“El que tenga oídos, que oiga” (Mateo 11:15)

4/23/25

Daniel P. Horan PhD.

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Sabiduría Franciscana

Uno de los muchos dones que el Papa Francisco ha ofrecido a la iglesia durante su ministerio como obispo de Roma ha sido sus esfuerzos, en palabra y obra, para re-centrar la escucha en la práctica de la vida cristiana. La mayor ilustración de esto, y quizás lo que se convertirá en su legado duradero, es el giro hacia lo sinodal: un proceso de discernimiento y diálogo comunitario, que requiere una escucha cuidadosa, la humildad para no presumir que tú (o tu "lado") tienes todas las respuestas, y el coraje para cambiar mientras el Espíritu Santo nos "impulsa" (Marcos 1:12) hacia el futuro desconocido.  

En su discurso a la Pontificia Academia para la Vida, el Papa exhorta a los académicos reunidos y, por extensión, a todos nosotros a "evitar permanecer inmóviles, anclados en nuestras certezas, hábitos y miedos". Tomo esto como un diagnóstico de la enfermedad que a menudo afecta a los fieles, especialmente a aquellos en posiciones de ministerio pastoral o liderazgo eclesiástico. Todos sabemos lo aterrador que puede ser el cambio, pero también lo es la experiencia de aprender algo nuevo después de mucho tiempo de asumir que la forma en que pensamos, la forma en que vemos el mundo y los hábitos que hemos formado están grabados en piedra y son la "única manera" de ser. Cuando me enfrento a algo nuevo para mí o recientemente descubierto, especialmente si desestabiliza mi sentido de estabilidad o certeza, puede ser incómodo. Una respuesta aparentemente natural es ponerse a la defensiva, redoblar esfuerzos, concretar mi perspectiva y quizás incluso atacar la fuente de esta verdad hasta ahora desconocida.  

El resultado es una negativa a escuchar o escuchar sinceramente, humildemente y con valentía.  

Este sentido de defensividad y comportamiento reaccionario es uno de los hilos preocupantes que se entrelazan en el tapiz de "policrisis" que el Papa Francisco está abordando. Pienso en su homónimo, Francisco de Asís, como un modelo de alguien que aprendió a escuchar con el tiempo. Al principio de su historia de conversión continua, Francisco pensó que sabía con certeza lo que Dios le estaba llamando a hacer. Al principio se fue solo, abrazando una mentalidad de fuga mundi, solo para ser confrontado por los hermanos, y más tarde hermanas, que el Señor le había dado (Test. 14). Al escuchar al Espíritu Santo en y a través de estos nuevos seguidores, Francisco aprendió a cambiar. Sabemos que durante muchos años expresó una visión muy negativa de la educación superior, hasta que también escuchó a Antonio de Padua y el hambre que sus hermanos tenían por más recursos teológicos para informar su predicación y ministerio (LtAnt). Los historiadores Franciscanos nos recuerdan que Francisco probablemente estaba motivado por el martirio en su primer y fallido intento de viajar a Tierra Santa. Pero años después, escuchando primero al Espíritu y luego a sus hermanos musulmanes, la cosmovisión y la enseñanza de Francisco cambiaron, incluso en el apogeo de la Quinta Cruzada.  

La escucha auténtica, con humildad y valentía, es una forma de lo que el papa llama "profecía social". Los profetas no solo predicen el futuro, sino que, como explicó San Buenaventura (LMj cap. XI), escuchan lo que el Concilio Vaticano II llamaría los "signos de los tiempos" (Gaudium et Spes 1) y ven cómo la forma en que una comunidad está viviendo se alinea o no con la visión de Dios para y el pacto con la humanidad revelado en las escrituras. Y luego el profeta habla y anuncia esas disparidades, a menudo recibiendo una recepción muy poco acogedora en respuesta. Seguir las huellas de Jesucristo como Francisco y Clara antes que nosotros significa abrazar nuestra vocación bautismal de ser profetas, de no rehuir la escucha activa al Espíritu Santo y a los demás que tal vocación demanda.  

  El Papa Francisco afirma correctamente que "En el encuentro con las personas y sus historias, y en la escucha del conocimiento científico, nos damos cuenta de que nuestros parámetros respecto a la antropología y la cultura requieren una revisión profunda". Sin embargo, la dependencia institucional de la iglesia en fundamentos medievales anticuados y problemáticos para enmarcar la antropología teológica ha reinscrito categorías peligrosas y deshumanizantes para pensar sobre quién pertenece según un estándar esencialista y abstracto, y quién es "desordenado" o "pecador" porque no parece conformarse. Así como este tipo de lógica no científica, prejuiciosa y excluyente se ha utilizado para apoyar el racismo, el colonialismo y el genocidio en el pasado, hoy lo vemos manifestarse en la discriminación y violencia anti-LGBTQ+, especialmente contra personas transgénero, no binarias e intersexuales.  

 Una de las cosas que los conocimientos filosóficos de Juan Duns Escoto nos ofrecen es un conjunto medieval de recursos ortodoxos que son tan teológicamente ricos como capaces de interactuar con nuevos y emergentes descubrimientos científicos. Si, para decirlo simplemente, comenzáramos a pensar en lo que es más importante para Dios sobre cada persona humana es la identidad singular, irrepetible e inalienable que Dios amó al ser—lo que Escoto llamó haecceitas ("esta-idad"), Thomas Merton llamó el "Verdadero Yo", y Gerard Manley Hopkins describió poéticamente como " esencia interior"—entonces podríamos estar mejor preparados para escuchar la orquesta cósmica de sonidos distintivos que forman la sinfonía de la creación. Tal vez podríamos ser mejores "profetas sociales", sintonizándonos para escuchar la verdad de la identidad, dignidad y valor de cada uno, independientemente de nuestros juicios, presunciones y falsas certezas. Tal vez podríamos aprender algo nuevo y experimentar otro momento incómodo pero lleno de gracia de conversión continua. Tal vez podríamos entender mejor la verdad que Francisco de Asís proclamó cuando nos amonestó que "lo que somos ante Dios, eso somos y nada más" (Adm XIX). Y tal vez entonces podríamos aceptar lo que el Papa Francisco está diciendo cuando admite que "nuestros parámetros respecto a la antropología y la cultura requieren una revisión profunda".   

(Atlanta, GA) With the news spreading across the world regarding Pope Francis’ passing, the Franciscan Friars of the Province of Our Lady of Guadalupe react with words of comfort and peace, recognizing Pope Francis’ impact and legacy. The Order of Friars Minor recently posted, “Jorge Mario Bergoglio was elected Supreme Pontiff on the 13th March, 2013, taking the name of Francis, the first in history. In fact, he is a pope very close to St. Francis of Assisi, to the Franciscan charism and to the Franciscan friars.”  

Br. Lawrence J. Hayes, OFM, Provincial Minister for the Province of Our Lady of Guadalupe, shares his words and a memorable quote from Pope Francis:  

By Eileen Connelly, OSU 

Young adulthood is a time for many to discover their gifts and seek God’s will for them. Franciscan Volunteer Ministry takes people out of their comfort zone, giving them the chance to engage in service and grow spiritually within a supportive community.    

Prayer, service and community

Since 1987, over 240 Franciscan Volunteer Ministers have served disadvantaged communities and promoted social justice through various ministries. FVM currently runs a service site at St. Francis Inn in Philadelphia's Kensington neighborhood, providing food and social services.   

Emma Edwards, FVM associate director, describes it as a “service and faith formation program.” Participants are typically young adults, age 21 to 35, who live in intentional community and minister fulltime for a year.  

“Many times, they’re right out of college and thinking about what’s next for them,” Emma said. “Sometimes we get folks who are taking a break from what they’re doing to see what’s next. They are people hoping to grow, to put their hearts into something.”  

“With FVM, they see the needs around them and can examine what God is calling them to and how they can use their gifts in a way that lifts up others,” she added. “It’s the practice of discernment in day-to-day life and the volunteers really accompany each other.”  

