Ministries Project struggled to link Eucharist to
justice
By DAWN GIBEAU
Special to the National Catholic Reporter
The Eucharist and hog farming may not naturally spring to mind as
a paired set, but according to Bernie Evans, they go together just like Bogey
and Bacall.
How?
Well, consider first that in large swatches of rural America,
massive corporate hog farming poses serious issues of social justice. Note,
too, that Catholics are called to read the signs of the times, as an interfaith
group with a strong Catholic presence in Minnesota and North and South Dakota
did recently. It identified hog farming as a key issue for rural
communities.
Where do Catholics find the spiritual, personal and communal
energy needed to make the preferential option that leads to action
on behalf of justice? According to Evans, associate professor of pastoral
theology at St. Johns University, Collegeville, Minn., the only answer is
the Eucharist.
Conclusion: the Eucharist and hog farming have everything in the
world to do with each other.
Nothing in life, however, is as simple as that chain of reasoning
suggests. Evans found this out the hard way as that interfaith group, which he
helped create, sputtered when it came to advocacy and organizing. Forming an
abstract commitment to social justice, Evans found, is one thing; moving to the
next step, concrete action on a specific issue, is much more difficult --
especially when that involves confronting neighbors and friends in close-knit
rural communities.
The lesson for parishes aiming to build social justice ministries
is that one (an important local issue) plus one (church teachings on justice)
doesnt always equal two (consensus for action). It takes time to build
support for justice ministries as well as the practical skills needed to pull
them off. Still, Evans says, the effort is worth it -- not only because
perseverance can lead to results, but because justice is a requirement of
Eucharistic faith.
Evans holds the Virgil Michel Ecumenical Chair in Rural Social
Ministries at St. Johns University and recently coedited the book
Theology of the Land (Liturgical Press). His interest in justice issues
led him to spearhead Churches Responding to Change, which brought together
pastors and parishioners from Catholic and Lutheran congregations in Minnesota
and North and South Dakota.
Responding to change
Designed as a three-year project, the goal of Churches Responding
to Change was to help faith communities integrate concern for justice with
their preaching and liturgical life. The notion was that doing so would lead
naturally into organizing efforts around specific issues.
Initially, planners selected two issues for the group to focus on:
school consolidations and hazardous waste. In later discussions, participants
added hog farming to the list. All three were seen as priorities for rural
Americans.
The first two issues seem obvious -- rural communities can be
devastated when schools are closed for the sake of economic efficiency and
theyre likewise the most exposed to the environmental dangers of waste
disposal, because rural areas are often seen as convenient dumping grounds
without much political muscle. But to urban folk, the notion of building a
social crusade around hog farming may seem quaint.
To those who live with its destructive consequences, however,
its anything but. For one thing, corporate agriculture raises issues of
economic fairness. Large hog farming operations have displaced so many small
farmers that proceeds from the 1997 Farm Aid concert were devoted to their
relief. The trend is unmistakable. Illinois, to take one example, had 19,500
farms that raised hogs in 1985; by 1995, that number was 9,600, according to
the states Agricultural Statistics Service, though the total number of
hogs in the state had increased substantially.
While corporate agriculture is highly profitable, activists note
that corporate interests and local interests often diverge. As economic
conditions shift, its not unusual for companies to desert communities for
more favorable locations. Moreover, corporate agricultural practices are
frequently much more punishing to the land than more ecologically sustainable
family farming.
With respect to hog farming, that ecological impact can be
devastating. In 1995, when a dike broke in Haw Branch, N.C., the excrement from
10,000 pigs -- 22 million gallons worth -- poured onto fields, roads and
waterways. Fish were killed 20 miles downstream. In his book And the Waters
Turned to Blood, Rodney Barker claims that in the wake of numerous such
spills, at least half a billion fish have been killed in North Carolina alone
-- sometimes the dead fish have had to be bulldozed off the beaches.
The danger comes from the lagoons that store the immense amount of
waste generated on large corporate hog farms. They sometimes rupture, leading
to contamination of water supplies and fish kills. Less serious contamination
also occurs on a regular basis, since the only way the lagoons can be
maintained is to regularly spread their contents on surrounding fields.
