More than 370,000 people made the pilgrimage to Assisi from Feb. 22 to March 22, 2026, for the first-ever public veneration of St. Francis’ remains, including Br. Greg Friedman, OFM, a Franciscan friar of the Province of Our Lady of Guadalupe. 

Already in Italy on assignment, he seized this historic opportunity and traveled by bus to Assisi on March 7 with members of the General Curia – the Rome-based headquarters of the worldwide Franciscan Order of Friars Minor. 

Once there, Br. Greg saw the massive crowds and entered a line that brought him into the lower church of the Basilica of St. Francis, a dark, intimate space that holds the crypt of St. Francis. The saint’s remains, also known as relics, were moved from his tomb to a specially prepared table with a glass case to commemorate the 800th anniversary of his passing into eternal life in 1226.  

“One of the ways we connect as human beings is with the physical. So, visiting a tomb, visiting a holy place, being a pilgrim, that has a value,” said Br. Greg about why so many have traveled to this site.   

A stark reminder

Inside the Basilica, the realization of the saint’s physical mortality becomes overwhelmingly clear.  

“Over the 800 years, there's precious little left,” said Br. Greg. This morbid reality, however, is not the end of the story. “It was a pretty stark reminder that a person lives and dies, does amazing things by the grace of God and leaves a legacy." 

After his encounter with St. Francis, Br. Greg and the friars who were with him paused by the altar nearby and relished in the moment. 

“We all gathered there, we prayed and we sang a hymn. We were all together for a time of prayer and silence in that area so you could reflect on what this was about,” said Br. Greg. 

What is yours to do

For Br. Greg, this experience brings a renewed appreciation for his ministry as a friar following in the footsteps of St. Francis. 

“As Francis himself would tell us, ‘I have done what is mine to do. Now, may God show you what is yours to do.’ And that's where we are today. What is God showing us contemporary Franciscans? We must discover what Francis’ legacy means for us,” said Br. Greg. 

Not only did he have a close connection with this humble saint, who continues to inspire countless people, but Br. Greg also enjoyed the fraternity of his friar brothers, who were by his side. He joined approximately 100 friars to concelebrate Mass with Minister General Br. Massimo Fusarelli, OFM, in the upper church of the Basilica. During his homily, Br. Massimo provided insight into why St. Francis has captured the hearts and imaginations of so many. 

“We continue to be drawn to this man. In Francis, each of us has seen and recognized, even if it has only been a glimpse, the face of Christ. It is Christ himself who, through Francis, draws us and calls us together in this place, for nothing else than to see him,” said Br. Massimo. 

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Franciscan Wisdom Series

Hace algunos años, pasé el verano en Guatemala trabajando como capellán en un hospital que atendía a quienes no podían pagar el tratamiento en las clínicas patrocinadas por el gobierno. Un día, conocí a un matrimonio de la región más pobre y remota del país; estaban allí con su hija de pocos meses que tenía labio leporino y paladar hendido. La pareja había oído hablar del hospital y trajo a su hija para que recibiera tratamiento, ya que no tenían otro sitio adonde ir.

Sin embargo, en su simplicidad, no comprendieron que, aunque el hospital podía hacerlo, el procedimiento requería más que una sola visita; tendrían que volver con su hija para la cirugía propiamente dicha, mientras que ellos creían que podían llevarla y hacérsela en uno o dos días. Mientras hablábamos, nos explicaron que habían ahorrado todo su dinero durante meses sólo para llegar hasta allí; y aunque habían pensado mendigar o pedir prestado lo suficiente para volver, ahora tenían que volver a ahorrar lo suficiente para otro viaje de ida y vuelta completo. Les pregunté cuánto costaba el viaje, y me dijeron que el equivalente a 20 dólares estadounidenses. Nunca volví a mirar 20 dólares de la misma manera.

Existen numerosos estudios y estadísticas que describen la gran disparidad entre ricos y pobres en nuestro mundo. Esas cifras son importantes, ilustrativas y probatorias; sin embargo, para la mayoría de la gente siguen siendo eso: cifras. Sin embargo, esas figuras tienen historias; son personas, y la única manera de afrontar esa realidad es mirar a los pobres, mirar a nuestros hermanos y hermanas a la cara.

En muchas ocasiones, me invitan a bendecir las casas (para ser técnicos, apartamentos) de quienes viven aquí, en Isla Vista, una ciudad de California compuesta esencialmente por dos grupos de personas: inmigrantes y estudiantes. Cuando entro, siempre me conmueven los modos de vida de la gente. Hace poco, bendije el apartamento de 2 habitaciones de una familia inmigrante que acababa de cambiar de apartamento en el mismo lugar, para que sus tres hijas veinteañeras cupieran en un solo dormitorio sin que una tuviera que dormir fuera, en el salón, que a su vez era contiguo a la cocina. Aquella noche no descansé con la conciencia tranquila en el convento, pues mi habitación individual equivalía a las dos de ellos. No podía ofrecerles lo que tenía (porque no era mío), pero me sentía perdido al no saber cómo proceder.

Como estas cosas ocurren, un feligrés de cierta edad y posición social, conductor de un coche deportivo, venía a quejarse conmigo de que la parroquia no hacía lo suficiente para apoyar a los inmigrantes y de que le molestaba profundamente el cambio de la disposición de los asientos en la iglesia. Para tener una referencia, el altar había estado en el centro de la iglesia con los asientos a su alrededor, y ahora el altar se había trasladado a la parte delantera de la iglesia con los asientos todos mirando hacia él. La reconfiguración fue ocasionada por la necesidad de maximizar el espacio para las familias y amigos de las muchas, muchas personas que reciben sus sacramentos en la Pascua de este año, que incluía a las dos hijas mayores de esa familia cuyo apartamento visité. El contraste entre los dos se hizo evidente de repente en mi mente: un hombre privilegiado que se quejaba de los inconvenientes de su vida y una familia de inmigrantes que pedía una bendición para ellos. