Appalachia--Science in the Public Interest

by Albert J. Fritsch, SJ

These reflections are offered free of charge. Any reference or use of the materials must include full attribution of the title and the author.

In the spirit of this Fest let us try to bring together two themes, namely the need to care for the Earth, and that of seeing Francis Bernadone or Francis of Assisi, (1181-1226) patron of Ecologists. Francis is the one who embodies what good ecological practice is all about. The marvel is that Francis lived a half a millennium before ecology became a formal course of study. Francis did not spend time in the learned halls of academia where ecology would be appropriately taught. Rather, he was a person who loved creation as God’s gifts, saw creatures with a sense of kinship, and initiated a process of preserving and repairing the damage done by neglect to the immediate environment near where he lived.

Francis did say much more in deed than in word, even though preaching the word was an important aspect of his years of ministry. In fact, the first name of his association of brethren was Preachers of Penance. His words were heard at various times in exhortations to followers, prayers with friends, consoling words to those of other faiths, and pleas before popes — Innocent III (1198-1216). Thus he was certainly a person of words. However, Francis knew that good words are not sufficient, and so the focus right here is to Francis’ deeds and the references for caring for the Earth are deeds — not necessarily words. My references are thus to the deeds which ecologists must and are willing to do.

1. The Act of Letting go of all Possessions: Francis born in 1181 (or 82), was the son of a rich cloth merchant, a typical Middle Ages new rich, who regarded dress and the latest styles and colors as a mark of one’s chosen station in life. Francis was expected to follow that routine; however, he rebelled early on and did the opposite. He gave up all worldly possessions. He put on garments which had the texture of sack cloth, and he wore sandals and not shoes. He opposed the affluence of his own family and the culture of his day. In place of affluence he chose to be influential without having money or power to do it. He broke with a tradition which was fast becoming the first bourgeoisie or social class of freemen of the medieval times, which was emerging with all its smugness, conventionality, and materialistic practices of the dawning age of capitalism. Instead, he performed countersign deeds which stressed a downward mobility, a movement spoken of in the revolutionary Magnificat which called for those in high places to come down, and those in low places to move upward. He embraced Mother Poverty.

Ecological Deeds: Today we are called to be countersigns in the way we live. We are to show modern affluence for what it is, namely a chronic addiction, which afflicts many in our culture — and to which some in the so-called Developing World aspire to be like. The modern Francis sees this addiction, realizes the power of advertising, and regrets the improper demand on the earth to satisfy the material wants — not needs — of all people. Space is the primary marker of addictive behavior with residence, educational, commercial and worship space doubling in the last two decades. This places heavy demands on building materials, for increased maintenance, and for fuel needed for heating and cooling. It means more denuded forests, oil field contamination, air pollution and strip mines. Today we have no rules for the civility of behavior as in the age of nobility. Money speaks and has power to buy elections, set precedence, teach people to buy, and encourage more indebtedness on the part of consumers. Educators, clergy, and lawmakers are all within the patterns and are unable or unwilling to speak. The crisis is far greater than in the time of Francis. Those who try to live simply are often marginalized. All the while the wealthiest three billionaires of the world hold more wealth than the bottom six hundred million in the so-called Developing World.

2. Chapel Construction: Rebuilding through Appropriate Technology at the Grassroots. In 1206 Francis as a young man went into a neglected Chapel of San Damiano just outside Assisi in Umbria and knelt to pray. While kneeling before the crucifix he heard a voice coming from it saying three times, Francis, go and repair my house which, as you see, is falling into ruin. This began his program to rebuild unused religious space and to care for small chapels. At first he used family funds, but then had to resort to begging when his family sort of disowned him.

The Portiuncula — The chapel of our Lady of the Angels was given to Francis early in the 13th century to be repaired as a chapel and made into the first church of the Franciscan Order. It is now enshrined in the Basilica of St. Mary of the Angels in Assisi. To start small was not against his commitment to simplicity, and so this humble beginning was of a mobile mendicant who still saw the need to be located in one place. Thus Francis saw that grassroots chapel worship was a good worth emphasizing.

Ecological Deed: The need to rebuild our Earth is not a grand crusade out to all the world, but rather one which has a start in our own backyard. We need to see that Francis started on his own — stone-by-stone — and others came and helped through the power of his example. He knew there is power in local demonstration, and especially when it is something we can all do — not just the experts and gifted souls. Francis began and others saw they could do it also through their helping and cooperative efforts. Caring for the Earth has its own dynamic power of starting small and locally through such appropriate technologies as solar energy, dry compost toilets, cisterns, intensive gardens, raised bed crops, and planting and protecting of ginseng as a crop which can replace tobacco. Example of the workman at St. Luis Rey Mission. Globalization problems overlook the grassroots, take up sustenance farmlands for growing specialty crops for export, and introduce more complex and inappropriate technologies. Exponents tend to start globally, stumble over and bypass the little ones around them, and neglect what can be done more easily.