Thats done by using guns that can shoot manure 50 feet into the air.
In addition, the stench is powerful -- so powerful, in fact, that
voters in Seward County, Kan., passed a nonbinding resolution against the
introduction of corporate hog farming last year largely on the strength of that
issue, despite promises from the Dekalb corporation to add 400 to 500 new jobs
to the local economy. Activists claim that corporate hog farms poison the local
environment in order to generate profits for owners and stockholders who have
no stake in that community.
Evans argument is that people of faith living in those
communities cant simply pretend that the issue doesnt exist, or
that their religious beliefs dont have anything to say about it. In fact,
Evans argues, the connection between faith and justice is explicit --
especially for Catholics for whom the Eucharist sacramentalizes their
commitment to community.
The Eucharist is a concrete expression of the possibility
that we can enter into right relationships, that we are called to communion
with God, with our neighbor and with all creation, Evans told NCR.
The summit
In the Eucharist, he said, we learn who we are and how we are to
live. To me, thats why the Second Vatican Council points to the
Eucharist as the summit of all we are and all we do. Its just so
central. Moreover, the Eucharist empowers us to go out and build
community that reflects the kind of relationships we are called to, just
relationships that are now possible for us because of what has happened
to us through Jesus Christ.
Based on this theological foundation, Evans -- who works with the
Catholic rural life staff in Minnesota -- networked with Catholic and Lutheran
colleagues to identify parishes wishing to participate in Churches Responding
to Change. Pastors were asked to make a three-year commitment and to bring four
to six parishioners with them.
During the first two years, parishes worked to help preachers
connect the dots between scripture and social issues and to develop liturgical
environments in which those connections would be reinforced. Evans told
NCR that these years -- mid-1994 to mid-1996 -- went very well.
People felt energized, like what they were doing was making a
difference, he said.
In the third year, 1996-1997, the culminating stage of the project
was to occur as the pastors and parishioners started dialogues in the parishes
on key issues such as hog farming, leading to concrete action. It was at this
stage, Evans said, that the waters became much more choppy.
People found these things extraordinarily difficult to talk
about, he said. You mention Mother Teresa and for many people in
our parishes, no problem at all. You mention something that the Campaign for
Human Development is doing, however, and if the people understand that it
supports local organizing on the part of the poor, thats very
difficult for them to accept. They typically see it as too controversial,
as the church becoming involved in political issues.
Difficult conversations
In addition to a general reluctance to get involved, Evans said
rural communities face a special hurdle in speaking truth to power: You know
your adversary.
I think its more difficult in rural areas because
people know each other, he said. They dont want to offend one
another. Or, some peoples business depends on other members of the
community and the parish, and they dont want to be on the opposite side,
so they stay out of it.
Its one thing to stand up in an urban parish and denounce
the World Bank, Evans suggested. Its a safe bet the banks director
isnt sitting next to you. But if someone in a rural parish were to
denounce the corporate farm two miles away, chances are that several people who
derive their livelihood from it are in the congregation. Thats much
harder for people to accept, and it makes it extremely difficult to have these
conversations, he said.
In consequence, Churches Responding to Change stalled in its
fateful third year. Few places could get conversations started, Evans said, and
those that tried found mostly awkward silences and reddened faces to be the
result. Despite the best of intentions, Evans said he couldnt really
point to a single organizing effort that had flowed from the project.
He hastened to add, however, that Churches Responding to Change
was really an experiment, and as in science, sometimes a negative result is
just as good as a positive one in terms of what you can learn from it. So what
conclusions has Evans drawn? That in order for churches -- especially in rural
communities -- to be a voice for justice on matters of intense local concern,
where the risk of divided opinion and hurt feelings is the greatest,
theres a need to erect the theological infrastructure to support those
efforts. Catholics especially must understand, he said, that their faith
demands this sort of effort.
