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Queridos Hermanos y Hermanas: 

El 3 de octubre de 2026 se cumplen 800 años de la muerte de San Francisco de Asís. Mientras yacía en su lecho de muerte, Francisco declaró: “Yo he hecho lo que me correspondía; que Cristo les enseñe a ustedes lo que les corresponde hacer”. En su oración para este Año Jubilar Franciscano, el Papa León nos recuerda que Francisco fue un hombre de paz, que llegó incluso a llamar Hermana a la Muerte, aquella a la que san Pablo llamó “el último enemigo” (1 Cor 15,26). 

Durante sus dos últimos años de vida, Francisco padeció enfermedades físicas cada vez más graves. Perdió la vista y se debilitó hasta el punto de no poder caminar. Además, algunos hermanos intentaban orientar la Orden en una dirección que él no aprobaba. Sin embargo, Francisco siguió mostrando esperanza en el futuro, orando para que Cristo guiara a los hermanos después de su muerte. Los animó a continuar cantando el Cántico que había compuesto, incluso mientras él se despedía de ellos. 

A lo largo de su vida, Francisco experimentó una profunda conversión. Sobrevivió a crisis y momentos de oscuridad, y de ellos emergió con una conciencia abrumadora de la misericordia y el amor de Dios por él. Compartió los sufrimientos de los pobres y marginados, descubriendo entre ellos la dulzura de la presencia divina. Sus ojos estuvieron siempre fijos en Jesús, quien le reveló la presencia humilde de Dios, incluso en medio del sufrimiento. Ese camino centrado en el Evangelio que él inició continúa hoy como un movimiento que sigue dando vida. 

Francisco fue un constructor de paz y de puentes. Durante la Quinta Cruzada viajó a Egipto, desarmado y movido por la paz, para encontrarse con el sultán Malik al-Kamil, considerado por muchos como “enemigo de la Cruz de Cristo”. En las últimas semanas de su vida añadió nuevas estrofas al Cántico de las Criaturas para reconciliar al Obispo y al Alcalde de Asís. Además, fomentó un espíritu de fraternidad con toda la creación, llamando Hermano o Hermana a cada criatura. Se acercaba a todas ellas con afecto y cuidado, invitándolas a alabar a su Creador. 

En medio de grandes violencias, pobreza y sufrimiento, Francisco siguió experimentando la bondad de Dios. El estado actual de nuestro mundo puede tentarnos a la desesperanza. Vemos cada día ejemplos de dolor, pérdida y sufrimiento en nuestra sociedad y también en nuestra Provincia. Es una muerte de las relaciones humanas y de la solidaridad. A pesar de los avances en las tecnologías de comunicación, existe una falta de conexión auténtica y un creciente distanciamiento entre las personas. Muchos viven en compartimentos aislados, relacionándose únicamente con quienes comparten su misma visión del mundo. 

La confusión de nuestro sistema político pone de manifiesto una creciente polarización, una mentalidad de “nosotros contra ellos”, con poco espacio para la escucha respetuosa y el diálogo. Estamos perdiendo un sentido colectivo de identidad y de responsabilidad hacia nuestros semejantes, así como la convicción de que trabajando juntos podemos generar cambios positivos. Somos testigos del ascenso de una pequeña élite cuya prosperidad y seguridad parecen garantizadas. Quienes poseen poder y riqueza explotan los recursos naturales, las personas y la tierra sin asumir plenamente su responsabilidad por el bien común. Existe poca preocupación por las consecuencias que estas acciones tienen para los más vulnerables, así como una pérdida de respeto por nuestra Hermana Madre Tierra, nuestra casa común. 

Los efectos perjudiciales son visibles en diversos contextos culturales y geográficos. Dentro de la comunidad latina existe un sentimiento de pérdida del Sueño Americano. Algunas familias consideran que ese sueño ya es inalcanzable, mientras que otras perciben a los inmigrantes recientes como una amenaza para su propio éxito, seguridad y visión del bien del país. Muchos afroamericanos sienten que se les vuelve invisibles, ya que sus experiencias, luchas, logros y contribuciones no reciben el mismo reconocimiento que los de otros grupos. Algunos pueblos indígenas perciben una disminución de su influencia y control sobre sus propias vidas, oportunidades limitadas y escaso apoyo gubernamental, sumados a problemas de pobreza y adicción. 

En Cuba crece el sentimiento de desesperación, acompañado por la falta de dignidad y de recursos básicos, mientras que cualquier forma de disenso público puede conducir al encarcelamiento. Un bloqueo impuesto con el propósito de impulsar profundas reformas políticas ha provocado mayores privaciones y sufrimientos humanos. En Oriente Medio, Sudán, Ucrania, Haití y otras regiones, las guerras injustificadas y las ocupaciones ilegales continúan dejando innumerables víctimas inocentes, la destrucción de instituciones sociales fundamentales y un grave deterioro del medio ambiente. 

Sin embargo, incluso en medio de la oscuridad y el dolor, la esperanza no se pierde. El ejemplo de nuestro hermano Francisco y su adhesión al Evangelio de Cristo siguen generando vida e inspiración. En el Capítulo Provincial de este año experimentamos optimismo y alegría. Sin duda, muchos de nosotros tenemos preocupaciones y ansiedades acerca del futuro. Pero nuestra fe en Cristo Resucitado y el apoyo de nuestra fraternidad son anclas firmes para nuestra esperanza. 

Nuestras fraternidades han demostrado en muchas ocasiones su capacidad de manifestar la vida evangélica y sus virtudes. Hermanos de distintas razas, procedencias, perspectivas y personalidades muestran que es posible vivir juntos según el amor auténtico del Evangelio. Sabemos que surgirán conflictos interpersonales y que estamos llamados a afrontarlos como hermanos. También sabemos que la vida fraterna puede expresar nuestra fe y generar un entusiasmo que podemos ofrecer al Pueblo de Dios más allá de nuestras fraternidades. Del mismo modo, reconocemos cómo nuestros generosos benefactores y colaboradores laicos contribuyen abundantemente a nuestra misión con sacrificio e integridad. 

Como Franciscanos, nuestra vocación es ser constructores de paz y puentes de encuentro. En una cultura que nos presiona para ver las cuestiones únicamente en blanco o negro, los frailes podemos sentarnos, escuchar y dialogar dentro de las “zonas grises” de las diferencias y los malentendidos. Formados por convicciones arraigadas en el Evangelio, podemos esforzarnos por contemplar las cuestiones desde más de una perspectiva, evitando el partidismo y la polarización. Podemos acercarnos con compasión a quienes percibimos como adversarios, reconociendo nuestra humanidad compartida como hermanos y hermanas. Podemos amarnos mutuamente a pesar de nuestras diferencias, permitiendo que estas se conviertan en fuente de creatividad y comunión. 

Cada día somos testigos de cómo personas de buena voluntad siguen uniéndose para defender los valores del Evangelio, entre ellos la justicia, la paz y la dignidad de todos, compartiendo un espíritu de unidad y no violencia. Los actos de solidaridad en Negril, Jamaica, nos recuerdan nuestra responsabilidad, nacida de la fe, de respetar y cuidar a todas las personas como miembros de la única familia de Dios. 

La importancia que nuestros recientes Papas, Francisco y León, han otorgado a la figura de San Francisco demuestra hasta qué punto su mensaje y ejemplo siguen inspirando a personas de todo el mundo a comprometerse con la construcción de una sociedad más justa, humana y pacífica. Celebremos este año el aniversario de su muerte con gratitud a Dios por el don de su vida, y pidamos que Cristo nos enseñe qué nos corresponde hacer hoy, así como se lo enseñó a Francisco. 

¡Feliz Fiesta de San Francisco! 

Fraternalmente, 

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Leer en Español

Dear Sisters and Brothers, 

October 3, 2026, marks the 800th anniversary of the death of St. Francis of Assisi.  As he lay dying, Francis stated, “I have done what is mine; may Christ teach you what is yours!”  In his prayer for this Franciscan Jubilee Year, Pope Leo reminds us that Francis is a man of peace, who called even Death his Sister, the one St. Paul had called "the last enemy" (1 Cor 15:26).  

In his last two years, Francis suffered from increasing physical illness, losing his sight and becoming too weak to walk.  There were brothers trying to steer the Order in a direction that he did not approve. Yet Francis still showed hope for the future, praying that Christ would guide the brothers after his death. He encouraged his brothers to continue singing the Canticle he had composed even as he was leaving them.   

Throughout his life, Francis experienced conversion: he survived crises and times of darkness, emerging from them with an overwhelming sense of God's mercy and love for him.  He shared the suffering of the poor and marginalized and discovered among them the sweetness of God's presence. His eyes were always on Jesus, the one who showed him God’s humble presence, even in suffering.  That Gospel-centered journey that he began continues in a movement that endures to this day.  

Francis is a peacemaker and bridge builder. During the Fifth Crusade, he traveled to Egypt, peaceful and unarmed, to encounter the Sultan Malik al-Kamil, considered by many "the enemy of the Cross of Christ."  During the last weeks of his life, he adds new lyrics to the Canticle of Brother Sun to restore peace between the Bishop and Mayor of Assisi.  Moreover, Francis fosters a spirit of kinship with all creatures, calling each of them Brother or Sister. He approaches all creatures with affection and care and invites them to praise their Creator.    

Amid great violence, poverty and suffering, Francis still experienced the goodness of God.  The state of our world today can tempt us to despair.  We see everyday examples of pain, loss and suffering in our society, and in our province.  It is a death of relationships and human solidarity.  Despite advances in communication technology, there is a lack of connection, a growing detachment from others, as many live in silos of isolation, engaged only with those who share their worldview.   

The disarray in our political system highlights polarization, an “us vs. them” mentality with little room for respectful listening and dialogue.  We are losing a collective sense of identity and responsibility for our fellow human beings, a diminishing belief that by working together we can make a positive difference.  We witness the rise of a small elite for whom prosperity and safety are assured. Those with money and power exploit natural resources, people and land without a sense of responsibility for the common good. There is little concern for the impact of these actions on the most vulnerable, and a loss of respect for Sister Mother Earth, our common home.

Detrimental effects are evident across a broad cultural and geographic spectrum. Within the Latino community, there is a sense of the loss of the American Dream. There are families who now consider the dream unattainable as well as others who see recent immigrants as a threat to their own success, security and their sense of the country’s best interests.  African Americans sense that they are being made invisible, as their experiences, struggles, successes and contributions are not valued as much as that of others.  Some Native Americans feel that they have decreasing influence and control over their own lives, limited opportunities, and minimal support from the government, coupled with poverty and addiction.  In Cuba, there is a growing sense of desperation, a lack of dignity and basic resources, while any form of public dissent leads to imprisonment.  A blockade imposed to bring about profound political reform is provoking greater deprivation and human suffering.  In the Middle East, Sudan, Ukraine, Haiti and elsewhere, unjustified wars and illegal occupations leave in their wake countless innocent victims, the destruction of vital social institutions and a degrading of the natural environment.  

Yet even in the midst of darkness and pain, hope is not lost. The example of our Brother Francis and his embrace of Christ's Gospel continue to generate life and inspiration.  At this year’s Provincial Chapter, we experienced optimism and joy. Certainly, many of us have concerns and anxieties about the future. But our faith in the Risen Christ and the support of our fraternity serve as anchors for our hope. Our fraternities have shown on many occasions the ability to manifest Gospel life and its virtues.  Brothers of different races, backgrounds, perspectives and personalities show they can live together in the genuine loving manner of the Gospel.  We know that interpersonal conflicts will arise, and we are challenged to address them as brothers. We also know that fraternal living can manifest our faith and generate an enthusiasm that we can offer to the people of God beyond our fraternities.  And we know how our generous benefactors and lay partners in ministry contribute so much to our mission with sacrifice and integrity.    

As Franciscans, we are by our vocation peacemakers and bridge builders.  In a culture that pressures us to see issues as black or white, friars can sit, listen and engage within the “gray zone” of differences and misunderstandings.  Formed by Gospel-centered convictions, we can try to see issues from more than one perspective, avoiding partisanship and polarization.  We can engage perceived enemies compassionately, acknowledging our shared humanity as brothers and sisters.  We can love one another despite our differences, allowing these to become a source of creativity and communion.  

We witness every day how people of good will still come together and stand up for Gospel values, including justice, peace and dignity for all, sharing a spirit of unity and non-violence.  Acts of solidarity in Negril, Jamaica, serve to remind us of our faith-directed responsibility to respect and care for all people as members of the one family of God.  