FVMs pray and eat together, share resources and hold weekly meetings. Annual retreats provide reflection opportunities. Br. Michael Duffy, OFM, serves as site supervisor at St. Francis Inn, and the Franciscan community at nearby Juniper Friary welcomes volunteers for prayer and meals. 

FVM alum Leo Vaccaro, left, poses with Br. Michael Duffy, OFM, friar site supervisor at St. Francis Inn, and current Francisca Volunteer Minister Chris Casey. (Photo courtesy of Leo)

Support while serving  

Leo Vaccaro graduated from Gettysburg College in 2009 and spent a year with FVM, where he learned about homelessness, addiction and food insecurity at St. Francis Inn. These experiences “helped me realize the challenges people face and made me much more empathetic,” he said. 

Leo’s experience affirmed his call to become a teacher. He shares his FVM experience with students at St. Joseph Prep in Philadelphia and continues to volunteer at St. Francis Inn, where he served on the board from 2014 to 2020.  

Ana Mahomar spent two impactful years as a FVM at St. Camillus Parish in Silver Spring, Maryland. Originally from Honduras, Ana explored volunteering before graduate school. 

She appreciated the opportunity to live with volunteers from diverse backgrounds. “I valued the chance to pray together, to learn how each of us experienced God, to have deep conversations about our lives and ministries.”  

She helped at the parish food pantry, youth group, with local immigrants, elderly parishioners, prisoners, and shadowed a social worker and counselor. Ana studied counseling and psychology, and volunteers in Operation Smile's psychology department in Honduras. 

She recommends FVM to those unsure about who they are or what God is calling them to do. “You might already be that person but need support and people to pray with you and listen,” she said. “FVM offers many shoulders to lean on. It was a great blessing for me.” 

Ana Mahomar, center, with other volunteers at the St. Camillus food pantry. (Photo courtesy of Ana)

Discerning God’s call  

Franciscan Volunteer Ministers David Izzo and Chris Casey are considering religious life — David with the Franciscan friars of the Province of Our Lady of Guadalupe and Chris with the Canons Regular of St. John Cantius. Both find ministry, prayer, and community life helpful in their discernment process. 

David, a Chicago suburb native with an environmental studies degree, questioned his career path. After spending a weekend with the Franciscans and encouragement from Br. Greg Plata, OFM, the province’s national vocation director, he applied to FVM. 

He is finding the experience to be helpful.  

“Witnessing the impact of their ministry at St. Francis Inn and interacting with the guests on a deeper, more personal level gives me the sense that I can do this and affirms for me that God is calling me to a life of active ministry, but also community and deep prayer,” he said. 

Chris, a student of Leo’s at St. Joseph Prep who attended Amherst College, felt called during Mass to work with the Franciscans in ministry to the poor after graduation. 

“I never would have imagined doing a year of service or considered joining a religious order, but have really been inspired by the Franciscans,” Chris said. “They are so open, so welcoming and really let you into their lives. Their witness is powerful – that everyone deserves to be treated with dignity.” 

That witness also inspired novice Br. Ricky Ferrer, OFM, who volunteered with FVM from 2021 to 2022.  

“Living with the other FVM volunteers helps open your eyes to what’s going on in the world, not just your little part of it,” he said. “Because of the structure, the resources and all the support, you’re able to ... discern what God’s plan for you is in the wider community of humanity.”  

Br. Ricky Ferrer, OFM, FVM alum, puts his cooking skills to use at St. Francis Inn. (Photo courtesy of Br. Ricky

A lasting impact 

Heather Huot learned of St. Francis Inn growing up in Philadelphia. During her senior year at Boston College, she brought a group of fellow students there to serve. “I came away from that weekend so incredibly moved,” she recalled.  

After graduating, she was “supposed to be earning a teaching certificate and getting a job,” said Heather, “but that didn’t feel right, and I couldn’t figure out why.”  

Her FVM service, from 2000 to 2001, was “the best decision I could have made and changed the whole trajectory of my life. My time at St. Francis Inn, ministering to others with love and mercy, grew my Franciscan heart and led me to where I am now,” said Heather, who works with Catholic Human Services for the Archdiocese of Philadelphia.  

Br. Steve Patti, OFM, participated in FVM more than 30 years ago. The experience had a lasting impact on his life and ministry. “It helped me to draw close to a population that is ignored and forgotten, to see the face of Christ in people that you remember years later,” he said. 

“It reminds me of St. Francis leaving the protective walls of Assisi. It can be a little scary to move outside the walls, but if you’re open to it and stay with it, it can stretch you.”  

“FVM pulled me out of the world I knew into an unknown world, providing a template for what we’re called to do, not just as Franciscans, but as disciples of Christ,” he said. “When we take that step, good things happen, and it changes us.”  

For more information about FVM, visit FranciscanVolunteerMinistry.org.  

By Eli Pacheco

You might wonder why Holy Week changes dates. It begins on the last week of Lent, on Palm Sunday. Christ died around the Jewish Passover, according to the Gospel’s account of the Last Supper.  

Unlike fixed dates on the Christian calendar, such as Christmas, Holy Week and all the days within it change each year. The dates are based on when Passover occurs, which is determined by the lunar calendar. Easter is the first Sunday after the paschal full moon after March 21, the calendrical spring equinox. 

(The paschal full moon is the first one after the spring equinox.) 

When to celebrate Holy Week and Easter has been disputed by some Christian denominations throughout time. In the Catholic Church, Easter can happen any time between March 22 and April 25.  

... that some bishops make concessions to those who cannot abstain from meat because of economic reasons? Those in this situation are urged to make up for that in other ways, such as: 

• Giving up specially liked foods 

• Conducting special work of charity or mercy 

• Making another significant sacrifice 

Holy Week and Ramadan 

Ramadan bears a few similarities to Holy Week. Here is a comparison: 

Ramadan 

Fasting is central to Ramadan, a month in which Muslims observe their holy book, The Qur’an. Fasting is mostly mandatory, with special rules for how and when to fast, from dawn until nightfall. 

Holy Week 

Christians also fast during Lent, but not universally. The Bible does not include instructions for fasting, although Christ’s 40 days (about one and a half months) in the wilderness of fasting and repelling temptation is marked by fasting.  

Did you know...

... that both Ramadan and Lent end in celebrations? For Ramadan, it is Eid al-Fitr, the Festival of Fast Breaking. Lent ends with Easter, a festival of Jesus Christ’s resurrection. 

Frequently asked questions 

Is Holy Week a holiday? 

Holy Week is not a holiday that is recognized by the U.S. Government. Christmas Day is the only Christian holy day given holiday status. Within the Church, however, these holy days are considered holidays.  

Where is Holy Week celebrated? 

Holy Week is celebrated anywhere Christians are. As Jesus said, “For where two or three are gathered together in my name, I am there in the midst of them.” (Matthew 18:19-20) 

Who celebrates Holy Week? 

Christians celebrate Holy Week. The week between Palm Sunday and Easter is a solemn period of devotion to Jesus Christ’s crucifixion and resurrection. It is Christianity’s holiest week of the liturgical calendar.  

Did you know...

... that it was named Holy Week in the fourth century? St. Athanasius, bishop of Alexandria, and St. Epiphanius of Constantia were responsible for that.

Gospel for the 5th Sunday of Lent 2025 (John 8:1-11)

Jesus went to the Mount of Olives.
But early in the morning he arrived again in the temple area,
and all the people started coming to him,
and he sat down and taught them.
Then the scribes and the Pharisees brought a woman
who had been caught in adultery
and made her stand in the middle.
They said to him,
“Teacher, this woman was caught
in the very act of committing adultery.
Now in the law, Moses commanded us to stone such women.
So what do you say?”
They said this to test him,
so that they could have some charge to bring against him.
Jesus bent down and began to write on the ground with his finger.
But when they continued asking him,
he straightened up and said to them,
“Let the one among you who is without sin
be the first to throw a stone at her.”
Again he bent down and wrote on the ground.
And in response, they went away one by one,
beginning with the elders.
So he was left alone with the woman before him.
Then Jesus straightened up and said to her,
“Woman, where are they?
Has no one condemned you?”
She replied, “No one, sir.”
Then Jesus said, “Neither do I condemn you.
Go, and from now on do not sin any more.”

