Vie de l'église

Here’s a list of Advent movies,…

The Advent season is a beautiful time to unite in prayer through all sorts of art. While many of us enjoy watching some of the same Christmas movies over and over again (claymation classic « The Little Drummer Boy, » anyone?), I have compiled a list of Advent movies, music, art and books that can add new elements of joy and understanding to your family’s Advent journey.

  • Family movie night: « The Nativity Story » is a 2005 film that retells the harrowing journey of Mary and Joseph traveling to  Bethlehem as they prepare for Christ’s birth. The filming, notably featuring a young Oscar Isaac as Joseph, presents a very human retelling of the world’s most famous story — one that acknowledges the moments of shock, fear, awe and most importantly prayer, that brought Christ’s earthly parents to the foot of his manger bed. Parents, may want to make note that the film portrays Mary as having experienced pain during Christ’s delivery. The film is still chock-full of value and worth watching together and discussing after.
  • A film to watch and discuss with your secular friends: « The Ultimate Gift » is a 2007 film that, while not explicitly Christian, teaches Christian values such as selflessness, charity and forgiveness. The story centers around a man named Jason, whose inheritance from his billionaire grandfather is a list of altruistic tasks he must complete if wants to earn « The Ultimate Gift. » Along the way, Jason meets a woman and her young daughter, who is dying of leukemia. Jason receives the gift of perspective, as he learns what’s really important in life.
  • Put on a movie for the kids: « The Star » is a 2017 animated film that tells the nativity story through an unexpected set of eyes — the manger animals. Mary and Joseph’s trusted donkey steed and the wise men’s camels are joined by all sorts of animal friends as they journey toward Bethlehem, intent on delivering the child savior safely. Though the animals encounter dangers and enemies along the way, even the « bad » animals that tried to stop them are redeemed through friendship  This unique telling of the nativity story engages kids and is filled with lots of extra lessons on the importance of kindness and trust. « The Star » features the voice acting skills of Oprah Winfrey, Tyler Perry, Gina Rodriguez, Kelly Clarkson and many others.
Vie de l'église

In her book Heathen: Religion and…

As a Native Catholic, I often run into one particular accusation lingering beneath conversations about the incorporation of culture into religious practice; one word ever-present yet amorphous: « heathen. » But how to know what counts as « heathen »?  

When I press, the qualifications always seem to change. For instance, I am told my traditional plant-based smoke cleansing — like with cedar, sage, or sweetgrass — is something to avoid for prayer. And yet European-style incense smoke cleansing is fine. Then there are the warnings without specific distinctions at all; the ones that slip and slide until they fall into the category of Just Not European White Enough.

Author Kathryn Gin Lum assures me I am not wrong to perceive a slippery nature in the « heathen » assertion. In her book, Heathen: Religion and Race in American History, Gin Lum traces how the othering use of « heathen » has changed through the years to meet the evolving needs and desires of power and whiteness. While chronologically the story of Heathen begins with the use of the term for Roman othering and early Christianity, the book makes sure to paint a picture of the full trajectory: the function of heathenism to create our uniquely American brew of racism and white Christian supremacy.

Part I of the book, « Imagining the Heathen World, » traces the efforts of white European Christian secular and theological thought to grapple with their own pagan past and explain, while validating, conquering desires. The chapters « Precedents » and « Origin Stories » present racial theories of paganism ultimately leading to the Doctrine of Discovery, discussed extensively in Chapter 3, « Landscapes. » That chapter, and the following chapter « Bodies, » explain in detail the efforts of the concept of heathenism to control the people and lands desired by a hungry white Christianity eager for capitalistic success.

Control of the narrative is a recurrent theme. Part II, « The Body Politic, » moves this discussion into its political usefulness in creating and maintaining the United States. Slavery and its Christian justifications are the major focus of the chapter « Barometer. » Chapter 6, « Exclusion, » includes anti-Chinese policy and the Asian othering using heathen. This distinctive experience is often left out of these discussions, that tend to focus primarily on the Black and Native stories. It impressed upon me that memory and academic research are strongly influenced by who is in the discussion and who is writing the books.

