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In this issue...

JUSTICEmagazine

THE CATHOLIC SOCIAL JUSTICE QUARTERLY www.justicemagazine.org Spring 2015

Pope John XXIII: A passion for peace

8 4

1612

2221

3026

3834

Make space for our migrants

Empowering women to help transform lives

Prayers for pardon

The path to peace

South Sudan: Pain and missing reconciliation

‘Their value and worth is more than the cargo they carry’

Decades of care in the heart of the East End

Why action on climate change is needed now

How social action can change the world

Editorial

Justice Magazine is a non-profit making quarterly publication that reports on and aims to further interest in the Catholic Church’s social teaching.

We would love to hear from you withyour feedback, ideas for future editions or your own contributed articles.

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AdvertisingTo find out more about how to advertise in Justice Magazine and our rates, please contact sales@justicemagazine.org

AcknowledgmentsThe editor wishes to thank all the agencies and individuals who have submitted articles and photos.The next issue of Justice Magazine will be published in August. Please contact the editor at editor@justicemagazine.org with ideas for future articlesor to suggest improvements

EditorLee SiggsEditorial advisersJonathan HoudmontNana Anto-Awuakye

p8Make space for

our migrants

42 Final Thought

Cover image: Duncan Harris

Feature: Pope John XXIII

POPE JOHN XXIII A passion for peace

4 JUSTICE MAGAZINE

Fr Kenneth Overberg on the legacy of Pacem in Terris and its relevance today

SHORTLY AFTER RECEIVING a diagnosis of terminal cancer and opening the Second Vatican Council in October 1962, Pope John helped resolve the Cuban missile crisis, the confrontation between the United States and Russia that threatened nuclear war.

This crisis intensified John’s passion for peace. He was hop-ing that Vatican II’s renewal would contribute to building

peace. With his days numbered, John committed to writing for the world his vision of a path to peace. In April of 1963 the pope issued Peace on Earth, the first papal letter addressed to all people of goodwill. Less than two months later, Pope John XXIII died.

John often writes in general terms, recognising the respon-sibility of citizens and their governments to develop specific

practices, such as taxes or im-migration laws, that express his wise vision.

The heart of John’s message is this: Protecting and promoting human rights is a foundation for world peace. He develops this conviction in a series of ever-larger concentric circles of human rights, public authorities, international relations, and the universal common good.

He grounds this vision on an

Photo: Duckmark

JUSTICE MAGAZINE 5

John turns his attention to the relation between individuals and public authorities in one’s country. He stresses both the necessity for authority for a well-ordered and prosperous society and the recognition that authority itself comes from God

understanding of the nature of the human person (natural law) that takes seriously the signs of the times. John stated: “Peace on earth, which people of every era have most eagerly yearned for, can be firmly established only if the order laid down by God be dutifully observed”.

Pope John builds on this foun-dation by spelling out in some detail the person’s rights and du-ties that flow from one’s nature and dignity.

He begins with fundamental rights: The right to life and to the means necessary for the proper development of life, such as food, clothing, shelter, medical care, and education. Every hu-man being also has the right to worship God according to one’s conscience and to choose freely one’s vocation.

Economic rights include work, a just wage, and private property. Other rights mentioned in Peace on Earth are the right of assem-bly and association, the right to immigrate, the right to partici-pate in public affairs and to be protected by law.

Peace on Earth balances these rights with a corresponding em-phasis on duties. John states that when a person becomes aware of one’s rights, then that person must become equally conscious of the related duties. For exam-ple, the right to life brings with it the duty to preserve life.

The pope extends this balance to an individual’s life in society: To one person’s right there cor-responds a duty in all others to acknowledge and respect that right. This leads John to reflect on the social nature of human beings and on the responsibil-ity to contribute to the common good (all those conditions of society that enable people more

fully to flourish as human beings.John turns his attention to the

relation between individuals and public authorities in one’s coun-try. He stresses both the necessity for authority for a well-ordered and prosperous society and the recognition that authority itself comes from God. In this con-text, John states that “the whole reason for the existence of civil authorities is the realisation of the common good”.

Peace on Earth highlights spe-cial concern for the poor as one of the essentials of the common good.

Pope John, who came from a poor family, notes that political authorities, in order to promote justice and fairness, at times need to give more attention to those less able to defend their rights.

“For experience has taught us that, unless [public] authorities take suitable action with regard to economic, political and cultur-al matters, inequalities between citizens tend to become more and more widespread, especially in the modern world”.

Other essentials of the common good, and so part of the respon-sibilities of civil authorities, include such things as transpor-tation, communications, water, public health and insurance.

Citizens’ participation in public life is clearly essential. Political authorities must also face the

challenge of balancing competing rights and claims.

They must “co-ordinate social relations in such fashion that the exercise of one person’s rights does not threaten others in the exercise of their own rights nor hinder them in the fulfillment of their duties”.

Sound structure and operation of government are necessary for meeting this challenge. John adds that it is impossible to de-termine exactly the most suitable form of government, but he does list some requirements, such as a charter of human rights as part of the country’s law.

Pope John expands his focus again, now considering the re-lationships among the nations. Peace on Earth also affirms the foundation of natural law as a guide for these relations, here fo-cusing on truth, justice, solidarity and liberty.

In his discussion of truth, John concentrates on the truth that all countries are by nature equal in dignity. In the context of coloni-alism and post-colonial exploita-tion, John emphasises that each country has the right to existence and to the means for develop-ment.

Those countries with advanced levels of economic development must not try to take advantage of poorer countries.

Justice implies the recogni-tion of countries’ mutual rights

‘‘

Photo: Duckmark

6 JUSTICE MAGAZINE

and duties, similar to the deli-cate balance that exists between persons. Countries have the duty to respect the rights of other countries. Disagreements must be settled not by violence but by reasonable investigation, discus-sion and reconciliation.

Truth and justice are best pursued in solidarity, that is, in mutual co-operation among the nations. The pope again states that civil authority exists to protect the common good of that country, and then he imme-diately adds that this common good cannot be separated from the universal common good.

Pope John reaffirms, now un-der the topic of liberty, that no nation should oppress another or “unduly meddle in their affairs”. While economically developed countries must help those in the process of development, each country is primarily responsible for creating its economic and social progress.

Throughout this section on international relations, John XXIII mentions specific top-ics of particular concern. These include inequality among the nations, ethnic relations and ten-sions, immigration and refugees, war and disarmament.

In the long section on war, John deplores the production of arms, with its “vast outlay of in-tellectual and economic resourc-es”, and the resulting profound fear among the nations.

He concludes that justice and humanity demand that the arms race should cease, that stockpiles be reduced equally and simulta-neously, that nuclear weapons be banned.

This will come about only when fear is replaced by mutual trust, the result of serious thought, sincerity in negotiations, and

faithful fulfillment of obligations.In a remarkable paragraph

beginning this section on the relationships of persons and of political communities with the world community, John XXIII keenly describes what we now call “globalisation.”

Reading the signs of the times, the pope recognises the new interdependence expressed in communications, national econo-mies, and issues of security and peace.

This reality reaffirms his em-phasis on “the common good of the entire human family”.

The demands of protecting and promoting this universal common good, however, extend beyond the capabilities of exist-ing public authorities.

So John calls for a public authority with worldwide pow-

ers and the means to pursue the universal common good.

He carefully describes this authority: It must be set up by common accord and not imposed by force; it must safeguard the rights of human persons by direct action or by creating on a world scale an environment in which nations can more easily carry out their responsibilities.

Pope John then turns his atten-tion to the one body closest to such a worldwide public author-ity, the United Nations. He sum-marises the UN’s purpose and structure, especially affirming its Universal Declaration of Human Rights, a document that shares many convictions with Peace on Earth.

The section concludes with the pope’s “earnest wish that the United Nations Organization—in

its structure and in its means—may become ever more equal to the magnitude and nobility of its tasks”.

Peace on Earth ends with words of inspiration, realism and prayer, integrating faith and action. John encourages partici-pation in public life, recognises the importance of professional competence, and stresses the need for religious education and spiritual values.

He acknowledges the “immense task” facing all people of good will, “the task of bringing about true peace in the order estab-lished by God”.

Pope John ends with prayer that “the most longed-for peace [will] blossom forth and reign always” among all peoples of earth.

Since Peace on Earth was

published in 1963 the world has experienced both remarkable success and horrific failures in promoting human rights and building peace. Peace movements and non-violent revolutions em-bodied John’s vision and inspired peoples from many nations. Democracy spread through the world, but so did unspeakable violence: genocide, terrorism, preventive war.

There are also millions of slaves, including children helping in the production of chocolate; women and girls working in sweatshops or trafficked for sex; coffee farmers suffering greater poverty because of economic systems that value profits over people.

Along with speaking to the powers of the nations, John XXIII’s four concentric circles

Feature: Pope John XXIII

Pacem in Terris has motivated peace campaigners since the 1960s. Photo: TCDavis

JUSTICE MAGAZINE 7

faithful fulfillment of obligations.In a remarkable paragraph

beginning this section on the relationships of persons and of political communities with the world community, John XXIII keenly describes what we now call “globalisation.”