The importance given to the figure of St. Francis by our recent Popes Francis and Leo have shown how broadly his message and example still motivate people today throughout the world to commit to building a more just, humane and peaceful world. Let us celebrate the anniversary of his death this year with gratitude to God for his life, and pray that Christ will teach us what is ours to do today, as He did with Francis.  

Happy Feast of St. Francis!  

Fraternally,  

The Provincial Administration of the Province of Our Lady of Guadalupe 

Br. Michael A. Perry, OFM 
Minister Provincial and Servant 

Br. Erick López, OFM 
Vicar Provincial 

Br. John Aherne, OFM 
Provincial Councilor 

Br. Peter Boegel, OFM 
Provincial Councilor 

Br. George Camacho, OFM 
Provincial Councilor 

Br. Henry Fulmer, OFM 
Provincial Councilor 

Br. Colin King, OFM 
Provincial Councilor 

Br. Roger Lopez, OFM 
Provincial Councilor 

Br. Rommel Perez Flores, OFM 
Provincial Councilor 

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 What does it mean to live like Francis in today's world? 

This October, you're invited to answer Pope Leo’s call to follow in St. Francis’ footsteps and participate in the Live Like Francis Challenge, a monthlong opportunity to practice Franciscan values through simple, intentional actions. Every week, we'll focus on a theme rooted in a pillar of the Franciscan tradition, offering ways to live in the spirit of St. Francis through care for creation, community life, prayer and relationships. 

See the calendar below for a daily challenge throughout October. Some invite you to pray or reflect; others encourage acts of kindness, care or service in the world around you. Pause and consider how the Franciscan way of life can emerge in ordinary situations of everyday life. 

If you would like to receive these challenges and a brief reflection via email, click here to sign up. 

It's not another list of tasks to complete. Rather, it's an opportunity to let each day offer its own invitation: to encounter, to give thanks and to notice how, little by little, we can all live like Francis. 

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Fr. Warren Rector, OFM, 84, of Burlington, Wisconsin, passed away on Sept. 28, 2026, following a battle with colon cancer. For more than six decades, he devoted his life to living the Gospel in the Franciscan tradition, accompanying people through some of life's most difficult moments. Best known for his ministry among the sick, dying and poor, he became a source of comfort, consolation and spiritual strength to countless individuals, families and Franciscan sisters. His ministry was marked by the quiet, faithful service that lies at the heart of the Franciscan vocation.

The wake service and Funeral Mass will take place at Queen of Peace Friary, 2281 Browns Lake Drive, Burlington, WI 53105. Reception of the body will take place at 3:30 p.m. on Monday, Oct. 5, followed by evening prayer (Office for the Dead) at 5 p.m. and the wake service at 7:30 p.m. The Mass of Resurrection will be celebrated at 10:30 a.m. on Tuesday, Oct. 6. Br. John Dombrowski, OFM, will preside and Br. Kim Studwell, OFM, will give the homily. Burial will take place at 11 a.m. on Wednesday, Oct. 7 at the provincial cemetery in Pulaski, Wisconsin.

Born Edward to Michael and Genevieve (née Raniszewski) Rector in Phoenixville, Pennsylvania, on Oct. 29, 1941, Edward's vocation began taking shape during his childhood years at Holy Trinity Catholic School in his hometown where he was inspired by the Franciscan friars who preached parish missions and encouraged by the Bernadine Sisters. After graduating from St. Pius X High School in nearby Pottstown, he entered the legacy Assumption of the Blessed Virgin Mary Province in 1959 and received the name Warren. He professed solemn vows on Aug. 15, 1964, and was ordained to the priesthood on May 25, 1968.

Fr. Warren initially served as a teacher at St. Joseph Brothers School in Pulaski, Wisconsin. Although education was not destined to become his life's primary ministry, these years revealed his dedication to serving wherever he was called. In 1970, he was assigned to Queen of Peace Friary in Lake Geneva, Wisconsin, where he experienced what he later described as some of the happiest years of his religious life.

At Lake Geneva, Fr. Warren served as assistant librarian and later librarian, helping support the continuing education of friars throughout the province. At the same time, he assisted in nearby parishes: St. Joseph in Lyons, and its mission church St. Killian, St. Benedict in Fontana (where he also taught faith formation), St. Francis de Sales in Lake Geneva, and St. Hyacinth Parish in Chicago. He served the friary as treasurer and was spiritual assistant to the local Secular Franciscan Order fraternity for five years.

A major turning point came in 1981 when Fr. Warren was invited to substitute for Franciscan chaplains at St. Vincent Hospital in Green Bay, Wisconsin. What began as a temporary assignment evolved into a vocation within a vocation. After completing clinical pastoral education and becoming a certified hospital chaplain, he dedicated himself to serving the sick, dying and grieving.

For nearly a decade in Green Bay and 18 years at Our Lady of Lourdes Medical Center in Camden, New Jersey, Fr. Warren became the compassionate presence of Christ to patients and families facing illness, fear and death. Fr. Warren's work among the poor and marginalized population of Camden demonstrated the Franciscan commitment to stand alongside those living on the edges of society. In a city marked by poverty and hardship, he served not only as a chaplain but also as a witness to God's mercy and compassion. He accompanied people through suffering, offered prayers at bedsides, comforted grieving loved ones and helped many prepare spiritually for their journey home to God.

From 2008 to 2017, Fr. Warren served as chaplain for the Franciscan sisters of Chicago, and for three years after that he provided spiritual support to the Felician Sisters in Chicago.

Before his retirement in 2022, he served two years at the Assumption Blessed Virgin Friary in Pulaski and provided sacramental support to nearby parishes.

His legacy endures in the lives he touched, the patients he comforted, the families he consoled and the friars with whom he shared community. In the spirit of St. Francis, Fr. Warren left a lasting imprint of a life faithfully given in service to God and His people.

He is survived by his brother Kenneth Rector; his nieces, Audrey Tignor, Carolyn Smith, Julie Orner, and Joanna Moore; his nephew, Andrew Rector; his grand-niece, Meredith Tignor; and his Franciscan brothers of the Province of Our Lady of Guadalupe

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In a world that cries out for peace and justice, Pope Leo XIV has announced a Jubilee Year of St. Francis – an urgent invitation to put our faith into action following the example of St. Francis of Assisi. As the Jubilee Year continues, the Franciscan Friars of the Province of Our Lady of Guadalupe will be sharing a monthly reflection to look honestly at our lives and ask what it would mean to follow the Gospel more closely in the spirit of St. Francis. Read other reflections in the Live Like Francis series.

Such an evolution is possible only when we reflect upon Francis’ growing consciousness of God’s presence in all things, especially in his own life. After a life that seemed to end in brokenness and disappointment, in which things may not have evolved in the manner Francis thought they would, he remains firm in his trust that God is with him on the journey, always. How, then, could it ever be possible that God would abandon him on the final journey from this life into the next? The Canticle’s verse praising “Sister Death” reminds us that, especially in the most mysterious and unknown dimension of human life, God’s presence is always there. Death ceases to be met with despair and becomes a powerful sign of hope. 

For reflection 

What for you makes death so mysterious and incomprehensible? What are the sources of this perception for you? Does the societal and cultural image of death seem to have more power over us than the image our faith offers? Why do you think this is so? 

Have you tried to be aware of God’s presence in those times that appear as “little deaths” in your life? Has this been successful for you, or has something stood in the way of perceiving God’s presence? 

The Order of Christian Funerals is one of the most profound ways that our liturgical life “gets it right” when it comes to death and dying. Have you ever looked at the texts for a funeral liturgy? What gets in the way of perceiving the power of God and of our faith in this liturgy, so that it confirms that Christ is always Emmanuel, the God who is with us? 

IMAGE: Diego de Borgraf, Public domain, via Wikimedia Commons 

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Eight hundred years have passed since St. Francis of Assisi completed the mission God gave him on earth. His life started in a small hill town in central Italy, and his influence has spread throughout continents and across oceans. During this Jubilee Year of St. Francis and month of St. Francis, we ask a probing question: what is this humble saint's greatest legacy to humankind? 

Four friars with extensive education on theology, history and Franciscan spirituality pondered that question and two themes surfaced time and again: community and connection.  

Bringing the world closer together 

“The legacy of St. Francis is in community and that community is with the whole earth. It’s community with creation rather than simply with people or rather simply in the Church,” said Br. Jack Clark Robinson, OFM, executive director of the Santa Barbara Mission Archive-Library in Santa Barbara, California. 

During a two-week pilgrimage to Assisi, Br. Jack sat at St. Francis’ tomb and watched as travelers from around the world visited the sacred place to encounter a saint they find both relatable and remarkable. 

“I saw every description of old, young, every description of ethnicity, every description of religious. It was so colorful to watch people come through, whether they were Catholic, whether they were Christian, whether they were Hindu, whether they were Sikh, whether they were Muslim, whatever they were, Francis created a community that engaged them,” said Br. Jack.  

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Embracing our humanity 

When reflecting on St. Francis’ legacy, Br. Keith Warner, OFM, points out that St. Francis taught us a new way of being Christian. Br. Keith, president of the Franciscan School of Theology at the University of San Diego, says that new way involves loving our own humanity and seeing the humanity of others.  

“St. Francis showed us the importance of our humanity and embracing our humanity, our sense of relatedness, our sense of being brother and sister together with all the created reality. By embracing our humanity and our social and ecological relatedness, that is how we respond to God’s love,” said Br. Keith. 

The appeal of this message and example have endured for generations. 

“The example of his witness, faithfulness, dedication and desire to love and be loved and form fraternities of love, is part of the reason why he still speaks to our age as he’s spoken to many ages,” said Br. Keith. 

He also highlighted how other religions look to St. Francis as someone to emulate.  

“Buddhists describe him as a Bodhisattva, an enlightened being, and it's a way of recognizing that he was really an exceptional human being,” said Br. Keith. 

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Original goodness 

Br. Jim Sabak, OFM, academic director of the Master of Theological Studies at FST, believes that St. Francis’ emphasis on original goodness (man and woman were created as good in God’s image) reminds people that finding common ground and, ultimately, peace is possible. 

“He brought people together, including parties that were at war or people who were thinking so differently from each other, they felt as though they could never have any kind of mutuality or any kind of conversation,” said Br. Jim. 

St. Francis knew that humanity could not thrive or flourish if it was not reconciled.  

“Reconciliation first begins with each other. And then from that realization, it expands to the sense in which we are now more a part of God and God's life and God's purpose on this earth,” said Br. Jim. 

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Universal fellowship 

Br. Gilberto Cavazos González, OFM, a scholar/professor of Christian spirituality rooted in the Franciscan and Clarian traditions, described St. Francis’ legacy as helping us to value universal fellowship. 

“He gave witness to universal fellowship in the midst of a world that would rather build walls than tables,” said Br. Gilberto, who currently holds the John Duns Scotus Endowed Chair in Franciscan Spirituality at Catholic Theological Union in Chicago. 

One example of this witness is an encounter he had with Sultan Malik al-Kamil in Egypt. 

“He and the sultan came to realize they’re worshiping the same God in two different ways. They weren't able to convert each other, but maybe it's because they realized that's not what we're about. We're about building fellowship,” said Br. Gilberto. 

St. Francis also encountered those on the margins, including lepers and people previously ignored or shunned by religious leaders.  

“Fellowship with the poor is something that we obviously highlight. But Francis wasn't afraid of fellowship with the wealthy either. His fellowship with the nobles was not self-serving. It was in the service of the lessers, of the truly lesser,” said Br. Gilberto. 

When St. Francis founded the Order of Friars Minor, he chose the name to emphasize the brothers would be in the second class, realizing nobody wants to be second class.  

“We accept the position between the haves and the have-nots because Francis wants us in the middle so that we can bridge the first and the third class, so we can bridge the haves and the have-nots. It's not just about living a pious spiritual life; it's about working for the connection between two opposites that would probably never see each other as brothers and sisters.” 

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Contributing to the good 

As a builder of community and connection, the Order of Friars Minor (to which the Province of Our Lady of Guadalupe belongs) and all the associated religious and secular orders he inspired are also described as one of St. Francis' enduring legacies.  

“Francis of Assisi sought to found a community of brothers, and then with Clare, a community of sisters, and between the two of them, how many hundreds of thousands of people have given their lives in service of their sisters and brothers in prayer and in service? And how many millions of people have those lives touched in a positive way? Not to say we’ve always been perfect, not to say that we’ve always done everything right, but over and over and over again, what we have done has contributed to the good,” said Br. Jack. 

