{As global temperatures rise, Franciscans International prepares for COP30}
Franciscans International will advocate for climate justice at COP30, the 2025 United Nations Climate Change Conference. The event will be held from Nov. 10 to Nov 21, 2025, in Belém, Brazil, near the Amazon rainforest, which faces significant threats from human activity.
During a recent Franciscans International gathering in New York City on May 1, experts explored the interconnectedness of Franciscan spirituality and climate justice, showcasing how Franciscans are well-poised to address global crises.
Listening intentionally in challenging times
Michael Perry, OFM, director of the Laudato Si’ Center for Integral Ecology at Siena College, moderated the panel. Sr. Joan Brown, OSF, former executive director of New Mexico Interfaith Power and Light, opened with a call to listen attentively.
“It is our responsibility to pay attention to what is needed and to teach the young to pay attention,” she said. “We must give over part of ourselves to be open to listening and acting in new ways that are demanded of us in the times that we’re living in.”
Reflecting on the overwhelming realities of the climate crisis, she mentioned that St. Francis wrote the Canticle of the Creatures during a dark period in his life.
“More than ever, the Canticle is a revolutionary call to oneness as we experience worldwide and in this country the dehumanization of people, threats to immigration and refugees, human rights violations, and the sixth greatest extinction of species and biodiversity, all within a climate crisis," she said.
'We have to keep pushing’
In 2022, the United Nations General Assembly declared everyone has the right to a healthy environment and acknowledged climate change and environmental degradation as major threats to humanity’s future. However, the resolution was not legally binding.
Despite the rise of corporate social responsibility policies, human rights abuses and environmental degradation have not only lingered, but have risen, according to Marya Farah, FI’s representative at the United Nations in New York.
She noted that countries with the largest transnational corporations have been slower to ensure the right to a clean environment. Franciscans International and other groups continue to push for accountability in addressing environmental harm and human rights violations, including paths for affected communities to seek justice.
Marya recounted how Franciscans International supports communities exploited by businesses in Sri Lanka, the Solomon Islands and Guatemala. She noted that representatives from the oil and gas industries continue to oppose pro-climate policies, underlining the need to continue advocacy.
"We have to keep pushing and not back down, because they’re clearly not [backing down] as well,” she said.
Fighting for the future
Thinking of the future encourages people like Beth Piggush, integral ecology director for the Franciscan Sisters of Perpetual Adoration, to stay in the fight.
“’Consciously considering intergenerational solidarity should be at the heart of all our decisions,’” she said, quoting Laudato Si’s Line 159. “’Our environment must be preserved for future generations.’”
She noted that religious documents like the Canticle and Laudato Si’, and secular documents like the U.N.’s Sustainable Development Goals share the mission of caring for creation. She stressed the need for a common language to discuss climate action across religious and secular groups.
Budi Tjahjono, FI's International Advocacy Director based in Geneva, recapped the decades-long fight for climate justice at the UN and Franciscans International’s role. He cited challenges from past COPs, including expensive venues that hindered attendance from poorer countries, limiting representation of people most impacted by climate change.
“There are hopes for COP30,” he said. “This will be the first time in four years that civil societies will be allotted space of our own so that we can speak, demonstrate and express our opinion. We need to reclaim that space again because it was taken from us in years past.”
At this year’s COP30, FI will be pushing member states to provide financial commitments to reduce carbon emissions. Even if those commitments are met, Earth’s temperature will rise by several degrees. Franciscans International urges world leaders to make serious commitments to combat this temperature increase and reduce harm.
The panel showed that the Franciscan tradition provides a framework to address the crises our planet faces and create a healthy and just future for humanity.
Franciscans International raises awareness of cases of discrimination and violence against marginalized groups in the international community. Learn more at FranciscansInternational.org.
Photos of this article are courtesy of Br. James La Grutta, OFM
{A Franciscan Response to a Misguided Technological Imperative}
The “mixed” blessing of technology has been recognized for ages. We know and celebrate the “bright side” of technology for all it does to advance human life. Yet, we are keenly aware that there is a “dark side” to how we use technology. In fact, a warning about the “shadow-side” of technology can be seen in opening Chapters of the Book of Genesis in the story of the Tower of Babel. Here, human beings, filled with self-importance, use technology to build a tower that will promote and proclaim their “god-like” skills and abilities. Seemingly, all was going well, until the Lord, the God of Creation, intervened and confused their designs with the introduction of multiple languages which prohibit communication and human deification. This story has been told and retold to instruct us of what to avoid in our use of technology. Unfortunately, we still have not learned the lesson.
In his letter to the Academics (“The End of the world? Crises, Responsibilities, Hopes,” March 4, 2025), Pope Francis joins with those who fear that some are promoting technology as the power that will “save us” from all our ills. Such an attitude is fueled by the unrelenting drive for “utilitarian deregulation and global neoliberalism.” The real danger is that these forces can create a false sense that there is a “technological imperative” that demands using technology without limits. Amid these challenges, how might a person inspired by the example of St. Francis of Assisi respond to this attitude and these types of drives? Is there another way – a better way?
Thankfully the answer is yes. I will cite three resources that are available for Franciscans. The first is a methodological resource that involves doing social analysis with the construct of SEE – JUDGE - ACT. Franciscans use social analysis because we reverence life on this planet. Franciscan spirituality stresses the significance of creation and incarnation. Both theological themes teach us about God’s goodness and his ongoing love of the created order in and through the presence of Jesus Christ. When it comes to considering a particular technological intervention in our social analysis, Franciscans begin with the SEE phase by being aware of the type of technological intervention that is being considered and knowing its scope and intended operation. Once this knowledge is obtained, the JUDGE phase commences, by asking the questions: how will this technological intervention affect human beings and the created order? If the response to this inquiry is positive, Franciscans can support the intervention, however, if the response is negative, then they should pause to reconsider, or elect to oppose it all together. Finally, Franciscans need to ACT and implement the convictions and conclusions that have been reached through appropriate means of advocacy.
A second resource for Franciscans to draw ethical wisdom and knowledge to respond to the “technological imperative” is taken directly from our Franciscan heritage by reflecting with Pope Francis on the Canticle of the Creatures. As is well known, Pope Francis teaches, in his encyclical, Laudato Si, that the wisdom of the Canticle is best captured by using the lens of INTEGRAL ECOLOGY to understand the world. This concept highlights the balance and harmony that exist in the created order when respect and reverence for God’s creation is manifested. Technology exists to serve and promote this balance – not the other way around. Integral Ecology supports using technology to foster the growth and development of the created order.
The third and final resource that Franciscans can employ to counter the unwarranted use of technology in our world can be found in and through the experience of fraternal living. The Franciscan Order and the Province of Our Lady of Guadalupe both insist that “fraternity” is God’s gift to the Order and, in turn, it is the Order’s gift to the world. Franciscans challenge themselves to take their lived experience of fraternity and share its witness in all our ministries. Franciscans move within and among all creatures of the world as “brother” and/or “sister.” It is this “fraternal dimension” that enables us not to fear and or reject technology outright, but rather to embrace its use and to see how and where it can be used to build-up the human community and the whole of the created order.
Like all realities that touch and impact human beings, responsible use is the key for measuring success. Technology and its use fits into this calculus. Franciscans, drawing insights from social analysis, their tradition, and their lived experience, are well positioned to respond to the challenges that arise with the misguided application of the “technological imperatives” that may emerge in our contemporary world.
— Br. Kevin Mullen, OFM, is guardian of St. Bernardine of Siena Friary at Siena College in Loudonville, New York.
{Una respuesta Franciscana a un imperativo tecnológico erróneo}
La bendición "mixta" de la tecnología ha sido reconocida desde siempre. Conocemos y celebramos el "lado bueno" de la tecnología por todo lo que hace por el avance de la vida humana. Sin embargo, somos sumamente conscientes de que existe un "lado oscuro" en el uso que hacemos de ella. De hecho, se puede ver una advertencia sobre el "lado oscuro" de la tecnología en los primeros capítulos del Libro del Génesis, en la historia de la Torre de Babel. Aquí, los seres humanos, llenos de arrogancia, utilizan la tecnología para construir una torre que promueve y proclama sus habilidades y capacidades "divinas". Aparentemente, todo iba bien, hasta que el Señor, el Dios de la Creación, intervino y confundió sus diseños con la introducción de varias lenguas que prohíben la comunicación y la divinización humanas. Esta historia se ha contado y vuelto a contar para instruirnos sobre lo que debemos evitar en nuestro uso de la tecnología. Por desgracia, aún no aprendimos la lección.
En su carta a los Académicos ( ¿El fin del mundo? Crisis, responsabilidades, esperanzas, 4 de marzo de 2025), el papa Francisco se une a aquellos que temen que algunos promuevan la tecnología como el poder que "nos salvará" de todos nuestros males. Tal actitud está alimentada por el impulso implacable de la "desregulación utilitarista y el neoliberalismo global". El verdadero peligro es que estas fuerzas pueden crear la falsa sensación de que existe un "imperativo tecnológico" que exige utilizar la tecnología sin límite alguno. En medio de estos desafíos, ¿cómo podría una persona inspirada en el ejemplo de San Francisco de Asís responder a esta actitud y a este tipo de impulsos? ¿Hay otra forma, una mejor?