3. The Habit: Demonstrating the Simple Life. Francis championed simple garb, begging for the basics, and living very simple lives. The initial rule of Francis was called by church historian Thomas Bokenkotter as hardly more than throwing together a few of his favorite quotations in the Bible about love and poverty. He received a verbal approbation in 1209 and the first rules of the order were drawn up in 1223.

Ecological Deed: Caring for the Earth means a rejection of fashionable larger gas guzzling vehicles and petroleum-consuming off road vehicles, motor boats, and airplanes for recreation and pleasure. It means that the fast-lane living, the manicured lawns and the ostentatious lifestyles of the wealthy and those aspiring to be so has a crippling effect on the Earth. Generally these are able to hide their escapades by distancing themselves from their own wasteful ways, leaving waste problems to the poor and destitute, and making the general population think that it is the poor who pollute and the wealthy who have no waste. We are asked to put on a habit of simplicity of lifestyle and to see that the wealthy are more to blame than the poor — the former can get tax write-offs for giving soon-to-be junk to the aspiring but poorer portions of the population.

4. Relationship with Women. The formation of the second order has a long history which many know better than I. The noble lady Clare was certainly at first connected to Francis through conversation about 1212 and was received into a start of religious life by Francis, but only with immense discretion due to the customs and opposition of her male relatives to what she was doing.

Ecological Deed: A balanced ecology must respect and focus to some extent on the role of women in Society. The frontiers being pushed back by Clare were to be advanced still further in future generations with the right town property and vote and an unfolding of liberation movements. A factor to consider is that of eco-feminism and the place it holds in the total movement of women’s liberation and the rise of environmental consciousness. Women hold a unique position in healing the Earth, for they are more nurturing and intuitive. They are quick to begin something when needed, and men often must be open, learn and imitate in the secondary role that Earth healing often places them. We must work to overcome major gender barriers and inequalities because the health of the planet depends on nurturing these relationships and working as co-equals. The better we work in partnership using our combined good gifts, the more the wholesome relationship will transfer to the rebuilding of the Earth.

5. Miracles: Showing kinship among Creatures: The atmosphere of humility made Francis regard all of creatures as praising God. His Canticle of the Creatures called on Brother Sun and Sister Moon to praise God. Birds and animals are known to have respected and come close to him. He preached to birds and fish, for everything from angels to rock were part of his family. Francis was truly catholic in trying to enlarge — not belittle — all. Among the many wonder stories you are familiar with the man-eating wolf of Gubbio which was terrorizing the townspeople. He said there was no need to kill the wolf, for he would go and reason with the beast. The wolf guaranteed that it would never hurt anybody again, if the people agreed to put food out for it.

Ecological Deed: Today, a sense of kinship stands juxtaposed in our culture with its hostility, haughty mastery and unconditional conquest of nature over the globe by resource extracting corporations. This attitude of conquest happened in various parts of the world and some Western European languages use the “exploration” and “exploitation” as the same word. The attitude of subjugation of colonial peoples by colonial empires and subsequent “conquest of souls” by religious personnel in these nations helped create levels of inferiority/superiority. Kinship involves a covenant with the creatures of the world so there will be no exotic invasions and no extinction of species, both highly likely probabilities in the ongoing conquest of nature by modern corporations and cultures. Instead of this, the opposite is a sense of respect for all creation. We need to be mindful that we are elevated to the family of God, entering into this relationship reverently, with hushed voices and palpitating breasts. We participate in this mystery, guarding our surroundings and protecting what is so fragile and vulnerable.

There are two ways of living your life, one as though nothing is a miracle. The other is as though everything is a miracle.
Albert Einstein

6. Pilgrimage to Holy Land: Collaborating with Others. In 1219 Francis made a pilgrimage to the Holy Land and Egypt and even preached to the Sultan. Francis was known to have made a wide variety of friends and to gain respect through his personality. He opposed the stance of warfare in place of dialogue and was really the first to open up interreligious interaction.

Ecological Deeds: We cannot care for the Earth without the support of all people of good will. This means we need to expand our interreligious and cultural relationships. The Society for the Protection of Nature in Israel (SPNI) is the only interreligious group operating openly in the Middle East. SPNI thrives because the threatened environment of that relatively crowded section of the world is really the care and concern of people of all faiths. We cannot neglect the environment due to cultural or ethnic divides. The diversity of the Earth’s people must be maintained, especially when we consider that half of the world’s languages are expected to disappear in this century. That is an ecological catastrophe.