Reading the signs of the times, the pope recognises the new interdependence expressed in communications, national econo-mies, and issues of security and peace.

This reality reaffirms his em-phasis on “the common good of the entire human family”.

The demands of protecting and promoting this universal common good, however, extend beyond the capabilities of exist-ing public authorities.

So John calls for a public authority with worldwide pow-

ers and the means to pursue the universal common good.

He carefully describes this authority: It must be set up by common accord and not imposed by force; it must safeguard the rights of human persons by direct action or by creating on a world scale an environment in which nations can more easily carry out their responsibilities.

Pope John then turns his atten-tion to the one body closest to such a worldwide public author-ity, the United Nations. He sum-marises the UN’s purpose and structure, especially affirming its Universal Declaration of Human Rights, a document that shares many convictions with Peace on Earth.

The section concludes with the pope’s “earnest wish that the United Nations Organization—in

its structure and in its means—may become ever more equal to the magnitude and nobility of its tasks”.

Peace on Earth ends with words of inspiration, realism and prayer, integrating faith and action. John encourages partici-pation in public life, recognises the importance of professional competence, and stresses the need for religious education and spiritual values.

He acknowledges the “immense task” facing all people of good will, “the task of bringing about true peace in the order estab-lished by God”.

Pope John ends with prayer that “the most longed-for peace [will] blossom forth and reign always” among all peoples of earth.

Since Peace on Earth was

published in 1963 the world has experienced both remarkable success and horrific failures in promoting human rights and building peace. Peace movements and non-violent revolutions em-bodied John’s vision and inspired peoples from many nations. Democracy spread through the world, but so did unspeakable violence: genocide, terrorism, preventive war.

There are also millions of slaves, including children helping in the production of chocolate; women and girls working in sweatshops or trafficked for sex; coffee farmers suffering greater poverty because of economic systems that value profits over people.

Along with speaking to the powers of the nations, John XXIII’s four concentric circles

of rights and duties also offer us sound guidance for ordinary but real ways to honor human dignity and so build peace.

Human rights: In our hearts and in society’s institutions we can work against prejudices based on class, gender, ethnicity, sexual orientation, or religion.

Public authorities: Given the po-larisation in church and society, we can contribute to reconcili-ation by sharing our views with political or business or religious leaders in attempts to strengthen the common good.

International relations: Since those we elect make a difference, we can judge whether our voting is based on the Gospel or on one’s political party. Do we even vote?

Universal common good: In learning about globalization, we can listen to different sources, especially people who work for justice in the developing world. We can support the United Na-tions and urge political leaders to transform it according to Pope John’s vision.

Certainly we cannot do every-thing, but we can do one thing. Human rights and peacemaking include many issues. Pick one, develop an interest and follow it. Get involved with a group. Help educate others. Do something, remembering St John XXIII’s words: “Every believer in this world of ours must be a spark of light, a centre of love”. n

Pacem in Terris has motivated peace campaigners since the 1960s. Photo: TCDavis

‘‘Peace on Earth ends with words of inspiration, realism and prayer

Make space for our migrants

8 JUSTICE MAGAZINE

OPENING YOUR DOOR to a stranger is daring and a very radical way of being human.

At the same time, helping someone in such great need is rewarding and enriching.

Many have done it, and have had their reward. For instance, a son was promised to Abraham because of his hospitality (Gen-esis 18:1-8).

Can we see this as a wonderful opportunity to give and receive, to be the hands of God, to be empowered to do something for justice, especially at a time when our society and public debate are perhaps becoming more closed towards those within our parish-es and communities who come from other countries in need of work or sanctuary?

In his message for the World Day of Prayer for Migrants and Refugees, His Holiness Pope

Francis said: “… in an age of such vast movements of migra-tion, large numbers of people are leaving their homelands, with a suitcase full of fears and de-sires, to undertake a hopeful and dangerous trip in search of more humane living conditions.

Often, however, such migra-tion gives rise to suspicion and hostility, even in ecclesial com-munities, prior to any knowledge of the migrants’ lives or their stories of persecution and desti-tution. In such cases, suspicion and prejudice conflict with the biblical commandment of wel-coming with respect and solidar-ity the stranger in need.”

The Pope calls for a fresh vision: “The Church without frontiers, Mother to all, spreads throughout the world a culture of acceptance and solidarity, in which no one is seen as useless,

It is not known how many asylum seekers are living destitute in our cities. For the World Day of Prayer for Refugees and Migrants, Pope Francis challenges us to open our arms to welcome and respect those who are denied sanctuary. Jesuit Refugee Service UK offers one way that we can accompany refugees and migrants through prayer and living into their experience, writes Kate Monkhouse

Feature: Sanctuary

‘‘Many people struggle to find safe or sustainable accommodation

A campaign in support of migrants. Photo: European Parliament

JUSTICE MAGAZINE 9

out of place or disposable. When living out this motherhood effec-tively, the Christian community nourishes, guides and indicates the way, accompanying all with patience, and drawing close to them through prayer and works of mercy.”

Fr Adolfo Nicholás SJ, Superior

General, Society of Jesus, tells us: “Hospitality is that deeply human and Christian value that recog-nises the claim that someone has, not because he or she is a member of my family or my com-munity or my race or my faith, but simply because he or she is a human being who deserves wel-

come and respect.” Sadly many refugees who come to this coun-try do not experience welcome or respect.

During the process of seeking asylum, basic support and ac-commodation is offered, usually outside of London, by the Home Office.

10 JUSTICE MAGAZINE

If the asylum application is turned down, all support and accommodation is withdrawn. Refused asylum seekers become utterly destitute.

They have no recourse to public funds, are not allowed to work and are denied access to state funded homeless services and hostels.

Despite their forced destitu-tion, many are too frightened to return to their country of origin, or cannot be returned because the country concerned will not offer a travel document; in some countries where the state has col-lapsed a return becomes impos-sible to organise.

So, daytimes become a circuit of visits to day centres for hand-outs, meetings with lawyers and often waiting in libraries or other ‘anonymous’ places. There is little privacy to wash or space to really be at ease.

Many people struggle to find safe or sustainable accommo-dation, sometimes resorting to sleeping on night buses or in parks, or ‘sofa-surfing’ with friends when hostel or church night-shelter places are full.

When refugees come to Jesuit Refugee Service (JRS) for help with accommodation, we have very few places that we can refer them too.

A number of Church initiatives seek to help individuals who can-not find a place to live. London Hosting Network encourages people to offer a room or tempo-rary accommodation, through schemes such as the Spare Room initiative.

London Catholic Worker hous-es provide space for individuals to live in community for a while. Jesuit Refugee Service has been able to match some individuals with religious communities that

can offer short-term accommo-dation for a time of respite.

Housing Justice held a confer-ence to share ideas on “What can I do?” with regards to addressing this accommodation shortage. Their report offers insights into options for day centres, parishes, professional services and winter night shelters.

The provision remains small for what many of those trying to help see as being a “humanitar-ian emergency on our doorstep”.

JRS UK has produced a prayer resource pack, in partnership with the Christian Life Commu-nity (CLC) and Pray As You Go (Jesuit Media Initiatives).

The pack invites people to take a journey of hospitality along-side hosts and guests with Jesuit Refugee Service, to see the cour-age and dignity of asylum seekers who experience destitution and homelessness in the UK.

People can reflect with them on the themes of “Home”, “Wel-come”, “Encounter”, “Around the table”, “Sharing”, “Journey” and “Courage”.

Reflections are written by CLC

members and refugees, vol-unteers or staff with JRS UK. Stories or passages of scripture are suggested alongside ques-tions and prayers in the Ignatian tradition.

The pack has seven sections which can be used as a personal retreat over a week or with a par-ish group over a series of seven weeks or meetings.

Church groups might like to use them over the summer term.

The digital version of the prayer resource pack is available as a digital retreat with spoken read-ings and music at www.pray-as-you-go.org

To order the printed version as a pdf that you can print for use with a group, contact Kate Monkhouse at JRS UK uk@jrs.net

To make a donation to help JRS UK’s work with destitute asylum seekers seeking a host place-ment, please go to www.justgiv-ing.com/jesuitrefugeeservice or send a cheque to ‘Jesuit Refugee Service UK, 2 Chandler Street, London E1W 2QT’ marking the envelope ‘At Home’. n

Feature: Sanctuary

Migrants in Lampedusa. Photo: Noborder Network

JUSTICE MAGAZINE 11

Advertisement

Empowering women to help transform lives

12 JUSTICE MAGAZINE

Progressio is using the passing of the International Development Bill to share skills and ultimately change situations that have kept people poor, says Christian Lail

WITH THE PASSING of the Inter-national Development Bill in Parliament this March, Progres-sio, is eager to use the opportu-nity to empower more lives in overcoming poverty.

The International Develop-ment Bill ensures, by law, the UK’s commitment to spending 0.7 per cent of its gross national income on international aid each year. The bill will secure Britain’s contribution to tackling poverty in line with the UN pledge. Pro-gressio, who helped campaign for the bill, stands alongside marginalised people so that they can change the situations that keep them poor.