By Br. Greg Plata, OFM 

Three more men were given applications to the Province of Our Lady Guadalupe following a March 28 to 30 discernment retreat weekend at Casa Guadalupe and San Juan Diego Friaries in Albuquerque, New Mexico.

The participants were welcomed by members of the province’s vocations team: Brothers Greg Plata, OFM, Basil Valente, OFM, Henry Djojo, OFM, Ryan Thornton, OFM, and Luis Rosado, OFM.  

“The setting of this beautiful friary in the Southwest, the welcoming spirit of the friars who serve and live in this area, along with the great hospitality shown made the weekend a great success,” said Br. Greg, who serves as national vocation director. 

Br. Michael Haney, OFM,  guardian of Casa Guadalupe Friary, opened the weekend with a warm welcome, along with Brothers Bruce Michalek, OFM, Bob Valentine, OFM, Art Anderson, OFM, Duane Torisky, OFM, Greg Friedman, OFM, and Provincial Councilor Rommel Perez, OFM.  

On Friday night, Br. Phillip McCarter, OFM, a simply professed friar living in San Antonio, Texas, shared his personal story of what attracted him to the friars. 

“I really love my brothers,” he said, “And I know they accept and love me for who I am. This is a community where you are accepted for who you are, and your brothers will help you grow.” 

During Saturday’s Morning Prayer, Br. Greg Freidman, OFM, spoke about the spirit of Sts. Francis and Clare, followed by Br. Greg Plata’s talk on the friars’ lived experience of the vows in the 21st century. Later that morning, each of the discerners was interviewed by the vocation team to gain better insights into their lives.  

The information was then discussed as to the qualifications for their acceptance as candidates. During this stage, the men are given official application forms, enabling them to prepare for their psychological and spiritual evaluations, followed by the official interview by the interviewing committee. If accepted, the now candidate would prepare to enter the postulant program in mid-August. 

After lunch, the three men were taken to San Juan Diego Friary, where Brothers Ron Walters, OFM, John Friebel, OFM, and Seán Murnan, OFM, shared their ministerial experiences working among the indigenous peoples of that area, particularly our Navajo and Pueblo brothers and sisters. This gave the candidates a chance to learn about this ministry and ask questions about Franciscan life.  

“Every friar was great, and each one I had great conversations with, from eating meals with them, to doing prayers with them, to even playing Uno with them the night before I left,” said one candidate. “I did not want to leave New Mexico!”  

During Sunday’s Morning Prayer, each discerner was handed the application packet to the province, which details the necessary procedures and paperwork for admission.   

When asked about his weekend experience, another candidate said, “In the far side of the wilderness, God revealed his plan for Moses in a burning bush. In the far side of Albuquerque, New Mexico, God revealed his plan for me with the Franciscans. I had a great time, and they have helped me to surrender myself to God’s plan for my life.”

By Br. Jacek Orzechowski, OFM

Lately, I find myself dwelling on a particular memory from my early childhood. I was born and grew up in the city of Bialystok, Poland. A large crucifix hung in the foyer of an old Catholic church that my family and I used to attend every Sunday. As people entered the church, many of them would kiss the dark red feet of Jesus. One of my parents would pick me up, then a child of four years old, and help me to reverently kiss the crucifix.  

Over the past few months, that memory has visited me, quite often in the middle of the night.  Unsettled by what is going on in our country today, I agonize over what is unfolding before my eyes. In place of mercy, I see a wrecking ball being applied as a cynical response to the cry of the poor and the cry of the earth at home and abroad. Our country appears to blithely be sleepwalking into autocracy. Gaza Strip, along with its two million inhabitants, is being turned into a killing field with the help of American weapons and diplomatic cover. The US president is driving a stake into the heart of all efforts of sustainability, ridiculing and menacing those who seek climate justice. When I bring this into prayer, sometimes it causes me to tremble… 

Ten years ago, writing his encyclical Laudato Si’ , Pope Francis made an urgent appeal to safeguard our common home. It was not coincidence that its promulgation happened in the run-up to the 2015 UN Climate Change Conference in Paris. He was bringing the Church’s moral voice to bear on one of the most urgent and consequential issues facing humanity.  

Drawing on overwhelming scientific consensus and the teachings of his predecessors, Pope Francis warned that unless humanity makes radical changes in its conduct, it will bring upon itself an ecological catastrophe, destroying its common home and itself in the process. In that context, the recent changes to environmental policies made by the current U.S. administration – in particular President Trump’s executive order to withdraw our country from the Paris Agreement – represent a colossal moral failure. Dan Misleh from Catholic Climate Covenant and I have elaborated on that claim in this recent article from Our Sunday Visitor.  

It is critical that nations of the world heed the voice of science and respond to the moral summons of religions across the globe calling for climate justice.  I consider myself to be pro-life. I always have been against the taking of the life of the unborn. However, for me, being pro-life includes choosing truth over falsehood.  

In Pope Francis’ encyclical, the protections offered to the unborn extend to all of creation. Those who choose to call climate change a hoax do not speak the truth, nor can they pretend to be pro-life. Disseminating misinformation about climate change at the service of the fossil fuel industry or patronizing the media sources that collude in the conspiracy of silence around it – and this includes some of the Catholic media outlets – is incompatible with a pro-life stance.  

For me, choosing life and being a follower of Jesus in the manner of St. Francis of Assisi means listening to the cry of the poor and the cry of the earth.  It means not running away from the cross on which the poor and the earth are being crucified today.  

Choosing life is also about refusing to remain on the sidelines in a peaceful struggle for justice and the common good. It is tempting to say, “I can’t take it anymore”, distract myself and simply turn my face away from a tortured Christ walking past me along the contemporary Way of the Cross. 

My childhood memory of kissing the bloodied image of Jesus on the cross at the entrance to the church snaps me out of the temptation to complacency. It reminds me that the Christian story does not end with the cross; it leads to the glory of Christ’s resurrection.  

Last month, I watched the first part of the webinar series titled Envisioning a Livable Future to mark the 10th anniversary of Pope Francis’ encyclical, which I found inspirational. I encourage you to watch this series prayerfully and allow it to lead you to faith-filled, responsible action. 

As we continue our Lenten journey, may we dare not to close our eyes and ears to the cry of the poor and the cry of the earth. May the liberating love of Christ empower us to not allow the fear of any power or principalities of this world to paralyze us. Instead, may the love inform our individual and communal prayers, teaching and preaching.  

In Laudato Si’ Pope Francis reminds us that, “the Eucharist is a source of light and motivation for our concerns for the environment, directing us to be stewards of all creation.” May our Franciscan witness – in word and in deed – be a proclamation of that hope.  

— Br. Jacek Orzechowski, OFM is the associate director of Laudato Si’ Center for Integral Ecology at Siena College 

By Eli Pacheco 

Five Franciscan friars from the Province of Our Lady of Guadalupe joined hundreds of people in a protest of mass deportations in El Paso, Texas, on March 24.  

Brothers Henry Beck, OFM; Maikel Gomez-Perez, OFM; Ignacio Harding, OFM; Tommy King, OFM; and Jim McIntosh, OFM, joined local Conventual friars, immigration advocates, Catholic and interfaith clergy, religious and laypeople in the march.  

Following the January Franciscan Provincial Synod, the friars were called to advocate for and provide increased support to immigrants within the broader Franciscan family. This action by the five friars is one way the friars are responding to that call. 

Bishop Mark J. Seitz of El Paso, chair of the U.S. Conference of Catholic Bishops’ Committee on Migration, arranged the event with Hope Border Institute, an immigrant advocacy nonprofit in El Paso. 

Bishop Seitz preached at the prayer service, saying that bans on asylum places and mass deportations were a “war on the poor.” 

Reflecting on his experience, Br. Henry emphasized advocacy for peoples’ rights to due process and humane treatment. 