I appreciated the special attention given to the Hawaiian experience and specificity when discussing Native people. They are covered in Chapter 7, « Inclusion, » which reminds us that the appearance of acceptance is not benign. There is a temptation when covering a topic so vast to flatten groups for simplicity’s sake. Gin Lum made the effort to respect individuals in her research and presentation. That is not a given in historic and modern academic research.

Part III, « Inheritances, » brings us to the 20th century and the myriad ways the same concept of heathen has morphed to fit in our modern America. Chapter 8, « Preservation and Pushback, » shows the impact of salvage anthropology and the insidious admiration of the heathen. A substantial portion of this section can only scratch the surface of the reframing necessary to maintain missionary beliefs. Chapter 9, « Resonances, » frames out the mission structure worldwide and the beliefs that perpetuate it. Words like « ethnic » and « third world » have taken the place of « heathen » and continue to influence how Americans view our modern-day others.

The final chapter, « Continuing Counterscripts, » makes explicit the resistance to control of narrative, land, bodies and mind by those who have carried the heathen label. The epilogue and postscript catch us up to now with the patterns seen in the response and reactions to COVID-19.

There were times I found this work difficult to read. I would frequently pause and realize Lin Gum was putting into words something I knew from experience but had never seen articulated in a sourced academic work. Representation feels simultaneously validating and vulnerable.

Native people, as well as most people ascribed to the « heathen » grouping, have a long history of being studied in a dehumanizing and objectifying way. As I read works of this genre, I feel myself waiting for the shoe to drop; for the racism to come roaring out; to hear the white colonizer perspective centered, if for no other reason than the fact that it’s easier to find that source material. But it didn’t happen in Heathen.

It is a deliberate choice to write a book that holds up such a harsh and timely mirror to Christians in the United States. I am grateful to Kathryn Lin Gum for writing this book and offering such unapologetic representation in the academic world.

Vie de l'église

The centuries’ old silver fir tree…

The centuries’ old silver fir tree that had been destined to become the centerpiece Christmas decoration in St. Peter’s Square will now live, perhaps to see another century.

Forest service rangers arrived at the scene — a mountain grove in central Italy’s Monte Castel Barone — Nov. 14 to alert workers to halt preparations for felling the tree.

When it emerged back in 2019 that the small village of Rosello in Italy’s central Abruzzo region was donating the tree to the Vatican for 2022, local activists started flagging problems, such as the lack of transparency concerning the donation and the failure to carry out an environmental impact study.

Dario Rapino, a lawyer and nature photographer, even wrote to Pope Francis in 2020, pointing to his encyclical « Laudato Si’, on Care for Our Common Home » and the importance of avoiding any unnecessary human impact on the environment, according to local media reports.

Even the World Wildlife Fund had put out a statement Nov. 7 saying, « cutting a tree of this size in the midst of a climate crisis is a debatable decision, » which required « greater transparency. »

However, it wasn’t until Rapino recently tracked down the 98-foot-tree, that he discovered it was not located in Rosello, much less in the region of Abruzzo, but was, in fact, in a protected area in the nearby region of Molise in the township of Agnone, according to a report Nov. 12 by ChietiToday. The tree’s size, he said, also put it at around 200 years old.

He told the press, « The pope will be given a tree from Agnone passed off as being from Rosello, not that it changes much, because it is still all about destruction. »

Rapino said he notified the region of Molise and the province’s forest service about stopping the operation since Rosello lacked the authorization to cut down a tree outside its jurisdiction, according to a report Nov. 13 by

According to the same outlet, Col. Gianluca Grossi, head of the provincial forest rangers, told the news outlet Nov. 14 that the planned tree-cutting was stopped because local officials from the town of Agnone and the village of Rosello called for a delay so they could complete the required documentation.