“In our work overseas we see how marginalised women and men are battling to improve their own lives against really challeng-ing odds,” said Progressio CEO Mark Lister. “We see how they need outside support, for exam-ple, to equip them with special skills to tackle poverty and over-come injustice.”

Progressio sends people, rather than money, sharing the skills and knowledge that can trans-form the lives of people they meet directly and those they meet in the future.

Rosa Cruz, the president of the Union of Mothers’ Centres in the rural town of Loma de Cabrera, Dominican Republic, shared her story of how Progressio is helping the women in her area transform their lives.

Loma de Cabrera is an exam-ple of a community that will benefit from the International Development Bill. Located right on the border with Haiti, Loma de Cabrera is one of the poorest areas in the Dominican Republic. Because of the lack of jobs and ability to plan for their futures, the people face many economic challenges. Culture has also been a barrier to progress, with a strong sense of machoism that discourages women from learn-ing or working.

“Our own culture is an obsta-

cle,” Rosa said, “and we need to work more to overcome this. In many cases, men don’t want women to develop, to study, to work, or to be independent. I would like to see many things changed, but in particular the machoism. The community needs to recognise that we are equal, that we all have equal rights.”

However, with support from Progressio, people like Rosa and the Union of Mothers’ Centres are helping women overcome the barriers that keep them poor.

“Our Union of Mothers’ Cen-tres support women to empower themselves and gain independ-

Feature: Dominican Republic

JUSTICE MAGAZINE 13

ence, so they can challenge this culture and bring crucial change to our community,” Rosa ex-plained.

The women were given a small start-up loan and were trained by Progressio’s local partner organi-zation, Solidaridad Fronteriza, on how to grow food gardens, rear chickens, sell at the market, and manage finances. Eduardo Pinelli, a Progressio development worker, educated the women on commercialization and economic development.

“Eduardo supported us with the legalisation of the product line,” said Mayra de Rosario Pan-yagua, a member of the Union of

Mothers’ Centres, said. “We could not have sold the products, other than to family and friends, with-out it being legalised. We worked also on the name and the logo for the product line. We visited different suppliers, regarding the purchase of the materials, considering who can provide the best price in terms of quality and quantity. For instance, we pur-chased materials from different suppliers for the women to test the best quality and effectiveness. Eduardo gives us constant fol-low-ups and support.”

After some of the women received training on managing their finances, they started the

Savings and Credit Cooperative of Women Entrepreneurs of the Border, which helps women cre-ate an income for themselves and support each other in saving for their futures. Since its start one year ago, a variety of small busi-nesses have emerged from their centres.

“We’re extremely proud that this is the first cooperative in the country that is created and man-aged by women!” Rosa said. “The women are now independent for the first time, sending their chil-dren to school and giving their families a brighter future.”

The International Development Bill will allow more opportuni-ties for these women’s projects to create lasting growth in their communities and slowly change the perception of women.

“When the community is pro-gressing,” Heroina Arasena, a centre leader, said, “I feel happy. That’s thanks to the training provided by the Union of Moth-ers Centres. The women from the centres are benefitting.”

Last March, Rosa helped to start MamáGuilla, a small busi-ness of handmade household goods, which became a real turning point for the Union of Mothers. MamáGuilla, named after the founder of the Union of Mothers, includes cleaning and washing products, beauty and healthcare supplies, and hand-craft and cooking condiments.

Maria Blans, a member of the Union of Mothers, said: “We all use the products because they are produced by the women in an ar-tisan way. They acquired knowl-edge on how to make them, and these products are helping the union and all the women of the centres so much. We are com-mitted to the sales because they benefit the women and centres,

14 JUSTICE MAGAZINE

Feature: Dominican Republic

Rosabel CruzPhoto: Fran Afonso

Feature: Dominican Republic

JUSTICE MAGAZINE 15

and, in the end, are reinvested in our communities. They help empower women economically, as housewives who suddenly earn an income which they can spend on their needs or reinvest in other initiatives.”

Initially, a small loan was given to 22 women from 12 centres to get started. The women were trained on how to create the products and then they trained more women in the Union of Mothers to join the project.

“Together we’ve established MamáGuilla with the messag-ing that all profits support the development of our community,” Rosa said. “This message acts as a good selling point, but it also inspires other women to take steps in their independence and join us in the Union of Mothers.”

The women received further training and support from Eduardo, who helped introduce a marketing plan and strong branding for the product.

“The main objective of these

products is not that the union be enriched, but that the women who sell them may have a profit,” said Sister Patria Fernandez Ces-pedes. “The vision of the union is that women develop and em-power themselves through their own strengths and efforts. So the idea is that women can produce, overcome barriers, and develop, without relying on and expecting others to resolve their lives.”

Heronia, who was battling depression from the loss of her mother last year and her husband a few years before, turned her life around by selling MamáGuilla products.

“My family used to be sick a lot but because of the union, every-thing got resolved,” Heronia said. “I am really benefiting and I give thanks to God for this help that came to my town.”

In its first year, MamáGuilla has produced a steady income for the women and generated profits to invest back into the union and community.

Their goal is to grow by pur-chasing the land next to the union so they can expand pro-duction and help more women and their families.

“We will keep working hard,” Rosa said, “but we also know we cannot achieve this alone, just as we could not have reached our current success without the sup-port of Eduardo from Progres-sio.”

Progressio looks forward to the positive impacts that the Inter-national Development Bill will have on communities like Loma de Cabrera. Although the recent UK governments have already met the 0.7 per cent towards international aid each year, the bill binds future governments to do the same.

Mark Lister added: “I hope this move from the UK will lead other G7 governments to join the UK and honour the UN pledge, giving greater priority to those across the world with less power and wealth.” n

Heroina Arasena Photo: Fran Afonso

16 JUSTICE MAGAZINE

Photo: Funky Tee

Feature: Death Penalty

Prayers for pardon Father John Dear recalls the little-known work Blessed Mother Teresa did on behalf of those individuals condemned to death

JUSTICE MAGAZINE 17

IN THE SPRING of 1988, while I was teaching in Scranton, Penn-sylvania, the state announced its first execution in decades.

I was crushed by the news. People across the state, nearly all Christian, supported the sched-uled murder. What can one do?, I wondered.

“What we need is someone like Mother Teresa to intervene for us,” I said to a friend, a monsignor who worked at the diocesan office.

“Not many people know this,” he confided, “but I’ve led several annual retreats for her. I’m sure she would help.”

A light went on in my mind. I began to organise. I called the office of the governor, a widely-respected Catholic, and asked him if he would receive an appeal from Mother Teresa on behalf of the condemned man. I also notified the press about arrange-ments for the call.

A day before I was going to contact Mother Teresa, a stay of execution was granted. We all rejoiced.

Over the next few years, I ar-ranged Mother Teresa’s inter-vention on behalf of death row inmates on eight occasions. Each time, she eagerly offered her sup-port and the prayers of her com-munity in an effort to stop the killing and end the death penalty.

In early 1990, while studying at the Jesuit School of Theology in Berkeley, I read in horror of Cali-fornia’s impending execution of Robert Harris, who had brutally murdered two young brothers years earlier in San Diego. While no one supported his unim-aginable violence, and while my friends and I wished only healing and peace for his victims’ fam-ily, we did not want the killing to continue.

Many friends organised dem-

onstrations, vigils, letter-writing campaigns, lobbying efforts and prayer services in an effort to stop the murder of Robert Har-ris. What could I do? With other Jesuits, I was deeply involved in ongoing protests against US mil-itary aid to El Salvador. We were still reeling from the massacre of six Jesuits and their co-workers a few months earlier.

Yet a few miles away from the Berkeley hills on the San Fran-cisco Bay, our government was planning with meticulous legal attention to murder someone at San Quentin.

I called the monsignor. “Do you think Mother Teresa would be willing to help us, and if so, how can I reach her?”

“Of course she would want to help,” he replied. “Here’s her private phone number. I will be praying for all of you.”

Nervous, anxious, filled with trepidation, I dialed the long number. Halfway around the world, thirteen and a half hours ahead of Berkeley, at 6.30 a.m., just after morning Mass, Mother Teresa picked up the phone in

‘‘I called the office of the governor, a widely- respected Catholic, and asked him if he would receive an appeal from Mother Teresa on behalf of the condemned man

18 JUSTICE MAGAZINE

her office. “Hello,” she said in her heavy, unmistakable, Albanian-Indian accent.

I introduced myself, told her the situation, and asked if she would be willing to help us.

“What exactly did Robert Har-ris do?” she asked. I told her, then proposed that she speak with the California governor George Deukmejian by phone in the next few days before the execution, and ask for clemency.

“Yes, I will,” she said, “and I will ask all the sisters at the Mother-house here in Calcutta to pray for the governor.” She spoke of her visit a few years earlier to San Quentin’s death row. On the way out that day, she told a guard, “What you do to them, you do to God.”

