When international climate negotiators meet in December in Copenhagen, Brazilian Catholic Amazonian activist Marina Silva will serve as the conference’s conscience. A native Amazonian who grew up in a community of rubber-tappers, Silva worked with murdered Catholic activist Chico Mendes, won the prestigious Goldman Environmental Prize in 1996, and served as Brazil’s minister of the environment under President Luiz Inácio Lula da Silva from 2002 to 2008, when she resigned in protest.
Of her early faith, Silva writes: “One of my biggest problems during my childhood was to find out who God was and where He had come from. Even if I had never seen a Bible and had never entered church, I started a journey” (see Marina Silva: Defending Rainforest Communities in Brazil). She’s also known for her deeply held beliefs in nonviolence. “I have a great admiration for people who struggle in the way Gandhi did: at once activist and pacifist, ” she said in a 1995 interview.
Washington Post‘s environment reporter Julie Eilperin interviewed Marina Silva when she was in town this month. Here’s an excerpt:
What inspired you to do environmental work?
It was a combination of things. First, the sensibility I gained from living with the forest, from being born there and taking my sustenance from it until I was 16 years old. Second was my contact with liberation theology, with people like Chico Mendes, a connection that raised social and political consciousness about the actions of the Amazonian rubber-tappers and Indians who were being driven out of their lands because the old rubber estates were being sold into cattle ranches. These encounters made me become engaged with the struggle in defense of the forest. Later, I discovered that this was about “the environment” and the protection of ecosystems. It was an ethical commitment that these natural resources could not be simply destroyed.
How does your Amazon upbringing affect the way you see the issues at stake?
Without doubt, the experience of living in one of the most biologically and culturally diverse regions of the world has affected how I see the world. I see two time frames: forest time and city time. Forest time is slower; things have to be more fully processed; information takes a long time to get there, so people didn’t have access to new information. When a new idea arrived, you thought about it, elaborated on it, talked about it for a long time. So this way of thinking, reflecting on and developing ideas, helps me have a sense of the preservation of things, to not make rushed decisions.
As the world marks the 20th anniversary of the crumbling of the Berlin Wall, I want to highlight a story that you won’t see in the mainstream news: how Christian nonviolent action was the lynch pin that set the stage for the wall to come tumbling down.
I remember exactly where I was and who I was with on the day the wall got a hole punched through it. It was the beginning of the collapse of Communism. The Soviet empire imploded. The Cold War that had left millions dead through starvation, poverty, nuclear brinkmanship, and “Red tide” skirmishes began its slow decline. Yesterday’s Wall Street Journal notes, what Friedrich von Hayek so aptly called the fatal conceit was in retreat.
Several months ago I came across a remarkable story by Lutheran peace activist Bonnie Block on faith-based peace action in East Germany in the 1980s that set the stage for the crumbling of the Berlin Wall. I asked Bonnie if I could reprint it here. She replied, “Yes, I wrote this article in 2001 and would be delighted to have it distributed. We so often do not hear the stories of nonviolent action and thus it’s easier for the culture to convince us that violence works.”
Amidst a global economic recession and the potential end to U.S. imperial hegemony, I’ll posit that market capitalism is also a fatal conceit that is now in retreat. And the acts of faithful Christians who act out of Jesus’ ethic of nonviolence on behalf of human dignity are and will be the leaders of this revolution too. As the president of the German Democratic Republic said at that time, “We had planned everything. We were prepared for everything. But not for candles and prayers.”
Read Bonnie Block’s article below:
In early November 2001, I was one of eighteen members of two Lutheran congregations in the Madison, WI area who visited the former East Germany as part of a 13-day “heritage tour.” I knew that the churches of East Germany had been vital to the nonviolent revolutions which brought down the Communist governments of eastern Europe in 1989. But hearing and reading the stories of people who were involved in this historic time, actually sitting in the pews of one of those churches and lightening a peace candle there, has strengthened my resolve to practice nonviolence.