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In the evening on Oct. 3, Franciscans around the world will come together to commemorate the 800th anniversary of the Transitus of St. Francis of Assisi, marking his passing from death to eternal life. The Franciscan Friars of the Province of Our Lady of Guadalupe invite you to join the Franciscan family for this special occasion.

In commemoration of the 8th centenary of the Transitus, Pope Leo XIV has decreed that Catholics who visit a Franciscan church can receive a plenary indulgence. The pope is calling the faithful to transform their lives and become “a model of holiness” in the example of St. Francis of Assisi. Learn more about how to receive a plenary indulgence during the Franciscan Jubilee Year here.

Several churches where friars from the Province of Our Lady of Guadalupe are serving will livestream their Transitus service:

Where: St. Francis of Assisi Church, 135 W. 31st Street, New York, NY 10001 
When: 7 p.m. Eastern 

Central Time Zone

Where:  St. Francis of Assisi Church, 203 E. Main St, Teutopolis, IL 62467 
When: 7 p.m. Central  

Where: Old Mission San Luis Rey Church, 4050 Mission Ave, Oceanside, CA 92057   
When: 7 p.m. Pacific 

Find a Franciscan church near you:

Arizona

San Xavier del Bac Mission
1950 W San Xavier Rd, Tucson, AZ 85746
Blessing of the Animals: Oct. 1 at 12:30 p.m.
Transitus: Oct. 2 at 5 p.m.

California

St. Barbara Church
2201 Laguna St, Santa Barbara, CA 93105
Transitus: Oct. 3 at 7 p.m.
Blessing of the Animals: Oct. 4 at 12:30 p.m.

Old Mission San Luis Rey Church
4050 Mission Ave, Oceanside, CA 92057
Blessing of the Animals: Oct. 3 at 10 a.m.
Transitus: Oct. 3 at 7 p.m.

Connecticut

St. Patrick-St. Anthony Catholic Church
285 Church St, Hartford, CT 06103
Transitus: Oct. 3 at 7 p.m.
Blessing of the Animals: Oct. 3 at 9 a.m.

Florida

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On Jan. 27, 2025, Pope Francis authorized the beatification of Venerable Servant of God Pedro de Corpa, OFM, and his four companions.  

Commonly known as the Georgia Martyrs, the five Spanish friars gave their lives for their faith in 1597 in what is today the Diocese of Savannah, Georgia. The date and place for the rite of beatification have yet to be determined.  

The Order of Friars Minor, to which the Province of Our Lady of Guadalupe belongs, has worked with the Diocese of Savannah to promote their cause for canonization since the mid 20th century. 

The Most Reverend Stephen D. Parkes, Bishop of Savannah, announced that the beatification will take place on All Hallows Eve (October 31) 2026 in Savannah, GA. Cardinal Frank Leo, Metropolitan Archbishop of Toronto, will represent the Holy Father as Papal Legate and preside over the beatification liturgy, which will take place at the Savannah Convention Center. Approximately 12,000 people are expected to attend.

“The beatification of our brothers, Pedro de Corpa and Companions, stands as a profound message to the Church in America – that the love of Christ Jesus is more powerful than hatred. In every age, the use of force and violence are the weapons used by leaders to silence the Gospel of truth and peace. Such was the result for our Friars four centuries ago in the present State of Georgia.” said Provincial Councilor Fr. Roger Lopez, OFM. “Today, the Georgia Franciscan Martyrs invite all people of America to lay aside weapons of death and division. Their blood calls us to recommit to Jesus Christ’s Gospel of peaceful dialogue, mutual respect, and forgiveness in our families, country, and world.” 

Who are the Georgia Martyrs?  

The Georgia Martyrs are five Franciscan friars who died for their faith between Sept. 14 and 17, 1597, in modern-day Georgia. 

The friars arrived in what is now Florida in the 16th century. At the time, there was a great zeal among Catholics to proclaim the Gospel to the indigenous population of the New World as Spain sought to establish commercial ties with them and trading routes across the Atlantic Ocean. 

In 1565, the Spanish founded St. Augustine, Florida, and used it as a base from which to establish missions along the coastline and later westward toward what is now the Florida "Panhandle." It is important to remember the term "Georgia" did not exist until 1732. The Spanish called the entire region "La Florida." By 1597, there were five missions in what is now coastal Georgia, where Franciscans ministered to several different tribes, including the Guale (pronounced “wally”) people. 

The Guale occupied the coastal area of present-day Georgia, including the islands of Ossabaw, St. Catherines and Sapelo. The friars learned their language and lived peacefully among them without the presence of Spanish soldiers. 

“Franciscans were guests in these villages,” said the late Fr. Dominic Monti, OFM, historian and vice-postulator for the cause. “Archeologists are still finding artifacts there that show a blending of native and Christian motifs, showing that the Christian faith was thoroughly accepted by the native people. 

“The friars weren’t coming in with power and force,” he added. “These were not 'missions' like those that were established later in California, where native people were gathered together under friar supervision. The Guale were already living in towns; the friars were welcomed into these villages by local chiefs and lived among the people. This model of evangelization resembled more contemporary methods.” 

How did the Georgia Martyrs die? 

Conflict arose in 1597 when Juanillo, the young heir to a Guale chiefdom, wanted to take a second wife. Because Juanillo was baptized, Friar Pedro de Corpa opposed the second marriage, which violated his existing union. He also made known his opposition to Juanillo’s succession as chief. Although the friars had no weapons or political power, Juanillo felt threatened enough to resort to violence. 

Juanillo, together with a band of like-minded allies, killed Pedro de Corpa, OFM, on Sept. 14, 1597. The group then proceeded to other local missions, intending to kill the remaining friars in the area. 

Friar Blas Rodríguez was killed near Darien, Georgia.  

Friars Miguel de Añon and Antonio de Badajoz were killed on Sept. 17, the feast of the Stigmata of St. Francis, as they prayed inside the chapel on modern-day St. Catherines Island. The local chief begged the friars to flee before Juanillo and his allies arrived, but the friars disregarded the warning.  

Friar Francisco de Veráscola was killed as he returned by canoe from St. Augustine to his mission on present-day St. Simons Island.  

A sixth friar, Francisco de Avila, was kidnapped and tortured until he was liberated months later. 

Despite this, Franciscan friars were able to return to their missions among the Guale people on the barrier islands in 1605. 

“Canonizing martyrs does not increase their happiness, but the recognition of their witness to the faith moves us to imitate their courage,” wrote the late Fr. Conrad Harkins, OFM, who promoted the cause for decades, in Our Sunday Visitor. “No one would deny that we need such a witness. 

“We also need their intercession,” he continued. “Remember the words of the friars in 1612: ‘It is the pious belief that these blessed ones are in God’s presence, interceding for the conversion of this land.’ The land is still here, stretching from sea to sea, filled with peoples from many nations, and always in need of conversion.” 

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Media/literary references

Robin Hood’s Friar Tuck is one of the most beloved characters in the Robin Hood legends.  

While Friar Tuck is not explicitly identified as a Franciscan in the earliest Robin Hood tales, he is frequently portrayed in later adaptations as a Franciscan friar. He is depicted as a jovial, good-hearted friar who often serves as a moral and spiritual guide. Friar Tuck is also courageous and willing to stand up against injustice. His cheerful personality, closeness to common people and willingness to challenge powerful authorities reflect qualities often associated with the Franciscan tradition. 

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St. Francis of Assisi is referenced in at least two different episodes of "The Simpsons."

1992 - In “Homer the Heretic,” the Simpsons parody one of the most familiar images of St. Francis of Assisi: preaching to the birds. Homer abandons Sunday worship in favor of his own private religion, strolling in his backyard dressed in a brown habit, surrounded by birds and other animals. The scene comically reduces Franciscan spirituality to communion with nature. 

2002 - In “Sweet and Sour Marge,” the Duff Beer Book of Records refers to St. Francis of Assisi as “the world’s most overrated saint.” The joke assumes Francis’ extraordinary cultural familiarity. 

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Impact on math and more

Br. Luca Pacioli, OFM, is a Franciscan friar who is referred to as the father of accounting and bookkeeping.  

Br. Luca was an Italian mathematician and an early contributor to the field now known as accounting. He wrote “Summa de arithmetica” in 1494. This was notable for including one of the first published descriptions of the bookkeeping method we still use today. 

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Sports teams and mascots

The Padres are the official baseball team for the city of San Diego. 

The name “Padres” comes from the Spanish word for “fathers,” honoring the Spanish Franciscan friars who founded San Diego. St. Junípero Serra and other Franciscan friars established the San Diego de Alcalá mission in California in 1769. 

Swinging Friar is the official mascot of the San Diego Padres. 

The mascot is portrayed as a cheerful, balding Franciscan friar who wears a dark, hooded habit with brown sandals, and he often carries a baseball bat. He is a direct tribute to San Diego’s history, honoring the Spanish Franciscan friars who established the city’s first mission. Immediately following a Padres home game win, the friar rings a massive mission bell located at the ballpark. 

Places with a Franciscan namesake

Three of the largest cities in the U.S., home to about seven million residents, have a connection to St. Francis.  

Franciscan friars from Spain arrived in the United States in the late 1500s. As they traveled throughout Florida, Texas, California and other parts of the U.S., they founded missions and communities with namesakes that are explicitly Franciscan.  

Los Angeles – The original and full name of the City of Angels is “Pueblo de Nuestra Senora la Reina de Los Angeles de Porciúncula,” which translates to "The Town of Our Lady the Queen of the Angels of Porciúncula.” The Porciúncula (or Portiuncula in Latin) is a small chapel just outside Assisi, Italy, and a sacred site in the Franciscan tradition. St. Francis of Assisi restored the neglected chapel in the early 1200s and made it the center of the early Franciscan movement.  

San Antonio – This Texas city was named in honor of St. Anthony of Padua, a Franciscan friar and early follower of St. Francis. The naming dates to June 13, 1691, when a Spanish expedition to the area led by Governor Domingo de Terán and Franciscan chaplain Father Damián Massanet made camp along a river. Because June 13 was the feast of St. Anthony, Father Massanet suggested naming the river Río San Antonio. Also, the Alamo, located in San Antonio, was a Franciscan mission before it became a fortress and the site of a famous battle. Read more here. 

San Diego – The city’s name can be traced to the 17th century, when Spanish explorer Sebastián Vizcaíno named the bay and the surrounding area “San Diego de Alcalá” in honor of St. Didacus, a 15th-century Spanish Franciscan lay brother. Diego is the Spanish form of the Latin name Didacus. Known for his humility, miracles and dedication to the poor, St. Didacus was canonized in 1588 — just 14 years before the naming of San Diego Bay. 

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Catholic connections

Stations of the Cross 

The Franciscan Order was granted custody of the sacred sites in the Holy Land in 1343, and the friars ministered to the Christian pilgrims who visited. However, travel from Europe to Jerusalem was a hazardous journey, so friars built shrines throughout Europe that depicted the via Dolorosa, meaning “the way of sorrow,” as Jesus walked to Calvary for his crucifixion. This spread devotion to the 14 Stations of the Cross we find in Catholic churches today. 

The Angelus  

In 1219, St. Francis wrote a letter to leaders, mayors, judges and governors across the world encouraging them to sound bells for prayer throughout the day as he had seen the Muslims do in the Middle East. Many regard this to be the origins of the Angelus. 

Manager/Nativity scene 

Because of his great devotion and reverence for the incarnation of Jesus Christ, St. Francis of Assisi created the first live Nativity scene in 1223 in Greccio, Italy. This helped people to visualize the humble, poor conditions of Jesus’ birth and increase their spiritual devotion. Biographers of Francis report that he used only a straw-filled manger (feeding trough) set between a real ox and donkey. 

Br. Gilberto Cavazos González, OFM, contributed to this article. 

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More than 800 years ago, St. Francis of Assisi composed The Canticle of the Creatures, inspired by a deep conviction that all life is connected and that humans are responsible for caring for creation.

Today, students and friars at Siena University are applying his vision to one of the most pressing environmental challenges of our time: plastic pollution.

At the Loudonville, New York, school, student leaders are educating lawmakers, the media and the community about the dangers of plastic pollution and highlighting solutions to improve humanity’s health. Their work is rooted in integral ecology, an understanding that concern for the environment is inseparable from concern for human dignity.

Earlier this year, the Laudato Si' Center for Integral Ecology at Siena University organized a Pilgrimage of Hope for Climate Justice to the New York State Capitol, where students held a news conference. Br. Jacek Orzechowski, OFM, the Center’s associate director, led participants in prayer. Some students, including Tallulah Powers, addressed media members, legislative leaders and representatives.