We made the arrangements. I called Governor Deukmejian’s of-fice and told them of Mother Ter-esa’s call. On Monday evening, March 26, 1990, Mother Teresa spoke briefly with the governor. I called her back immediately to find out what happened, intend-ing, as she agreed, to announce her message to the 20 reporters gathered at the front door of our Jesuit house.

“Did you speak with the gover-nor,” I asked.

“Yes. He started talking about how he had to do this, that this was the law.”

“What did you say?” I asked.“I just said, ‘Do what Jesus

would do.’”I was stunned. No arguments.

No statistics. No invocation of sin or immorality or injustice. No lecture. No angry denunciation. Just: Do what Jesus would do. She cut right to the heart of the matter.

“That’s all I said. He talked again about how it was in the state’s hand, so I repeated what I

Feature: Death Penalty

‘‘I was stunned. No arguments. No statistics. No invocation of sin or immorality or injustice. No lecture. No angry denunciation. Just: Do what Jesus would do. She cut right to the heart of the matter

Photo: Thomas Hawk

JUSTICE MAGAZINE 19

said, ‘Do what Jesus would do if he was in your position.’”

“We have to pray,” she contin-ued. “We all have to pray so that he gets the grace and the courage to do what Jesus would do. Pray hard. Get as many people to pray for courage for him. Get every-one in the country to pray. And then, we have to respond to his decision with love and compas-sion. And keep praying for the family of the victims, too.”

She asked me to call her again with any news and promised to

help anytime.As I explained later that night,

her message was simple and clear. Jesus was an opponent of the death penalty who was con-demned to death, a prisoner on death row, legally executed by the authorities, a victim of the death penalty, and Mother Teresa was saying, “Do what he would do.”

She did not need to add any ex-planation. It is all too clear what Jesus would do. He would not kill anyone. He would not kill, no matter what the crime, no matter

what the cause. He would grant clemency, demand forgiveness and command non-violent love.

The next morning, the Los Angeles Times carried a cartoon depicting Mother Teresa in one corner, speaking on the phone saying, “Do what Jesus would do if Jesus was in your position,” and the Governor in the other cor-ner, on the phone asking, “What would Pilate do if Pilate was in my position?”

Miraculously, a California judge intervened a few days later and a stay was issued.

Two years passed. A new gov-ernor, Pete Wilson, who cam-paigned on a pledge to resume executions, set another date. Most Californians supported his “tough stand against crime.” Despite eloquent opposition to the death penalty from the Pope, the Bishops and the Mother Teresa, more than 80 per cent of all Catholics supported executing people.

Again, Mother Teresa repeated her message. “Do what Jesus would do,” she said.

Alas, Wilson washed his hands of the case, and Harris was killed.

I called her with the news. After expressing her grief, she said: “God sees only love. God only sees the love that we put into what we do.” She thanked all those who tried to save his life.

A year later, I received an ur-gent call that my friend Billy Neal Moore, a death row inmate in Georgia whom I had visited and corresponded with for years, was to be executed in a few days. Billy had been on death row longer than anyone else up to that time. He and a friend got drunk one night, robbed a liquor store and killed its elderly owner. The next morning, he wept and begged forgiveness of his victim’s family.

Photo: Thomas Hawk

20 JUSTICE MAGAZINE

He spent his years on death row praying, studying the scriptures, and counselling other inmates in Jesus’ way of non-violence.

I flew to Georgia to be with Billy. We organised prayer serv-ices, press conferences, dem-onstrations and vigils. Mother Teresa spoke on the phone to the chairperson of the Georgia Board of Pardon and Paroles which has the power to grant clemency before an execution. Mother Teresa promised that her com-munity would keep a running prayer vigil for clemency. Mean-while, Billy sent a message from prison, urging us to be sure that we grant clemency in our hearts to all those who have personally hurt us. Otherwise, he said, we cannot expect the God of clem-ency to take us seriously and answer our prayer.

Several hours before the sched-uled execution, the victim’s fam-ily members appeared before the Board and pleaded for Billy’s life, saying that killing Billy would not bring their relative back, nor would it end the killing or ease their pain.

Forgiveness and clemency were the only way to healing.

In an historic, miraculous decision, clemency was granted. Several months later, Billy was quietly released from prison. Today, he ministers to prisoners and teaches Jesus’ way of love.

Not long afterwards, I was ordained and participated in a Plowshares anti-nuclear dem-onstration. My friends and I hammered briefly on an F15e nuclear-capable jet, the kind used to drop bombs on Iraq. It was another way of trying to stop the killing, this time, the murder of our nation’s enemies. I spent eight months in North Carolina jails. I received supportive letters

from many friends and relatives, but it was especially moving to receive words of encouragement from Billy and Mother Teresa.

“Be glad that you are to pro-claim the love of Jesus even to the poor in prison,” she wrote. “Give Jesus your pain and limita-tion and trust in Him. In your weakness His power will be a protection and a strength.”

In 1995, while in Rome, I met Mother Teresa at her order’s headquarters. She was badly stooped over by then. When I was introduced, she reached up and put her hands firmly on my cheeks and held them there for about 15 seconds, while she smiled and starred into my eyes. Then, she folded her arms, pre-tending to be stern with me, as if to reprimand me for doubting her, and asked with a suppressed chuckle, “What did I say they should do?”

“You said they should do what Jesus would do,” I answered.

“And what did they do for your friend?”

“They did what Jesus would do; they granted him clemency.”

“Thank God!,” she said with an enormous smile. She was filled with joy at the thought of clem-ency.

She asked about Billy and my work, and promised that her sisters would pray for me for the rest of my life.

That day in Rome, I felt tre-mendous love pouring out from her. If love is all God sees, as Mother Teresa told me on the phone and later wrote me, then I’m sure that God saw her. Her entire spirit radiated uncondi-tional love.

Though she was famous for her compassion for the poor and her advocacy for the unborn, she was equally opposed to the

death penalty and to war. How could she do otherwise, since she sought so passionately to practice the love of Jesus?

When I think of her now, I remember her voice, and her simple, stunning wisdom. “Do what Jesus would do.”

With these five words, Mother Teresa offers us a mantra, a prac-tical solution, a way out of the world’s violence. She calls each of us - from governors and presi-dents to parents and churchgoers - to live out the love of God just as Jesus did. That means, not only showing compassion to the poor and needy, but speaking out against executions, bombing raids, and nuclear threats.

She wants us not only to read about Jesus, to think about Jesus, but to do the things that Jesus did.

Simple advice, yes, but rarely put so bluntly in the face of such a politically charged issue.

The logic of her wisdom, though politically incorrect, is theologically, biblically and spir-itually sound.

As we do what we can to abol-ish the death penalty and pro-mote peace; as we try in our own way to do what Jesus would do if He were in our shoes; as we too radiate that same unconditional, compassionate love; God will see each one of us, just as God sees Mother Teresa, and will grant the same verdict: Clemency for all. n

‘‘When I think of her now, I remember her voice,and her simple, stunning wisdom

Feature: Death PenaltyFeature: Death Penalty

The path to peace

JUSTICE MAGAZINE 21

According to the New York Times, during a White House luncheon in 1954 Winston Churchill said, “To jaw-jaw [talk-talk] always is bet-ter than to war-war.”

While clearly not a pacifist, Britain’s Second World War prime minister had seen upfront the ab-solute horror of war, and became convinced that tirelessly striv-ing to resolve disputes through respectful dialogue was always preferable to war.

Yes indeed, “to jaw-jaw always is better than to war-war.”

But then why is it that when faced with differences of opinion we often opt for violence instead of dialogue?

When harsh words are directed at us, why do we often respond with a harsh reply? When spouses continue to hurt each other, why do they often resort to a mean-spirited divorce?

And when different ethnic groups, tribes, religions and na-tions find themselves at odds, why do they so often take up arms to kill each other?

I suspect that the sin of pride – the foundational sin of all other sins – is at the centre of all this. Pride puffs up the ego, which tempts each one of us to selfishly concentrate on what we want, often with no thought of the God-given rights of others.

Instead of taming the pride-filled ego with honest humility, we often allow it to dominate our thoughts, words and actions which make re-

spectful dialogue nearly impossi-ble. And when respectful dialogue is absent, violent words, violent actions, murder, and the mass murder of war take over.

Unfortunately, many people of-ten rationalise that violence must be met with violence. They have not learned the tragic lessons of history. Violence never leads to genuine lasting peace. Instead, it plants the seeds for future vio-lence which grows like weeds.

Respectful dialogue is absolutely necessary to root out the weeds of violence. Respectful dialogue communicates first and foremost from the heart. It speaks from the heart and listens from the heart. It is heart-to-heart communication. It tries to genuinely understand the other person’s legitimate needs, and the pain of not having those needs met. Respectful dia-logue walks in the other person’s shoes.

The late Marshall Rosenberg, teacher of peace and founder of The Center for Nonviolent Com-

munication (www.cnvc.org) insightfully said: “When our com-munication supports compassion-ate giving and receiving, happiness replaces violence and grieving”!