The place we visited is the Nicolaikirche (St Nicholas Church) built in 1165 in the center of a cobblestone square in the inner city of Leipzig. The story actually begins in the late 1970s or early 1980s when there were huge demonstrations all over Europe to protest the arms race. But in East Germany there was no neutral space to discuss and reflect on public issues except for the churches. It was in this context that a youth group from a congregation in eastern Leipzig started “peace prayers” every Monday at 5 pm at the Nicolaikirche. Soon “Bausoldaten” (people who rendered their compulsory military service by serving in special, unarmed units) came, followed by environmental activists and people interested in third world issues. Together they tried to stir the public’s conscience and encourage action.
That made the Stasi (State Security Police) and SED (the ruling Communist Party) officials come to see what was going on. Soon applicants for emigration and other regime critics came — along with Christian and non-Christian citizens of Leipiz and other parts of East Germany. The government reacted. From the May 8 1989, the access roads to the Nicolaikirche were checked and blocked by the police. Later the autobahn exits to Leipzig were subject to large-scale checks or even closed during the time of the prayers for peace. Monday after Monday there were arrests or “temporary detentions.” Yet the people continued to gather.
By September, the 2000 seats in the church were filled and people coming out of the church were joined by tens of thousands waiting in the Square outside. All held lighted candles in their hands and slowly they began to move toward the ring road that surrounds the city center. Helmut Junghans, a retired professor at the University of Leipzig said: “It started with 5 or 6 but each week there were more of us praying for peace. Eventually we filled the church and then the square around the church and then we spilled onto the ring road surrounding the old part of Leipzig. Eventually there were 300,000 of us marching past the Stasi headquarters. Chants of ‘We are the people’ began and then soon changed to ‘We are one people.’ But there was not one broken shop window and there was no violence.”
October 7, 1989 was the 40th anniversary of the GDR. The authorities cracked down and for ten long hours uniformed police battered defenseless people who made no attempt to fight back and took them away in trucks. Hundreds were locked up in stables in Markkleeberg. The press published an article saying it was high time to put an end to the “counter-revolution,” if need be, by force.
On Monday, October 9, 1989 “everything was at stake” because the order to shoot the protesters had been given. Rev. C. Fuhrer, describes the day as follows:
1,000 SED party members had been ordered to go to the Nicholaikirche. Some 600 of them had already filled up the church nave by 2 pm. They had a job to perform like the Stasi personnel who were on hand regularly and in great numbers at the peace prayers. And so it was that these people, including SED party members, heard from Jesus who said: “Blessed are the poor”! And not: “Anyone with money is happy.”
Jesus said: “Love your enemies”! Instead of: “Down with your opponent.” Jesus said: “Many who are first will be last”! And not: “Everything stays the same.” Jesus said: “For whosoever will save his life shall lose it and whosoever will lose his life for my sake shall find it”! And not: “Take great care.” Jesus said: “You are the salt”! And not: “You are the cream.”
The prayers for peace took place in unbelievable calm and concentration. Shortly before the end, before the bishop gave his blessing, appeals by Professor Masur, chief conductor of the Gewandhaus Orchestra, and others who supported our call for non-violence, were read out. This mutuality in such a threatening situation is also important, this solidarity between church and art, music and gospel.
And so these prayers for peace ended with the bishop’s blessing and the urgent call for non-violence. And as we–more than 2,000 persons–came out of the church–I’ll never forget the sight–tens of thousands were waiting outside in the Square. They all had candles in their hands. If you carry a candle, you need two hands. You have to prevent the candle from going out. You cannot hold a stone or a club in your hand. And the miracle came to pass. Jesus’ spirit of nonviolence seized the masses and became a material, peaceful power. Troops, industrial militia groups, and the police were drawn in, became engaged in conversations, then withdrew. It was an evening in the spirit of our Lord Jesus for there were no victors or vanquished, no one triumphed over the other, and no one lost face.
Not a shot was fired. On Monday, October 16, the peace prayers continued (as they do to this day) and 120,000 people were in the streets of Leipzig demanding democracy and free elections. On October 18, Erich Honecker, the leader of the ruling SED party resigned. Nonviolent protests were held all over Germany, including one with one half million people in East Berlin on November 4th. On November 7, 1989 the entire government of the GDR resigned. On November 9th the crossing points of the Wall in East Berlin opened. Seven months later the entire border regime of the GDR (symbolized by Checkpoint Charlie) came to an end. On October 3, 1990 Germany was reunified.
Sindermann, who was a member of the Central Committee of the GDR, said before his death: “We had planned everything. We were prepared for everything. But not for candles and prayers.”