Rapino told ChietiToday Nov. 15 that the village of Rosello had decided to take a tree for the Vatican from a tree farm in Palena in the region of Abruzzo.

The Vatican had announced Oct. 28 that the traditional tree lighting ceremony and unveiling of the Nativity scene in St. Peter’s Square would be held Dec. 3. The display will remain up until after the feast of the Baptism of the Lord Jan. 8.

The Nativity scene that will sit under the tree this year will feature 19 life-sized figures carved in cedar by artisans in the northeastern Italian town of Sutrio. The decorations on the tree were made by young adults at a residential psychiatric facility in Rosello.

The cedar for the Nativity scene figures, the Vatican had said, came from trees selectively cut by gardeners to improve the health of other trees in several public and private gardens. None of the trees were cut specifically for the sculptures.

The Holy Family, the ox and donkey and an angel will be under an arched structure made of larch. The other figures — including the three kings, the shepherdess, a carpenter, a family and a « Cramar, » or local wandering salesman, will be on the surrounding platform or ramps leading to it.

Vie de l'église

Francis, the comic strip: Happy…

Vie de l'église

‘The government protects…

A federal appeals court will rehear Apache Stronghold’s case against the United States to save the sacred site of Oak Flat, a 6.7-square-mile stretch of land east of Phoenix that a private venture is seeking to turn into an underground copper mine.

The 9th U.S. Circuit Court of Appeals announced Nov. 17 that it will rehear the case in front of a full 11-judge court instead of the original three-judge panel.

Earlier this summer, the divided federal appeals court, in a 2-1 ruling, held that the government could proceed with the transfer of Oak Flat to Resolution Copper, a company owned by the British-Australian mining giant Rio Tinto. 

It ruled that Apache Stronghold, a nonprofit working to protect Oak Flat, failed to show a substantial burden on its religious exercise.

« The government does not substantially burden religion every time it ends a governmental benefit that at one time went to religious beneficiaries: there must be an element of coercion, » according to the ruling.

Apache Stronghold founder Wendsler Nosie Sr. said Resolution Copper’s mine will swallow the site in a massive crater and render « longstanding religious practices impossible. » Apache Stronghold had vowed to appeal to the U.S. Supreme Court if judges decided against rehearing the case.

« The government protects historical churches and other important religious landmarks, and our site deserves no less protection. We are glad the Ninth Circuit is going to take a closer look at this decision, and we hope it will do the right thing and protect Oak Flat, » Nosie said in a statement.

Nosie has likened Oak Flat to Mount Sinai — « our most sacred site, where we connect with our Creator, our faith, our families and our land » — and has underscored how an attack on Indigenous religion — the oldest religion of this part of the world — is a threat to all religions. »

The Apache people hold a number of important ceremonies at Oak Flat, known in Apache as Chi’chil Biłdagoteel. According to court filings, the ceremonies can take place only on the site, which would be destroyed by mining. The Apaches believe Oak Flat is a « blessed place » where Ga’an — guardians or messengers between the people and Usen, the creator — dwell.

Congress approved the transfer of the land to Resolution Copper in 2014 as part of the National Defense Authorization Act in exchange for 6,000 acres elsewhere.

« The court now has an opportunity to correct its earlier mistake and protect Apache religious exercise at Oak Flat, » said Luke Goodrich, vice president and senior counsel at Becket, which is representing Apache Stronghold. « A win for Apache Stronghold will be a win for people of all faiths. »

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Family (Into the Breach) – Preview

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Grand Knight With ALS Encourages and Inspires

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K of C Family Participates in 2022 World Meeting of Families

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Vie de l'église

Catholic groups welcomed the…

A historic, late-hour deal reached at the United Nations climate change summit, COP27, to establish a « loss and damage » fund for countries vulnerable to the devastating impacts of a warming world represented « a real breakthrough, » said Catholic and other religious groups who called it an answer to their prayers and a sign of some progress as negotiations fell short in other areas.