The late Jewish philosopher Mar-tin Buber offers wise and lovely insight here. In his book I and Thou, Buber explains that there are two primary ways of being in relation-ship with others: “I-Thou” or “I-It.”

We are in an “I-It” relationship when we think of, and treat an-other person as an “it,” that is, as an object to be measured, manipu-lated and used. How sad it is so many persons today are treated as an “it.” But when we are in an “I-Thou” relationship we see each other as another self – another human being of equal dignity.

Buber further explained that this respectful view towards each other invites us to relate our entire being to another person.

This in turn leads to a response of give and take for the mutual good of both persons. This is what respectful dialogue is all about; where, as Buber points out, real communion with each other is possible, and God’s presence is experienced.

In the words of Pope Francis: “All wars, conflicts and troubles we encounter with each other are because of a lack of dialogue.” Instead, we must “dialogue to meet each other, not to fight.” n Tony Magliano is an internationally syndicated social justice and peace columnist

Comment: Dialogue

Tony Magliano says that failure to engage in dialogue will leave a void that is easily filled by acts of violence

Photo: David Allan Barker

South Sudan: Pain and missing reconciliation22 JUSTICE MAGAZINE

Forging peace in South Sudan, by John Ashworth, adviser to the Sudan and South Sudan churches

Feature: South Sudan

Security services in Juba Photo: Steve Evans

JUSTICE MAGAZINE 23

SOUTH SUDAN SANK into civil war in December 2013, less than three years after gaining inde-pendence.

This latest civil war is often described as a political power struggle which soon morphed into ethnic conflict.

However, it might be more accurate to say ‘revenge-driven’ rather than ‘ethnic’. The lack of a reconciliation process to address the hurts of earlier conflicts has only exacerbated the thirst for revenge.

The peace talks led by the re-gional grouping IGAD in Ethio-pia’s capital Addis Ababa are at-tempting to address the political component; but who will address the cycle of revenge?

In the 1990s, during an earlier conflict which also exhibited ethnic revenge dynamics, the churches created an innovative People to People Peace Process which brought warring com-munities together again. Aid agencies such as CAFOD played a major role as partners in sup-porting the original People to People Peace process, working with and through the Church at the grassroots to build peace at a local level in communities. The lessons learnt from this process can contribute to resolving the current conflict.

These days the term ‘People to People’ seems to be bandied about by anyone who wants to raise funds for their own par-ticular peace and reconciliation conference.

However, People to People was not primarily about conferences; it was about months and indeed years of patient preparation, mobilisation, awareness-raising, consultation and trust-building on the ground before the high-profile conferences took place.

Bringing a few chiefs and elders together for a highly-visible quick-fix conference is not ‘Peo-ple to People’.

The Committee for National Healing, Peace and Reconcili-ation (CNHPR), has People to People at the heart of all that it does.

An independent committee headed by national religious leaders, it has developed a two-year programme to consult with the people of South Sudan, leading to meetings at county, state and national level aimed at developing a ‘national agenda’ for reconciliation by 2016.

In October last year, more than 70 people from all over the coun-try gathered in the town of Yei, in the south west of the country, where they sat together, listened to each other’s painful stories, and embarked upon the training they will need to take the lead to galvanise more than 500 peace mobilisers who will work to put in place this consultation process at the local community level.

The committee then met to work on the next steps: The selection, training and commis-sioning of the peace mobilisers. Catholic Bishop Paride Taban, the deputy chairman of the com-mittee, urged the members with the wise words of not to get rid of tribes but rather of tribalism.

In April 2013, the Government of South Sudan asked religious leaders to lead a new reconcilia-

tion process, and just as the late President Nelson Mandela of South Africa appointed an arch-bishop to lead their Truth and Reconciliation Commission, the President of South Sudan – Salva Kiir – has appointed Anglican Archbishop, Daniel Deng Bul to lead South Sudan’s Committee for National Healing, Peace and Reconciliation.

Churches represent perhaps the only ‘institution’ that transcends the ethnic and regional differ-ences. The Catholic Church has been involved for many years promoting a culture of harmony and peace.

In the run up to the referendum in January 2011 and ahead of Independence in July 2011, the South Sudan Catholic Bishops’ Conference called for unity and peaceful coexistence, proactively working with different ethnic groups on reconciliation and peace building.

Faith leaders recognise that if the perpetual cycle of violence that has plagued the region for so long is going to be broken, then there must be a peace divi-dend delivered to the people. Of course it is the Government of South Sudan that has the pri-mary responsibility for this, but Church leaders from all denomi-nations recognise that they have a crucial role to play in forging that peace. n

John Ashworth is a CAFOD partner and acts as an adviser to the Churches in Sudan and South Sudan, and to the Committee for National Healing, Peace and Reconciliation. He is author of the book ‘The Voice of the Voiceless: The Role of the Church in the Sudanese Civil War 1983-2005’. This article was first published in The Catholic Times.

‘‘There must be a peace dividend delivered to the people

24 JUSTICE MAGAZINE

Please remember us and give generously.

Registered Charity No: 1069833 Company Registration: 3320318

For more information on AoS and to donate please visitwww.apostleshipofthesea.org.uk

999998338338338 38 3 Co Co Co Co C mpampampampany ny ny ny RRRRR tttttrrrrr

Apostleship of the Sea (AoS) is a frontline service for the care of seafarers visiting British shores. It is more important than ever for us to continue our valuable work.

Please help us do this. AoS is an independent charitable agency of the Catholic Church wholly dependent on voluntary donations and the annual Sea Sunday appeal to continue its work.

Supporting Seafarers for 90 years

643642

Written by teachers and produced by the seafarers’ charityApostleship of the Sea (AoS), in association with Ten TenTheatre, the resources are aimed at KS2 and KS3 students.

The downloadable resources include lesson plans andassemblies that are both easy to use and engaging for students.Powerpoints and teacher guidance notes are included.

Each lesson follows a simple structure and includes clearobjectives and learning outcomes. It has been designed aroundthe national curriculum and gives students the opportunity tolearn about the world of shipping and seafarers and how theApostleship of the Sea is helping to support seafarersworldwide.

‘The subject of the sea and the lives of seafarers touches manyaspects of the national curriculum and is a fundamental part ofthis country’s heritage. These attractive and engaging resources,written by teachers, will capture the excitement of the sea andthe lives of seafarers, a world that is often so close to childrenfrom seaside trips and ferry crossings, but relatively unknownto them.’ John Green, AoS Director of Development

The resources were produced in association with Ten TenTheatre. Ten Ten aim to communicate the richness of theChurch’s experience in human relationships and engaging withthe modern world.

To download these resources visitwww.apostleshipofthesea.org.uk/resources-schools

Resources for schools to introduce children toshipping and the lives of seafarers

Advertisement

JUSTICE MAGAZINE 25

Please remember us and give generously.

Registered Charity No: 1069833 Company Registration: 3320318

For more information on AoS and to donate please visitwww.apostleshipofthesea.org.uk

999998338338338 38 3 Co Co Co Co C mpampampampany ny ny ny RRRRR tttttrrrrr

Apostleship of the Sea (AoS) is a frontline service for the care of seafarers visiting British shores. It is more important than ever for us to continue our valuable work.

Please help us do this. AoS is an independent charitable agency of the Catholic Church wholly dependent on voluntary donations and the annual Sea Sunday appeal to continue its work.

Supporting Seafarers for 90 years

643642

Written by teachers and produced by the seafarers’ charityApostleship of the Sea (AoS), in association with Ten TenTheatre, the resources are aimed at KS2 and KS3 students.

The downloadable resources include lesson plans andassemblies that are both easy to use and engaging for students.Powerpoints and teacher guidance notes are included.

Each lesson follows a simple structure and includes clearobjectives and learning outcomes. It has been designed aroundthe national curriculum and gives students the opportunity tolearn about the world of shipping and seafarers and how theApostleship of the Sea is helping to support seafarersworldwide.

‘The subject of the sea and the lives of seafarers touches manyaspects of the national curriculum and is a fundamental part ofthis country’s heritage. These attractive and engaging resources,written by teachers, will capture the excitement of the sea andthe lives of seafarers, a world that is often so close to childrenfrom seaside trips and ferry crossings, but relatively unknownto them.’ John Green, AoS Director of Development

The resources were produced in association with Ten TenTheatre. Ten Ten aim to communicate the richness of theChurch’s experience in human relationships and engaging withthe modern world.

To download these resources visitwww.apostleshipofthesea.org.uk/resources-schools

Resources for schools to introduce children toshipping and the lives of seafarers

‘Their value and worth is more than the cargo they carry’

26 JUSTICE MAGAZINE

Greg Watts on how one nun has dedicated her life to the wellbeing of seafarers

“I WORK WITH seafarers where possible to devise coping strate-gies particularly in situations where it would not be sensible to challenge whoever is creating the injustice,” says Sister Mar-ian Davey, Apostleship of the Sea (AoS) port chaplain in East Anglia.

Sister Marian joined AoS nine years ago, becoming its first port chaplain in Aberdeen and then moving south to cover Felix-stowe, Harwich and the other ports on the East Anglia coast.