Afortunadamente, la respuesta es sí. Citaré tres recursos que están a disposición de los franciscanos. El primero es un recurso metodológico que consiste en llevar a cabo un análisis social con el constructo VER - JUZGAR - ACTUAR. Los franciscanos usamos el análisis social porque reverenciamos la vida en este planeta. La espiritualidad Franciscana enfatiza el significado de la creación y la encarnación. Ambos temas teológicos nos enseñan la bondad de Dios y su amor continuo por el orden creado en la presencia de Jesucristo y a través de esta. A la hora de considerar una intervención tecnológica en particular en nuestro análisis social, los franciscanos comenzamos por la fase VER, al ser conscientes del tipo de intervención tecnológica que se está considerando y al conocer su alcance y funcionamiento previsto. Una vez que se obtiene este conocimiento, comienza la fase de JUZGAR, al plantearse las siguientes preguntas: ¿cómo afectará esta intervención tecnológica a los seres humanos y al orden creado? Si la respuesta a esta pregunta es positiva, los franciscanos pueden apoyar la intervención, pero si es negativa, deben reconsiderarla o bien oponerse a ella. Por último, los franciscanos necesitan ACTUAR y poner en práctica las convicciones y conclusiones a las que se ha llegado mediante los medios de defensa adecuados.
Un segundo recurso para que los franciscanos obtengan sabiduría ética y conocimiento para responder al "imperativo tecnológico" está tomado de forma directa de nuestra herencia Franciscana al reflexionar con el papa Francisco sobre el Cántico de las criaturas. Como es bien sabido, en su encíclica Laudato Si, el papa Francisco enseña que la sabiduría del Cántico se capta mejor utilizando la lente de la ECOLOGÍA INTEGRAL para entender el mundo. Este concepto pone de relieve el equilibrio y la armonía que existen en el orden creado cuando se manifiesta respeto y reverencia por la creación de Dios. La tecnología existe para servir y promover este equilibrio, no al revés. La Ecología Integral apoya el uso de la tecnología para fomentar el crecimiento y el desarrollo del orden creado.
El tercer y último recurso que los franciscanos pueden emplear para contrarrestar el uso injustificado de la tecnología en nuestro mundo puede encontrarse en la experiencia de la vida fraterna y mediante esta. Tanto la Orden Franciscana como la Provincia de Nuestra Señora de Guadalupe insisten en que la "fraternidad" es el don de Dios a la Orden y, a su vez, es el don de la Orden al mundo. Los franciscanos nos desafiamos a tomar nuestra experiencia vivida de fraternidad y a compartir su testimonio en todos nuestros ministerios. Los franciscanos se mueven dentro de todas las criaturas del mundo y entre estas como "hermano" o "hermana". Es esta "dimensión fraterna" la que nos permite no temer ni rechazar la tecnología de plano, sino más bien adoptar su uso y ver cómo y dónde puede utilizarse para construir la comunidad humana y el conjunto del orden creado.
Como todas las realidades que tocan e impactan a los seres humanos, el uso responsable es la clave para medir el éxito. La tecnología y su uso entran en este cálculo. A partir del análisis social, su tradición y su experiencia vivida, los franciscanos están bien posicionados para responder a los retos que surgen con la puesta en práctica errónea de los "imperativos tecnológicos" que pueden surgir en nuestro mundo contemporáneo.
— Fray Kevin Mullen, OFM, es guardian de St. Bernardine of Siena Friary, Siena College, en Loudonville, Nueva York.
{‘The habit is my witness:’ Friar advocates for nuclear disarmament}
As a young friar following the end of the Vietnam War, Br. Mark Schroeder, OFM, was drawn to working on justice and peace issues. He found the opportunity through the Nevada Desert Experience, established by the Franciscans in 1982 to stop modern weapons development through prayer, education, dialogue and nonviolent direct action.
Since then, thousands of people have participated in retreats and conferences geared toward learning about the issues of nuclear testing and have gathered for vigils, religious services and nonviolent civil disobedience. The organization “seeks to honor all of God’s creation and the beloved community as we bear witness to 80 years of nuclear destruction,” according to its website.
“When I was a young friar, every day during Lent, we would gather at the Nevada Nuclear Test Site. Part of being a friar for me has been to promote non-violence. Nuclear weapons are a threat to humankind and all creation,” explained Br. Mark, guardian of a friary in Danville, California.
Br. Mark’s current involvement includes participating in NDE’s Sacred Peace Walk, which takes place annually during Holy Week. After orientation and non-violence training, the interfaith journey begins on Palm Sunday, taking participants on a 60-mile trek from Las Vegas to the Nevada National Security Site (formerly the Nevada Nuclear Test Site) to draw attention to the nuclear violence and drone terrorism that threaten the planet.
The site is on traditional lands taken from the Western Shoshone and Paiute peoples. According to NDE, “nearly 1,000 atomic bombs were detonated above and below this desert from 1951 to 1992, and today subcritical testing of America’s nuclear stockpile and the development of new, more powerful nuclear bombs continues in the desert.”
A meaningful journey
The 2025 walk began at the Atomic National Testing Museum in Las Vegas and continued 40 miles to Creech Air Force Base, which serves as a command-and-control center for remotely piloted aircraft systems.
“We gather at the gate, and car after car people arrive to work, they bomb, then they go home. That’s the reality,” Br. Mark said. “Every time you hear about the United States bombing somewhere in the world, it’s coming out of Nevada.”
The journey continued through the Mojave Desert, ending on Good Friday with a Stations of the Cross procession from the historic Nevada Peace Camp to the gates of the test site.
It is a deeply meaningful and spiritual experience for Br. Mark, who said, “It makes sense to celebrate Holy Week in God’s creation where violence is perpetuated. We are advocating for the end of drones and the amassing of nuclear weapons, as well as for solutions to conflict that are nonviolent.”
Many participants hold signs bearing messages such as “Fly a kite, not a drone,” and “Honk for peace.”
“I don’t carry a sign,” said Br. Mark, who also has a background in parish ministry, has worked with farmworkers and the homeless, and served as a volunteer police chaplain. “The habit is my witness.”
A 2022 pastoral letter by Archbishop John C. Wester of Santa Fe, New Mexico, titled “Living in the Light of Christ’s Peace,” offers a Catholic perspective on nuclear disarmament, stating in part: “We need to start talking about it with one another, all of us, and figure out concrete steps toward abolishing nuclear weapons and ending the nuclear threat. If we care about humanity, if we care about our planet, if we care about the God of peace and human conscience, then we must start a public conversation on these urgent questions and find a new path toward nuclear disarmament.”
{Friars celebrate election of former classmate as Pope Leo XIV}
Province of Our Lady of Guadalupe friars joined the Church in celebration when white smoke signaled a new pope's election on May 8. Many Franciscans thought, "I know him!" as Cardinal Robert Prevost appeared on the balcony and was introduced as Pope Leo XIV.
A Chicago-born pope with Franciscan ties, Cardinal Robert Prevost left a lasting impression on friars who knew him through Chicago’s Catholic Theological Union.
Pope Leo took his name in honor of Pope Leo XIII, who advocated for the rights of workers during the Industrial Revolution and laid the foundation for Catholic Social Teaching. Pope Leo has said that the rise of AI is posing new challenges for “the defense of human dignity, justice and labor.”
Br. Michael Johnson, OFM, of Hartford, Connecticut, values Pope Leo's missionary work with the poor in Bolivian prisons and Peruvian slums more than his American citizenship.
“I know how deeply that experience shapes you,” he said. “That’s why this moment gives me such hope. Pope Leo XIV immediately spoke about the Church as a missionary Church that goes out. A Church grounded in Scripture and the Eucharist, yes, but not one that stays still.”
As the former Cardinal Robert Prevost emerged on the Vatican balcony, several friars immediately recalled meeting him at Chicago’s Catholic Theological Union. (Photo courtesy of Br. Greg Friedman, OFM)
The Pope’s classmates
Br. Albert Haase, OFM, and the pope were classmates at the Catholic Theological Union in Chicago. “I remember his unassuming presence, extraordinary kindness, desire to be a missionary and love for the Chicago White Sox,” Br. Albert said.
The pope and Br. Jerry Bleem, OFM, graduated from CTU 43 years ago.
“I saw him in class for four years,” he said of the pope. “That smile in his pictures? That’s how he always was, kind and even-tempered.”
Br. Greg Friedman, OFM, and Br. Ashley Tillek, OFM, of South Africa, were in St. Peter’s Square when the College of Cardinals chose a new pope. (Photo courtesy of Br. Greg Freidman, OFM)
Friars in Rome
During the conclave, Br. Javier Del Angel De Los Santos, OFM, was in Rome, where he studies Biblical Theology at Pontifical Gregorian University. He recorded this message from the Vatican in Spanish, collaborating with Mexican News Agency LATINUS.