“Plastic pollution and the ‘culture of waste,’ as Pope Francis called it, are literally killing us. It amounts to a large-scale gamble with severe consequences,” said Tallulah, a senior philosophy major.

The ubiquitous nature of microplastics

For Franciscans, caring for creation begins with paying attention to the interconnectedness of life. The very nature of plastic pollution illustrates how deeply connected environmental and human health concerns have become.

“All this plastic is laced with 16,000 chemicals which add to the ubiquitous nature of microplastics. They are found in our brains, hearts and lungs, placenta, breast milk and now even in newborn babies,” said Tallulah.

Some friars, students and staff of Siena University also advocated for the passage of New York’s Packaging Reduction and Recycling Infrastructure Act, designed to hold companies accountable for plastic waste, requiring that they reduce packaging waste, pay for waste management and eliminate toxic chemicals. It would have required large companies to reduce non-reusable single-use packaging by 30% incrementally over 12 years. Unfortunately the advocates were outspent and outnumbered by business lobbyists, and the law failed to pass during the 2026 legislative session.

Despite the challenges, Tallulah emphasized the need to remain hopeful.

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On Oct. 3, Franciscans worldwide gather to commemorate the Transitus of St. Francis of Assisi with a prayer service that marks his passage from earthly life into eternal life with God.

The word transitus comes from the Latin word for "passing over." Rather than dwelling on death, the service celebrates Francis' journey into the fullness of life and invites participants to reflect on their own call to follow Christ with faith, hope and joy.

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Why is the Transitus commemorated Oct. 3?

St. Francis passed away on Oct. 3, 1226, the eve of what is now his feast day, an annual Churchwide celebration of him. Franciscans reflect on Francis’ final moments and give thanks for his witness.

What happens during a Transitus service?

Practices vary by location but generally include these elements.

Scripture readings

The most common from John 13:1-17, recounting Jesus washing of his disciples’ feet, including the call to “wash another’s feet” as a humble gesture of service.

Accounts of Francis’ final hours

Early Franciscan sources recount Francis’ final days as a time of prayer, humility and joyful preparation for what he called Sister Death. These stories are often read during Transitus services to remember Francis’ final witness of faith.

Prayers and hymns

Psalm 142, which Francis is said to have prayed shortly before he passed, is often included. Gatherings might also sing the Canticle of the Creatures, “All Creatures of Our God and King” or traditional Franciscan chants.

The Canticle of the Creatures

Francis composed The Canticle of the Creatures in 1225 while ill and going blind at San Damiano. The hymn praises God through creation and ends with Francis’ joyful acceptance of Sister Death. Often sung during the Transitus, the Canticle expresses themes central to Franciscan spirituality: gratitude for creation, peace, humility and trust in God.

Reflection on Francis’s acceptance of “Sister Death”

Early biographers tell of Francis facing death with growing trust in God. His embrace of Sister Death was born of the same spirituality that allowed him to name the sun, water, fire and earth his brothers and sisters. In a reflection on the Transitus, Br. Murray Bodo, OFM, writes that Francis learned to embrace death as he had embraced life, with love and trust in God’s will.

Francis did not find his acceptance all at once. Br. Tom Nairn, OFM, describes Francis’ final illness as a stage in a journey of conversion that lasted a lifetime. Once inclined to see his failing health as an obstacle to his vocation, Francis learned to accept his physical decline and the care of his brothers as part of a God-given journey.

A recommitment to following Christ in the spirit of St. Francis

Francis left his brothers with a final challenge: “I have done what is mine; may Christ teach you what is yours.” The Transitus poses that question to Franciscans again each Oct. 3: Having remembered how Francis followed Christ, what is ours to do?

A customary closing prayer:

Jesus, show me what is mine to do today. Holy Spirit, provide the gifts I need today and guide me to use them fully.

The Transitus is therefore more than a remembrance of Francis’ death. As Br. Tom writes, the “passing over” points toward the deepest desire of the Christian journey: union with God through the death and resurrection of Christ.

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Four days after the Franciscan family marked the eighth centenary of St. Francis' Stigmata in 2024, I found myself still turning the image over in prayer. Like the nails that pierced our savior's body, the wounds of our brother and founder have penetrated the spirituality of all three Orders that claim him. Carrying that legacy forward means keeping the love of the Crucified Lord at the center of who we are.

My reflection on the Stigmata owes a great debt to my teacher Chiara Frugoni and her monumental, still-untranslated study, Francesco e l'invenzione delle stimmate. Frugoni reads Francis through the Franciscan sources and the images that followed him, above all St. Bonaventure's and Giotto's. I want to build on her work from where I stand, as a Latino spiritualogian.

Francis never mentions the San Damiano Cross, which invited him to rebuild the Church. He never mentions the seraph that marked him. Instead, he talks about the leper – not leprosy as an affliction, but the leper as a person. That encounter is where his journey of reparation begins, and it is where he slowly grows marked by his crucified and risen Lord, Spouse, Brother and Son, Jesus.

Brother Leo’s Witness

The earliest accounts of the Stigmata come from Brother Elias's encyclical letter announcing Francis's death and from Thomas of Celano's First Life. But the oldest testimony comes from Brother Leo, who was with Francis on Mount La Verna and is the only friar to whom Francis ever explained what happened there.

Leo's Assisi Chartula survives in the Basilica of San Francesco, one of only two documents in Francis's own hand. In red ink, Leo tells us that Francis wrote the Blessing and the Praises of God Most High post visionem et allocutionem seraphym et impressionem stigmatum Christi in corpore suo, (after the vision and conversation with the Seraph and the impression of Christ's stigmata on his body). That is the whole of what Leo says about the event. He does not narrate the vision. He simply tells us that afterward, Francis was changed.

Context matters here. Francis chose the Lent of Mary and Michael to get away from his own brothers. He had returned from Egypt exhausted, watching the Order he had founded reshaped by friars pulling it toward monastic patterns he had tried to leave behind. He had resigned as Minister General. He was ill, tempted, depressed and, by his own admission to Leo, unable to satisfy or comfort the brothers he loved. It was in that depletion that the hand of the Lord came upon him, the wounded hand of his Brother Jesus wounding the hands of Francis, who in turn blessed Leo, and through Leo, all of us.

A depressed and exhausted Francis comes down from La Verna transformed, his sorrow becoming the Praises of God Most High, the Stigmata of Christ growing visibly upon him.

From eyewitness to hagiography

Brother Elias, Minister General at Francis's death, wrote next, describing hands and feet pierced as by nails and a side that oozed blood, without ever naming the seraph. Brother Lady Jacopa added her own testimony: she embraced Francis's body after death and insisted that the faithful be allowed to see and touch the wounds.

When Pope Gregory IX canonized Francis in 1228, he commissioned Thomas of Celano to write quickly. Celano’s description, more detailed than Leo's or Elias's, is closer to a fleshy growth than a wound, with nail heads visible in the palms, tips protruding on the reverse. That detail, together with the darkening of Francis's skin, has led scholars, including Frugoni, to wonder whether he had a form of Hansen's disease (leprosy).

This is entirely plausible, given Francis's continual, tender contact with lepers, and medical review of his remains in 1978 suggests he had some form of leprosy. Frugoni is clear that this does not deny the Stigmata: God has always spoken through natural occurrences, not despite them. The nails Francis bore may have grown from the very flesh that had spent a lifetime touching the wounds of lepers, which is, perhaps, exactly the point.

Not everyone believed the Stigmata. The Benedictine Roger of Wendover described only ordinary wounds that vanished at death, with no mention of La Verna or the seraph at all. Even Pope Gregory, Francis's own friend, hesitated and omitted the Stigmata entirely from the bull of canonization. Bonaventure tells us it took a dream of a stern Francis rebuking the pope's disbelief to change his mind.

St. Bonaventure’s Inventum

It is Bonaventure's Legenda Maior, paired with Giotto's frescoes, that fixed the Stigmata in the Franciscan imagination. Bonaventure calls the event an inventum, which in Church Latin, inventum means discovery, a form of divine revelation. The nails that grew in Francis's flesh were, for Bonaventure, a seal, God's own bull of approval on Francis's evangelical way of life.

That seraphic conversation on the mountain is left, deliberately, to our imagination. Centuries of preachers filled the silence, none more strikingly than Sister Juana de la Cruz Vásquez Gutiérrez, the Franciscan pastor and mystic of the early 1500s, whose sermon has Jesus asking Francis, in Spanish, “¿Quieres ser mi mujer?” (Do you want to be my woman, wedded to me?) Francis says yes and receives the five wounds as a bride receives a wedding ring.

¿Y Qué?

So, what does this ask of us? The Stigmata that Leo, Elias, and Lady Jacopa saw and touched is not a private relic to admire from a distance. It is an invitation to be enflamed with the same seraphic love, and to witness our savior’s wounds by seeing and touching the wounded people around us. In Francis, that fire became incarnate not only in the nails he carried for two years, but in his service to lepers, his motherly love for his brothers, and the evangelical life he and St. Clare built together. May it become incarnate in our way of serving the marginalized, caring for our brothers and sisters as a mother loves her children, and living the Gospel in community.

Pope Francis wrote in honor of the eighth centenary:

San Francesco, man wounded by love, crucified in body and spirit, we look to you, decorated with the holy stigmata, to learn how to love the Lord Jesus, and our brothers and sisters, with your love and your passion.

Give us the freshness of your faith, the certainty of your hope, the gentleness of your charity. May our wounds be healed by the Heart of Christ, so that we too become witnesses of the mercy that continues to heal and renew all who seek him with a sincere heart.

Paz y bienestar.

Br. Gilberto serves at Catholic Theological Union as Professor of Spirituality, the John Duns Scotus Chair of Franciscan Spirituality and Director of the Certificate Program in Franciscan Spirituality. This post first appeared on Br. Gilberto's blog Gilberto Cavazos-González, OFM and has been republished here with permission.

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ALLEGANY, N.Y. — Fr. Dominic Monti, OFM, a respected educator, scholar and former provincial leader whose teaching and writing helped generations of friars, religious sisters and laypeople deepen their understanding of the Franciscan tradition, peacefully passed away on Sept. 16, 2026, while in the care of the sisters and staff at St. Elizabeth’s Motherhouse. He was 83 years old, a Franciscan friar for 61 years, a priest for 55 years and a member of the Province of Our Lady of Guadalupe. 

Visitation is Tuesday, Sept. 22, 4 to 7 p.m., followed by a wake service at St. Bonaventure University Chapel, 3261 West State Rd., St. Bonaventure, NY 14778, and a reception at 8 p.m. in the St. Bonaventure University Conference Center in Doyle Hall.  

A viewing will be on Wednesday, Sept. 23, 9:30 to 10:45 a.m., followed by a Mass of Christian Burial at 11 a.m. at St. Bonaventure University Chapel. A luncheon will follow in the St. Bonaventure University Conference Center in Doyle Hall. Around 2:30 p.m., friars and family will proceed to St. Bonaventure Cemetery for the committal service.  

We anticipate that Fr. Dominic’s services will be attended by many people. To help the local fraternity plan for the reception and luncheon, please kindly RSVP by filling out this form. 

St. Bonaventure University will livestream the wake service and Funeral Mass. To view the livestream on the day of Fr. Dominic’s services, click here. 

Fr. Dominic dedicated his life to studying, teaching and sharing the history and spirituality of the Franciscan movement. Regarded as an authority on Franciscan history and theology, he taught in seminaries and theological institutions for more than 30 years. He wrote, translated, and edited several scholarly works that continue to shape Franciscan studies today. 

“Fr. Dominic had the ability to embrace the challenges and difficulties of daily life, contemplate their deeper meaning, and allow them to shape a wise vision of the world—to see the world and the people around him as gifts from the Creator and instruments of grace,” said Minister Provincial Br. Michael Perry, OFM, of the Province of Our Lady of Guadalupe. “A brilliant mind, Fr. Dominic possessed the humility of St. Anthony of Lisbon (Padua). A caring heart, Fr. Dominic invited all to approach the banquet of the Lord, with no one excluded, and no one left behind. A visionary scholar, Fr. Dominic masterfully bridged history and theology, finding God’s evolving invitation within every epochal change and affirming it as a call toward broader horizons.” 

Born Brian Thomas Monti in Bradford, Pennsylvania, on July 11, 1943, he entered the Order of Friars Minor in 1964, professed his first vows in 1965 and was ordained to the priesthood in 1971. 