Port chaplains provide a life-line to seafarers, who might have been at sea for weeks or months. They help with a range of prac-tical things, such as providing wifi access, mobile phone top-up cards, or warm clothing. Some-times they are asked to help resolve issues over pay or work-ing conditions. They also offer pastoral care, which could be anything from visiting a seafarer in a local hospital or providing a listening ear to someone going

through a bereavement or mar-riage difficulty.

“My role as a chaplain is wrapped in layer upon layer of something called “presence”, be-ing present to and putting your-self at the service of someone else in a spirit of mutual respect,” she explains.

“It may sound a bit corny but chaplaincy for me has to be person-centred. At port level a chaplain is perhaps the only per-son in the chain of moving goods around who is person-centred as opposed to cargo-centred.

“As a chaplain, I try to flag up to the seafarer that their value and

Feature: Chaplaincy

‘‘The Gospel calling for me is always to stand alongside those who are on the receiving end of injustice

Sister Marian on board a vessel

JUSTICE MAGAZINE 27

Sister Marian on board a vessel

28 JUSTICE MAGAZINE

worth cannot be estimated by the price of the cargo they carry but rather they are precious in their own uniqueness as someone who is loved by God.

“Due to the pressure of their jobs, their lack of choice in terms of career, separation from loved ones etc, it’s not always easy to stay connected to the “person within” and also to God wait-ing silently in our hearts. So as a chaplain I spend a lot of time nudging the seafarer to make connections both within them-selves and at a wider level with family and friends.

“It’s about facilitating them to clear a little space within them-selves where they can deal with all that is going on in their hearts and their lives during such long periods of absence from home and loved ones. A lot of my min-istry flows from this angle.”

Sister Marian entered reli-gious life 40 years ago, joining the Sisters of Charity of Jesus and Mary. During that time, she served as an inter-faith chaplain to a medium secure hospital near Cambridge, which served as a facility for patients coming out of Broadmoor and Rampton and other high secure hospitals. She also worked for social services, supporting people with mental health problems help them live within their local communities. Immediately before taking up her role with AoS, she was chap-lain to two hospitals in Hert-fordshire, a post that also had a special responsibility to the Irish Travellers who were admitted.

A strong passionate commit-ment to social justice at every level is part of the DNA of being a religious sister, she suggests. “We may not always have any answers or be in a position of power to make radical changes

to a system which is responsible either knowingly or unknowingly for creating heavy burdens of injustice for others to carry.

“But the Gospel calling for me is always to stand alongside those who are on the receiving end of injustice and to empower, encourage and support them in whatever small way I can, and to challenge and identify the injus-tice that is oppressing them and denying them their rights and dignity as a human being.”

Parts of the shipping industry is poorly regulated and the basic rights and conditions workers in western countries take for grant-ed are ignored by some shipping owners. Once a ship is at sea, hundreds or thousands of miles from land, there is little a sea-farer can do if he is being badly treated.

“The general condition of the ships themselves has improved. I see less “rust buckets” around. And I find that there is a little more emphasis on safety aspects

of the job and there is better equipment,” says Sister Marian.

However there are still many areas for improvement in other areas, she adds. “For example, it’s not uncommon for a crew having to wait three or four months be-fore getting paid when according to their contract they should be paid at the end of every month.

“This non-payment of salary has huge knock on effects for the seafarer whose family is soon plunged into debt because of hav-ing to borrow to pay for things such as basic bills, hospital fees, and school fees.

“There are longer waiting times for repatriation following the end of contract. Repatria-tion often only takes place at the convenience of the company and not according to the right of the seafarer to go home at the end of the contract. They may have to wait two or three weeks until the company decides when is the best time to bring a reliever on board. This is very poor planning

Feature: Chaplaincy

JUSTICE MAGAZINE 29

on the part of the company.“This leaves the seafarer no op-

tion but to stay on board, often with little or no info regarding his signing off date. This affects his travel plans and those of his family back home and they often lose money while they wait to meet him at the airport. Any spare monies are now spent on extra accommodation and food.”

She also thinks more needs to be done on ships to provide crews with food from their par-ticular culture.

“This can have many psycho-logical effects on the seafarer who longs for the comfort of familiar foods. They often end up eating very unhealthy snack foods throughout the contract just in order to survive.”

She admits that there are times she feels angry because of the way seafarers’ rights are being trampled on. She calls it “no voice, no choice.” Given the nature of the shipping industry, walking away from a job isn’t easy for a seafarer, who might fear that he will be black listed.

Many times she sees blatant ex-ploitation on board a ship, along with subtle abuse, exploitation, humiliation, and racism, she adds. “Many times I see heroic levels of endurance of injustice, both minor and major, by seafar-ers often for the duration of a contract. Seafarers refer to these

issues with a shrug and say, ‘It’s a seaman’s life.

“I deal with these issues by always letting the seafarer know that if they feel they’re in a rea-sonable position to challenge the injustice then they can rely on the support of myself and AoS to help them find a way through the problem. And I will help them contact the maritime trade union, either here in the UK or when they return home.”

On one occasion in Felixstowe she was asked by three Filipino seafarers to help them make a complaint against the captain. “They had been on the receiving end of constant verbal abuse and public humiliation since this par-ticular captain came on board. Their confidence and morale was undermined on a daily basis for at least two months.

“It was with great reluctance that they decided to come and talk to me about the situation. Their main concern about lodg-ing a formal complaint was fear of consequences which might well result in being blacklisted by the manning agency in Manila.”

She met the seafarers to help them make a formal complaint. “Following discussions with each of them only one seafarer had the courage to go ahead with the complaint. He felt he had reached the end of his capacity to tolerate such insulting and abusive behaviour. The other two felt that it would be too risky to go ahead.”

Where she knows a seafarer has faith, she might also suggest finding support in the Bible and prayer.

“I try to find ways where the seafarer can tap into some level of personal power and strength for the duration of the contract. And I try to help crew mem-

bers have a deeper respect for each other in order to build up a stronger morale amongst their own group and to lessen the sense of isolation they may be feeling.

“So basically my way of deal-ing with it is to focus on small opportunities where the seafarer can be proactive in a number of ways, whilst acknowledging that they may never be in a position to tackle the primary reason for the problems, at least during their current contract.

“However, I still have to deal with my own anger during each situation and my own powerless-ness and that of the seafarer to make urgent changes in some situations.”

The UK Government, she ar-gues, has shown very little inter-est in seafaring since the demise of the British fleet and the dock-ers’ unions.

“Shipping remains a cheap method of importing goods. The Government is aware that as soon as you improve working conditions and terms of employ-ment for an international fleet the price to be paid by all will be an increase in shipping costs which will have to be handed on to the consumer.

“I can’t see a government prepared to risk that happening unless pressure is brought to bear in them. Its preferred option is to turn a blind eye and leave it in the hands of the shipping com-panies.

“My own dream is that in the not too distant future a few thou-sand seafarers across the world might find the courage to stage a “go slow” or stay away from sea for a few days every month and then we would have the experi-ence of seafarer power at long last.” n

‘‘He felt he had reached the end of his capacity to tolerate such insulting and abusive behaviour

Decades of care in the heart of the East End

30 JUSTICE MAGAZINE

Providence Row has been supporting people in need in London since 1860

A PLACE OF poverty and depriva-tion, living conditions in Lon-don’s East End in the late 1850s were squalid.

As a result of the lack of public sanitation, waste flowed through the river Thames and disease was rife.

Overcrowding was common, with limited housing available in this densely populated area. It was amongst this suffering that a young Catholic priest by the name of Father Daniel Gilbert stumbled upon a desti-tute young woman crouched in a doorway, attempting to shelter against the winter cold.

Father Gilbert was so moved by her plight that he resolved to create a refuge for the homeless

and vulnerable people of east London.

Together with the invaluable help of the Sisters of Mercy, Providence Row opened its doors on October 7 1860 as the first non-sectarian shelter in London.

Providence Row has changed considerably, but we continue to value our Catholic roots and links with the Church.

The Sisters of Mercy have sup-ported the charity tirelessly and continue to form a part of our board.

We strive to ensure that the original values of the charity, set out by the Sisters in the publica-tion ‘The Spirit of Providence Row’, are followed.

These key values of compassion,

respect, inclusiveness, empower-ment and justice are at the heart of everything we do.

Some 155 years later, Provi-dence Row keeps the legacy of the Sisters of Mercy alive by continuing to help the homeless and most vulnerable people of

Feature: Homelessness

JUSTICE MAGAZINE 31

east London.Situated next to the City of

London, which is home to some of the wealthiest corporations in the UK, east London continues to have high levels of poverty and homelessness.

It was estimated that 6,437

people slept rough on London’s streets last year, a 13 per cent increase from the previous year.

At Providence Row, our work not only serves to improve a client’s housing situation, but also their physical and emotional condition. As a result of sleep-

‘‘East London continues to have high levels of poverty and homelessness

32 JUSTICE MAGAZINE

ing on the streets, or not having a stable home, people become more vulnerable to illness, poor mental health and drug and alco-hol problems.