Br. Javier believes the pope will address issues like discrimination, marginalization, migration and poverty. “He will be familiar with these problems, and many others in Latin America,” he said. “May his pontificate be fruitful for him and the universal church.”
Br. Greg Friedman, OFM, was not planning on being on site for the announcement. “I could not believe events conspired to land me in St. Peter’s Square at the moment of the white smoke,” he said. “Cardinal Provost was someone I thought would make a good successor.”
He called the pope an “insider, a missionary, committed to the synodal process.”
Friars around the province, including the fraternity at St. Anthony Friary in Butler, New Jersey, watched the papal conclave unfold on television. From left to right: Br. Daniel Lanahan, OFM; Br. Christopher VanHaight, OFM; Br. Gerald Mudd, OFM; and Br. Russell Becker, OFM. (Photo courtesy of Br. Kevin McGoff, OFM)
Observing from afar
At Siena College in Loudonville, N.Y., Siena Hall's dome was illuminated in white and yellow, the colors of the Vatican flag.
Br. Michael Perry, OFM, director of Siena’s Laudato Si’ Center for Integral Ecology, met the pope when he was a seminarian at CTU. In an article posted on Siena’s website, Br. Michael said one of his friends in Peru called the pope “a missionary at heart, he loves the poor, he is a priest of the people, and he will provide great leadership for the Church.”
Br. Kevin Mullen, OFM, guardian of the local friary, mentioned the pope's efforts with the poor in Peru. “They held him in high esteem because, like St. Francis, he preached with example, not just words,” he said. “He walked the talk!”
Br. Mark Reamer, OFM, Siena’s vice president for mission, appreciates the link between Pope Francis and Pope Leo XIV. “He will advocate for human dignity and the common good,” he said.
Back in Connecticut, Br. Michael Johnson, OFM, believes Leo's name highlights his commitment to Catholic social teaching.
“I pray we [as a Church] continue to walk with the poor, speak for the forgotten, care for creation, and make room for all at the table,” he said. “That the one now leading us does so from that place of encounter, mission, and justice is a call to each of us."
Br. Ed Tverdek, OFM, director of The Ockham Center in Chicago, cautioned people to be patient with Pope Leo as he begins his papacy.
“Give him the benefit of the doubt,” he said. “He'll almost certainly give each of us in return something to cheer and something to boo at one point or another – but he'll do so, Catholics believe, through the grace of God and not a partisan playbook.”
The first photo in this article is courtesy of Independent Photo Agency Srl / Alamy Stock Photo.
{Br. Leonard Lawrence, OFM, passes away in Manitowoc, Wisconsin}
Br. Leonard Lawrence, OFM, 95, passed away peacefully on May 7, 2025, at Manitowoc Health and Rehabilitation Center in Manitowoc, Wisconsin. A humble friar devoted to living a simple lifestyle modeled after St. Francis, Br. Leonard used his nursing and maintenance worker talents to care for others.
Funeral services were held on Tuesday, May 13, 2025, at the chapel at Calvary Cemetery, 2601 South 14th Street in Manitowoc, Wisconsin, followed by burial in the friars’ plot at Calvary Cemetery.
Br. Leonard was born to parents Francis and Agnes (née Ryan) on Sept. 3, 1929, in St. Paul, Minnesota, and baptized Gerald. After high school, he joined the U.S. Army. He served in Europe after World War II and later helped construct St. Paschal’s Brothers’ School in Oak Brook, Illinois, to start his life in the order.
His Franciscan journey began with his reception into the Third Order on May 16, 1959, and profession on May 17, 1960, in Westmont, Illinois. Two years later, he was received into the Order of Friars Minor at the Franciscan novitiate in Teutopolis, Illinois, and given the religious name Leonard. He professed first vows there on June 22, 1963, and made his solemn profession in Quincy, Illinois, on June 22, 1966.
From 1966 to 1967, he served at the house of studies at Our Lady of Angels in Cleveland, Ohio, and from 1967 to 1969, he performed maintenance and worked in the sandal shop at Our Lady of the Angels Seminary in Quincy.
For the next two years, Br Leonard served in Brazil. He returned to Our Lady of the Angels Seminary in Quincy in 1971, performing maintenance and studying nursing from 1975 to 1977. He served as a licensed practical nurse (LPN) in Oak Brook, Illinois, from 1977 to 1979 and from 1983 to 1985, and in Indianapolis from 1979 to 1983.
In 1985, he began a 17-year stint at Corpus Christi Parish-Friary in Chicago, where he served as a nurse from 1985 to 1994, vicar of the friary community from 1990 to 1999, and worked with the parish maintenance staff and outreach ministries from 1994 to 2002. During that time, he began the Corpus Christi Soup Kitchen, which served the community for 26 years.
In 2002, he returned to his native St. Paul, where he served with outreach ministries at Sacred Heart Parish and was guardian of the friar community from 2002 to 2005. He worked in maintenance and housekeeping for the next seven years at Our Lady of the Lake Parish-Friary in Ashland, Wisconsin, before retiring in 2014.
Br. Leonard was preceded in death by his parents, a sister, Julia (Sr. Lucille, OSB), and brothers John and James. He is survived by many cousins, friends, and friars from the Province of Our Lady of Guadalupe.
{Provincial Minister Lawrence J. Hayes’ statement on Pope Leo XIV’s election}
The Franciscan Friars of the Province of Our Lady of Guadalupe joyously joined in the global celebration of the announcement of a new pope. Pope Leo XIV, the first pontiff from the United States, instills a missionary spirit filled with hope, inspiring peace, collaboration and purposeful dialogue for all people.
“With thanks to God, the Franciscan Friars of the Province of Our Lady of Guadalupe extend our sincere congratulations and warmest best wishes to our new Pope Leo XIV. May God bless you and your pastoral leadership of the Church in the years ahead so that the Church may be conformed more and more to the mind and heart of Jesus Christ, the Good Shepherd of all. Ad multos annos!” said Br. Lawrence J. Hayes, OFM, Provincial Minister of the Franciscan Friars Province of Our Lady of Guadalupe.
{St. Bonaventure alumnus' work helps serve the marginalized}
The service of a Franciscan ministry helped shape the education of a future expert in homelessness advocacy, providing valuable insights into the crisis and effective strategies to deal with its challenges.
Dr. Dennis Culhane, ‘85, the Dana and Andrew Stone Chair in Social Policy at the University of Pennsylvania’s School of Social Policy and Practice, returned to his alma mater in April to discuss his research.
Various entities rely on his research to determine how the housing and support needs of people experiencing housing emergencies and long-term homelessness can be more effectively addressed.
In "Understanding Homelessness: A Conversation with Dr. Dennis Culhane," he covered his new research on using linked administrative data to understand how people arrive at various categories of homelessness – and to understand their unique needs.
His research covers vulnerable populations, including youth, veterans and those aged 55 and older.
St. Bonaventure President Dr. Jeff Gingerich and Vice President for Mission Integration Br. Stephen Mimnaugh, OFM, led a question-and-answer session after his presentation.
While speaking about what leads people to become homeless, Dr. Culhane noted that unexpected life events impact individuals differently due to complex factors.
“There have been case-control studies on those who become homeless and don’t become homeless from the same communities,” he said.
“Mental health, substance abuse, education or criminality don’t distinguish them. Random events that strike like lightning do: an injury, a job loss, domestic violence, incarceration – all these things happen, but you don’t expect them to befall you necessarily.”
These discoveries prompt action in cities like New York and Philadelphia. By categorizing homelessness as transitional, episodic or chronic, help can be tailored to remedy the specific hurdles to eliminating home insecurity and decrease the likelihood people will experience homelessness again.
Dr. Culhane shared how the late Br. Dan Riley, OFM, the founder of Mt. Irenaeus, shaped his career. Dr. Culhane sought a more meaningful summer than a seasonal job at Kodak, and Br. Dan recommended volunteering at St. Francis Inn in Philadelphia, serving those affected by addiction and homelessness.
Dr. Culhane's dissertation was inspired by his summer at St. Francis Inn in Philadelphia, where he observed the Franciscan service for the homeless. He spent eight weeks living anonymously within the homeless system and interviewed 45 people about their experiences.
“I realized the perspectives I was learning from people living this issue were not being heard,” he said. “I had this incredible experience for a few years learning this perspective from people. How could I help give voice to that?”
“It was a rich experience, only a sliver of which I used for the dissertation.”
Dr. Culhane has a bachelor's degree in psychology from St. Bonaventure and a Ph. D. in social psychology from Boston College. He is also co-director of Actionable Intelligence for Social Policy. The AISP, funded by the MacArthur Foundation, intends to improve policies and practices in education, health, and human services agencies through integrated data systems.