Block lives in Madison, WI, and was the national coordinator of Lutheran Peace Fellowship during the early 1990s and chair of the National Council of the Fellowship of Reconciliation in 1995. She would like to thank Herb Brokering for his reflections on the pilgrimages he made to the Eastern Germany before the fall of the Wall and which were available for reading on the bus during our journey in 2001.
I decided to take a comic approach to the pro-healthcare rally held today on Capitol Hill. Since my brothers across the nation (as exemplified by Mr. New Hampshire above) were sporting their hardware at the healthcare reform town hall meetings, I thought I’d do the same.
At Target I found a “Rocket Blaster” for $4.99. It comes with one foam blaster and 4 foam rockets. I cut a hole in the top and filled it with water and daisies. I strapped the whole thing on my thigh with black duct tape as my hoster and took my stand for liberty at the healthcare rally today outside the Democratic National Committee building. President Obama was giving a speech there at 3 p.m. this afternoon. My little sign read: “I’m ready to water the Tree of Liberty with Healthcare Reform Now!” (You can see more photos here.)
There were about 500 pro-healthcare reform supporters out on the street. I didn’t see any anti-healthcare people.
My “revealed” weapon did draw the attention of the U.S. Capitol police. The officer called over his sergeant to identify my gun. I volunteered to them that it was a foam water gun and invited them to check it. They said they’d have someone come over and examine it. (See photos here.)
A few minutes later a Secret Service agent came to check it out. He asked me to take it out of the holster.
He said, “It’s just a water gun with daisies in it, ma’am?”
I answered, “Yes, sir.”
He replied, “Well, I’d rather see one of those than the other kind. ”
“I know you would,” I said. “So would I.”
He smiled and waved me on.
I also had a video interview with Voice of America. My talking points were as follows:
I’m taking a comic approach to a very serious issue. This country needs health-care reform now. It must have 1) a public option, 2) it must provide accessible and affordable insurance for everyone who is uninsured or under-insured, and 3) it should contain clear ‘conscience clauses’ around the issues that are morally sensitive. We need health-care reform now.
For a good article on the use of language in the health-care debate, see the article posted by George Lakoff today: The Policy-Speak Disaster.
Catholic monk, mystic, writer, and justice advocate was very concerned about the rise of atomic weapons. In 1962 he wrote a book called Peace in the Post-Christian Era addressing the immorality of nuclear weapons. He was forbidden from publishing it by his order’s abbot. It wasn’t published until 2004 and has a wonderful foreword by Jim Forest.
Below is an excerpt from Merton to French Catholic philosopher Jacques Maritain on the topic.
[To Jacques Maritain, Feb, 1963] I do not want to bother you with a multitude of things of mine, but I am putting into the mail a mimeographed copy of my “unpublishable” book on “Peace in the Post Christian Era.” Unpublishable because forbidden by our upright and upstanding Abbot General who does not want to leave Christian civilization without the bomb to crown its history of honor. He says that my defense of peace “fausserait le message de la vie contemplative” [would falsify the message of the contemplative life]. The fact that a monk should be concerned about this issue is thought-by “good monks”-to be scandalous. A hateful distraction, withdrawing one’s mind from Baby Jesus in the Crib. Strange to say, no one seems concerned at the fact that the crib is directly under the bomb.–Thomas Merton
From The Courage for Truth: Letters to Writers, edited by Christine M. Bochen (Farrar, Straus & Giroux, 1993, p. 36)
A single-payer system that provides universal health care is what most Americans want the Obama administration to support in the way of health care reform.
The Obama administration – not to mention the Republican party – is terrified of this direction because of what it will do to the health insurance industry and, particularly, the campaign money contributed by Big Health. (Check out this lovely info map from the Sunlight Foundation on Max Baucus’ [D-MT] tie-in to the health insurance industries. Baucus is the head of the Senate Finance Committee and at the center of crafting the “reform” legislation.)
To learn more about Single-Payer Health Care and the bill HR676 that already exists in Congress supporting it, go here.