His love of learning shaped a lifetime of ministry. Fr. Dominic earned degrees from St. Bonaventure University (1965), The Catholic University of America (1970), Union Theological Seminary (1971) and ultimately a doctorate with distinction from the University of Chicago Divinity School (1979). He devoted himself to teaching and formation, serving on the faculties of Christ the King Seminary in East Aurora, New York, and Washington Theological Union, where he taught Church history from 1979 to 2002. He also taught and lectured at many schools in the Washington, D.C., area while serving as director of the Franciscan Center of Theology and Spirituality. Beginning in 1993, he also served for more than a decade as spiritual assistant to sisters of the Secular Institute of Missionaries of the Kingship of Christ.   

He began as a full-time instructor of theology at St. Bonaventure University in 2002 and became the school's interim president in 2003. Though he was asked to continue serving in the university’s highest office after helping guide it through a difficult chapter in its history, Fr. Dominic chose to return to what colleagues said was his first love: teaching. 

“The one word that I use to describe Fr. Dominic is ‘teacher’,” Sr. Margaret Carney, OSF, Franciscan scholar and President Emerita of St. Bonaventure University, who succeeded Fr. Dominic. “He loved teaching and was a teacher steeped not only in knowledge of Church and Franciscan history, but one who lived in that tradition with fidelity and joy. He wanted his students not only to become knowledgeable, but to become enchanted with the inspirations that fueled the Franciscan experience through history.” 

“Br. Dominic devoted his life to learning and quiet service,” said Br. Massimo Fusarelli, OFM, Minister General of the Order of Friars Minor. “I give thanks for his life and entrust him now to the Lord he served so faithfully.” 

Known throughout the Franciscan world for his deep knowledge of Franciscan spirituality, Fr. Dominic served as a resource and consultant at several General Chapters of the global Order of Friars Minor in Assisi, Italy. His scholarship was matched by his Franciscan brothers’ trust in him. He served on the Provincial Council of the legacy Holy Name Province and later as Vicar Provincial and Secretary of Formation and Studies, helping to guide the province’s formation and leadership for more than a decade. 

His best-known books include two volumes in the Works of St. Bonaventure series and Francis and His Brothers: A Popular History of the Franciscan Friars, published in 2009 to commemorate the Order's 800th anniversary. 

Br. John O’Connor, OFM, former Minister Provincial of the legacy Holy Name Province, called Fr. Dominic a trusted colleague whom he could rely on for counsel through both difficult and ordinary moments in Franciscan life. 

“I could always count on his personal support, his wisdom and his insights,” Br. O’Connor said. “Friars trusted him because, as the saying goes, ‘what you see is what you get.’ He was transparent, no pretending, no phoniness.” 

Yet those who knew Fr. Dominic often spoke first not of his scholarship, but of his humility, warmth and friendship. 

“Dominic was a brother to all,” Sr. Carney said. "His fraternal identity rose above all honors and titles and was the charm and warmth that he exuded in every situation.” 

Fr. Dominic is survived by his sister, Susan M. Pfeiffer, nieces and nephews, and great nieces and nephews, as well as his brother friars of the Province of Our Lady of Guadalupe. 

Those wishing to honor Fr. Dominic’s memory may make a gift to Franciscan Friars Charities, the charitable arm of the Province of Our Lady of Guadalupe. Make a memorial gift. 

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With immense joy and deep gratitude to God, the Franciscan Friars of the Province of Our Lady of Guadalupe have humbly accepted stewardship of Parroquia Sagrado Corazón de Jesús (Sacred Heart of Jesus Parish) from the Diocese of Mayagüez, Puerto Rico.

The parish community warmly welcomed the friars during a well-attended evening liturgy at 7 p.m. on Aug. 28, 2026. In a display of fraternal support for the parish, the liturgy was also attended by Bishop Ángel Luis Matos of the Diocese of Mayagüez, friars serving in Carolina and Sabana Seca, and diocesan deacons and priests. Vicar Provincial Br. Erick López, OFM, represented the Province of Our Lady of Guadalupe.

“We do not come to take possession of a ministry, but rather as lesser brothers kneeling before the history of this diocese, this parish and each one of you,” said Br. Erick during the liturgy, speaking on behalf of Minister Provincial Br. Michael Perry, OFM. “We kneel before your joys and sorrows, before your families, before your elders, your young people, your poor and suffering brothers and sisters, and also before your dreams.

“The bishop has entrusted us with the responsibility of caring for you, and we have received that responsibility as an act of love from the Church and as a call from God to serve you with humility.”

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This is the first time the Order of Friars Minor will be present in the northwestern part of Puerto Rico since 1528 and marks an expansion of the Franciscan presence on the island. The Province of Our Lady of Guadalupe also cares for two parishes in the San Juan metropolitan area: Parroquia San José Obrero, Sabana Seca, Toa Baja, and Parroquia Santa Clara, Villa Fontana, Carolina. Last week, Pope Leo XIV announced the appointment of Br. Gerardo A. Vargas Cruz, OFM, as coadjutor bishop of the Diocese of Fajardo-Humacao.

“Your arrival is a true grace for our local Church,” said Bishop Matos. “For the Parroquia Sagrado Corazón de Jesús, the arrival of the Franciscan friars is an opportunity to receive and live with renewed enthusiasm the Franciscan charism: simplicity, fraternity, evangelical poverty, love for the poor, peace and the joy of following Christ.”

The parish was established by the Benedictines in 1959 and has been cared for by diocesan priests during the last 15 years. It has three chapels: San José in Barrio Rosario, La Milagrosa in Barrio Malezas, and Sts. Carlos Borromeo and Antonio de Padua in Barrio Río Hondo. Three friars will serve the parish: Br. Jit Manuel Castillo De La Cruz, OFM, who will serve as pastor, and Brothers Eddie Caro Morales, OFM, and Lisbany Pérez González, OFM.

“This new geographical, cultural and religious context challenges our comfort zones and certainties,” said Br. Eddie, OFM, guardian of the local fraternity. “One thing is clear: now is the time to explore new paths (in Spanish: “tantear”) of fraternity and mission.”

The friars have begun meeting with the parishioners to hear their concerns and aspirations. As they look forward to learning from the community, they also hope to spark interest in St. Francis and Franciscan life.

Establishing a new fraternity

In the morning on Aug. 29, the friars gathered for breakfast before celebrating the liturgy for the erection of the new Blessed Giles of Assisi fraternity in Mayagüez. Setting aside the unpacked moving boxes, they gathered in the chapel to sing and share faith through the Gospel passage from Luke in which Jesus sends out the 72.

Guardian Br. Eddie received the Rule of St. Francis, and the friars of the new fraternity received the Book of the Gospels before the new friary was blessed and the friars from the metropolitan area said their goodbyes. Then a busy weekend of service to the parish began with six Masses – three on Saturday at San José Chapel, Sts. Carlos Borromeo and Antonio de Padua Chapel and the parish church, and three on Sunday at La Milagrosa Chapel and the parish church.

“The whole weekend was intense, physically exhausting, and deeply edifying all at once,” Br. Erick later reflected. “The friars are happy to be here and excited to begin this new adventure, and the people have been very welcoming, hopeful, and inspired.”

“We are with a hospitable and generous community that is willing to accompany us on this new venture,” Br. Eddie added. “We hope that this opportunity will enable us to renew our Franciscan life.”

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Friars of the Province of Our Lady of Guadalupe are working to address the climate crisis of our day, characterized by greater frequency and intensity of mega droughts, water scarcity, harvest failure and food insecurity. Besides praying for God’s creation, promoting ecological conversion, and advocating for climate justice, a number of Franciscan-hearted people have been involved in small, but important local initiatives that are making a big, positive difference in responding to the cry of the poor and the earth. During this Season of Creation, we would like to highlight one of them.

Br. Mike Johnson, OFM, is leading efforts to address issues around water scarcity through hydroponics farming, a method of growing plants in nutrient rich water rather than soil. This technique uses 90% less water than traditional farming, and the plants can grow virtually anywhere. The farms are placed in communities that face food insecurity, and they convert blighted areas into green space. This integration of caring for people and caring for the earth is an important principle of Catholic teaching.

Br. Mike is grateful that so many people have come together to make this type of sustainable farming possible and transform lives in the process.

“Through its partnership with the Franciscan Center and St. Patrick-St. Anthony Parish, LEVO provides a concrete way for the Church to live the vision of Laudato Si’. Care for creation becomes inseparable from feeding people, restoring dignity, strengthening neighborhoods, and forming people, especially young people, to become responsible neighbors and missionary disciples,” said Br. Mike.

About the Season of Creation

The Season of Creation celebrated by Catholics and people of many faith traditions from Sept. 1 to Oct. 4 holds a special place in the heart of Franciscans. As we observe this time of prayer, ecological conversion and concrete acts of environmental stewardship, we will highlight efforts by our province to respond to the cries of the earth and the poor. To learn about the Season of Creation, click here.

The pope’s prayer intention

Pope Leo XIV asks Christians around the world to unite in prayer for a specific need each month. This month’s prayer intention is for the care of water.

Let us pray for a just and sustainable management of water, a vital resource, so that everyone may have equal access to it.

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"The Lord gave me, Brother Francis, thus to begin doing penance in this way: for when I was in sin, it seemed too bitter for me to see lepers. And the Lord Himself led me among them and I showed mercy to them. And when I left them, what had seemed bitter to me was turned into sweetness of soul and body. And afterwards I delayed a little and left the world."

God led St. Francis to conversion throughout his life, turning what had been bitter to him into sweetness. His final illness and death were important instances in this ongoing response to God's call. These moments can also lead us, his Franciscan family, to conversion as we try to understand our Franciscan spirituality and our responsibilities to our brothers and sisters who face serious illness and dying, as well as their caregivers.

Many stories about St. Francis are important touchstones for us, his followers. Our tradition is not based on abstract principles. We are shaped through narrative and the retelling of Francis and Clare's stories, and we can use these stories to illuminate and better understand our present moment.

The following is a reflection upon passages from a variety of early accounts of the last years of St. Francis' life. I hope that they can help us, his spiritual children, to understand better the place of sickness and death in our own lives and in the lives of those close to us, thereby articulating an authentic Franciscan response to serious illness and dying as we celebrate the 800th anniversary of the saint's death.

As I begin this reflection, I want to caution that I have chosen texts from several early sources that were written at different times for different audiences for a variety of purposes. It is not my intention to harmonize these disparate texts. Rather, I use a variety of sources (1) to show how our vast Franciscan spiritual tradition has understood the last serious illness and dying of St. Francis and (2) to raise questions regarding how we, the inheritors of this tradition, are called to witness in serious illness and dying, whether our own or that of brothers and sisters close to us. These sources portray in various ways what St. Francis was called to do at the end of his life. My hope is that these sources may also teach us what is ours to do.

* * * * *

"Francis, the herald of God, put his footprints on the ways of Christ through innumerable labors and serious diseases, and he did not retreat until he had more perfectly completed what he had perfectly begun. When he was exhausted and his whole body completely shattered, he never stopped on the race of his perfection and never allowed relaxing the rigor of discipline. For even when his body was already exhausted he could not grant it even slight relief without some grumbling of conscience. "

Francis's conversion began with illness as he returned from prison in Perugia. Illness was to be his fellow traveler throughout his life. At least from the time at Mount LaVerna two years before his death, and possibly even from his sojourn in Damietta, he experienced debilitating chronic illness. Yet, as Celano indicates, he tried not to let his illness "stop him on the road to perfection." Celano describes Francis as considering the extra needs he experienced as his body continued to fail not as part of his response to God's call but rather as a potential obstacle or distraction. Francis, like so many of us, seemed to see his illness as a interruption of his pilgrimage journey rather than the actual route that he might need to take in the last years of his life in responding to God's call. His brothers would later call him to reassess this attitude.

For many of us followers of St. Francis, this attitude may also describe us. We might feel that illness is a distraction from – or even an obstacle to – the work we believe God is calling us to do. We may be in a state of denial about our ill health. In both situations we may need to reflect upon the possibility that illness itself may be exactly the way in which we are called to follow the poor, crucified Christ at the present time. It may be a call to understand the place of illness – especially serious illness – in our life as members of the Franciscan family.

"The brothers often advised him, urging him to give some relief to his frail and weakened body through the help of doctors. But he absolutely refused to do this. . . . Day after day the disease grew worse and seemed to be aggravated daily from lack of treatment. Brother Elias, the one he chose for the mother to himself and had made the father of the other brothers, finally forced him not to refuse medicine but to accept it in the name of the Son of God. "Through Him it was created, as it is written: The Most High created medicine from the earth and the wise will not refuse it" (Sir 38:4). The holy father then gladly agreed with him and humbly accepted his direction."