{Interfaith panel promotes respect and understanding}
Interfaith events offer the opportunity to engage with each other with open hearts, foster mutual respect and understanding and participate in thoughtful conversation – all very much a part of the Franciscan charism.
When Br. Matt Ryan, OFM, currently serving at the Franciscan Renewal Center (the “Casa”), in Scottsdale, Arizona, was asked to serve as part of an interfaith panel at a local school, the response was a resounding “yes!’
On April 11, he joined a group of diverse, faith-filled presenters for an interfaith panel at Brophy College Preparatory, a private Jesuit high school in nearby Phoenix. His fellow panelists were Rabbi Pinchas Allouche (Jewish), Sara Bassal (Muslim), Veena Mahesh (Hindu) and Rana Singh Sodhi (Sikh).
“We talked about outside misconceptions about our respective faiths, working together across faiths and why faith drives us to work for care for creation, other people or for God,” Br. Matt said.
“I also talked about moving beyond the stereotype that Catholicism is a religion of guilt,” Br. Matt added. “We are religion of hope.”
He also reminded the students that “Our God is always there for us. I mentioned that St. Francis found God in creation, and that his cathedral was nature. We accompany those on the margins. I encouraged the students to take breaks from social media; to investigate Catholic media and traditions; to spend time with their families, particularly their grandparents; and make time for prayer and quiet time with God.”
Messages of faith
The other panelists also shared enlightening messages, Br. Matt noted. Rabbi Allouche, for example, spoke about how the traditions of Judaism and the education the youth receive strengthens their resolve in their faith. Sarah emphasized that her faith is not oppressive but noted how the media depicts the extreme forms of Islam. She focused on the universality of the love God shows and the ways her children live their lives as Muslim Americans.
Veena highlighted the importance of respect and working together in tandem for our common world. Rana noted how many people are quick to jump to conclusions about the Sikh religion and shared his fight against religious hate following the killing of his brother in the aftermath of 9/11.
The experience was significant for Br. Matt, who will be ordained to the priesthood in August, because “It’s important for friars to be visible, to reach out to young people and to engage in interfaith dialogue. I think we were all able to share a message of hope with the students, who take their faith seriously and responded to us with enthusiasm.”
{Friar trains as CNA to serve others}
Everyone’s journey is different, alternately filled with bumps or smooth spots. What makes the journey special, joyful, even, is the inspiration provided by others who support and pray for us along the way.
Br. Edgar Alberto, OFM, can attest to this as he reflects on his journey of faith, prepares for solemn profession in August and looks to the future being of service to his fellow friars and others in need of compassion and care. He completed training as a certified nursing assistant at Gateway Technical College in December and has passed the knowledge and clinical skills portions of the examination for CNA licensure in Wisconsin in late March.
It was quite a significant accomplishment for the young friar.
“I have dyslexia, so school has always been a challenge for me,” acknowledged Br. Edgar, who currently resides at Queen of Peace Friary in Burlington, Wisconsin. “The friars have been incredibly supportive. They said, ‘You can do it!” and I could because they trusted in me. It’s amazing how people can lift you up with their words.”
A warm welcome
Of course, there is more to Br. Edgar’s story. Before coming to the United States, he spent a year serving as a missionary with the Apostoles de la Palabra (Apostles of the Word) in his native El Salvador. At 19, his father sent him to the United States, with the understanding that he would pay his son’s expenses for a year as he discovered a new culture and opportunities. Before long, Br. Edgar became a parishioner at Immaculate Conception Parish in Durham, North Carolina, where he became involved in young adult ministry and served as a weekend lector. The friar community at IC warmly welcomed Br. Edgar and encouraged him to discern his lifelong interest in religious life on a deeper level.
A year of service at Philadelphia’s St. Francis Inn through Franciscan Volunteer Ministry further affirmed Br. Edgar’s call and led to his application to the postulancy.
“I realized I want to give my life in this particular way: to serve others, to treat everyone the same and with God’s love,” he said.
Inspiration and encouragement
Spending time with senior friars in Philadelphia, Beacon, New York, and Butler, New Jersey, inspired Br. Edgar to pursue health care.
“It was really inspiring to be with them,” Br. Edgar. “We need to remember that they have built a legacy for us and find ways to be with them, support them and listen to them. This is my way of saying ‘thank you’ to them and telling them ‘I am here for you. All that you have done now has fruit. You have the voice, knowledge and experience, and we have the strength to build this new province together.’
“I saw the need for someone to be with them, to be present to them and felt drawn to doing this in a professional capacity,” he added. “The friars saw it in me – the desire to care for and love people – but didn’t put any pressure on me.”
Br. Edgar Alberto, OFM, celebrates Mardi Gras at Queen of Peace Friary. (photo courtesy of Ed Arambasich, OFM)
Finding ways to serve
Currently at Queen of Peace, Br. Edgar is the youngest of 18 resident friars.
“I help the friars here dress, shower, whatever they need,” he said. “It’s a blessing to be able to help care for them because they are my brothers.”
“There is much human struggle and celebration that happens here at Queen of Peace,” said Br. Ralph Parthie, OFM, vicar. “We friars, who are used to being independent and self-determined, face diminishment and dependence and sometimes death. Yet, we face each day with as much enthusiasm for life as we can.
“Edgar has companioned us on this journey, willingly sharing our joys and sorrows as individuals and as a brotherhood,” he continued. “He walks with us, laughs and cries and faces challenges with us with respect, care and generosity. We have been blessed by his presence and are grateful to and for him. We are proud of his accomplishments this year. May he be blessed as he continues in his life as a friar.”
Br. Edgar would like to gain practical experience as a CNA in a nursing home or hospice setting and hopes to continue his studies to become a registered nurse.
“I find the health field inspiring and fascinating. I really consider medical personnel to be heroes and wish other young friars would consider this ministry,” he said.
As solemn profession approaches, he added, “I’m excited. I feel ready. I love being a friar, being with my brothers and being with other people, sharing the Gospel with them. I’ve been blessed with so many opportunities, and when I look back and see how much I’ve grown spiritually and personally, I thank God. And I’m truly grateful for the support of the friars around the whole province.”
{Br. William Mann, OFM, 90, passes away in Florida}
Br. William Mann, OFM, 90, who served in various ministries for 67 years as a friar, passed away on April 21, 2025, at St. Anthony Friary in St. Petersburg, Florida. He used his business acumen to support ministries in New York, Boston and Washington, D.C.
A Buffalo, New York, native, Br. Bill was born Sept. 12, 1934, to Raymond Mann and Kathryn A. (née Wierling) Mann. He attended Holy Spirit Grammar School in Buffalo and high school at St. Vincent and St. Joseph’s Collegiate Institute, both in Buffalo, before attending the University of Buffalo from 1953 to 1954.
Br. Bill was received into the Order of Friars Minor on April 13, 1957, professed simple vows on April 20, 1958, and made final vows on April 20, 1961.
He began his friar journey as a cook while a novice at St. Francis College in Rye Beach, New Hampshire, where he served from 1958 to 1963. Br. Bill served as cook and procurator (managing business affairs) at St. Joseph Seraphic Seminary in Callicoon, New York, from 1963 to 1972. He then worked for a year with Franciscan Pilgrimages in New York City before moving to Siena College in Loudonville, New York, where he served in the Office of Business Affairs (1974 to 1982), as director of financial aid (1978 to 1981) and assistant vice president for administration (1981 to 1986).
After a brief sabbatical, he served as parish administrator of St. Catherine of Bologna Parish in Ringwood, New Jersey, from 1987 to 1990. He returned to New York City in 1990, working in the Church of St. Francis of Assisi’s development office and managing the bookstore for 13 years. After a short stint as business manager and administrator at St. Anthony Residence in Boston, he moved to Silver Spring, Maryland, in 2006 to assist the treasurer of the Washington (D.C.) Theological Union. He retired in 2008, living at St. Anthony Friary in Butler, New Jersey, before moving to St. Anthony Friary in St. Petersburg, Florida.
Br. Bill was preceded in death by his parents and his brother, Fr. Raymond Mann, OFM, who was also a Franciscan friar. He is survived by family, friends and friars from the Province of Our Lady of Guadalupe.
{Have sermon, will travel: The traveling preacher's busy life}
Be on the lookout: The traveling preacher might just visit your neighborhood soon.
Wherever you are, whatever retreat you have on your calendar, there is a chance Br. Albert Haase, OFM, an itinerant preacher, has been called to lead you.
He lives in San Antonio, Texas, but good luck finding him there. For 40 weeks a year, Br. Albert takes his show on the road, delivering parish missions, days of recollection, spirituality workshops and more.
“I think of my ministry as having three prongs,” he said. “I have the preaching. I do a lot of spiritual direction via Zoom, and I’m a writer. I do a little bit of everything.”