We enable clients to access the treatment, support and opportu-nities they need to build healthi-er and safer lives off the streets.

We work with more than 1,000 people a year, offering an inte-grated service of crisis support, advice, recovery and learning and training programmes.

We work closely with local street outreach teams to ensure rough sleepers in the area are aware and access our services. Homelessness can be varied and complex, ranging from mental health or substance misuse issues to relationship breakdowns or people losing their jobs.

Our clients at Providence Row have talent, skills and qualifica-tions and we are here to remind them of these, and to help utilise them to help better their situa-tion.

They want to work, and our ‘Working On It’ employability scheme helps them progress back into work with CV building workshops, sessions on interview techniques, and support with job searches and applications.

We ensure that our clients are given the opportunity to redis-cover and share their existing knowledge and experiences, building their confidence and readying them for re-entering the world of work.

Our 155 years of experience has shown us that through provid-ing people with alternative and meaningful ways to spend their time, and showing they have a contribution to make, they can-begin to reduce their substance misuse and become optimistic about the future.

We put our clients at the heart of our services and believe in working with them rather than for them.

Our learning and training pro-grammes are open to all clients who are currently rough sleeping and/or are experiencing mental health and substance misuse and offer training and work experi-ence alongside practical and emotional support.

These learning and training programmes include our garden-ing group, employment work-shops and working with corpo-

rate volunteers, English classes, and film club and art group.

These activities generate posi-tive collaboration with people that our clients might rarely meet and encourage the development of new or neglected skills.

Our award-winning catering trainee scheme gives people the chance to learn new skills and gain qualifications from pro-fessional experts in the field of cooking and catering.

In February we launched Provi-dence Row Bakery - a business selling cakes and baked goods

to local cafes. Our bakery social enterprise builds on our catering trainee programme by offering clients the opportunity to gain work experience in a commercial enterprise whilst continuing to provide them with support for their housing, benefits, mental health or substance misuse is-sues.

These services give our clients the opportunity to be supported into employment, breaking the cycle of unemployment, poverty, homelessness and social exclu-sion. As a charity we would not

be able achieve everything that we do were it not for the gener-ous support of those willing to donate their time and money.

Our company volunteering programme has really flourished and we are joined by employee volunteers from local businesses who take part in a range of dif-ferent activities and workshops, from serving lunch to facilitating IT and employability workshops and helping with events.

Our clients tell us regularly that meeting people from all walks of life and working alongside them

Feature: Homelessness

Providence Row Bakery sells goods to local cafes

JUSTICE MAGAZINE 33

We put our clients at the heart of our services and believe in working with them rather than for them.

Our learning and training pro-grammes are open to all clients who are currently rough sleeping and/or are experiencing mental health and substance misuse and offer training and work experi-ence alongside practical and emotional support.

These learning and training programmes include our garden-ing group, employment work-shops and working with corpo-

rate volunteers, English classes, and film club and art group.

These activities generate posi-tive collaboration with people that our clients might rarely meet and encourage the development of new or neglected skills.

Our award-winning catering trainee scheme gives people the chance to learn new skills and gain qualifications from pro-fessional experts in the field of cooking and catering.

In February we launched Provi-dence Row Bakery - a business selling cakes and baked goods

to local cafes. Our bakery social enterprise builds on our catering trainee programme by offering clients the opportunity to gain work experience in a commercial enterprise whilst continuing to provide them with support for their housing, benefits, mental health or substance misuse is-sues.

These services give our clients the opportunity to be supported into employment, breaking the cycle of unemployment, poverty, homelessness and social exclu-sion. As a charity we would not

be able achieve everything that we do were it not for the gener-ous support of those willing to donate their time and money.

Our company volunteering programme has really flourished and we are joined by employee volunteers from local businesses who take part in a range of dif-ferent activities and workshops, from serving lunch to facilitating IT and employability workshops and helping with events.

Our clients tell us regularly that meeting people from all walks of life and working alongside them

is not only enjoyable and inter-esting, but also inspires a growth in confidence.

The fantastic pro bono sup-port we receive has also made an extraordinary difference to our organisation; working together with companies can create incredible value for a charity through the donation of time and skills.

If you are interested in finding out more about the work that Providence Row does with help-ing some of east London’s home-less and most vulnerable people, please do not hesitate to visit www.providencerow.org.uk.

If you would like to keep the legacy of the Sisters of Mercy alive and gift us with a charitable donation, please donate online at www.providencerow.org.uk/ donate or send a cheque made out to Providence Row to The Dellow Centre, 82 Wentworth Street, London, E1 7SA.

Please quote ‘JUSTICE’ when donating online or on the back of the cheque and Providence Row will send you a free publication of ‘The Spirit of Providence Row’.

If you have seen a person sleep-ing rough on the streets, you can contact Streetlink by visiting www.streetlink.org.uk or call 0300 500 0914.

Streetlink helps you connect people who sleep rough with the local support they need to get off the streets for good. n

‘‘The fantastic pro bono support we receive has also made an extraordinary difference

Providence Row Bakery sells goods to local cafes

Why action on climate change is needed now

34 JUSTICE MAGAZINE

As the place of faith in the climate change conversation is assessed, faith-groups gathered at a Dublin event to find inspiration for climate change action, reports Trócaire’s Liz Evers

IRISH AID AGENCY Trócaire and Christian Aid recently co-hosted the fourth in a series of ‘Climate Conversations’.

Held at Dublin’s Christchurch Cathedral, the event was titled ‘Prophetic Voices: The Call to Action’ and explored where and how people in modern Ireland might find the inspiration to ad-dress the mammoth issue of cli-mate change – drawing strength from their faith, spirituality, and personal morality.

Representatives from a number of faith communities in Ireland were present, from Buddhists to Baptists, as well as repre-sentatives from various NGOs, academia and sustainability initiatives. The keynote speech was delivered by Father Sean McDonagh SCC, a leading eco-theologian, author and strong advocate for action on climate change.

Father McDonagh gave a com-pelling overview of the scale of the problem – extreme weather, food insecurity, rising sea levels and potential mass extinctions of species.

He spoke about the devastat-

ing effects climate change is having in the developing world. Last year, he visited Tacloban in the Philippines which was hit by Typhoon Haiyan in Novem-ber 2013. He talked about the fact that parts of the Philippines will no longer be habitable if typhoons of similar magnitude continue to hit every five to ten years as predicted.

Bringing climate change home, he asked: “If you have a one me-tre rise in sea level, what do you do about the 30 million people in Bangladesh who are living just one metre above the high water

mark? Now, the reality is we’re probably going to go way beyond one metre. And that will have a huge impact on Ireland itself – on this city (Dublin), on Water-ford, on Cork and on Limerick.”

Father McDonagh then spoke about how the ethical frame-works we currently have from our religious traditions tend to focus on our relationships with other human beings and with God – and how these frameworks are not wide enough for us to start to address climate change.

He called for action on climate change from the grassroots up – starting at parish and diocesan levels. He also spoke hopefully about the papal encyclical on climate change and the environ-ment which is due to be released in the summer and which will reach out to the more than one billion Catholics around the globe.

It is thought that the encyclical will explain climate change and its implications, why we need to care about it and what we need to do collectively to bring about the changes we need before it is too late.

Feature: Climate change

‘‘If you have a one metre rise in sea level, what do you do about the 30 million people in Bangladesh who are living just one metre above the high water mark?

A survivor from Typhoon Haiyan in the Philippines. Photo: Pio Arce/Genesis Photos/World Vision

JUSTICE MAGAZINE 35

36 JUSTICE MAGAZINE

A contribution by video was made by Gunnela Hahn on behalf of the Church of Sweden, which counts two-thirds of the Swedish population (six million people) as members.

She shared details of how the church has actively divested from the fossil fuel industry and adopted policies of responsible investment. While their motiva-tions were ethical – they also found that there was no financial impact from this significant shift in investment practices.

The Church of Sweden serves as an important model for other large institutions in adopting responsible investment practices – moving away from fossil fuels, and actively investing in the re-newable energy, and so, helping it to grow.

Natasha Harty, a Quaker, spoke about the multi-denomina-tional Eco Congregation move-ment (ecocongregationireland.com) as well as her own actively sustainable lifestyle – and how she hopes to be an example for others. She talked about her local community as a key ‘unit of sus-tainability’ and the best starting point. Hers was a very personal story – she talked about how she and her husband keep hens and grow their own vegetables – and how this has started to positively affect her relationships with her community.

She is also involved in the ‘local currency’ movement in Cork, which she says provides an

opportunity for people to cre-ate their own employment and offers huge potential for more meaningful occupation. Within this local economy, she sells her vegetables, eggs and ‘biochar’, a homemade charcoal used as a fertiliser and for carbon seques-tration.

The undisputed star if the evening was Amy Colgan, an inspiring 17-year-old student involved in both ECO-UNESCO initiative for young people (www.ecounesco.ie) and Trócaire’s Cli-

mate Change Challenge. Articu-late and committed, Amy told the audience about her family motto: ‘doing something is better than doing nothing’, and how when she learned about climate change she felt she had to do something, no matter how small. She spoke of her experience taking part in Trócaire’s three-day Climate Change Challenge in November 2014 with 30 other secondary students.