Even surrounded by brothers who cared for him and urged him to care for his health through medicine, Francis continued to have a troubled conscience regarding the use of medical treatment for his weakened body. "He absolutely refused." Brother Elias, the Minister General of the Order, used both friendship and his personal authority to "force" the saint not to refuse medicine, reminding him that medicine itself was a creature and as a creature, it was created by God. Francis in turn seemed to change his mind and began using medicine to resist the onslaught of his illness.

Like St. Francis, some of us may need to be reminded – perhaps even forced – to take the medications necessary to resist illness and to care for our bodies. Others among us may need to hear Brother Elias' advice: that medicine is only a creature, that medical technology has its limits. Because of this inherent limitation, we cannot place all our hope in it. As members of the Franciscan family, we should use the medical means available when appropriate and recognize when we have reached the limits that medical technology can provide. Often, we cannot do this by ourselves but need the advice and encouragement of those who care for us to understand both the possibilities and limits of medical technology.

"With devotion and care, [Cardinal Hugolino] tried to find a way for the blessed father to regain the earlier health of his eyes, knowing he was a holy and just man, very much needed and useful to the Church of God. He shared in worrying about him with the whole assembly of brothers, pitying the sons because of their father. Then he advised the holy father to take care of himself and not to refuse the things needed to treat his illness, because neglecting them would not be considered praiseworthy but sinful. Saint Francis humbly observed what such a revered lord and beloved father told him. From then on, he more carefully and freely did what was needed for his treatment. But now the illness had grown so bad that any relief at all required greatest expertise and demanded the most bitter medicine. This is what was done: his head was cauterized in several places, his veins opened, poultices applied, and drops poured into his eyes. Yet he had no improvement but kept getting steadily worse."

St. Francis received counsel not only from the brothers, but also from authoritative figures who joined the chorus trying to convince him to receive medical treatment. Celano explains that an important intervention came from Cardinal Hugolino dei Conti di Segni, the Bishop of Ostia and Velletri, who later became Pope Gregory IX. He became the Cardinal Protector of the Franciscan Order in 1220. Not only was there a juridical relationship between him and St. Francis, but the two were friends. Thomas of Celano explained that the soul of each man was joined to the soul of the other (see, for example, I Celano, Book 1, Ch XXVII [Early Documents, I 247]). Because of this dual relationship, the Cardinal might have had more influence on St. Francis than even Brother Elias or other friars who were close to him. St. Francis reconsidered his behavior, accepted the Cardinal's guidance, and "carefully and freely" submitted himself to the medical treatment of the day.

Reflecting on the conversations between Francis and those close to him raises questions regarding how we relate to those who are close to us when health concerns arise. There may be times when even those closest to us cannot convince us to accept what they consider to be needed treatment. There may be times when caregivers feel uncomfortable raising questions with a sick brother, sister or spouse. This can become especially problematic in the United States with our respect for personal autonomy, especially concerning health and medicine.

However, an exaggerated respect for autonomy may result in medical abandonment. When dealing with serious illness, true respect for a sister or brother demands more than autonomy's insistence on non-interference. Our brothers and sisters' dignity can still be preserved if they choose to accept the advice of people they trust. We should not be averse to giving such advice – even raising the possibility that a sister's or brother's choice may not be praiseworthy – while nevertheless respecting their right to refuse our advice. A sick member's reliance on their Franciscan sisters or brothers can become a strong Franciscan witness to mutual responsibility and trust.

"It happened that, when the season conducive to healing of the eyes arrived, blessed Francis left [San Damiano], even though his eye disease was quite serious. . . . His companions led him on horseback to the hermitage of Fonte Colombo, near Rieti, to consult with a doctor of Rieti who knew how to treat eye diseases. When the doctor arrived, he told blessed Francis that he wanted to cauterize from the jaw to the eyebrow of the weaker eye. . . . The doctor arrived with the iron instrument used for cauterizing in eye diseases and placed the instrument in the fire. . . . To comfort his spirit so it would not become afraid, blessed Francis said to the fire: "My Brother Fire, noble and useful among all the creatures the Most High created, be courtly to me in this hour . . . . I pray our Creator who made you, to temper your heat now, so I may bear it." He made the sign of the cross over the fire. . . . When the cauterization was finished . . . the doctor was amazed, noting that blessed Francis did not even move. . . . The burning was a long one, extending from the ear to the eyebrow. . . . It did not help the saint at all. "

The medical field was still in its relative infancy during St. Francis' time. Standard medical knowledge and practice were based on surviving Greek and Roman medical texts preserved in monasteries, in turn based on the theory that human health is controlled by four bodily fluids or "humors": blood, phlegm, yellow bile and black bile. Physicians believed that it was an imbalance among these humors that caused disease.

Cauterization was believed to remove or burn away "bad humors" or corrupt fluids. For example, the ancient Greek physician Hippocrates wrote: "Those diseases that medicines do not cure, iron cures; and those that iron cannot cure, fire cures; and those which fire cannot cure, are to be reckoned wholly incurable." (See Hippocrates, Aphorisms, Section VII, 87) In the absence of anesthesia, cauterization was quite painful. It obviously did not help the saint. One may think that this story simply describes an outmoded relic of the medieval world. The theory of medical humors, however, continued to be applied in medicine at least into the 18th century and was not disproven until the discovery of microbes in the 19th century. George Washington's death, for example, was attributed to bloodletting – also based on the theory of humors.

Even with the tremendous advances in the last several decades, medicine remains in many ways an inexact science. Although palliative medicine and pain control have lessened patients' suffering, many contemporary therapies continue to remain painful with uncertain results, toxic side effects and troublesome interactions. Patients undergo painful therapies that may offer little chance of success.

Confronted with these choices, the Vatican's Dicastery for the Doctrine of the Faith has given the following guidance: "If there are no other sufficient remedies, it is permitted, with the patient's consent, to offer techniques that may be . . . experimental in nature and not without a certain risk. . . . It is also permitted, with the patient's consent, to interrupt these means where results fall short expectations. . . . It is also permissible to make due with the normal means that medicine can offer." (See Declaration on Euthanasia, Part IV)

The document acknowledges that one makes these decisions by considering "the type of treatment used, its degree of complexity and risk, its cost and the possibilities of using it, and comparing these elements with the result that can be expected, taking into account the state of the sick person and his or her physical and moral resources." The use of medical treatments remains a prudential decision on the part of the patient and caregiver.

"During those days, a doctor from the city of Arezzo, named Good John, who was known and familiar to blessed Francis, came to visit him in the bishop's palace. Blessed Francis asked about his sickness, saying: "How does my illness of dropsy seem to you, Brother John?" For blessed Francis did not want to address anyone called "Good" by their name out of reverence for the Lord who said: "No one is good but God alone." Likewise, he did not want to call anyone "father" or "master," or write them in letters, out of reverence for the Lord, who said: "Call no one on earth your father nor be called masters." The doctor said to him, "Brother, by the grace of the Lord, it will be well with you." For he did not want to tell him that he would die in a little while. Again, blessed Francis said to him: "Tell me the truth. How does it look to you? Do not be afraid, for, by the grace of God, I am not a coward who fears death. With the Lord's help, by His mercy and grace, I am so united and joined with my Lord that I am equally as happy to die as to live." The doctor then told him frankly: "According to our assessment your illness is incurable, and you will die either at the end of September or early in October. Blessed Francis, while he was lying on his bed sick, with the greatest devotion and reverence for the Lord, stretched out his arms and hands with great joy of mind and body and said to his body and soul: "Welcome, my Sister Death!""

There is an interesting contrast between St. Francis and Doctor Good John. The physician did not want to tell Francis that he would soon die. There might have been several reasons for this, but it is likely that because of his closeness to Francis, the physician was grieving. Whatever the reason, he chose equivocation – seeming to give a prognosis while saying nothing at all. In contrast, Francis responded with courage, explaining that he was not a coward and demanding that his doctor – whom he needed to trust – tell him the truth.

The relationship between a patient and physician can be complicated. Prognosis is a delicate prediction and is often influenced by human factors. A study published in 2000 indicated that 63% of physicians' prognoses were overly optimistic. ("Extent and Determinants of Error in Doctors' Prognoses in Terminally Ill Patients: Prospective Cohort Study," BMJ, February 19, 2000) Doctor Good John's prognosis, however, was a lie. Even though prognoses will never be 100% accurate, a physician's truthfulness is important both for the patient's informed consent and for the physician-patient relationship. The "Ethical and Religious Directives for Health Care Services," developed by the Catholic Bishops of the United States, explain that this relationship must be based on "mutual respect, trust, honesty and appropriate confidentiality" and further "must avoid manipulation, intimidation, or condescension." (ERDs, 7th Edition, 2025, Introduction to Part Three) The text continues, "neither the health care professional nor the patient acts independently of the other; both participate in the healing process."

In his classic book, We Die, Dr. Sherwin Nuland decried the fact that physicians continue to give false assurances to terminally ill patients: "Too often, physicians misunderstand the ingredients of hope, thinking it only refers to remission or cure. They feel it necessary to transmit to a patient . . . the erroneous message that it is still possible to attain months or years of symptom-free life. When an otherwise totally honest and beneficent physician is asked why he does this, his answer is likely to be some variation of "I did not want to take away his only hope" . . . Those good intentions become too often the hell of suffering through which a misled person must pass before he succumbs to inevitable death." (Sherwin B. Nuland, How We Die: Reflections on Life's Final Chapter, p. 223)

Unlike Doctor Good John, St. Francis faced dying with courage. Members of the Franciscan family are likewise called to face serious illness and the end of life with the same courage. It takes courage to thoughtfully prepare for dying, and our culture often mitigates against this. People tend to move toward either of two extremes – (1) attempting to preserve a person's physical life at all costs without any reasonable hope for benefit or (2) intentionally seeking to end one's life. (See the ERDs, Introduction to Part Five)

While seemingly opposites, in both extremes, the person is trying to keep control. It takes courage to accept that we are not in control and to place our living and our dying into God's hands. Such courage is based on trust – trust in the physician, trust in one's caregivers, but most importantly trust in the graciousness of God.

Francis's embracing death as a sister can serve as an example that enables us to see as a sister our own dying and that of those who are close to us. We should not let the ambiguities of end-of-life decisions paralyze us. As members of the Franciscan family, we can make emotionally laden decisions in a way that reflects our true Franciscan values.

"When even against his will it was necessary to smear medical remedies on his body, which exceeded his strength, he spoke kindly one day with a brother whom he knew was ready to give him advice: "What do you think of this, dear son? My conscience often grumbles about the care of my body. It fears I am indulging it too much in this illness, and that I am eager for fine lotions to help it. Actually, none of this gives it any pleasure, since it is worn out by long sickness, and the urge for any savoring is gone"

The son replied attentively to his father, realizing that the words of his answer were given to him by the Lord. "Tell me, father, if you please, how attentively did your body obey your commands while it was able?" And Francis said: "I will bear witness to it, my son, for it was obedient in all things, it did not spare itself in anything but almost rushed headlong to carry out every order. It evaded no labor, it turned down no discomfort, if only it could carry out commands. In this it and I were in complete agreement; that we should serve the Lord Christ without any objection."

 

The brother said: "Well, then, my father, where is your generosity? Where is your piety and your great discernment? Is this a repayment worthy of faithful friends: to accept favors gladly but then not give anything in return in time of need, who risked himself and all that he had for you, even to the point of death? Far be it from you, father, you who are the help and support of the afflicted; far be it from you to sin against the Lord in such a way!"

 

"Blessed are you also, son," St. Francis said, "you have wisely given me a drink of healing medicine for my disquiet." And he began to say jokingly to his body: "Cheer up, Brother Body, and forgive me, and gladly hurry to relieve your complaints.""

In his sickness, St. Francis asked his brothers for their counsel regarding how he should care for himself. He was concerned that by taking the medicine, he was pampering his body. Nevertheless, he relied on his brothers' guidance. Conversely, his brothers were not shy in telling Francis that his body was a most faithful friend that had endured much hardship for him and should not be ill-treated. This advice caused Francis to ask forgiveness from his body and to take the course of medical treatment needed.