“The hope also was to inspire others, especially Catholics, to speak up against the illegal actions of the Trump administration and the inhumane treatment of migrants,” he said. “The rally was ecumenical.”  

'The good earth belongs to all’ 

Faith leaders addressed participants and led prayer at the rally, held after the march from San Jacinto Plaza, at Sacred Heart Catholic Church in El Paso on the feast day of Archbishop Oscar Romero of El Salvador.  

“Bishop Seitz spoke as a mature prophet calling for an awareness that we are all members of God’s family, and the good earth belongs to all,” Br. Henry said.  

Catholic prelates from the U.S., Canada and Mexico, participated, including:  

— Archbishop Gustavo García-Siller of San Antonio  

— Archbishop John C. Wester of Santa Fe, New Mexico  

— Bishop Peter Baldacchino of Las Cruces, New Mexico  

— Bishop John Stowe of Lexington, Kentucky  

— Bishop Noël Simard of Valleyfield, Quebec  

— Tony Celino, Auxiliary Bishop of El Paso  

Also on hand was Cardinal Fabio Baggio of Bassano del Grappa, Italy, the undersecretary of the Vatican’s Dicastery for Promoting Integral Human Development.  

Cardinal Baggio urged people to pray for migrants worldwide, including those from Africa, Asia, Europe, and the United States. “Thousands and thousands of brothers and sisters who, simply looking for a better future or refuge, lost their way,” he said. 

Others among the protesters: 

— Franciscan TOR sisters 

— Conventual Franciscans from Las Cruces and Ysleta 

— Mexican friars from Michoacán in seminary in El Paso 

— Mexican friars from Mexico City who have a chapel in El Paso 

Migrant deaths reached all-time high 

Br. Henry calls policies inhumane “and not mindful of our deepest values as Americans.” 

“We must, with God's help and the support of one another, witness to the deeper values of Christ and our Franciscan spirituality that reminds us of our oneness as a human family before God,” he said.  

The UN's International Organization for Migration reported nearly 9,000 migrants died while attempting to cross borders in 2024, the highest number on record. 

Br. Henry feels friars’ and religious’ presence brings depth of prayer and spirituality. 

“We can also provide a sense of safety and calm,” he said. “We are being called to offer an alternative view of the human family in a meaningful and peaceful way, in contrast to what is happening in this new administration.” 

'There is much to learn’ 

Br. Henry described the rally's spirit as “peaceful and determined witness,” and said that some participants might join a local rally on April 5 to oppose the administration's policies. 

He praised the religious support at the rally and noted the growing awareness of migrants' challenges. He emphasized the need for continued community assistance. 

“There is an experience of goodness and beauty of being a diverse people living together and caring for one another,” he said. “There is much to be learned from this vibrant and compassionate border community. I invite religious and politicians to come and see.” 

Roger Bacon High School in Cincinnati is preparing to celebrate its 100th anniversary in 2028 by beginning construction on a new atrium that will include a 160-seat chapel. The first dedicated chapel in Roger Bacon’s history, it will help reinforce the high school’s Catholic and Franciscan identity and serve as its center for spiritual life. 

As part of its “We are the Good Soil” campaign, the school broke ground on the atrium on March 28. A number of Franciscan friars were on hand for the groundbreaking ceremony, along with developers and community leaders, key supporters and representatives from the Roger Bacon family, including members of the class of 2028.  

Br. Gene Mayer, OFM, a longtime Roger Bacon staff member, offered the opening prayer, saying, “For what has been, we give thanks. For what will be in this next century, we look forward with joyful anticipation.”  

Provincial Councilor Br. Ed Tlucek, OFM, and Philip Anderson, who ministers in mission integration for the Province of Our Lady of Guadalupe, take part in the groundbreaking ceremony. (Photo courtesy of Eileen Connelly, OSU)

During his remarks, Steve Schad, president of Roger Bacon, noted the many ways the school incorporates Franciscan values into its curriculum, including its Assisi Scholars honors program that has sent some 195 students on pilgrimage in the past 10 years to walk in the footsteps of St. Francis and St. Clare. He also pointed out the morals and values that guide the school in the Franciscan tradition, emphasizing the dignity and gifts of each individual, family spirit and fostering a desire to serve others.  

“We strive to be the good soil for our students while they’re at Roger Bacon and long after they’ve graduated,” he said.  

The Anne Nurre Heidt Atrium is named for an outstanding 1944 graduate of Our Lady of Angels High School, which merged with Roger Bacon in 1984.  

Br. John Boissy, OFM, a professional woodworker, will craft the chapel’s permanent altar. Stained glass windows from Our Lady of Angels will be incorporated into the design of the chapel’s back wall. Windows will reflect the school’s Franciscan heritage and include images of St. Francis at the cross, St. Clare, St. Anthony of Padua and Our Lady of Guadalupe. The atrium is expected to be ready for use by July 2026. 

To view the groundbreaking ceremony, visit Facebook. 

The first photo depicts a group of developers and community leaders, key supporters and members of the Roger Bacon family at the groundbreaking ceremony. (Photo courtesy of Eileen Connelly, OSU) 

By Eli Pacheco 

Did you hear about the friar who took a train from Philadelphia to New York to star in a TV show scene at an Episcopal Church made to look like a Catholic Church? 

That friar is Br. Michael Duffy, OFM, who appears in the Peacock murder mystery series “Long Bright River,” set on Philadelphia’s Kensington Avenue, where he serves at St. Francis Inn.  

Author Liz Moore, whom he met during her research trip to the area, asked him to audition for the TV adaptation of her book. He declined.  

“Thank you, but I am not an actor,” he said. “I can’t memorize other people’s words. I can’t even get over how singers remember all their own lyrics.”  

He was perfect for this role, however.  

The crew needed a Catholic priest for two scenes: a cameo at a vigil and a speaking part at a funeral. Liz asked Br. Michael to consider it. He replied to the casting director's email with a 30-second video reading from a book, then forgot about it. 

But a week later ... 

“I got an email from the casting director,” Br. Michael said. “It said, ‘Sony Pictures is pleased to offer you the part of Father Gerald in ‘Long Bright River.’  

“I nearly fell on the floor. What am I getting into?” 

Br. Michael Duffy, OFM, with actress Amanda Seyfried, who plays the main protagonist. Br. Michael advised the crew on various details to ensure the scene was more accurately represented as Catholic. (Photo courtesy of Br. Michael Duffy, OFM)

‘Make it look Catholic’ 

Liz and producer Nikki Toscano had a Zoom call with Br. Michael. Since the local diocese discouraged filming in their churches, the production needed to transform an Episcopal church and asked, "Can we make sure it looks Catholic?" 

Br. Michael helped the crew adjust various items for the scene, including chalices, candles, and a white cloth on the cross meant for Easter. 

In June, Br. Michael took a train to Brooklyn for his costume fitting. “It was in a big warehouse with every costume you could ever want,” he said. “I could have been a Viking, a Roman citizen, a cowboy...” 

Br. Michael discovered he was to play the speaking role in the funeral scene, instead of leading a silent vigil. Despite not rehearsing his lines, he found himself heading to Yonkers in a limo for his big-screen debut. 

At the set, an Episcopal church, he found a busy scene with cranes, wires, generators, a food truck and lighting, and exited the limo hesitantly. “I was shaking like a leaf,” he said.  

Brother Michael Duffy, OFM, with Amanda Seyfried and Ashleigh Cummings in the green room. Amanda mentioned her visit to St. Francis Inn by saying, “I was in your world.” She then added, “Now you’re in mine.” (Photo courtesy of Brother Michael Duffy, OFM) 

'Now you're in my world’ 

The real priest, playing a fictional one, had no rehearsal time. After a brief stay in the green room with co-star Amanda Seyfried and Ashley Cummings, he went on stage. 

“I was in your world,” said Amanda, who has visited St. Francis Inn. “Now you're in mine.” 

Br. Michael would have preferred to wear his brown friar habit, but producers asked that he wear a black collared shirt and white collar instead. 