The students took part in a role-play simulation of a climate

Feature: Climate change

‘‘Why didn’t you do something? How did you think you could carry on living as you do?

Flooding in Bangladesh. Photo: William Veerbeek

JUSTICE MAGAZINE 37

disaster in which they had to flee a country hit by devastating floods.

“It was very much an eye-opener...the most horrifying mo-ment, was when we came back to reflect on it and I just had this moment of realisation where I went ‘that was a really interest-ing game, but somewhere at this very moment, somewhere else in the world it’s not a game.

“Someone, somewhere else is the world is going through what I went through a hundred-times

worse and it’s not a game. They don’t get to say sorry this is too much for me right now, can I take a break...’ And that was my hallelujah moment when I real-ised I had to take this a lot more seriously.”

Intergenerational justice was a common theme among speakers. Father Sean McDonagh asked: “Does one generation have the right to do something to the envi-ronment that brings about these extraordinary changes and then leave it to pass on to the next

generation?” Another contribu-tor, actor Melanie Clarke Pullen, talked about how her eight-year-old daughter Grace, whose current favourite phrase is ‘It’s not fair’, might turn to her in 20 years and demand of her ‘Why didn’t you do something? How did you think you could carry on living as you do? It wasn’t fair.’

The event concluded with prayers and comments from representatives of nine dif-ferent faith groups including the Church of Ireland, Greek Orthodox Church, the Islamic Cultural Centre, the Methodist and Lutheran Churches, and the Triratna Buddhist Community.

This event comes at a critical time. 2015 is a key year in the fight for climate justice.

In December 2015, world lead-ers will meet at the UN Summit (COP21) in Paris, to agree a global agreement on climate change. In advance of that Trócaire and other NGOs are trying to raise the pro-file of this critical issue and mobi-lise people to demand action.

Trócaire is hosting a major international conference on June 22-23 called Meeting the Chal-lenge of Climate Justice: From Evidence to Action.

Speakers include Mary Rob-inson, UN Special Envoy on Climate Change; Bill McKibben, environmental activist and co-founder of 350.org; and Profes-sor Jean Pascale van Ypersele, Vice-Chair of the Intergovern-mental Panel on Climate Change (IPCC).

This international conference is open to the public but regis-tration is essential. Visit www.climatejustice2015.org

Learn more about Trócaire’s work on climate change by visiting trocaire.org/ climatejustice n

Flooding in Bangladesh. Photo: William Veerbeek

How social action can help change the world

38 JUSTICE MAGAZINE

Are we paramedics providing plasters – or do we want to see actual change, asks Clare Skelton of Caritas Social Action Network

A COUPLE OF months ago, I had coffee with Alex Lloyd Davies from the Cinnamon Network. We’d both squeezed in a meeting between other engagements, and the hour or so we had together flew by.

We both came away with vari-ous action points and things to follow-up on – but my over-rid-ing memory of that meeting is this: That we are all saying the same thing. Community groups, network organisations, faith groups, and charities are all speaking the same language: Yes, we can and should be supporting vulnerable people, but we must also be doing more to actually change the systems that perpetu-ate inequality and injustice.

As a bit of background, Alex’s organisation, the Cinnamon Network, aims to make it as easy as possible for local churches to help those most at need in their communities.

Born in 2010 as a response to the reforms to the public sector

and increased social need, the network recognises that faith is a force for good in society, support-ing people who are struggling with a huge range of issues, from housing, food, education and isolation to mental health, crime and addiction.

In February, 57 areas across the UK were invited to take part in the Cinnamon Faith Action Au-dit, which looks at the evidence of the impact of social action delivered by local churches and all other faith groups.

CSAN supported this work, it is the largest audit of its kind and results are out on May 20.

Last year, we too conducted an audit of the 41 charities that form the CSAN network.

In one year, this family of food-banks, homeless shelters, family services, training providers and prison charities supported more than 667,000 people.

With the help of more than 4,000 paid employees and 15,000 volunteers, these chari-

ties worked in 731 locations across England and Wales.

Food poverty is a particular concern for many of the mem-bers of the CSAN network and within 30 separate food projects, 153,465 meals were provided for those in need.

Fourteen member organisa-tions work to support homeless people, running four hostels and providing 45 night stops or shelters.

As shown by the research, the

Feature: Affecting change

JUSTICE MAGAZINE 39

Caritas network has a wide-reaching contribution and possesses the depth, focus and expertise to work with indi-viduals on specific problems and challenges.

Audits such as these show the profound impact of faith organi-sations.

As Steve Robinson, chief execu-tive of Cheshire West and Ches-ter Council reflected, mapping the work offaith groups provides a “rich picture of activity. There

are all these groups working away with their local communi-ties really trying to make a differ-ence”.

Measuring and recognising impact is important, but it can’t end there. If churches all across the country are taking action in the public square, then surely we should also be using our voice within that public square to chal-lenge and disrupt?

If we are truly making change, we can’t just plug the gap; we

have got to speak out. It is not enough to help someone, we have to address the factors that cause injustice in the first place. It’s a large task and one that faces challenges – but to truly make a positive difference to all our lives social action and social justice must go hand-in-hand.

It’s exactly what CSAN chief executive Helen O’Brien talked about in her talk “Belonging in our world – the challenge to change injustice” at last year’s

40 JUSTICE MAGAZINE

Feature: Affecting change

Dearing Memorial Lecture when she quoted Pope Benedict, saying “justice is the primary way of charity”.

She explained that we are called to action and indignation: “The world needs reform and it is our job, each and every one of us, to take responsibility and get involved.”

For many people, feeling that they have control or influence over their own situations seems almost impossible.

For those people struggling in insecure work, or living in unsafe and temporary housing, or jug-gling costs of food, utility bills and childcare – feeling that you have a voice is, in fact, probably the least of your priorities so it becomes our task to speak out.

As Helen said: “We are called to work in justice to challenge those structures in society which disenfranchise the person from a full life participating in society and his or her human flourish-ing.”

We are called to speak out against those systems that prevent human flourishing: the Church has a voice on this and must make it heard.

It’s this message that forms the backbone of the Christians in Politics “Show Up” campaign. The movement recognises, as we have above, that faith groups have a huge role in supporting people through social action – but it also goes further, saying that we also have a voice within systems to make change.

A recent campaign video said that if our mission begins and ends at providing help and not actually challenging institutions, “the church may spend the next fifty years as the nation’s para-medic, treating the victims of a flawed system but failing to bring

righteousness and justice to the system itself ”.

In May, the 57 networks that ran local audits will publish their results and will present these to their respective local authorities, police and other agencies.

In addition, a national Cinna-mon Faith Action Audit will be published and presented to the new Government following the General Election.

This evidence will strengthen the confidence of all parties – lo-cal churches, police, schools, and councils, community groups – to work closer together.

We’ve seen important progress with the signing of a faith cov-enant, first in Birmingham and, more recently, Leeds.

The covenant asks local au-thorities to be open and welcome to faith communities that deliver services and social care; in re-sponse, these faith groups should work actively, responding to ten-ders to provide crucial services to the public.

In Birmingham, where more than 600 individual Catholic projects work to tackle poverty, Cllr James McKay said “faith communities have always been called upon to tackle hardship and need in our communities.

It is the absolute bedrock of what it means to have faith, and people of faith were serving their communities long before the state ever woke up to the fact that it had responsibilities, too.

Every day our faith groups give an enormous amount to Bir-mingham, and do so in the ever-changing landscape of public services.

The Faith Covenant provides a set of working principles that help us all get the biggest social benefit out of this partnership, as those public services continue

to change.” A good example of this can be found in Liverpool. Amongst its numerous services, Nugent Care provides support and access into good quality ac-commodation for many homeless people in the city.

The charity is working in col-laboration with other city chari-ties and prganisations to support the redevelopment of services for very vulnerable people in a very difficult economic climate with the full engagement of Liverpool City Council.

The council is open to innova-tive ways of working to achieve best possible services as we work together to the same goal.

Tony Connor, head of Nugent Care Adult Community Serv-ices commented on the working relationships: “Everyone’s got the same voice it is not ‘us and them’ between the statutory commis-sioners and providers.

The local authority said to us all that they are very interested in local solutions and asked for our ideas on how we reconfig-ure services within a reducing budget.

That was the challenge and working together we have been able to rise to this.”

At this time of austerity, the Church has an unprecedented opportunity to galvanise and support local communities.

It is so encouraging to know there are many committed and faith-driven individuals who are stepping into the gap. n

Clare Skelton is communications and media officer at CSAN (Cari-tas Socal Action Network).Find out more information about CSAN at www.csan.org.uk. Learn more about Cinnamon Network at www.cinnamonnetwork.co.uk

JUSTICE MAGAZINE 41

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Final thought

Archbishop Peter Smith blesses Apostleship of the Sea’s Sheerness Seafarers’ Centre Photo: Mazur/www.catholicnews.org.uk