Several of the early sources describe St. Francis as referring to his body as "Brother Ass." For example, St. Bonaventure's Major Legend states: "He used to call his body Brother Ass, for he felt it should be subjected to heavy labor, beaten frequently with whips, and fed with the poorest food." (See Major Legend, V, 6 [Early Documents II, 564]) The translation from The Remembrance of the Desire of a Soul quoted above states that St. Francis "jokingly" asked forgiveness from his body. This is a translation of the Latin word hilariter [coepit hilariter loqui ad corpus]. The Latin word might be better translated as "cheerfully" or "gladly" – "he began to say cheerfully to his body." Commentators have suggested that this statement was not a joke but rather a change of attitude, another step along his path of conversion. Francis could finally cheerfully accept the faithful service that his own body had given him.

Francis also finally accepted his body's materiality. Franciscan spirituality is incarnational – embodied. The body is important. With the miracle of the stigmata, the crucified Christ's very wounds were imprinted upon Francis' body. "Brother Ass" became an icon of Christ crucified. In his conversion, God led Francis to understand the importance of his body in his movement to Christ and to finally give it the respect and care it deserved.

Furthermore, Francis made his choices regarding end-of-life care with his brothers. The culture of the United States places great value on autonomy and individual choice. Yet, even when St. Francis personally thought otherwise, he accepted the guidance of those whom he trusted. The saint thus teaches us that it is not always best to make these decisions on our own but rather with others whom we trust. Absolute autonomy is an illusion. Illness and physical disability limit our true autonomy and require that we rely more upon others. Illness can force us to move from an insistence on personal autonomy to trust – trust in God, in our caregivers and in those who are concerned about us. Illness can be a time of faithful witness to a life of interdependence and trust rather than self-sufficiency.

One example of such communal interdependence is the use of advance directives, such as a healthcare proxy or durable power of attorney – documents that name a trusted person as an agent if the sick person can no longer express his or her wishes. For such documents to be effective, people need to share with their agent their values and desires regarding the decisions that need to be made at the end of life. Such documents – and the discussions they occasion – can be powerful witnesses to Franciscan trust, faithfulness and responsibility. Unfortunately, too often these discussions are postponed until the patient is too ill to enter the conversation.

In his book, The Rights of the Dying, David Kessler suggests that instead of insisting on a "right to die," we need to articulate "rights of the dying." He lists approximately 18 such rights. (In subsequent editions, he changed the term "rights" to "needs.") The list is rather Franciscan in its articulation. Some of the rights include:

It is important for members of the Franciscan family to understand that our body is not something separate from who we are as persons. As already mentioned, our understanding of the Incarnation leads us to a profound respect for our own bodily existence, especially as we face the end of life.

"For nearly two years he endured these things with complete patience and humility, in all things giving thanks to God. But in order to be able to devote his attention to God more freely, he entrusted his own care to certain brothers, who with good reason were very dear to him. . . . These men vigilantly, zealously, and eagerly protected the peace of mind of the blessed father, cared for him in his illness, and spared no pain or labor in offering themselves completely to the saint's service."

Chapter Six of the Rule of 1223 states: "Let each [brother] confidently make known his need to the other, for if a mother loves and cares for her son according to the flesh, how much more diligently must someone love and care for his brother according to the Spirit! When any brother falls sick, the other brothers must serve him as they would wish to be served themselves." (Early Documents I, 103) Both Chapter Eight of St. Clare's Rule of Life for the Poor Clares (See Clare of Assisi: Early Documents, 120-121) and Paragraph 23 of the Rule of the Third Order Regular use similar language. Celano demonstrates the spirit behind these Rules by describing the brothers who cared for St. Francis as "vigilant, zealous, and eager to protect his peace of mind."

If our sisters and brothers in the Franciscan family are to face serious illness and even death with the courage and faithfulness mentioned above, they should be able to expect that others in the community (however "community" is understood) will truly be caregivers. If our sick brothers and sisters are to witness a spirit of dependence, our communities must be dependable; if they are to give an example of holy surrender, our communities need to give witness to faithfulness and care. All in the Franciscan family need to be vigilant, zealous and eager to protect our sick sisters and brothers' peace of mind.

"Blessed Francis lay gravely ill in the palace of the Bishop of Assisi. . . . Although he was gravely ill, to comfort his soul and ward off discouragement in his severe and serious infirmities, he often asked his companions during the day to sing the "Praises of the Lord" which he had composed a long time before his illness. . . . When Brother Elias reflected that blessed Francis was so comforting himself and rejoicing in the Lord in such illness, he said to him, "Dearest brother, I am greatly consoled and edified by all the joy which you show for yourself and your companions in such affliction and infirmity. Although the people of this city venerate you as a saint in life and in death, nevertheless, because they firmly believe that you are near death due to your serious and incurable sickness, they can say to themselves: "How can he show such joy when he is so near death? He should be thinking about death."

Francis [answered] with great intensity of spirit: "Allow me to rejoice in the Lord, Brother, and to sing His praises in my infirmities, because, by the grace of the Holy Spirit, I am so closely united and joined to my Lord, that, through His mercy, I can well rejoice in the Most High Himself.""

As St. Francis approached his last days, Brother Elias became concerned that the saint's behavior was not edifying enough to serve as an appropriate example of someone preparing for death. Elias had a preconception regarding what the death of a saint ought to look like.

In St. Francis' time, preparation for death was heavily influenced by an 11th century work attributed to St. Anselm called the Admonitio morienti. The text suggested that dying persons should prepare for death by somberly contemplating the passion which Our Lord endured for the salvation of sinners and putting their trust in Christ's mercy. It was believed that at the last hours of life, the devil was present to tempt the dying person to despair. The person was encouraged to face such spiritual agony by meditating on his or her sins and the redemption offered by the crucified Christ. Within this context, Francis' joy did not seem to fit with the accepted manner of preparing for death. St. Francis countered Brother Elias by speaking of God's mercy and joy. In doing so, Francis gave his followers a different perspective regarding how to welcome Sister Death.

Members of the Franciscan family bring their total life experience to serious illness and dying. Meeting Sister Death can be a truly graced moment. However, dying can also be a time of physical, emotional and spiritual suffering. The dying of each person is unique. The expectations of others can add to a brother or sister's emotional suffering rather than alleviate it. Franciscan caregivers are called to support their dying brother or sister in the way the sick person needs and not add to the burden by imposing their own ideas regarding how they ought to face dying.

"One day blessed Francis called his companions to himself: "You know how faithful and devoted Lady Jacoba dei Settesoli was and is to me and our religion. Therefore I believe she would consider it a great favor and consolation if you notified her about my condition. Above all, tell her to send you a tunic of religious cloth. Have her also send some of that confection which she often made for me when I was in the City."

After the letter was written, while one brother was looking for another one to deliver the letter, there was a knock at the door. . . . It was amazing: she brought with her shroud-cloth for a tunic and the other things written in the letter. . . . The lady made that confection the holy father wanted to eat. He ate only a little of it, however, since he was near death. . . . It happened, as it pleased God, that during the same week that Lady Jacoba arrived, blessed Francis passed to the Lord."

As he was dying, Francis wanted not only his brothers present but also others who were close to him, both men and women. This was especially true regarding his dear friend Lady Jacoba. Her presence was more important than even the rule regarding cloister. He wanted her near him in his last days. He also saw her as one who could help with the items needed for his burial. As a final wish, he wanted to taste one last time a special confection she made – an almond cookie!

Over 70% of all deaths in the United States are the result of chronic illness. There is usually time to show support to our sisters and brothers who are seriously ill and dying. It is likely that they may have last requests. We need to ask how we can be present to them. They may want us to pray with them or have communion brought to them. They may want to have extended family or special friends present. They may want a priest to visit them. They may want to be surrounded by important pictures or have certain music played. Or they may want to spend their last days quietly with select family or friends. They may want to die at home. Like Francis, they may want a certain treat. We may not be able to fulfill all our loved ones' last wishes, but it is important that we make their last days as comfortable and fulfilled as possible.

"In that grave illness that would end all suffering, [St. Francis] threw himself in fervor of spirit totally naked on the naked ground so that in that final hour, when the enemy could still rage, he might wrestle naked with the naked enemy. Lying like this on the ground stripped of his sackcloth garment, he lifted up his face to heaven in his accustomed way, and wholly intent upon that glory, he covered with his left hand the wound on his right side, so that no one would see it. And he said to his brothers, "I have done what is mine; may Christ teach you what is yours."

When the hour of his passing was approaching, he had all of the brothers staying in the place called to him, and, comforting them about his death in words of consolation, he exhorted them to divine life with fatherly affection. . . . As all the brothers sat around him, he stretched his hand over them, crossing his arms in the form of a cross, for he always loved this sign. And he blessed all the brothers, both present and absent, in the name and power of the Crucified.

 

At last, when all of the mysteries were fulfilled in him, and that most holy soul was released from the flesh and absorbed into the abyss of the divine light, the blessed man fell asleep in the Lord. One of his brothers and followers saw that blessed soul under the appearance of a radiant star carried up on a shining cloud to be borne aloft straight to heaven."

The Franciscan family celebrates St. Francis' death by means of a ritual called the Transitus. Members gather during the evening of October 3 to celebrate the "passing over" (the meaning of the Latin word "transitus") of St. Francis from this life to the next. During this celebration, the community may sing a traditional hymn, the "O sanctissima anima" which states: "O most holy soul, at whose passing heaven's citizens welcome you, the angelic hosts acclaim you, and the Holy Trinity declares to you, 'Stay with us forever!'"

In his theological writings, St. Bonaventure used the term transitus multiple times. The term emphasizes that the very core of Franciscan life and spirituality is union with Christ's passion and resurrection. Sister Death continues to be a transitus, not only for St. Francis, but for all members of the Franciscan family. It continues to be for us a passing over from the transitory to the unchanging, from this imperfect life to that glory that is the Reign of God. Transitus is the realization of our deepest desire: union with God. Death becomes triumph.

Nevertheless, every member of the Franciscan family will experience dying in his or her own way. Conflicts and tensions may occur. There may be ethnic or cultural differences that need to be resolved. Issues that our brothers and sisters have wrestled with during their lives may become more acute as they reach the end of life. For each of us, our transitus into glory will be very personal.

"There was a brother there whom the holy man loved with great affection. Seeing what was happening, he grew very concerned about all the brothers and said: "Oh, kind father, your sons will now be without a father and will be deprived of the true light of their eyes! Remember the orphans you are leaving behind." "

"A letter attributed to Brother Elias announcing St. Francis’ death (although the authenticity of the letter is dubious), speaks about the friars’ reaction to Francis’ death: “He who was a beloved of God . . . has been received into the most resplendent dwellings. . . . Mourn with me, brothers, for I am in great sorrow and with you in pain. For we are orphans without our father and bereaved of the light of our eyes. . . . Sons and brothers, do not mourn beyond measure. God, the Father of orphans, will give us comfort by His holy consolation. And if you weep, brothers, weep for yourselves and not for him. For ‘in the midst of life, we are caught in death,’ (cf. Jn 5:24) while he has passed from death to life.” "

A member's death brings the numerical diminishment of the community. Many friars, sisters or Secular Franciscans may feel like orphans as we are forced to confront impermanence, both individually and as a community. We may grieve not only a sister or brother's death but also the dying of our community. We may take personally the fact that new members are not joining the community. We may feel guilt that we have not done enough to energize our communities. Or, we may be tempted to disregard or deny these issues. However, unless we can recognize this fact of diminishment, we will not be able to be present to our brothers and sisters as they encounter sickness and death.

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After the 2026 Provincial Chapter in St. Louis this summer, the new Provincial Administration gathered to review the province’s needs and prayerfully discern which brothers possessed the qualities needed to serve in those areas. As new assignments emerged, brothers from across the province began a familiar Franciscan ritual dating back to St. Francis’ time: packing boxes, saying goodbye and setting out for places both new and familiar.

Some are moving hundreds of miles away. Others are returning to familiar places, leaving leadership positions or embarking on entirely new ministries. Whether it is their second assignment or their 11th, each friar is gifted with the opportunity to begin again.

Despite their different destinations, many describe a common experience: trusting God's call, wherever it leads.

Learning and listening

Br. Angel Vázquez, OFM, loves the idea of a fresh start.

“It’s what brought me closer to saying yes to my vows,” he said. “Every few years I get to meet new people, live in new places, try new ministries and learn new skills.”

He's moving from Cincinnati’s Roger Bacon High School, where he worked as a counselor, to serve a Latino community in Oceanside, California, reconnecting with his Puerto Rican roots.

As a trained barber, Br. Angel has learned that ministry sometimes means creating space rather than filling it. While cutting a man’s hair in Philadelphia, he was asked to set aside the small talk and simply sit in silence. The man later thanked him, explaining he had been having the worst day of his life and needed quiet more than conversation.