But they added that the new fund will fail to aid those already suffering from more extreme heat and storms if it follows the path of past pledges — including eliminating heat-trapping greenhouse gas emissions and long-promised financing for climate mitigation and adaptation — that have not yet been delivered or implemented.

Countries at COP27 failed to agree on a full phaseout of fossil fuels, and only roughly 30 delivered on promises last year to come to this resort city on the Red Sea with more aggressive national climate plans in line with meeting the Paris Agreement’s ambitious temperature limit of 1.5 degrees Celsius above pre-industrial levels.

While the Sharm el-Sheikh Implementation Plan reaffirmed a global commitment to the 1.5 C target, it made scant advances to implement past pledges to meet it.

« If governments stick to paving the way for a future with good intentions and aspirational declarations while widening the gap with the implementation and follow-up needed, they will indeed lock us up on pathways to disaster, » read a statement from CIDSE, an umbrella organization for Catholic development agencies from Europe and North America.

While the agreement on loss and damage represented a milestone, the inability to reach a decision on ending fossil fuels made COP27 « a lost opportunity, » Comboni Missionary Sr. Paola Moggi, who attended the conference on behalf of the faith-based NGO VIVAT International, said during a debriefing webinar Nov. 22 hosted by the International Union of Superiors General.

« We can cure the symptoms but not address the causes. And this was for me the failure of this COP, » she said.

A deal on loss and damage

Across two weeks of tense negotiations, and after days of gridlock, delegates at COP27 representing nearly 200 nations agreed on Nov. 20 — two days after the summit’s scheduled conclusion — to set up a loss-and-damage fund to help nations most vulnerable to the adverse effects of climate change.

Its establishment was a major victory for small-island nations, who first proposed the idea three decades ago, and other countries like Pakistan, the Philippines and many on the host continent Africa that have witnessed the destruction that global warming is inflicting.

« The work that we’ve managed to do here in the past two weeks, and the results we have together achieved, are a testament to our collective will, as a community of nations, to voice a clear message that rings loudly today, here in this room and around the world: that multilateral diplomacy still works, » COP27 president Sameh Shoukry said during the closing plenary.

He added, « Despite the difficulties and challenges of our times, the divergence of views, level of ambition or apprehension, we remain committed to the fight against climate change. »

The major deal on loss and damage excited religious leaders, civil society groups and climate activists who for years have been pushing wealthy countries not only to take concrete actions to reduce their emissions, but also provide financing for climate-related destruction, especially in the global south.

« This is a huge achievement, » said Fr. Leonard Chiti, a member of the Society of Jesus in southern Africa.

He noted that before COP27 it wasn’t clear if loss and damage would be on the agenda or if developed nations, including the U.S., would reconsider their past resistance to such a fund over fears of limitless liability claims.

Days before the conference began — one dubbed the « Africa COP » where activists hoped the priorities of less-developed countries would be elevated — delegates backing loss and damage successfully added the issue to the discussions. As negotiations continued, developing nations were later joined by the European Union in pressing for the fund to be inserted into the final text.

« To get both is a huge victory, » Chiti said.

CIDSE called the loss-and-damage fund « a very important first step in recognizing historically unfair differences between those who have caused the climate crisis and those who have been paying for it. »

The Sharm el-Sheikh Implementation Plan calls for the fund to assist developing countries particularly vulnerable to adverse climate impacts, though it does not define which countries can access it, which ones will contribute to it or how much. Those details are expected to be negotiated over the next year.

‘My worry is that many things have been agreed on before but have never been implemented.’

—David Munene

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Sr. Durstyne Farnan, an Adrian Dominican sister from Michigan, said the deal to establish a loss-and-damage fund revived the spirits of climate activists who had given up on government representatives for failing to commit to fighting climate change and find solutions to mitigate its repercussions.

« The final outcome document is hopeful. Many were doubting that COP27 would not come out with statements and commitments to fund loss and damage, just transition and climate mitigation, » she said.