His books – his 19th due for publication next year by Paulist Press – are an homage to Franciscan theology and practice, from 90-second Gospel meditations to deep dives into living a spiritual life. It’s a collection to test the limits of your bookends and broaden your spirituality. Among them:
“Swimming in the Sun: Discovering the Lord’s Prayer with Francis of Assisi and Thomas Merton” – Br. Albert’s debut book, awarded the recognition “Best Book by a First-Time Author” by the Catholic Media Association
“Touching the Bones of Elisha” – written during the COVID-19 pandemic with Protestant pastor Phil Vestal about the nine spiritual practices of the ancient Hebrew prophet. They are writing a new book now about how God uses feelings to communicate.
“I’ve been busy!” the friar said.
Br. Albert Haase, OFM, with two of his students in Beijing. He keeps in touch with both, after all these years. (Photo courtesy of Br. Albert Haase, OFM)
Dream ministry in China
It’s little wonder he’s a friar chosen to lead a retreat – for friars. In January, he’ll guide his brothers in “The Franciscan Spiritual Journey: A Process of Transformation,” in Malibu, California, and Winter Park, Florida.
He preached retreats to the Conventual Franciscans of Our Lady of Consolation Province last year.
“I was deeply humbled and honored to be asked to preach the friars' retreats next year,” he said. “I found the experience last year to be both challenging and validating. I suspect I'll have the same experience with the friars of my province.”
And to think – preaching is the second act in his Franciscan voyage. Young Br. Albert dreamed of missionary work in China.
In the early 1990s, he and another friar helped establish a Franciscan presence in China. After learning the language and culture in Taiwan, he taught and preached in Wuhan and Beijing. He was also an HR director of a global audit and consulting firm.
He intended this to be his lifelong assignment.
“I had planned on dying in China,” Br. Albert said. But service there became unsafe for various reasons, and it was time to come home after 11 years in his dream ministry.
Ordained in 1983, Br. Albert holds an English degree from Quincy, Illinois, University, a Master of Divinity from Catholic Theological Union in Chicago and a doctorate in philosophy in historical theology from Fordham University in New York.
After returning from China, he became an assistant professor of theology at Quincy and continued to write. In the United States, he received numerous preaching requests, sufficient for full-time work.
“I could make this a full-time job again,” Br. Albert said. “With people continuing to ask for me, it’s clear this is what God wants me to do.”
Br. Albert Haase, OFM, autographs copies of his book during a lunch break at a day of recollection at a United Methodist church in St. Petersburg, Florida, in 2023. (Photo courtesy of Br. Albert Haase, OFM)
'The one sermon’
While preaching, Br. Albert stresses living in the present, a theme that runs throughout his books and into workshops for clergy and lay folks alike.
“Your life is the megaphone through which God speaks,” Br. Albert said. “That’s the one sermon. For me, everything else is a corollary to that one idea. We get it every day, through people, events, our deep-seeded feelings, to our most creative thoughts.”
Br. Albert Haase, OFM, gave the keynote address at the Los Angeles Religious Education Congress, the biggest annual meeting of Roman Catholics in the United States. His talk, “Harboring Hope Before High Hurdles,” was his response to the COVID-19 pandemic. (Photo courtesy of Br. Albert Haase, OFM)
A retreat from retreats
So, what is next for the traveling preacher? Beyond his next flight, Br. Albert, who just turned 70, has no idea.
“I would love to get a break sometime,” he said with a smile. What does the retreat preacher do when he needs a retreat?
Br. Albert escapes to a Trappist monastery in South Carolina with his ordination classmate between Christmas and New Year’s, a respite that offers him restorative time.
“The monks all know us,” he said. “We’ve been going there for a good 12 years.” Of course, his presence led to – you guessed it – a request to preach at one of their events. “I got to know the monks in a different way than I do when I’m on retreat.”
He’s come a long way – not only in the 1.4 million frequent flier miles currently in his America Airlines account – in his journey of preaching, teaching and learning. Br. Albert notes that in his first book, he felt he backed every claim with quotes from Francis of Assisi or Thomas Merton.
Today, his words are a culmination of feedback from his audiences.
“I’ve come to realize that I have a message, and people who read my books and listen to me tend to validate things that I say,” he said. “I find that extraordinarily gratifying.”
{What is the papal conclave?}
A papal conclave is an extraordinary and solemn event in which the College of Cardinals converges to elect the next pope following the passing or resignation of a pontiff.
The United States Conference of Catholic Bishops describes this sacred assembly as a profound ceremony guided by the Holy Spirit. The term papal conclave, meaning “with a key,” derives from the Latin “cum clave.”
In the papal conclave process, about 120 Cardinals, chosen by the pope, are sequestered from the outside world during private proceedings, under an oath of secrecy. They stay at the Vatican and vote for the next pontiff in the Sistine Chapel, a process that can last several rounds or even days.
Cardinals must be 80 years or younger to vote in the conclave.
Pope Francis’ passing, on Easter Monday, April 21, 2025, necessitated the first papal conclave since 2013. As of that date, there were 252 cardinals, including 135 eligible electors, 108 of whom were appointed by Francis. Cardinals who are ineligible to vote are welcome to participate in the general congregations.
The College of Cardinals votes for the future pope in the Sistine Chapel during the papal conclave at the Vatican, where they are sequestered and sworn to secrecy. (Photo courtesy of Bohumil Petrick, CNA)
When is the next papal conclave?
The papal conclave will commence on May 7, 2025. The next pope will be the Church’s 267th pontiff.
Following the passing of a pope, the Cardinal Camerlengo – in this case, Cardinal Kevin Farrell – oversees the goods and temporal rights of the Holy See and, together with the cardinals representing the order of bishops, priests and deacons, oversees preparations for the conclave.
DID YOU KNOW?
“Universi Dominici Gregis” is a set of rules for running the Church between the death or resignation of a pope and the election of a new pontiff. Declared in 1996 by Pope John Paul II, the term means “Of the Lord’s Whole Flock” and includes:
Formal notifications communicating the death of the pope
Sealing the pontiff’s papers and rooms
Destruction of the papal signet ring
How long does the papal conclave last?
The conclave lasts until one of the candidates gets enough votes (a 2/3 majority). The conclaves to choose the last two popes – Benedict XVI in 2005 and Francis in 2013 – lasted two days.
A look at the papal conclave timeline
The longest conclave, in 1268, lasted 34 months, leading to the rules of isolation among voting cardinals and food rationing to hasten the process.
The longest conclave of the 20th century was five days (Pope Pius X).
The quickest papal conclave happened in 1503. Papal conclave voting took just a few hours. The former Giuliano della Rovere came in heavily favored and gained adequate votes almost immediately, becoming Julius II.
DID YOU KNOW?
The period between a pontiff's death and the election of a successor is known as the Papal Interregnum, which features formal rites and observances. The time when the papacy is unoccupied is referred to as the “sede vacante,” meaning “vacant seat” in Latin.
Cardinals enter the Vatican March 2013 after Pope Benedict XVI resigned. It was the last time before now that the College of Cardinals convened to choose a new pope. (Photo courtesy of InterMirifica.net)
Papal conclave: a history that has endured for centuries
The papal conclave is the oldest historical method of electing a head of state. It has evolved over almost two millennia, blending ancient traditions with new practices.
The previous conclave was in March 2013, after Pope Benedict XVI resigned unexpectedly. The cardinals chose Cardinal Jorge Mario Bergoglio, who took the name Francis. He was the first pope from Latin America, the first Jesuit and the first non-European in more than 1,200 years.
The conclave ended after two days with five voting rounds.
Campaigning to become pope is prohibited.
DID YOU KNOW?
St. Peter was the first pope He was appointed by Jesus rather than elected. The first 1,000 years of the papacy saw popes or the church chose successors, but heads of state and monarchs had approval power, introducing political influence into the process. The modern process began in 1059 with Pope Nicholas II, resulting from church reforms that gave papal election powers solely to the College of Cardinals.
Who will be the new pope?
No one knows who the College of Cardinals will elect to serve as the next pope. Many people have similar questions:
Will the next pope be in his 60s, potentially serving for 20 years?
Will he hail from Asia or Africa, continents where the Church is growing?
Will a European pope be chosen?
The world will learn the answers to these questions when the new pope is elected.
DID YOU KNOW?
Although it is tradition, popes are not required to change their names. The first was Rome native John II, who was elected in 533. Previously named Mercurius, he chose John II to honor his predecessor, Pope John I, and to distance himself from the Roman god Mercury.
The College of Cardinals held a Mass in St. Peter's Basilica on March 12, 2013, ahead of the papal conclave in the Sistine Chapel. If no pope is selected within three days, deliberations may pause for up to a day. (Photo courtesy of Catholic News Agency)
What are the papal conclave rules?
Cardinals need a two-thirds majority to choose a new pope and can vote up to four times a day, twice by morning, twice more at night. The ballots, written and folded twice, are burned after each vote.
If no decision is made after three days, the assembly will pause for as long as a day. After seven more ballots without a nominee, there is another break, a pattern followed for about 12 days.
Before his resignation, Pope Benedict XVI advised that after 12 days, the cardinals should hold a two-candidate runoff. At this stage, neither candidate is allowed to vote.