He entered the church, awe replacing his nervousness. The actors sat motionless in the pews. Beside him stood a tall altar server. "Rolling, rolling," a voice announced. "Fr. Michael, ACTION!" 

The congregation came alive, opening hymnals, removing coats and whispering. Despite shaky legs, Br. Michael performed his task effortlessly, repeating the scene 23 times from 7 a.m. to 7 p.m. The crew applauded him afterward. 

The only interruptions: a lunch break and a 45-minute break in his trailer – yes, he had a trailer! – where they said he could rest.  

“I was too nervous to nap,” he said. 

Br. Michael Duffy, OFM, joined cast members, Franciscans, volunteers and Catholic workers at the “Long Bright River” afterparty and participated in a panel discussion about Kensington Avenue. (Photo courtesy of Br. Michael Duffy, OFM) 

The show's over

He worked hard for his 40 seconds of fame, made friends, and left a mark. An actor even wanted her son to volunteer at St. Francis Inn. Br. Michael attended show promotions, including a panel with actors and community leaders about Kensington, and appeared in some press footage. 

His co-stars have mentioned him on late-night talk shows.  

The series has garnered acclaim in the United States and is set for distribution globally. The Franciscan brother from Juniper Friary in Philadelphia will be streaming all over God’s creation. 

Now that everything is over, Br. Michael can finally rest and enjoy watching his work. Eventually. 

“I haven’t seen it yet,” said Br. Michael, who went back to serving the poor and hungry at St. Francis Inn as soon as filming ended. 

By Eli Pacheco 

Places like St. Francis Inn, an outreach ministry founded by the Franciscan Friars, have served those in need in Philadelphia’s Kensington neighborhood for decades, providing fellowship and meals in the epicenter of the city’s opioid-addiction epidemic. 

They do so in relative anonymity. But a new streaming-service series has heightened awareness of Kensington Avenue. 

Actress Amanda Seyfried, who visited St. Francis Inn in preparation for her role, stars in a Peacock original serial killer mystery series “Long Bright River,” a project that shines a light on issues in this neighborhood – and how the community helps people there. All eight episodes, set in Philadelphia but filmed mostly in Brooklyn, New York, are streaming on Peacock. 

St. Francis Inn, where friars have ministered to the homeless and poor since 1979, plays a role in that. The iconic mural outside of the Inn – an image portraying St. Francis of Assisi’s fabled peaceful encounter with a murderous wolf – is shown in the opening credits. 

Br. Michael Duffy, OFM, appears briefly in episode 7 as “Fr. Gerald” during a funeral scene. He also advised the crew as they prepared scenes portraying the Catholic Church. 

Liz Moore, author of “Long Bright River” and professor at Temple University, frequently visited the area for her book research. She spoke to visitors at the women’s center every Wednesday and invited Br. Michael to audition for a role.  

Moore, a donor to the Inn, told Br. Michael she was thanked for addressing current issues within pop culture. 

“I am glad for that,” said Br. Michael. “Modern-day America isn’t always all it’s cracked up to be.”

Br. Michael Duffy, OFM, pictured here with actresses Amanda Seyfried, left, and Ashleigh Cummings, right, has a speaking part in Episode 7 of the TV series “Long Bright River,” set in Philadelphia’s Kensington community. All eight episodes are streaming on Peacock. (Photo courtesy of Br. Michael Duffy, OFM)

Seyfried grew up in Philadelphia 

Seyfried, 39, who starred in movies such as “First Reformed,” “Mamma Mia!” and “Mean Girls,” plays Mickey, a devoted officer in Kensington, raising a son alone. After several local sex workers are found dead, she begins investigating, suspecting a serial killer. 

Seyfried, cognizant of Kensington's opioid crisis, also visited St. Francis Inn before filming “Long Bright River” and found a supportive community. Having lost an uncle to addiction, she hopes the series promotes compassion for those dealing with substance abuse. 

“If I was going to leave my family five nights a week, it was going to be for something that was really important,” Seyfried, who has two kids – Nina, 7, and Thomas, 4 – with actor husband Thomas Sadoski, told USA Today.  

“Would I rather do comedy? Of course. The levity and challenge of that is fun. But this strikes so close to home for so many people with the addiction storyline, including me.” 

Originally from Allentown, Pennsylvania, Seyfried grew up in Philadelphia. For “Long Bright River,” she felt a duty to portray her role accurately. 

"Long Bright River" worked with Savage Sisters, a nonprofit supporting addiction recovery, to accurately portray substance use and efforts to help those affected in Kensington. Peacock funded rent, food and utilities for Savage Sisters' recovery home in Kensington and also donated money to the local Kensington elementary school. 

Br. John Gill, OFM, served at St. Francis Inn from 2000 to 2017 and returned in 2023. He appreciates that the series highlights real life on Kensington Avenue. 

“Even though this is a fictional story, the series really portrayed the harsh reality of what life is currently like on the streets of Kensington concerning the complexity of substance use disorder, law enforcement and crime,” he said.  

Brother Michael Duffy, OFM, interacts with guests at St. Francis Inn. The Inn is one refuge in the city for those in need, along with addiction-response trained police, treatment centers, warming stations and more. (Photo courtesy of Br. Octavio Duran, OFM)

Drug deaths in decline 

In his reflection, Br. Jeff Scheeler, OFM, reminds us of the blessing of our Father’s love and acceptance, along with that of our families, and encourages us to respond to others in that same spirit.

Gospel for the 4th Sunday of Lent 2025: Luke 15:1-3, 11-32

Tax collectors and sinners were all drawing near to listen to Jesus,
but the Pharisees and scribes began to complain, saying,
“This man welcomes sinners and eats with them.”
So to them Jesus addressed this parable:
“A man had two sons, and the younger son said to his father,
‘Father give me the share of your estate that should come to me.’
So the father divided the property between them.
After a few days, the younger son collected all his belongings
and set off to a distant country
where he squandered his inheritance on a life of dissipation.
When he had freely spent everything,
a severe famine struck that country,
and he found himself in dire need.
So he hired himself out to one of the local citizens
who sent him to his farm to tend the swine.
And he longed to eat his fill of the pods on which the swine fed,
but nobody gave him any.
Coming to his senses he thought,
‘How many of my father’s hired workers
have more than enough food to eat,
but here am I, dying from hunger.
I shall get up and go to my father and I shall say to him,
“Father, I have sinned against heaven and against you.
I no longer deserve to be called your son;
treat me as you would treat one of your hired workers.”’
So he got up and went back to his father.
While he was still a long way off,
his father caught sight of him, and was filled with compassion.
He ran to his son, embraced him and kissed him.
His son said to him,
‘Father, I have sinned against heaven and against you;
I no longer deserve to be called your son.’
But his father ordered his servants,
‘Quickly bring the finest robe and put it on him;
put a ring on his finger and sandals on his feet.
Take the fattened calf and slaughter it.
Then let us celebrate with a feast,
because this son of mine was dead, and has come to life again;
he was lost, and has been found.’
Then the celebration began.
Now the older son had been out in the field
and, on his way back, as he neared the house,
he heard the sound of music and dancing.
He called one of the servants and asked what this might mean.
The servant said to him,
‘Your brother has returned
and your father has slaughtered the fattened calf
because he has him back safe and sound.’
He became angry,
and when he refused to enter the house,
his father came out and pleaded with him.
He said to his father in reply,
‘Look, all these years I served you
and not once did I disobey your orders;
yet you never gave me even a young goat to feast on with my friends.
But when your son returns
who swallowed up your property with prostitutes,
for him you slaughter the fattened calf.’
He said to him,
‘My son, you are here with me always;
everything I have is yours.
But now we must celebrate and rejoice,
because your brother was dead and has come to life again;
he was lost and has been found.'"

By Eli Pacheco 

When a community hosts a spectrum of cultures, many churches host separate Masses for different language groups. This is a gracious arrangement but can prevent groups from coming together. 

Often, it is a latchkey relationship: one group meets for prayer and fellowship. Then they turn out the lights, lock up and leave the keys for the next group.  