I was very glad to see that the Des Moines Catholic Worker is focusing nonviolent civil disobedience against Iowa’s largest medical insurance company. Nine were arrested in the Wellmark Blue Cross Blue Shield offices last month. I’m grateful to Fr. Frank Cordaro for his years of witness to justice and it was great to see Frank in the photos of this recent action. Below is an excerpt from David Swanson’s article about the protest:
Following a pattern of civil resistance in Washington D.C. and around the country, citizens in Des Moines Iowa on Monday risked arrest to press for the creation of single-payer healthcare, the establishment of healthcare as a human right, and an end to the deadly practices of Iowa’s largest health insurance company, Wellmark Blue Cross Blue Shield.
Dr. Margaret Flowers, who has herself gone to jail for single-payer in our nation’s capital, was on hand to speak in Des Moines. She called me with this report. Nearly a month earlier, on June 19, 2009, Des Moines Catholic Workers had delivered a letter to Wellmark addressed to its CEO John Forsyth requesting disclosure of Wellmark’s profits, salaries, benefits, denials and restrictions on care. The letter had not been acknowledged by Monday, and the Catholic Workers and their allies decided to take action again.
Thirty people arrived in the Wellmark lobby in Des Moines and asked to see Forsyth or any of the members of the board of directors or the operating officers. They were told that none were available, and instead the police arrived. Nine of the 30 refused to leave and were arrested. Flowers did not yet know what the charges will be but suspected trespassing. The nine latest supporters of single-payer to go to jail for justice are:
Ed Bloomer, 62, Des Moines Catholic Worker
Kirk Brown, 29, former Catholic Worker of Waukee, Iowa
Robert Cook, 66, Des Moines, Iowa
Frank Cordaro, 58, Des Moines Catholic Worker
Renee Espeland, 48, Des Moines Catholic Worker
Christine Gaunt, 50, Grinnell, Iowa
Mona Shaw, 58, Des Moines Catholic Worker
Leonard Simons, 67, Athol, MA
Frankie Hughes, 11, Des Moines Catholic Worker
These nine and others like them around the country represent, I think, the incredible potential to energize the American public on behalf of a struggle for the basic human right of healthcare, a potential being blocked by the work of activist organizations that reach out from Washington to tell the public that single-payer is not possible, rather than reaching into Washington from outside to tell our public servants what we demand.
Updated news shows that they were all charged with misdemenor “criminal trespass.”
V. Henry T. Nguyen is an Angeleno and a veteran of the U.S. Marine Corps who has “pretty much become a pacifist,” he says. He’s got his doctorate in New Testament and is an adjunct prof at several schools in Southern California. (He blogs at Punctuated Life.)
I’m printing the whole thing here because I think it’s an important read.
St. Paul the Pacifist: A Christian Response to Torture
By V. Henry T. Nguyen
The recent Pew findings—that churchgoers, especially white evangelical Protestants, are more likely to believe that torture can be justified—have caused many commentators to wonder whether particular forms of Christian theology engender an acceptance of the use of torture.
In a recent article on Religion Dispatches, Sarah Sentilles suggests that Christian theologies and images of Christ’s crucifixion (essentially is an act of torture) have influenced some Christian communities’ understanding of torture as salvific, necessary, and justified. This view of torture is especially fueled by what is known as atonement theology: the view that Jesus’ death provided reparation for humanity’s sins against God.
So what would a Christian theological response against torture look like?
Most Christian theologies are rooted in the writings of Paul, who is particularly celebrated this year by the Catholic church on the bimillenial anniversary of the apostle’s birth; Paul provides the earliest interpretation of the meaning of the crucified Christ. People often forget, or are not aware, that nowhere in the gospels does Jesus himself explain the meaning of his own suffering on the cross. But Paul does.
And I believe that if we were to bring Paul into our current dialogue about whether Christians should support the use of torture, his response would be a resolute “No!”
Jagerstatter was executed in 1943 for refusing to serve in the Nazi army. Before taking this stand he had consulted both his pastor and his local bishop, who instructed him to do his duty and to obey the law–an instruction that violated his conscience.
Now, with his beatification in 2007 (read my column On Becoming a Christian about Jagerstatter’s beatification), his example has been embraced by the universal church. He stands as one of the great martyrs of our time.