Results of each round are read aloud. If no pope is selected after several rounds, the ballot focuses on the top candidates. Any baptized, ordained man can become pope, but it has been more than 500 years since a non-cardinal was elected. Urban VI, elected in 1738, was the last pope who wasn’t a cardinal.
During the conclave, cardinals are forbidden from accessing:
Letters
Mobile phones
Newspapers
Radios
Telephones
Televisions
In 2013, black smoke from a chimney at the Sistine Chapel signaled no decision on a new pope. White smoke means a successful election. (Photo courtesy of Catholic News Service
What the papal conclave smoke reveals about the decision
After each round of voting, ballots are placed in a Sistine Chapel stove and burned with chemicals to produce black or white smoke. Black smoke emitted from the chimney signifies no decision. White smoke (fumata bianca) means a new pope.
The cardinal chooses whether to accept the appointment, selects a papal name and dons white robes in the Room of Tears. A Vatican official announces "Habemus Papum" from the balcony of St. Peter’s Basilica and introduces the new pope, who gives his first public blessing.
DID YOU KNOW?
Last year, Francis simplified papal rites by announcing he would be buried in a simple wooden casket instead of the complex interlocking caskets his predecessors chose. He asked that his body not be placed on a raised platform in St. Peter's Basilica, so it stayed in the casket with the lid off for mourners to pay their respects.
{Teacher finds spiritual home at St. Clement Parish and School}
The strong sense of community and welcoming spirit at St. Clement Parish and School in St. Bernard (Cincinnati) inspired several teachers to take the next step on their journey of faith. Devon Miller, who teaches third grade, and two colleagues were received into the Catholic Church at the Easter Vigil on April 19.
A sense of belonging
Originally from New Jersey, near Atlantic City, Devon acknowledged that she “didn’t have much of a religious background.” After several years of teaching in public schools, she transitioned to private school education.
Upon arriving at St. Clement in 2023, Devon immediately experienced a sense of belonging. “I felt like I really needed to be there, that it was my calling,” she explained.
Attending the weekly school Masses became deeply meaningful for her, as did her encounters with the Franciscan friars at St. Clement, especially Brothers E.J. Stein, OFM, former pastor, Jud Weiksnar, OFM, parochial vicar, and Ed Arambasich, OFM, who passed away in March.
“There was just something about Mass that made me feel very emotional. I felt spiritually fed and like I was part of a community,” Devon said. “The Franciscans are so down-to-earth and approachable. Br. E.J. made me feel so welcome, and Br. Jud is always so engaging.”
Devon grew particularly close to Br. Ed during his time at St. Clement as she and her students rehearsed music with him, including the school’s first alma mater, which he composed. “He got the children so involved and now they sing with so much enthusiasm,” she said.
Br. Jud Weiksnar poses with Devon Miller, right, and two of her fellow St. Clement teachers who were received into the Catholic Church at Easter Vigil on April 19. (Photo courtesy of Br. Jud)
A confident decision
As the 2024-25 school year progressed, so did Devon’s desire to embrace the Catholic faith, not just for herself, but for her students. “I don’t teach religion, but sometimes the students ask me questions about it, and I wanted to be able to answer their questions accurately and with confidence,” she said.
Feeling confident about taking the next step, Devon approached Br. Jud after Mass one morning last fall and shared her feelings. “He expressed his happiness and was very emotional,” she recalled.
He also shared the news with Br. Ed, who had since left St. Clement due to health issues, but still emailed Devon to share his joy and prayers.
“I was taken aback in the best possible way,” said Br. Jud in response to Devon’s decision. “She literally evangelized after that, sharing her good news with the rest of the faculty.”
Devon Miller receives Communion from Br. Jud Weiksnar, OFM, at Easter Vigil. (Photo courtesy of Katie Daniels)
Embracing faith
The next step on Devon’s journey was participation in OCIA (Order of Christian Initiation of Adults), which proved to be deeply meaningful for her. Accompanied by her sponsor and fellow teacher Nicole Roach, she said she “learned so much about the Catholic faith, the significance of the Eucharist, and God’s forgiveness, acceptance and love. It was helpful to discuss the Scripture readings and how they apply to our own lives.”
As Easter Vigil approached, Devon felt “prepared, just a little nervous. I’m just grateful to be taking this step and am grateful for everyone’s prayers and support.”
Receiving the sacraments of initiation on that holy night was “magical and so special, especially being baptized with a few of the students I teach. I was in tears,” she said.
“I have a spiritual home now, a place to be with people who share my beliefs,” she added. “Having that support at St. Clement and people who can walk with me on the journey of faith means so much.”
{The Humility and Courage to Listen for the Truth}
One of the many gifts that Pope Francis has offered the Church during his ministry as bishop of Rome has been his efforts, in word and deed, to re-center listening in the practice of Christian life. The greatest illustration of this, and perhaps what will become his lasting legacy, is the turn to the synodal—a process of communal discernment and dialogue, which requires careful listening, the humility to not presume you (or your “side”) have all the answers, and the courage to change as the Holy Spirit “drives” us (Mark 1:12) toward the unknown future.
In his address to the Pontifical Academy of Life, the pope exhorts the gathered scholars and, by extension, all of us to “avoid remaining immobile, anchored in our certainties, habits and fears.” I take this to be a diagnosis of the malady too often afflicting the faithful, especially those in positions of pastoral ministry or ecclesiastical leadership. We all know how scary change can be, but so too is the experience of learning something new after a long time of assuming the way we think, the way we view the world, and the habits we have formed are set in stone and the “only way” to be. When I am confronted with something new to me or recently discovered, especially if it unsettles my sense of stability or certainty, it can be discomfiting. One seemingly natural response is to get defensive, to double down, to concretize my perspective, and perhaps even attack the source of this hitherto unknown truth.
The result is a refusal to listen or listen sincerely, humbly, and courageously.
This sense of defensiveness and reactionary behavior is one of the troubling threads that are woven together into the “polycrisis” tapestry Pope Francis is addressing. I think of his namesake, Francis of Assisi, as a model of someone who learned to listen over time. Early in his story of ongoing conversion, Francis thought he knew what God was calling him to with certitude. He at first went off by himself, embracing a fuga mundi mentality, only to be confronted by the brothers, and later sisters, that the Lord had given him (Test. 14). In listening to the Holy Spirit in and through these new followers did Francis learn to change. We know that for many years he expressed a starkly negative view of higher education, until he likewise listened to Anthony of Padua and the hunger his brothers had for more theological resources to inform their preaching and ministry (LtAnt). Franciscan historians remind us that Francis was likely motivated by martyrdom in his first and failed attempt to travel to the Holy Land. But years later, listening first to the Spirit and then to his Muslim siblings, Francis’s worldview and teaching changed, even in the height of the Fifth Crusade.
Authentic listening, with humility and courage, is a form of what the pope calls “social prophecy.” Prophets don’t merely predict the future, but as St. Bonaventure explained (LMj ch. XI), they listen to what the Second Vatican Council would call the “signs of the times” (Gaudium et Spes 1) and see how the way a community is living does or does not align with God’s vision for and covenant with humanity as revealed in scripture. And then the prophet speaks up and announces those disparities, often receiving a very unwelcome reception in response. Following in the footprints of Jesus Christ like Francis and Clare before us means embracing our baptismal calling to be prophets, to not shy away from the active listening to the Holy Spirit and one another that such a vocation demands.
Pope Francis rightly states that “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.” However, the church’s institutional reliance on outmoded and problematic medieval foundations for framing theological anthropology has reinscribed dangerous and dehumanizing categories for thinking about who belongs according to an essentialist and abstracted standard, and who is “disordered” or “sinful” because they do not appear to conform. Just as this kind of unscientific, prejudicial, and exclusionary logic has been used to support racism, colonialism, and genocide in the past, today we see it playing out in anti-LGBTQ+ discrimination and violence, especially against transgender, nonbinary, and intersex persons.
One of the things that the philosophical insights of John Duns Scotus offers us is a medieval set of orthodox resources that are as theologically rich as they are capable of engaging with new and emerging scientific discoveries. If, to put it simply, we began thinking about what is most important to God about each human person is the singular, unrepeatable, inalienable identity God loved into being—what Scotus called haecceitas (“this-ness”), Thomas Merton called the ”True Self,” and Gerard Manley Hopkins poetically described as “inscape”—then we might be better poised to hear the cosmic-orchestra worth of distinctive sounds that form the symphony of creation. Maybe we could be better “social prophets,” attuning ourselves to listen for the truth of each other’s identity, dignity, and value independent of our judgements, presumptions, and false certitudes. Maybe we could learn something new and experience another discomfiting yet grace-filled moment of ongoing conversion. Maybe we could understand better the truth Francis of Assisi proclaimed when he admonished us that “what we are before God, that we are and nothing more” (Adm XIX). And maybe then we might accept what Pope Francis is saying when he admits that “our parameters regarding anthropology and culture require profound revision.”