David Munene, programs manager of the Catholic Youth Network for Environmental Sustainability in Africa (CYNESA), said the loss-and-damage financing is « a step towards what we have been fighting for years. This has been on the agenda for the last 27 years, yet no action has been taken. So it’s the right time. »

Fr. Vitalis Anaehobi, the secretary general of the Regional Episcopal Conference of West Africa, said the agreement brought hope to the world that one day it would be able to eradicate the effects of climate change by preserving the environment.

« This is a great success for all people of goodwill who wanted COP27 not to end in words without concrete actions. With this decision, I can rightly say that COP27 has achieved what many others failed to do, » he said.

Fletcher Harper, executive director of GreenFaith, added that the agreement was a good sign and a motivation for climate activists. « The final negotiations represent a modest step forward. »

A new Vatican role, praying at Sinai

Catholic and faith-based actors were among the estimated 45,000 participants at COP27, which began Nov. 6 in the coastal city of Sharm el-Sheikh.

They spent the 15 days under the Egyptian sun praying, lobbying national delegations, hosting presentations and demonstrating on the streets outside of the Sharm el-Sheikh International Convention Center, site of the global climate conference. They pressed world leaders on a host of issues, especially around climate financing and a commitment to a broad phasedown of coal, oil and natural gas to prevent catastrophic warming of the planet.

‘Any implementation of climate solutions must be anchored on the following three pillars: justice, equity, and solidarity.’

—Statement from 13 Catholic institutions present at COP27

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According to climate scientists, limiting global average temperature rise to 1.5 C, while difficult, remains possible and requires countries to slash total emissions nearly in half in the next seven years and to reach net-zero emissions by 2050. While every fraction of a degree of warming puts more lives and ecosystems at risk, scientists have said surpassing 1.5 C could trigger dangerous and irreversible tipping points.

The world has already heated roughly 1.1 C. Under current national climate pledges, the world is on track to heat 2.5 C above preindustrial levels by the end of the century, though an analysis by the International Energy Agency found that if all proposed pledges are fully implemented, the trajectory would be lowered to 1.7 C. Nations are on track to deplete the remaining carbon budget that would result in 1.5 C warming within the next nine years.

COP27 was the first for the Vatican as a formal party to the U.N. Framework Convention on Climate Change and to the Paris Agreement. The new status meant the Holy See delegation had a seat at the negotiating tables and a vote on the final outcomes, which under U.N. rules require unanimity.

The Holy See delegation, led by Cardinal Pietro Parolin, on several occasions met with fellow Catholics to discuss priorities and strategies. On Nov. 18, the conference’s final scheduled day, 13 Catholic institutions present at COP27 issued a statement to the Holy See delegation expressing their concerns with the global response to climate change.

The statement outlined key asks for a final document, including the loss-and-damage fund, a rapid and just transition from fossil fuels to renewable energy, and more inclusive participation, such as expanding the Vatican delegation in the future.

« We emphasize that any implementation of climate solutions must be anchored on the following three pillars: justice, equity, and solidarity, » the statement said.

Rodne Galicha, executive director of Living Laudato Si’ Philippines, told EarthBeat he hopes the lessons the Catholic Church learns from the synod on synodality can be incorporated into how it engages in future climate conferences, especially including the voices and stories from the peripheries where climate change is often felt the fiercest. 

« Being officially part of the [U.N. Framework Convention on Climate Change] process, we will be assured as a synodal and inclusive church that our ecological and social concerns are articulated and acted upon, » he said.

Outside the convention halls, other Catholics traveled to Mount Sinai, where God is believed to have appeared to Moses and given him the Ten Commandments. There, the group prayed for God’s intervention to change the hearts of world leaders to fully commit to fighting climate change.