An introduction by Jim Forest, founder of the Orthodox Peace Fellowship, sets these writings in the context of Franz’s life and times, and draws out their meaning for today. Here’s an excerpt from Jim’s introduction:
Franz Jägerstätter was one of the least likely persons to question the justifications for war being announced daily by those in charge or to say to no to the demands of his government. What did he know? And, for that matter, who would care about his perceptions? He was only a farmer. He had never been to a university or theological school. His formal education had occurred entirely in a one-room schoolhouse. Though active in his parish, which he served as sexton, he was not a person whose name would ring a bell for his bishop. No priest or bishop or theologian, no matter how critical of Nazi doctrine, was announcing it was a sin to obey the commands of the Hitler regime when it came to war. So far as he knew none of his fellow Catholics in Austria, even those who openly disagreed with Nazi ideology, had failed to report for military duty when the notice came.
How could so unimportant a person dare to have such important convictions? How could a humble Catholic farmer imagine he had a clearer conscience than those who led the Church in his homeland? And, in any event, didn’t his responsibility to his wife and children have priority over his views about war and government?
I’ve been honored to know Jim Douglass and Shelley Douglass since their days at the Ground Zero community in Poulsbo, Washington. Now they live in Birmingham, Alabama. Shelley leads their mission at Mary’s House, in the spirit of the Catholic Worker. Jim continues to be one of the foremost Catholic writers, thinkers, theologians, and practitioners of Christian nonviolence.
In Jim’s groundbreaking 2008 book, JFK and the Unspeakable: Why He Died and Why it Matters, he probes the role of the principalities and powers in the assassination of John Kennedy, the first Catholic President, and explores why we need to understand our history if we are going to fully understand what is at stake with Barack Obama. Here’s a little bit of what I wrote after visiting with Jim last December:
Kennedy showcased his new vision in June 1963 during a speech at American University in Washington, D.C., by preaching on the absolute necessity for nations to choose peace. “What kind of peace do I mean?” asked Kennedy. “Not a Pax Americana enforced on the world by American weapons of war. Not the peace of the grave or the security of the slave. I am talking about genuine peace, the kind of peace that makes life on earth worth living … .”
It was this speech, Douglass says, that prompted the Unspeakable—in the form of people within the U.S. intelligence and military structure—to act.
FAST-FORWARD TO Jan. 28, 2008, when Ted and Caroline Kennedy stood on the stage at American University to endorse Barack Obama for president. President Kennedy’s 1963 speech formed the historical backdrop. The Kennedys, I think, were sending a message: Barack Obama can pick up the banner for peace dropped by John Kennedy in death.
You can read my whole column about my visit with Jim here–and look for a review of JFK and the Unspeakable by Ed Snyder in the March 2009 issue of Sojourners.
According to a recent Associated Press story, the Take Back the Land folks in Florida are making the sub-prime debacle work for those living on the streets. “We’re matching homeless people with peopleless homes,” said TBL activist Max Rameau. Yep! They are moving homeless folks into beautiful, spacious, foreclosed upon houses.
Here’s an excerpt from the article:
Max Rameau delivers his sales pitch like a pro. “All tile floor!” he says during a recent showing. “And the living room, wow! It has great blinds.”
But in nearly every other respect, he is unlike any real estate agent you’ve ever met. He is unshaven, drives a beat-up car and wears grungy cut-off sweat pants. He also breaks into the homes he shows. And his clients don’t have a dime for a down payment.
Rameau is an activist who has been executing a bailout plan of his own around Miami’s empty streets: He is helping homeless people illegally move into foreclosed homes.
Rameau and a group of like-minded advocates formed Take Back the Land, which also helps the new “tenants” with secondhand furniture, cleaning supplies and yard upkeep. So far, he has moved six families into foreclosed homes and has nine on a waiting list.
“I think everyone deserves a home,” said Rameau, who said he takes no money from his work with the homeless. “Homeless people across the country are squatting in empty homes. The question is: Is this going to be done out of desperation or with direction?”
“There’s a real need here, and there’s a disconnect between the need and the law,” he said. “Being arrested is just one of the potential factors in doing this.”
With the suicide of capitalism comes the blurring of what has been narrowly understood as “private property.” At the top, the Bush administration has been forced to “nationalize” the banking industry and, apparently, at the bottom, in Miami, TBL is reclaiming as public property those abandoned houses now owned by the banks due to foreclosures. Interesting.