Br. Rufino Zaragoza, OFM, wants to unify different faith practices through music and liturgy, bridging cultural differences in church settings. 

He turned to musician and liturgist colleagues to create a more enriching experience for diverse congregation groups so that they can worship together.  

“We realized we needed to learn more than just music and liturgy,” he said. “We didn’t even know the term for it. We needed intercultural competence.  

“How do I bring together, for a feast day at a trilingual parish, members of a Vietnamese choir, a Spanish-speaking Latino choir and the Euro-Americans? How do I run a choir rehearsal with people of three different cultural backgrounds?” 

One challenge for ministers with master’s degrees is the difficulty in stopping to sit with people and ask, ‘Teach me about your culture, how do you do this song, teach me how to pronounce that,’” Br. Rufino said. His ministry concentrates on intercultural religion, integrating diverse perspectives into Franciscan practice. (Photo courtesy of Br. Rufino Zaragoza, OFM)

Hospitality to immigrants 

Br. Rufino’s work in intercultural liturgies began when Fr. Hung, a Capuchin friar, called Br. Rufino, well-known for his musical aptitude, to create a program for his ordination at St. Boniface, a Franciscan parish in San Francisco. 

“I said, ‘Hung, I know nothing,’” Br. Rufino recalls. “I don't speak Vietnamese. I don't know Vietnamese music. I don't even know where Vietnam is on a map. How could I help you?’” 

Br. Rufino connected with a Vietnamese choir to learn how to create a bilingual program. He found that although Vietnamese people had been in the community for at least 20 years, there were no intercultural liturgies.  

“How do we offer hospitality to immigrants – not just give them a place to have their Mass?” he asked. “What is their gift to Catholicism, to give to us, and what do we give back to them? Why are we not mutually enriching each other as a family of God?” 

Br. Rufino wrote it down in a song. Or rather, a songbook. “Chung Lời Tán Tụng/United in Faith & Song” – the first Catholic tool of its kind – was born, offering a blueprint for multi-cultural churches to share faith, not just space. 

Research, translation and edits occurred first. To begin, he sat in on Vietnamese Masses to listen and observe. 

“I heard these gorgeous melodies when I attended Mass,” he said. “I had no idea what the song was about.” 

Br. Rufino requested translations of Vietnamese songs. That's when, he said, the Spirit stepped in. 

“Let's do the reverse,” Br. Rufino said. “Let's offer a Vietnamese song that has some English lyrics. During Mass, you could do a communion or offertory song. The refrain is in Vietnamese, but people will hear English, so they know what's going on.” 

Broadening the Franciscan perspective 

During their recent Franciscan Provincial Synod, the Franciscan Friars of the Province of Our Lady of Guadalupe committed themselves to fostering racial and cultural inclusion. Following in the example of their founder, St. Francis of Assisi, the friars strive to be brothers to everyone and all of creation.  

Friars like Br. Rufino aim to honor and respect diverse cultures, learn from them, and empower them to share their gifts with the Church. He urges other ministers to listen to people from different cultural backgrounds. 

“One challenge for ministers with master’s degrees is the difficulty in stopping to sit with people and ask, ‘teach me about your culture, how do you do this song, teach me how to pronounce that,’” Br. Rufino said. 

His ministry has evolved from curiosity to a profound exploration of how the Church fosters interracial and interfaith marriages. It's not just about tolerance but a proper recognition and celebration of the fusion of faith, race and culture. 

Imagine a couple from different backgrounds finding a service in multiple languages, empowering their families to deepen their faith. Br. Rufino envisions the Church as a home where such couples feel welcomed and understood. 

It is the fertile soil in which true integration grows. 

“A groom might say, ‘Maybe I’ll go to Mass with my bride,’” he said. “That's the potential.” 

(Br. Rufino confesses that he is not the most active promoter of his work. A friend created a YouTube channel for him where you can listen to his work.) 

Br. Edward-Marc Arambasich, OFM, 73, passed away on March 26, 2025, at Queen of Peace Friary in Burlington, Wisconsin, after battling lung cancer. Br. Ed worked with high school students and college students and as chaplain for fire fighters in New Orleans, Louisiana; Quincy and Joliet, Illinois; and at Ground Zero in New York City, after the 9/11 attacks. A man of many talents, he was also a church musician and wrote the alma mater for a Cincinnati Catholic school. 

Visitation for Br. Ed will be held on Tuesday, April 1, from 4 to 8 p.m., at the Fred C. Dames Funeral Home, 3200 Black Road (at Essington Road), Joliet, IL 60431. Funeral services will begin on Wednesday, April 2, with prayers at 10 a.m. at the funeral home, followed by the Mass of Christian Burial at 11 a.m. at St. Ambrose Church, located at 1705 Burry Circle, Crest Hill, IL 60403. Committal prayers and entombment will follow at Resurrection Cemetery Mausoleum in Romeoville, Illinois.

A Joliet native, Br. Ed was born Oct. 7, 1951, to Edward J. Arambasich and Joann J. (née Mulvey) Arambasich. He met the Franciscans as a student at St. John the Baptist Church in Joliet and was an ironworker and aspiring Joliet firefighter before answering the call to religious life. 

From 1972 to 1992, he was a Benedictine monk at St. Procopius Abbey in Lisle, Illinois, professing first vows on Aug. 11, 1973, and making his solemn profession on June 4, 1977. As a Benedictine, he served as assistant dean of students at Benet Academy, a Benedictine co-educational, college preparatory school. 

In 1992, he began exploring a call to a Franciscan vocation with the Order of Friars Minor’s legacy Sacred Heart Province. He returned to his hometown of Joliet, where he completed his Franciscan formation, or training, while ministering to firefighters at Station No. 5, where his uncle, Bill Telfer Jr., was assigned. He professed solemn vows as a Franciscan friar on Aug. 17, 1996. 

From 1995 to 2002, he was a member of the Tau House Faith Community in New Orleans, Louisiana, and vicar of the Franciscan community from 1998 to 2002. He worked in the French Quarter and at Project Lazarus, a residence for indigent persons dying from AIDS. He also served as a volunteer chaplain for the local police and fire departments from 2000 to 2002. Following the terrorist attacks on 9/11, Br. Ed went to Ground Zero in New York City as a critical incident debriefing chaplain for the Fire Department of New York. 

Br. Ed took a sabbatical year to study applied theology, then moved to Quincy University in Illinois, where he worked in campus ministry from 2003 to 2012, served as vicar from 2003 to 2008, worked in the Franciscan Volunteer Office in 2008, and was guardian from 2008 to 2011. He also was chaplain for the Quincy Fire Department. 

In 2016, Br. Ed served briefly at St. Anthony Foundation in San Francisco, California, before moving to St. Louis, Missouri, for medical care. He returned to Joliet as guardian in 2017, and provincial spiritual assistant to the Secular Franciscans in 2020. 

Before moving to Wisconsin, Br. Ed lived at St. Clement Friary in Cincinnati. As a volunteer choir director, he helped plan the Wednesday morning Mass for St. Clement School. He also composed the school's alma mater, which students continue to sing today. On the day Br. Ed passed away, students sang the alma mater as part of the homily, unaware of his passing at that time. 

Br. Ed is survived by family members, including his sisters Lori and Pam, brother Tom, nieces and nephews, many, many friends and his brother friars of the Province of Our Lady of Guadalupe. 

Publicamos a continuación el mensaje que el Santo Padre Francisco ha enviado a los participantes en la Asamblea General de la Pontificia Academia para la Vida, sobre el tema «¿El fin del mundo? Crisis, responsabilidades, esperanzas», que se celebra del 3 al 5 de marzo en el Centro de Conferencias del Augustinianum: 

Mensaje del Santo Padre 

Estimados académicos, 

siempre es un placer dirigirme a las mujeres y hombres de ciencia, así como a las personas que en la Iglesia cultivan el diálogo con el mundo científico. Juntos pueden servir a la causa de la vida y del bien común. Y agradezco de corazón a Monseñor Paglia y a sus colaboradores su servicio a la Pontificia Academia para la Vida. 