Evans sees three challenges to building this infrastructure:
- First, for too many people, faith is predominantly personal,
not seen as connecting to life out there. Much less does it call us to be
engaged in the difficult, nasty, challenging activities that can put us at odds
with others.
- Second, many parishes operate out of a flawed
ecclesiology, our understanding of church or who we are as a faith
community. He is absolutely convinced that most faith
communities are not involved in social ministry because they do not see it as
part of the parish and churchs mission. He says people need to see the
church in these dimensions: proclaiming the gospel of Jesus Christ; celebrating
the presence of Christ; developing faith communities; and serving the world. It
is in service to the world that we fall down, he said.
- Third, people need help living out the social dimensions
of the Eucharist ... the justice dimensions of the gospel. The challenge
here is practical: lack of knowing how to do it. Some parishes accept the
necessity of social ministry but are hampered because they have a few
enthusiasts who turn everybody off by the way they go about the
task. Other parishes are unsuccessful because they tackle global issues with
which only a few in the congregation identify. Yet other parishes are very good
at charity work and are comfortable doing it, but they neglect the
dimension of justice, of changing systems and structures -- advocacy --
which is much more difficult, Evans said.
He said the difficulties encountered by Churches Responding to
Change involved a mixture of all of these factors. Participants in the project
enthusiastically bought into the new ecclesiology and the understanding of the
Eucharist it assumed, he said, but perhaps didnt spend enough time or
resources to make sure their parishes were moving along with them.
Equally important, however, the tools to translate those
convictions into action were not readily at hand. Here, Evans said the project
yielded some valuable insights about the sort of tools that should be in a
parishs justice ministries toolbox.
Very basic is that parishes should pay attention to simple things
relating to worship, such as accessibility for the disabled and making sure
people feel welcome, especially newcomers and members of racial or ethnic
minorities such as migrant workers. If the parish sees the connection between
their Eucharistic faith and small gestures of inclusion and concern such as
these, it will be easier to make the transition to bigger issues.
Further, the liturgical environment -- decorating with scriptural
motifs that relate to issues of economic or environmental justice, for example
-- can help make connections, as can prayers of the faithful and the selection
of who brings gifts to the altar.
A key element is preaching: The preacher needs to make connections
between the days scripture readings and the communitys lives and
needs, which may involve something difficult, ugly or controversial. The
preacher does not prescribe a solution, Evans said, but mentions what needs to
be addressed. Effective preaching requires that the preacher knows the
community well, he said.
An important adjunct to worship is education about social ministry
at all levels, he said. Whether that level is the Catholic school or
preparation for baptism or adult faith formation, principles of Catholic social
teaching need to be instilled and issues requiring social ministry need to be
identified to motivate people to act in their families, work places and
communities.
Additionally, he said the parish needs a social concerns committee
to make sure social ministry and social justice action -- not just charitable
activities -- are taking place. In some, especially rural parishes, this
may have to be done on a multi-parish basis, and it certainly can be done
ecumenically.
One danger is that two or three abrasive activists might alienate
others, he said, and another is that the bulk of the community leaves to the
committee all responsibility for carrying out the parishs social
ministry. The committees appropriate role is to make sure the
mission of the church comes to life in everything a parish does.
Evans recommended that dioceses also have a person or office in
charge of social concerns, as many already do. Such a person and office can
facilitate the transmission of social justice concerns from the national to the
parish level and also can be sure the diocesan liturgy and education offices
include social justice concerns in their agendas.
The bottom line, Evans said, is that parishes wishing to link
their Eucharistic faith with issues of social justice have to focus on both
the theoretical and theological, and on practical strategies for
facilitating, encouraging and leading.
I am convinced that people are ready to do more, Evans
said, but we have to find appropriate ways for people to enter into
social ministry, especially where it involves any kind of controversial issues
or situations.
Ultimately, though, Evans acknowledges that the reason to make the
effort is not merely the prospect of practical success. The reason, he said, is
because, we are not church if we are not about service to the
world.
In that light, hog farming -- or any issue of human concern -- and
the Eucharist dont seem such strange bedfellows after all.
National Catholic Reporter, January 23,
1998
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