7. The Crib: Teaching Children Profound Mysteries: The genius of Francis was that he celebrated the way the Lord was born and the humble setting through deed and not word, namely in the presentation of the event with live people and animals. The custom of erecting cribs is ascribed to him. In 1223 he obtained permission from Honorius III (1215-1227) to use the crib and the images of the Christ child, Mary, Joseph and Wise Men to re-present the mystery of the nativity — a creative pedagogical tool.

Ecological Deed: Today, Earth caring includes environmental education which targets children — the hope of the future. This education includes a respect for the beginnings of plant and animal life for these are precious and vulnerable moments. It includes a respect for the habitat of the vulnerable plants and animals. Children must be the focus for they have a deeper sense of the damage done by ignorance and greed with respect to the environment. Children are willing to start a down-to-earth repairing process through caring for animals and plants, constructing nature trails, and planting trees. The profound mystery of the Incarnation as taught through a simple crib opens up the marvels of Creation, Redemption, and Renewal — the threefold or Trinitarian work of Earth caring. Open wonder, deep heartfelt vulnerability, and playful enthusiasm to recreate the wounded Earth. The simple flower and animal reveals creation in its depth, redemption in its need, and renewal in its spirit.

8. Stigmata: Welcoming the Marks of the Lord. Francis love for Christ was so intense that he was gifted to have the marks of the cross on his very person. This phenomenon, granted to a few others, began in September, 1224 just two years before his death. He became one with the suffering Christ and he gloried in the cross on his person.

Ecological Deed: Today, caring for the Earth is not an elitist operation or good will gesture of the wealthy to pristine areas which they have the travel money to enjoy. Rather, such caring must be coupled with social justice issues; we burn when observing the desecration of the Earth seeing in suffering people and in suffering Earth a intimate relationship that cannot be broken. We cannot solve the Earth’s problems unless we first solve our social ones. We cannot expect the wealthy to give up without ever touching the wounds of the Earth, nor do we see the gift of suffering as a mark of hatred and rage wherein the poor lose their sense of direction and focus — when they take upon themselves for gaining what is rightly theirs. Eco-suffering becomes a challenge, and when properly understood, becomes an opportunity. It is our modern day stigmata — the markings of the crucified Jesus in the Body of Christ that is the Earth and all suffering inhabitants. Are we willing to take these on freely and creatively?

9. Deacon: Serving Others. Francis was one of the famous deacons in the Church which include Stephen, Lawrence, Justin, and Vincent. It is the Church role of deacon to be of special service to the whole Body of Christ. Francis fulfilled that role perfectly, both through his preaching and in his humble service to the poor.

Ecological Deed: Earth carers who see the need both to care for those who suffer as part of the human family and as part of the Earth family are following in the footsteps of Francis. We must be of service to the plants and animals, not overlords over them. This service includes healing the wounded, preserving the threatened, nurturing the stressed and ailing, and showing other caring persons through demonstration how they also can be of service. The future health of the Earth depends on loving and caring service and so carers are eco-deacons.

10. Smiles: Dancing in Celebration. Francis loved to celebrate — to skip down the road when traveling, to smile easily, to sing and converse. He is what is regarded as a lighthearted person, and he never lost the trait throughout his life. He is said to have been a generous, poetic, high-spirited youth who dreamed of performing daring deeds of chivalry. He had a brief disillusioning career as a soldier. But on taking on Christ Francis manifests the sheer wonder of God’s goodness while still doing so in song, dance, and engaging personality. His love for celebration did not dampen when he introduced it within his gathering brotherhood (the Friars Minor) which was starting to spread throughout Europe even in his own life.

Ecological Deed: Caring for the Earth does not leave out the need for celebration. Just as Francis celebrated the greatness of creation, so should a balanced carer of the Earth celebrate the gifts given and the plans which are unfolding. All work and no play makes for a dull person, and the same can be said for those who are carers of God’s creation. We need time to rest and time to celebrate and this is all the more true as the urgency becomes more apparent to us. The time of restfulness, which includes silence and song, allows us to distance ourselves from our culture’s all night malls and neon lights. Activists among others find it hard to give time to rest and time to pray — a natural right of all people and a natural need of all people.

Conclusion: From a number of examples from Francis’ life and from the possible deeds which modern day eco-activists are invited to do, we can make a strong case for why Francis of Assisi is truly the best choice for patron of ecology. It is also why his appeal goes far beyond Christian circles to embrace the world.