En la Asamblea General de este año se han propuesto abordar la cuestión que hoy se define como «policrisis». Esta concierne a algunos aspectos fundamentales de su actividad de investigación en el campo de la vida, la salud y la asistencia. El término «policrisis» evoca la gravedad de la coyuntura histórica que estamos viviendo, en la que confluyen guerras, cambio climático, problemas energéticos, epidemias, fenómenos migratorios y la innovación tecnológica. La combinación de estas dificultades, que afectan simultáneamente a diferentes dimensiones de la vida, nos lleva a preguntarnos acerca del destino del mundo y de nuestra comprensión del mismo. 

Un primer paso que debemos dar es examinar con mayor atención cuál es nuestra representación del mundo y del cosmos. Si no lo hacemos y si no analizamos seriamente nuestras profundas resistencias al cambio, tanto como personas como como sociedad, seguiremos haciendo lo que hemos hecho con otras crisis, incluso muy recientes. Pensemos en la pandemia de covid: la hemos, por así decirlo, desaprovechada; podríamos haber trabajado más a fondo en la transformación de las conciencias y las prácticas sociales (cf. Exhort. ap. Laudate Deum, 36). 

Y otro paso importante para evitar quedarnos inmóviles, anclados en nuestras certezas, en nuestras costumbres y en nuestros miedos, es escuchar atentamente la contribución de los conocimientos científicos. El tema de la escucha es decisivo. Es una de las palabras clave de todo el proceso sinodal que hemos iniciado y que ahora se encuentra en su fase de actuación. Por lo tanto, aprecio que su forma de proceder retome el estilo de la misma. Veo en ella el intento de practicar en su ámbito específico esa «profecía social» a la que también se ha dedicado el Sínodo (Doc. final, 47). En el encuentro con las personas y sus historias y en la escucha de los conocimientos científicos, nos damos cuenta de cuánto exigen una profunda revisión nuestros parámetros sobre la antropología y las culturas. Desde aquí nació también la intuición de los grupos de estudio sobre algunos temas surgidos durante el camino sinodal. Sé que algunos de ustedes forman parte de ellos, valorando también el trabajo realizado por la Academia para la Vida en los últimos años, trabajo por el que estoy muy agradecido. 

Escuchar a las ciencias nos ofrece continuamente nuevos conocimientos. Consideremos lo que nos dicen sobre la estructura de la materia y la evolución de los seres vivos: surge una visión de la naturaleza mucho más dinámica de lo que se pensaba en tiempos de Newton. Nuestra forma de entender la «creación continua» debe ser reelaborada, sabiendo que no será la tecnocracia la que nos salvará (cf. enc. Laudato si', 101): favorecer una desregulación utilitarista y neoliberal a escala planetaria significa imponer como única regla la ley del más fuerte; y es una ley que deshumaniza. 

Podemos citar como ejemplo de este tipo de investigación a Teilhard de Chardin y su intento, ciertamente parcial e incompleto, pero audaz e inspirador, de entrar seriamente en diálogo con las ciencias, practicando un ejercicio de transdisciplinariedad. Un camino arriesgado, que lo llevó a preguntarse: «Me pregunto si no es necesario que alguien lance la piedra al estanque, o incluso que acabe siendo «asesinado» por abrir el camino»1. Así lanzó sus intuiciones que pusieron en el centro la categoría de relación y la interdependencia entre todas las cosas, poniendo al homo sapiens en estrecha conexión con todo el sistema de los seres vivos. 

Estas formas de interpretar el mundo y su evolución, con las inéditas modalidades de relación que les corresponden, pueden darnos signos de esperanza, que buscamos como peregrinos durante este año jubilar (cf. Bula Spes non confundit, 7). La esperanza es la actitud fundamental que nos sostiene en el camino. No consiste en esperar con resignación, sino en tender con ímpetu hacia la vida verdadera, que va mucho más allá del estrecho perímetro individual. Como nos ha recordado el Papa Benedicto XVI, la esperanza «está ligada al hecho de estar en unión existencial con un «pueblo» y puede realizarse para cada uno solo dentro de este «nosotros»» (Carta enc. Spe salvi, 14). 

También por esta dimensión comunitaria de la esperanza, ante una crisis compleja y planetaria, estamos solicitados a valorar los instrumentos que tengan un alcance global. Lamentablemente, debemos constatar una progresiva irrelevancia de los organismos internacionales, que se ven minados también por actitudes miopes, preocupadas por proteger intereses particulares y nacionales. Y, sin embargo, debemos seguir comprometidos con determinación en favor de «organizaciones mundiales más eficaces, dotadas de autoridad para asegurar el bien común mundial, la erradicación del hambre y la miseria y la defensa segura de los derechos humanos fundamentales» (Carta enc. Fratelli tutti, 172). De esta manera se promueve un multilateralismo que no dependa de las circunstancias políticas cambiantes o de los intereses de unos pocos y que tenga una eficacia estable (cf. Exhort. ap. Laudate Deum, 35). Se trata de una tarea urgente que concierne a toda la humanidad. 

Este amplio escenario de motivaciones y objetivos es también el horizonte de su Asamblea y de su trabajo, queridos miembros de la Academia para la Vida. Les encomiendo a la intercesión de María, Sede de la Sabiduría y Madre de la Esperanza, «mientras, como pueblo peregrino, pueblo de la vida y para la vida, caminamos confiados hacia «un nuevo cielo y una nueva tierra» (Ap 21,1)» (S. Juan Pablo II, Carta enc. Evangelium vitae, 105). 

A todos ustedes y a su trabajo les imparto de corazón mi bendición. 

Roma, Policlínico Gemelli, 26 de febrero de 2025. 

FRANCISCO 

1 Cit. da B. DE SOLANGES, Teilhard de Chardin. Témoignage et étude sur le développement de sa pensée, Toulouse 1967, 54. 

The following is the Message sent by the Holy Father Francis to the participants in the General Assembly of the Pontifical Academy for Life, on the theme: “The End of the World? Crises, Responsibilities, Hopes”, taking place from 3 to 5 March at the Conference Centre of the Augustinianum.

Message of the Holy Father 

The End of the world? Crises, Responsibilities, Hopes 

Dear Academicians, 

It is always a pleasure for me to address the women and men of science, as well as those in the Church who cultivate dialogue with the scientific world. Together you can serve the cause of life and the common good. And I warmly thank Archbishop Paglia and the collaborators for their service to the Pontifical Academy for Life. 

In this year’s general Assembly, you have proposed to consider the question that is today defined as “polycrisis”. It relates to some fundamental aspects of your research activity in the field of life, health and care. The term “polycrisis” evokes the dramatic nature of the historical juncture we are currently witnessing, in which wars, climate changes, energy problems, epidemics, the migratory phenomenon and technological innovation converge. The intertwining of these critical issues, which currently touch on various dimensions of life, lead us to ask ourselves about the destiny of the world and our understanding of it. 

A first step to be taken is that of examining with greater attention to our representation of the world and the cosmos. If we do not do this, and we do not seriously analyze our profound resistance to change, both as people and as a society, we will continue to do what we have always done with other crises, even very recent ones. Think of the Covid pandemic: we have, so to speak, “squandered” it; we could have worked more deeply in the transformation of consciences and social practices (cf. Apostolic Exhortation Laudate Deum, 36). 

And another important step to avoid remaining immobile, anchored in our certainties, habits and fears, is to listen carefully to the contribution of areas of scientific knowledge. The theme of listening is decisive. It is one of the key words of the entire synodal process we have undertaken, and which is now in its implementation phrase. I therefore appreciate that your way of proceeding reflects its style. I see in it the attempt to practice in your specific sphere that “social prophecy” to which the Synod was dedicated (Final Document, 47). In the encounter with people and their stories, and in listening to scientific knowledge, we realize that our parameters regarding anthropology and culture require profound revision. This was also the origin of the intuition of the study groups on certain topics that emerged during the synodal process. I know that some of you are part of them, also valuing the work done by the Academy for Life over the past years, work for which I am very grateful. 