“I know very little, and it’s best to stay silent and observe before I act,” Br. Angel said.

Sent on the journey

At 76, Br. Gino Correa, OFM, is preparing for his 11th provincial assignment in 50 years of ministry. He will travel 1,390 miles from Maryland to San Antonio, where he has been appointed guardian at San Miguel Friary. For him, the trip is a fitting metaphor for Franciscan life itself.

He leaves a ministry of forming postulants just as another class begins its own Franciscan journey.

“Postulants discover themselves in a collage of humanity that has little in common and yet are drawn to one another and eventually with others by the One who draws all of creation to Himself,” he said. “We all discover (sooner or later) that the Creator can be quite unpredictable and full of surprises (not all pleasant) with the way God draws.”

For Br. Gino, the confidence to make that journey comes from knowing he has been sent. He describes itinerancy as one of the gifts of being Franciscan.

“You know and trust that you have been sent by the faith that others have in you, and that you will arrive and be with those whose hope, like yours, is that this will be a new beginning, a new chapter in our shared life,” he said.

Receiving the gift of place

The destination may be familiar, but Br. Jud Wieksnar, OFM, is approaching it with fresh eyes. A native of Western New York, Br. Jud leaves Cincinnati for a return to Holy Peace Friary at Mt. Irenaeus in West Clarksville. He leaves behind nearly 30 years of ministry in Spanish-speaking parishes, stepping instead into a ministry of welcome, reflection and hospitality at Mt. Irenaeus.

“When you return someplace, you can assume it'll be the same as it was before,” he said. Yet much has changed, including the absence of Fr. Dan Riley, OFM, whose presence still shapes life at the Mountain more than two years after his death.

“The Mountain is moving in new directions, but also staying with things tried and true in the past,” Br. Jud said.

As he returns, he is eager to discover not only how the Mountain has changed, but how he has changed, too.

“Every community has its gifts,” he said. “The key is being open to receiving them.”

Br. Ed Tlucek, OFM, works in the St. Francis Breadline during a visit to New York City. After three years on the Provincial Council, he is now guardian of the Assumption of the Blessed Virgin Mary Friary in Pulaski, Wisconsin. “From the Tenderloin of San Francisco to the outreach ministry in Boston, coast to coast, we friars are living out our call to respond with generous hearts to the needs of God’s people. We are building the Province of Our Lady of Guadalupe on solid rock.” (Photo by Emily Marcelli, OSF)

Fraternity and stewardship

After serving for three years on the first Provincial Council of the Province of Our Lady of Guadalupe, Br. Ed Tlucek, OFM, is moving from one form of service to another.

For Br. Ed, this reassignment is less about moving from Cincinnati to Pulaski, Wisconsin, than it is about returning from provincial leadership to local fraternity and parish ministry. Assigned to St. Anthony Shrine in Cincinnati and responsible for regions that included New York City and northern New Jersey, he came to cherish the friars he accompanied.

“One of my greatest delights was meeting friars across the province,” he said. “They trusted me with their stories and confided in me,” he said. “I am deeply grateful.”

Now serving as guardian, the leader of the local friary community, Br. Ed hopes to foster the same spirit of trust and belonging.

“I promise these men my attention and care,” he said. “I look forward to hearing about their lives and what matters to them.”

Following where we are called

Br. Bill Short, OFM, is returning to the United States after nine years leading the Collegium S. Bonaventurae in Rome. With gratitude for the people and places that shaped him abroad, he reflects on a ministry that has included international service, leadership, scholarship and teaching, all connected by a common thread.

“The one thread, I suppose, is obedience to the ministers we have chosen to lead us in our Franciscan life,” he said. “I have tried my best to respond when they have asked me to live and work in situations I would never have imagined by myself.”

As friars settle into new ministries across the province, Br. Bill hopes the Province of Our Lady of Guadalupe will continue to grow in fraternity while supporting the global Franciscan family.

For brothers beginning new chapters, he finds inspiration in words attributed to St. Clare of Assisi:

“Go without worry, for you have a good escort for the journey.”

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Fr. Adam Szufel, OFM, 89, of St. Petersburg, Florida, passed away on Sept. 5, 2026. A Franciscan friar for 70 years, he faced his final days with courage, humility, joy and trust in God's presence as he battled esophageal cancer.

Vicar Provincial Br. Erick Lopez, OFM, will preside at the Funeral Mass for Fr. Adam on Tuesday, Sept. 15 at 10 a.m. at St. Mary, Our Lady of Grace Church, 515 4th Street South, St. Petersburg, FL 33701.

He is remembered for being a dedicated friar who was loving, kind, peaceful, deeply generous to the poor and a devoted U.S. Air Force chaplain.

Fr. Adam professed first vows on Aug. 15, 1956, and solemn vows on Aug. 15, 1959. He was ordained a priest on June 13, 1964.

Originally from Poland, he was born to Michael and Zofia (née Wasilewska) Szufel on May 16, 1937. As a young boy, he and other children were sent to the U.S. for their safety. Arrangements had been made for Polish families in the U.S. to foster refugee children arriving from Poland and his family later immigrated to the U.S. He attended grade school at Holy Family Institute in Emsworth, Pennsylvania and Holy Cross School in Glassport, Pennsylvania. His high school years were spent at Padua Prep School in Watkins Glen, New York. He earned a theology degree from Christ the King Seminary in West Chicago, Illinois, and graduated from LaSalle University in Philadelphia, with a master’s degree in religious education.

In the late 1960s, he served at Archbishop Ryan High School in Philadelphia.

From 1971 to 1995, he served as a chaplain in the U.S. Air Force and retired at the rank of colonel. He continued to assist military personnel as a retired chaplain while living in Macon, Georgia, from 1995 to 2011.

From 2011 to 2016, he served at St Francis of Assisi Church in Greenwood, Mississippi.

In 2016, he retired to St. Anthony Friary in St. Petersburg. Fr. Adam was a thoughtful and kind presence in the retirement house. He lived simply and was incredibly generous. He maintained long standing friendships with families he had met very early during his time in the Air Force.

Whether ministering to high school students, parishioners or men and women serving in the Air Force, Fr. Adam shared the Gospel with love and courage throughout his life.

Please keep Fr. Adam’s family and his brother friars of the Province of Our Lady of Guadalupe in your prayers.

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The Province of Our Lady of Guadalupe rejoiced with the Church as Pope Leo XIV announced the appointment of Br. Gerardo Antonio Vargas Cruz, OFM, as coadjutor bishop of the Diocese of Fajardo-Humacao, Puerto Rico, on Sept. 8, 2026. The diocese serves the faithful throughout the eastern region of the Puerto Rican archipelago, and the announcement has been received with considerable enthusiasm and unity across the community.

The Diocese of El Yunque, as it is alternatively known, encompasses 21 parishes across 10 municipalities. The announcement was made on the feast of the Nativity of the Virgin Mary, adding particular significance to the occasion for the local church community. Bishop-elect Gerardo will assist Bishop Luis Francisco Miranda Rivera, O.Carm., who currently leads the diocese. The Vatican released the announcement at 6 a.m. local time (noon in Rome).

"With grateful and joy-filled hearts we receive the news that our brother, Br. Gerardo Vargas Cruz, OFM, has been named coadjutor bishop of the Diócesis de Fajardo-Humacao in Puerto Rico," said Minister Provincial Br. Michael Perry, OFM, of the Province of Our Lady of Guadalupe. "We thank God for this gift to the Church, and we rejoice with the people of Fajardo-Humacao, who will soon know as their shepherd the brother we have long known as our own.

"On behalf of the province, I unite with Bishop-elect Gerardo as he responds to this call of the Church. We pledge him our fraternal support, holding him always in our prayers and in our hearts. He remains forever a member of our Order and of our Province of Our Lady of Guadalupe. May the Holy Spirit, whom St. Francis called the Minister General of our Order, enlighten and guide him as he now serves the Church in a new way, still faithful to the gospel form of life that Francis proposed to us."

This appointment positions Bishop-elect Gerardo in the apostolic line of succession for the eastern Puerto Rican diocese. At the appropriate time, he will assume the role of diocesan bishop and advance the mission established in recent years. The Diocese of Fajardo-Humacao was founded on March 11, 2008, by Pope Benedict XVI. Its inaugural bishop was Monsignor Eusebio Ramos Morales, who subsequently became archbishop of the Archdiocese of San Juan de Puerto Rico. On May 16, 2020, Pope Francis appointed Bishop Miranda as the diocese's second bishop, a position he continues to hold.

The position of coadjutor bishop carries distinct significance within the Catholic Church. Unlike an auxiliary bishop who provides assistance without succession rights, a coadjutor bishop possesses the automatic right of succession to the current bishop. Consequently, when Bishop Miranda retires or transitions to another assignment, Bishop-elect Gerardo will assume the role as the third bishop of this relatively young diocese. This structure ensures stability and continuity for the diocese while facilitating an orderly leadership transition.

Br. Gerardo entered the Order of Friars Minor 29 years ago, and since that time, he consistently poses the same question to himself: "Lord, is this truly what you desire for me?" For him, this continuous dialogue defines his vocation. "There was no divine light from heaven that illuminated me, nor was I born with this calling," he states. "I believe it has been a journey of questions, and the Lord has been providing answers gradually."

Br. Gerardo was born on Dec. 2, 1976. He attended public schools, and upon entering the Order, he completed his postulancy and novitiate in Santo Domingo, Dominican Republic. He professed his first vows on July 19, 1997, then returned to Puerto Rico for philosophical and theological formation. He obtained a degree in social work, made his solemn vows in 2004, and was ordained as a deacon and priest in 2006.

Since ordination, Br. Gerardo has served in numerous capacities. He has been a teacher of postulants, a parish priest, a parochial vicar, vice and custodian of the Caribbean, a vocation promoter, a teacher of simply professed friars, an economus (steward of finances), and a guardian. For six years, he resided in a fraternity where he helped establish the Nueva Esperanza Children's Project, collaborating with families and children from vulnerable communities. His ministry has extended to Cuba, the Dominican Republic, and Puerto Rico. Currently, he serves as the episcopal vicar for priests of the Archdiocese of San Juan, teaches at the Central University of Bayamón, and assists in animating the friars of the Province of Our Lady of Guadalupe in their Puerto Rican mission.

As a university professor, he concentrates on the ethical and spiritual formation of college students, developing pastoral practices as an advisor to the School of Theology and Ministry. In his role as episcopal vicar for priests, he maintains responsibility for the spiritual well-being of nearly 100 diocesan priests serving 143 parishes throughout the archdiocese.

"I was raised in parcels — small plots of land allocated to families for housing," Fray Gerardo explains. "I inform people that I am, with pride, a parcel priest. This represents my background, and I cannot claim to be anything other than what I am." When feelings of pride begin to emerge, he engages in a specific practice: "I remove my shoes and walk barefoot, ensuring I never lose sight of the fact that I originated from a working-class neighborhood and that my parents were laborers."

What provides him with the greatest fulfillment as a Franciscan brother? "It is when I hear someone express gratitude because you have renewed their sense of hope," he states. "Understanding that as a friar, I have succeeded in transforming lives and have demonstrated a more compassionate, more accessible representation of the Church."

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This October, Franciscans nationwide will invite all to celebrate Franciscan Month, encouraging people to rediscover the compassion, gratitude, simplicity and profound joy at the heart of the Franciscan way. The Province of Our Lady of Guadalupe is honored to join their Franciscan brothers and sisters everywhere in an initiative called Franciscan Month, a website where readers can access reflections, events, prayers, and other devotional content that span topics from how to care for the earth to living the Gospel and embracing a life of purpose and service.

The Province of Our Lady of Guadalupe has helped curate this year's resources. Brothers Marc Sheckells, OFM, and Jimmy Kernan, OFM, have provided reflections, Br. Pat McCloskey, OFM, wrote short profiles on 31 Franciscan saints and other holy men and women, and Brothers John Doctor, OFM, Adolfo Mercado, OFM, and Michael Ward, OFM, are serving on Franciscan Month's planning team along with Dr. Kerting Baldwin, Ed.D., APR, the province's executive director of communications.

Since its launch in 2023, Franciscan Month has flourished through the collaboration of Franciscan colleges and universities, religious communities, and lay organizations. Led by Br. Gregory Cellini, OSF, director of the Office of Mission, Ministry and Interfaith Dialogue at St. Francis College, the initiative has grown from a local project into a widely embraced celebration among OFMs, Capuchins, Conventuals, Poor Clares, Secular Franciscans, and other Franciscan communities.