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".
{Franciscan Friars of the Province of Our Lady of Guadalupe extend global condolences for Pope Francis}
(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:
With Catholics, Christians and people of good will world-wide, we join in offering prayers of gratitude for the life and witness of Pope Francis— icon of the compassion of God, defender of migrants and the poor, champion of ecological responsibility, reformer who sought to transform the Church into a “field hospital” at the service of the vulnerable at the peripheries, and friend of Christ who longed to “wake up the world” with hope and joy. In faith, we commend Pope Francis to God’s loving embrace. Through the power of the resurrection, may he now enjoy fullness of life with God in the communion of saints. Abide in life, good and faithful servant!
“Let us welcome Jesus, the God of life, into our lives, and today once again say ‘yes’ to Him. Then no stone will block the way to our hearts, no tomb will suppress the joy of life, no failure will doom us to despair. Let us lift our eyes to Him and ask that the power of His resurrection may roll away the heavy stones that weigh down our souls. Let us lift our eyes to Him, the Risen Lord, and press forward in the certainty that, against the obscure backdrop of our failed hopes and our deaths, the eternal life that He came to bring is even now present in our midst.” — Pope Francis
{Gospel reflection for Easter Sunday}
Our journey toward Easter has come to an end. Jesus has conquered sin and death. What is next?
In this final video reflection in our Lenten series, Br. Lalo Jara, OFM, encourages us to recall the message of the angels to Mary Magdalene as she wept at the empty tomb: “He is risen!” Let us remember that Jesus made us participants in his resurrection and strive to be people of hope now and always.
Many thanks for subscribing and praying with us during Lent. Happy Easter!
Gospel for Easter Sunday 2025: John 20 1:9
On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb. So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and told them, “They have taken the Lord from the tomb, and we don’t know where they put him.” So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; he bent down and saw the burial cloths there, but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there, and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place. Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. For they did not yet understand the Scripture that he had to rise from the dead.
{Gospel Reflection for Palm Sunday}
At this point on our Lenten journey, we have reached Palm Sunday, the start of the holiest and most glorious of weeks, as we remember Jesus’ last days before his crucifixion.
In his reflection, Br. Jim Sabak, OFM, speaks of the extremes of Holy Week, from shouts of “Hosanna!” to “Crucify him!” He encourages us to turn to Christ with Hosannas, recognizing the boundless love and wisdom of the one who saves and redeems us, gives us hope and new life.
Gospel Reflection for Palm Sunday
When the hour came, Jesus took his place at table with the apostles. He said to them, "I have eagerly desired to eat this Passover with you before I suffer, for, I tell you, I shall not eat it again until there is fulfillment in the kingdom of God." Then he took a cup, gave thanks, and said, "Take this and share it among yourselves; for I tell you that from this time on I shall not drink of the fruit of the vine until the kingdom of God comes." Then he took the bread, said the blessing, broke it, and gave it to them, saying, "This is my body, which will be given for you; do this in memory of me." And likewise the cup after they had eaten, saying, "This cup is the new covenant in my blood, which will be shed for you.
"And yet behold, the hand of the one who is to betray me is with me on the table; for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed." And they began to debate among themselves who among them would do such a deed.
Then an argument broke out among them about which of them should be regarded as the greatest. He said to them, "The kings of the Gentiles lord it over them and those in authority over them are addressed as 'Benefactors'; but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant. For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves. It is you who have stood by me in my trials; and I confer a kingdom on you, just as my Father has conferred one on me, that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel.
"Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers." He said to him, "Lord, I am prepared to go to prison and to die with you." But he replied, "I tell you, Peter, before the cock crows this day, you will deny three times that you know me."
He said to them, "When I sent you forth without a money bag or a sack or sandals, were you in need of anything?" "No, nothing, " they replied. He said to them, "But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me, namely, He was counted among the wicked; and indeed what is written about me is coming to fulfillment." Then they said, "Lord, look, there are two swords here." But he replied, "It is enough!"
Then going out, he went, as was his custom, to the Mount of Olives, and the disciples followed him. When he arrived at the place he said to them, "Pray that you may not undergo the test." After withdrawing about a stone's throw from them and kneeling, he prayed, saying, "Father, if you are willing, take this cup away from me; still, not my will but yours be done." And to strengthen him an angel from heaven appeared to him. He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground. When he rose from prayer and returned to his disciples, he found them sleeping from grief. He said to them, "Why are you sleeping? Get up and pray that you may not undergo the test."
While he was still speaking, a crowd approached and in front was one of the Twelve, a man named Judas. He went up to Jesus to kiss him. Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" His disciples realized what was about to happen, and they asked, "Lord, shall we strike with a sword?" And one of them struck the high priest's servant and cut off his right ear. But Jesus said in reply, "Stop, no more of this!" Then he touched the servant's ear and healed him. And Jesus said to the chief priests and temple guards and elders who had come for him, "Have you come out as against a robber, with swords and clubs? Day after day I was with you in the temple area, and you did not seize me; but this is your hour, the time for the power of darkness."
After arresting him they led him away and took him into the house of the high priest; Peter was following at a distance. They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them. When a maid saw him seated in the light, she looked intently at him and said, "This man too was with him." But he denied it saying, "Woman, I do not know him." A short while later someone else saw him and said, "You too are one of them"; but Peter answered, "My friend, I am not." About an hour later, still another insisted, "Assuredly, this man too was with him, for he also is a Galilean." But Peter said, "My friend, I do not know what you are talking about." Just as he was saying this, the cock crowed, and the Lord turned and looked at Peter; and Peter remembered the word of the Lord, how he had said to him, "Before the cock crows today, you will deny me three times." He went out and began to weep bitterly. The men who held Jesus in custody were ridiculing and beating him. They blindfolded him and questioned him, saying, "Prophesy! Who is it that struck you?" And they reviled him in saying many other things against him.
When day came the council of elders of the people met, both chief priests and scribes, and they brought him before their Sanhedrin. They said, "If you are the Christ, tell us, " but he replied to them, "If I tell you, you will not believe, and if I question, you will not respond. But from this time on the Son of Man will be seated at the right hand of the power of God." They all asked, "Are you then the Son of God?" He replied to them, "You say that I am." Then they said, "What further need have we for testimony? We have heard it from his own mouth."
Then the whole assembly of them arose and brought him before Pilate. They brought charges against him, saying, "We found this man misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Christ, a king." Pilate asked him, "Are you the king of the Jews?" He said to him in reply, "You say so." Pilate then addressed the chief priests and the crowds, "I find this man not guilty." But they were adamant and said, "He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here."
On hearing this Pilate asked if the man was a Galilean; and upon learning that he was under Herod's jurisdiction, he sent him to Herod who was in Jerusalem at that time. Herod was very glad to see Jesus; he had been wanting to see him for a long time, for he had heard about him and had been hoping to see him perform some sign. He questioned him at length, but he gave him no answer. The chief priests and scribes, meanwhile, stood by accusing him harshly. Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb, he sent him back to Pilate. Herod and Pilate became friends that very day, even though they had been enemies formerly. Pilate then summoned the chief priests, the rulers, and the people and said to them, "You brought this man to me and accused him of inciting the people to revolt. I have conducted my investigation in your presence and have not found this man guilty of the charges you have brought against him, nor did Herod, for he sent him back to us. So no capital crime has been committed by him. Therefore I shall have him flogged and then release him."
But all together they shouted out, "Away with this man! Release Barabbas to us." — Now Barabbas had been imprisoned for a rebellion that had taken place in the city and for murder. — Again Pilate addressed them, still wishing to release Jesus, but they continued their shouting, "Crucify him! Crucify him!" Pilate addressed them a third time, "What evil has this man done? I found him guilty of no capital crime. Therefore I shall have him flogged and then release him." With loud shouts, however, they persisted in calling for his crucifixion, and their voices prevailed. The verdict of Pilate was that their demand should be granted. So he released the man who had been imprisoned for rebellion and murder, for whom they asked, and he handed Jesus over to them to deal with as they wished.
As they led him away they took hold of a certain Simon, a Cyrenian, who was coming in from the country; and after laying the cross on him, they made him carry it behind Jesus. A large crowd of people followed Jesus, including many women who mourned and lamented him. Jesus turned to them and said, "Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children for indeed, the days are coming when people will say, 'Blessed are the barren, the wombs that never bore and the breasts that never nursed.' At that time people will say to the mountains, 'Fall upon us!' and to the hills, 'Cover us!' for if these things are done when the wood is green what will happen when it is dry?" Now two others, both criminals, were led away with him to be executed.
When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left. Then Jesus said, "Father, forgive them, they know not what they do." They divided his garments by casting lots. The people stood by and watched; the rulers, meanwhile, sneered at him and said, "He saved others, let him save himself if he is the chosen one, the Christ of God." Even the soldiers jeered at him. As they approached to offer him wine they called out, "If you are King of the Jews, save yourself." Above him there was an inscription that read, "This is the King of the Jews."