Listening to the sciences continually offers us new knowledge. Consider what we are told about the structure of matter and the evolution of living beings: there emerges a far more dynamic view of nature compared to what was thought in Newton’s time. Our way of understanding “continuous creation” must be re-elaborated, in the knowledge that it will not be technology that saves us (cf. Encyclical Letter Laudato si’, 101): endorsing utilitarian deregulation and global neoliberalism means imposing the law of the strongest as the only rule; and it is a law that dehumanizes. 

We can cite as an example of this type of research Fr. Teilhard de Chardin and his attempt - certainly partial and unfinished, but daring and inspiring - to enter seriously into dialogue with the sciences, practising an exercise in trans-disciplinarity. It is a risky path, which leads us to wonder: “I ask whether it is necessary for someone to throw the stone into the pond – indeed, to end up being ‘killed’ – to open the way”.1 Thus he launched his insights that focused on the category of relationship and interdependence between all things, placing homo sapiens in close connection with the entire system of living things. 

These ways of interpreting the world and its evolution, with the unprecedented forms of relatedness that correspond to it, can provide us with signs of hope, which we are seeking as pilgrims during this Jubilee year (cf. Bull Spes non confundit, 7). Hope is the fundamental attitude that supports us on the journey. It does not consist of waiting with resignation, but of striving with zeal towards true life, which leads well beyond the narrow individual perimeter. As Pope Benedict XVI reminded us, hope “is linked to a lived union with a ‘people’, and for each individual it can only be attained within this ‘we’” (Encyclical Letter Spe salvi, 14). 

It is also because of this community dimension of hope, faced with a complex and planetary crisis, that we are urged to value instruments with a global reach. We must unfortunately note a progressive irrelevance of international bodies, which are also undermined by short-sighted attitudes, concerned with protecting particular and national interests. And yet we must continue to commit ourselves with determination for “more effective world organizations, equipped with the power to provide for the global common good, the elimination of hunger and poverty, and the sure defence of fundamental human rights” (Encyclical Letter Fratelli tutti, 172). In such a way, a multilateralism is promoted that does not depend on changing political circumstances or the interests of the few, and which has stable effectiveness (cf. Apostolic Exhortation Laudate Deum, 35). It is an urgent task which regards the whole of humanity. 

This vast scenario of motivations and objectives is also the scope of your Assembly and of your work, dear members of the Academy for Life. I entrust you to the intercession of Mary, Seat of Hope and Mother of Hope, “as we, the pilgrim people, the people of life and for life, make our way in confidence towards ‘a new heaven and a new earth’ (Rev 21:1)” (Saint John Paul II, Encyclical Letter Evangelium vitae, 105). 

For all of you and for your work, I impart my heartfelt blessing. 

Rome, from “Gemelli” Hospital, 26 February 2025 

FRANCIS 

1 Quotation from B. DE SOLANGES, Teilhard de Chardin. Témoignage et étude sur le développement de sa pensée, Toulouse 1967, 54 

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Franciscan Wisdom Series

Richard Rohr, OFM

“A first step to be taken is that of examining with greater attention…our representation of the world and the cosmos.  If we do not do this, and we do not seriously analyze our profound resistance to change, both as a people and as a society, we will continue to do what we have always done…[without working] on the transformation of consciences and social practices.”    

Pope Francis, “The End of the World? Crises, Responsibilities, Hopes” 

GLOBAL is a good, new name for “Catholic” by Richard Rohr, O.F.M. 

A couple of years ago, Pope Francis wrote a very compelling document on the state of the world entitled Laudate Deum, in which as Pontifex he made very clear what we are up against in our time.  He now refers to it as a polycrisis:  issues of basic belief, world economy, impending weather catastrophes, worldwide immigration and migration of peoples, wholesale rejection of institutions by both the Right and the Left, ubiquitous wars, and undermining of the very possibility of truth and objective news are all undercutting us at the same time.  Some use the language of a universal PTSD [post-traumatic stress disorder] as the modern best descriptor of our postmodern “Original Sin”.  The world longs for healing, which Jesus illustrates as the simple core meaning of salvation in his ministry on earth. 

Pope Francis is rightly pushing the panic button in a very faith filled way (who else can?) by a further missive last week on Shrove Tuesday, March 4 repeating the same message.   We had best listen to both our Father Francis and Pope Francis as they plead with us for a good ear and wise mind beyond the cheap dualisms of Republican/Democrat, female/male, conservative/liberal, American/non-American, Developed World/Developing World, binary versus non-binary, on and on.  

I had a Greek Orthodox “Metropolitan” (Archbishop of a major See) visit me “sub secreto” last week.  He recognized the Great Churches of East and West now have to see and speak with one authority before it is too late.   He knew that the shrinking globe has no time or patience for the dualisms of a thousand years ago, and he made me recognize there is no comparable figure in Orthodoxy as our Francis, except perhaps St. Seraphim of Sarov (1754-1833), whom even the Communists could not erase from the Russian imagination and devotion.   

With grace filled synchronicity, another Greek Orthodox priest, the speechwriter for the Patriarch of Constantinople, gifted me recently with a glorious icon of the same St. Seraphim, a first-class relic inserted inside the frame.  Even East and West are trying to come together to re-create the One, Holy, Catholic and Apostolic Church.  We have operated for too long as if the Western Church was “the whole enchilada.”  We must be honest and humble and rebuild the broken Unity back as far as the Great Schism of 1054. 

We do have a gracious opportunity to be both Catholic and Franciscan like never before right now.  For some kind reason, the world is willing to listen to followers of Francis.  I enjoy this freedom continuously, as many of us do.  New trips to new Sultans are called for and inviting us. 

Once many of us realized that “Christ” is a universal and universalizing concept, and not Jesus’ last name [i]—the Archetype of matter and Spirit, humanity and divinity, operating as one.  We are in a position to talk not just lovingly, but hopefully and faithfully to our entire world.  Few enjoy such space, freedom and permission as do Franciscans, since along with Quakers we apparently carry the least negative baggage from past Christian history.  We are welcome and happily trusted in most conversations on war and peacemaking, ecology, simplicity, non-violence, earth and animal care, ecumenism, non-imperial thinking itself.  We enjoy this freedom and invitation without fully recognizing or making use of it!  After all, we are international, both as frati and minori in most peoples’ historic minds, far more than most other male religious Orders who are viewed as clergy (“the separated ones”) first and last. 

Further, we enjoy this freedom and invitation at a theological and philosophical level through two of our greatest luminaries, Bonaventure and John Duns Scotus, and even a little from a third, Friar William of Occam whose “razor” is a familiar “shave” to all students of philosophy (“The simplest answer is closest to the truth” as we shave away all unnecessary assumptions).  We call it love! 

Bonaventure said his entire worldview was summed up in three words:  emanation, exemplarism, and consummation.  There is one Source, one Image, and one Goal to all of creation. No postmodern modern nihilism here, not even the old, tired reward-punishment paradigm, but only cosmic hope and promise.  He is our own Teilhard de Chardin ahead of the Jesuit paleontologist and mystic by seven centuries. 

As if that is not enough, we have Blessed John Duns Scotus buried in the Minoritenkirche in Cologne.  Just his teaching on the “Univocity of all Being” is enough to make mystics, poets, and prophets out of all of us!   Rocks, water, plants, humans, angels, and God may be spoken of with “one voice of understanding” he says.  They all share one same Being and are not just “analogous to” one another.  We should be in the front lines of hope and joy as the deconstructionists tear Western civilization down.  We must be and we still can be.  

How strange and ironic that a Jesuit poet, Gerard Manley Hopkins, and a Cistercian author and prophet, Thomas Merton, both considered themselves fervent Scotists, while we poor, unformed Friars Minor remain so sadly uninformed about our own lineage and inheritance.   There is yet time.  It is the hope of the Resurrection. 

[i] The Universal Christ, Richard Rohr, Convergent 2019.  Forgive my hubris, but Pope Francis himself held up his marked up Spanish copy of this book when he invited me for a visit on June 21, 2021.  I hope that meant that he liked it.