« Our going to Mount Sinai was our opportunity to claim our roots as Christians. To touch the source of our faith and the source of our hope from the top and to pray that COP27 would be a game changer for climate change, » said Farnan, who also participated in climate justice demonstrations in Sharm el-Sheikh. « Going to Mount Sinai inspired us to continue to advocate for just transition, adaptation, and curbing of methane in an unprecedented time. »

Chiti said there remained « serious resistance » from developed nations to a loss-and-damage fund at the time he and others ascended Mount Sinai on Nov. 14.

« I genuinely believe God intervened and saved the situation for us, » he told EarthBeat. « I believe in miracles, and at the time, we needed one to get us over the line. »

With COP over, time for action

While COP27 saw nations reach a breakthrough on loss and damage, it also displayed impasses and incremental progress on other climate issues, a disappointment for civil society groups after the conference organizers billed it as an « implementation COP. »

The final text did not include a call and timeline for a phaseout of all fossil fuels, and instead repeated language reached in 2021 in Glasgow for « the phasedown of unabated coal power and phaseout of inefficient fossil fuel subsidies. »

Nations did agree to a program to rapidly scale up mitigation efforts, with twice-annual meetings through 2030, and reiterated that countries that haven’t aligned their climate plans with the 1.5 C goal should do so before the end of 2023. A « global stocktake » on progress on the 1.5 C is expected at COP28 next year in the United Arab Emirates.

« Incremental progress is defeat. We can’t negotiate w/ physics. It’s a #ClimateEMERGENCY, » tweeted Tomás Insua, executive director of Laudato Si’ Movement.

COP27 also did not see developed countries deliver on their pledge to mobilize $100 billion annually to the Green Climate Fund by 2020 for mitigation and adaptation efforts in developing countries and has pushed that timeline back to 2025.

A Global Shield fund was launched to help countries facing climate disasters. In addition, negotiators called on multilateral development banks and international financial institutions to mobilize private financing toward « significantly increasing climate ambition » and to reform their practices and priorities to simplify access to climate finance.

By the end of the summit, 150 countries had joined the Global Methane Pledge to slash emissions of methane — a far more potent greenhouse gas than carbon dioxide but with a much shorter lifespan — by 30% by 2030.

Nations like Brazil, Indonesia and the Democratic Republic of Congo reached new alliances to protect rainforests critical for absorbing carbon dioxide from the atmosphere. Over the past year, the U.S. and the European Union, two of the largest historical sources of emissions, have passed major climate legislation, and voters in Australia and Brazil have replaced leaders resistant to climate action with new heads of state who have vowed to make climate change a priority.

And the final text included the first-ever reference for a COP to the « right to a clean, healthy and sustainable environment, » which followed a similar resolution passed by the U.N. general assembly in July.

With COP27 concluded, many religious leaders and Catholic actors are now urging world leaders to implement the issues that they agreed to in Egypt to save lives and livelihoods.

« My worry is that many things have been agreed on before but have never been implemented, » said Munene, who called on world leaders to now move to implement the loss-and-damage fund.

« My prayer now is that they stick to what they agreed to and implement it because people have lost many things, including lives, livelihoods, shelter and properties, due to the effect of climate change, » he told EarthBeat.

The Jesuit priest Chiti said that implementation of the deal depends on countries translating their commitments into real actions and by ensuring they immediately keep their financial promises to save millions of families suffering from climate change.

« Getting the [loss-and-damage] fund established is one thing. Finding the money and getting it to those who deserve it is another, » he said. « My hope is that modalities of the fund will be quickly worked out and the money found quickly to compensate those who have suffered already and many who are now suffering due to loss of food, homes, cultures and income. »

Harper of GreenFaith warned religious actors from overcelebrating the limited progress out of COP27, with the details of the loss-and-damage fund still up for negotiation — including which countries would foot the bill. He called it « disappointing beyond words » that the final deal did not include an agreement on phasing out fossil fuels, whose burning are responsible for the vast majority of greenhouse gas emissions.

« Until there is measurable progress towards phasing out coal, oil, gas and deforestation, we cannot afford the luxury of premature celebration, » Harper said.