Now one of the criminals hanging there reviled Jesus, saying, "Are you not the Christ? Save yourself and us." The other, however, rebuking him, said in reply, "Have you no fear of God, for you are subject to the same condemnation? And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal." Then he said, "Jesus, remember me when you come into your kingdom." He replied to him, "Amen, I say to you, today you will be with me in Paradise."
It was now about noon and darkness came over the whole land until three in the afternoon because of an eclipse of the sun. Then the veil of the temple was torn down the middle. Jesus cried out in a loud voice, "Father, into your hands I commend my spirit"; and when he had said this he breathed his last.
Here all kneel and pause for a short time.
The centurion who witnessed what had happened glorified God and said, "This man was innocent beyond doubt." When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts; but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events.
Now there was a virtuous and righteous man named Joseph who, though he was a member of the council, had not consented to their plan of action. He came from the Jewish town of Arimathea and was awaiting the kingdom of God. He went to Pilate and asked for the body of Jesus. After he had taken the body down, he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried. It was the day of preparation, and the sabbath was about to begin. The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it, they returned and prepared spices and perfumed oils. Then they rested on the sabbath according to the commandment.When the hour came, Jesus took his place at table with the apostles. He said to them, "I have eagerly desired to eat this Passover with you before I suffer, for, I tell you, I shall not eat it again until there is fulfillment in the kingdom of God." Then he took a cup, gave thanks, and said, "Take this and share it among yourselves; for I tell you that from this time on I shall not drink of the fruit of the vine until the kingdom of God comes." Then he took the bread, said the blessing, broke it, and gave it to them, saying, "This is my body, which will be given for you; do this in memory of me." And likewise the cup after they had eaten, saying, "This cup is the new covenant in my blood, which will be shed for you.
"And yet behold, the hand of the one who is to betray me is with me on the table; for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed." And they began to debate among themselves who among them would do such a deed.
Then an argument broke out among them about which of them should be regarded as the greatest. He said to them, "The kings of the Gentiles lord it over them and those in authority over them are addressed as 'Benefactors'; but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant. For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves. It is you who have stood by me in my trials; and I confer a kingdom on you, just as my Father has conferred one on me, that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel.
"Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers." He said to him, "Lord, I am prepared to go to prison and to die with you." But he replied, "I tell you, Peter, before the cock crows this day, you will deny three times that you know me."
He said to them, "When I sent you forth without a money bag or a sack or sandals, were you in need of anything?" "No, nothing, " they replied. He said to them, "But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me, namely, He was counted among the wicked; and indeed what is written about me is coming to fulfillment." Then they said, "Lord, look, there are two swords here." But he replied, "It is enough!"
Then going out, he went, as was his custom, to the Mount of Olives, and the disciples followed him. When he arrived at the place he said to them, "Pray that you may not undergo the test." After withdrawing about a stone's throw from them and kneeling, he prayed, saying, "Father, if you are willing, take this cup away from me; still, not my will but yours be done." And to strengthen him an angel from heaven appeared to him. He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground. When he rose from prayer and returned to his disciples, he found them sleeping from grief. He said to them, "Why are you sleeping? Get up and pray that you may not undergo the test."
While he was still speaking, a crowd approached and in front was one of the Twelve, a man named Judas. He went up to Jesus to kiss him. Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" His disciples realized what was about to happen, and they asked, "Lord, shall we strike with a sword?" And one of them struck the high priest's servant and cut off his right ear. But Jesus said in reply, "Stop, no more of this!" Then he touched the servant's ear and healed him. And Jesus said to the chief priests and temple guards and elders who had come for him, "Have you come out as against a robber, with swords and clubs? Day after day I was with you in the temple area, and you did not seize me; but this is your hour, the time for the power of darkness."
After arresting him they led him away and took him into the house of the high priest; Peter was following at a distance. They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them. When a maid saw him seated in the light, she looked intently at him and said, "This man too was with him." But he denied it saying, "Woman, I do not know him." A short while later someone else saw him and said, "You too are one of them"; but Peter answered, "My friend, I am not." About an hour later, still another insisted, "Assuredly, this man too was with him, for he also is a Galilean." But Peter said, "My friend, I do not know what you are talking about." Just as he was saying this, the cock crowed, and the Lord turned and looked at Peter; and Peter remembered the word of the Lord, how he had said to him, "Before the cock crows today, you will deny me three times." He went out and began to weep bitterly. The men who held Jesus in custody were ridiculing and beating him. They blindfolded him and questioned him, saying, "Prophesy! Who is it that struck you?" And they reviled him in saying many other things against him.
When day came the council of elders of the people met, both chief priests and scribes, and they brought him before their Sanhedrin. They said, "If you are the Christ, tell us, " but he replied to them, "If I tell you, you will not believe, and if I question, you will not respond. But from this time on the Son of Man will be seated at the right hand of the power of God." They all asked, "Are you then the Son of God?" He replied to them, "You say that I am." Then they said, "What further need have we for testimony? We have heard it from his own mouth."
Then the whole assembly of them arose and brought him before Pilate. They brought charges against him, saying, "We found this man misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Christ, a king." Pilate asked him, "Are you the king of the Jews?" He said to him in reply, "You say so." Pilate then addressed the chief priests and the crowds, "I find this man not guilty." But they were adamant and said, "He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here."
On hearing this Pilate asked if the man was a Galilean; and upon learning that he was under Herod's jurisdiction, he sent him to Herod who was in Jerusalem at that time. Herod was very glad to see Jesus; he had been wanting to see him for a long time, for he had heard about him and had been hoping to see him perform some sign. He questioned him at length, but he gave him no answer. The chief priests and scribes, meanwhile, stood by accusing him harshly. Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb, he sent him back to Pilate. Herod and Pilate became friends that very day, even though they had been enemies formerly. Pilate then summoned the chief priests, the rulers, and the people and said to them, "You brought this man to me and accused him of inciting the people to revolt. I have conducted my investigation in your presence and have not found this man guilty of the charges you have brought against him, nor did Herod, for he sent him back to us. So no capital crime has been committed by him. Therefore I shall have him flogged and then release him."
But all together they shouted out, "Away with this man! Release Barabbas to us." — Now Barabbas had been imprisoned for a rebellion that had taken place in the city and for murder. — Again Pilate addressed them, still wishing to release Jesus, but they continued their shouting, "Crucify him! Crucify him!" Pilate addressed them a third time, "What evil has this man done? I found him guilty of no capital crime. Therefore I shall have him flogged and then release him." With loud shouts, however, they persisted in calling for his crucifixion, and their voices prevailed. The verdict of Pilate was that their demand should be granted. So he released the man who had been imprisoned for rebellion and murder, for whom they asked, and he handed Jesus over to them to deal with as they wished.
As they led him away they took hold of a certain Simon, a Cyrenian, who was coming in from the country; and after laying the cross on him, they made him carry it behind Jesus. A large crowd of people followed Jesus, including many women who mourned and lamented him. Jesus turned to them and said, "Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children for indeed, the days are coming when people will say, 'Blessed are the barren, the wombs that never bore and the breasts that never nursed.' At that time people will say to the mountains, 'Fall upon us!' and to the hills, 'Cover us!' for if these things are done when the wood is green what will happen when it is dry?" Now two others, both criminals, were led away with him to be executed.
When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left. Then Jesus said, "Father, forgive them, they know not what they do." They divided his garments by casting lots. The people stood by and watched; the rulers, meanwhile, sneered at him and said, "He saved others, let him save himself if he is the chosen one, the Christ of God." Even the soldiers jeered at him. As they approached to offer him wine they called out, "If you are King of the Jews, save yourself." Above him there was an inscription that read, "This is the King of the Jews."
Now one of the criminals hanging there reviled Jesus, saying, "Are you not the Christ? Save yourself and us." The other, however, rebuking him, said in reply, "Have you no fear of God, for you are subject to the same condemnation? And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal." Then he said, "Jesus, remember me when you come into your kingdom." He replied to him, "Amen, I say to you, today you will be with me in Paradise."
It was now about noon and darkness came over the whole land until three in the afternoon because of an eclipse of the sun. Then the veil of the temple was torn down the middle. Jesus cried out in a loud voice, "Father, into your hands I commend my spirit"; and when he had said this he breathed his last.
Here all kneel and pause for a short time.
The centurion who witnessed what had happened glorified God and said, "This man was innocent beyond doubt." When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts; but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events.
Now there was a virtuous and righteous man named Joseph who, though he was a member of the council, had not consented to their plan of action. He came from the Jewish town of Arimathea and was awaiting the kingdom of God. He went to Pilate and asked for the body of Jesus. After he had taken the body down, he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried. It was the day of preparation, and the sabbath was about to begin. The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it, they returned and prepared spices and perfumed oils. Then they rested on the sabbath according to the commandment.
{Franciscan Volunteer Ministry offers opportunities for service, faith formation}
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.”
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