested in Washington last week after demonstrating in support of US immigrants, he believes his vocation is not only to the religious life, but also to making a stand on issues he believes Christ, if he was on earth today, would have championed.

He’s currently facing legal action over an unpaid fine dating back to an act of civil disobedience at the 2009 London Arms Fair, when he and a religious sister covered a sign near the entrance to the fair in red paint. ‘We did it to symbolise the blood of innocent people,’ says Fr Newell, who was arrested, charged with criminal damage, and later fined £515. He has consistently refused to pay the fine, and was recently recalled to court to explain himself; magistrates have given him another 28 days to pay, although he made clear in court that he will not do so.

If he’s eventually sent to prison, he does at least know what to expect: in 2000-1 he spent six months inside after deliberately damaging a vehicle used in nuclear warhead convoys. ‘We got into the base and used hammers to damage the vehicle,’ he says. ‘It was symbolic, of course, but it also meant the vehicle couldn’t be used for something that is immoral.’ Fr Newell argues that direct action like this is the 21st century’s version of conscientious objection. ‘In traditional wars, governments needed young men to fight,’ he says. ‘But these days they don’t need men to fight, they just need all of us to stay silent, and to pay our taxes.’

His six months were served mostly in Bedford and Belmarsh prisons, and there were some unpleasant experiences. ‘Being admitted to the prison for the first time was terrible: the reception staff wanted to intimidate new inmates, and they were very aggressive,’ he says. ‘It was a horrible start.’ He also felt unsafe at times, and on one occasion had to intervene when a fellow inmate tried to commit suicide. ‘He’d slit his wrists – he survived, that time, but I’ve no idea whether he’s still alive now,’ says Fr Newell.

Being a priest as well as a prisoner made him a figure of some interest inside the prison. ‘I think the officers thought I was someone they could trust, and that I wasn’t likely to make any trouble,’ he says. There were some unusual situations: at one prison, the chaplain was a priest with whom he’d studied at seminary. And on one occasion, says Fr Newell, he was able to celebrate Mass in the prison chapel; at other times, he said the prayers of the Mass alone in his cell.

Born in Walthamstow and raised in South Woodford, Fr Newell first thought about becoming a priest at the age of 14, having been an altar server from the age of seven. After grammar school he studied economics at Southampton University, before doing voluntary work with, amongst others, the Jesuits, before going to Wonersh Seminary. After being ordained in 1997 he spent five years working in parishes in Brentwood diocese, before joining the Passionists in 2001.

But it was an ‘epiphany moment’ when he was a student that put him on the road to life as a protester. ‘I was looking for a way of being more radically committed to the option for the poor, and I had this sudden realisation that justice and peace work was what being a Christian was all about,’ he remembers. ‘I realised that, for me, being a Christian would mean living alongside the poor, being with the poor, working for them; and working for the causes I believe Christ would have worked for. I believe Jesus was a pacifist, and I believe that means I should be one as well. And the implications of that are using non-violent means to work for justice; I’m convinced that non-violent action is a legitimate and positive way of standing up for what I believe in.’

As well as the arms trade, Fr Newell has protested against the use of drones in warfare, and he’s currently directing his energy towards stands against climate change. ‘Climate change is the thing that keeps me awake at night,’ he says. ‘To me, it’s the equivalent of protesting against nuclear weapons in the eighties; in fact, it’s worse than nuclear weapons in one sense, which is that the damage is already being done. With nuclear weapons you could argue that it was about preventing them from being dropped: with climate change, the damage is already taking place. We’re currently sending carbon bombs into the air that will detonate in ten or 15 years’ time – and for some reason, we’re nothing like as scared about the implications as we ought to be.’

Now based in a house where he lives alongside asylum seekers, Fr Newell is part of the leadership team for the Passionists in England and Wales. He helps out in parishes, saying Mass and doing baptisms and funerals: but his vocation, he explains, is about hospitality and resistance. ‘This is my parish, this is my community,’ he explains. ‘The thing I often remember is that Christ was arrested, and so were most of his earliest followers. Should we obey God, or should we obey man? Being arrested isn’t the issue here; the issue is, why have you been arrested? Being a Christian is about being a faithful witness to Christ. We’ve got used to a Church that is part of the establishment, but is that right? Should we be on the side of the establishment?’ That, it seems to him, is one of the biggest questions the Church should be asking itself today.

 

A month of Faith and Resistance

It has been a busy month. It was great to be at the launch of the Faith and Resistance Network on July 15th. http://www.faithandresistanceblog.wordpress.com I believe the Gospel based non-violent direct action we are trying to support and promote through the network are a true way of ‘keeping alive the memory of the passion’ of Jesus, as well as a realistic effort to ‘explode the dynamite’ of the Gospel.

F+R Launch cropped

(Above: Faith and Resistance Network launch)

As an example of the kind of the resistance meant, on July 6th – 7th I took part in a protest outside of, and then a blockade of the UAV Engines factory in Shenstone, just to the north of Birmingham. On the 3rd anniversary of Israel's assault on Gaza where over 2,000 civilians, including over 500 children, were killed, activists from around the UK shut down the Israeli death drone factory UAV Engines (Elbit Systems) near Lichfield.

https://www.middleeastmonitor.com/20170707-uk-protest-shuts-backbone-of-israeli-drone-factory/

The factory is owned by Elbit Systems, the biggest arms Israeli arms company. I’ve been there before for small vigils and other protests in the last three years ago. The factory makes engines for Elbit drones, many of which are sold to the Israeli military, who have used them to bomb Gaza, among other things. Later on I was blocking a gate with a chain wrapped round me, and was one of five arrested. We were taken to Burton police station and held from noon till 2am.

As I see it, we were keeping alive the memory of the passion of Gaza, and entering into the dynamics of the cross. The practice of evangelical non-violent resistance is good news in that it promotes conversion in the sinner, the oppressor, and breaks out of the spiral of violence. 

I’ve also beeen helping to gather Christians to take part in the ‘No Faith In War’ day of vigils and direct action, as part of the Stop the Arms Fair week of action before the DSEi Arms Fair. www.stopthearmsfair.org.uk/events/stop-the-arms-fair-week-of-action/

My faith was and is nourished by being part of the ‘great tradition’ of the Church, as seen in the example of the Saints and mystics. In an effort to return the favour, to share an experience of life among the poor and of a Gospel radicalism that is yeast in the dough, we invited Bishop John Sherrington of Westminster Diocese to visit to the London Catholic Worker: www.indcatholicnews.com/news/33002

These are connections of faith and resistance. That is, with Bishops and parishioners on the one hand, and  Palestine Solidarity activists – secular, atheist, Muslim as well as Christian – on the other. This I believe to be significant, to bridge the gaps in our world, to enable mutual cross fertilisation of traditions and movements. This is akin to where Jesus stood too. He shared the life of the poor, was faithful to yet critical of his tradition, and sought to resist the powers of his time, with zealots, rebels and and prophets among his followers and inspiration.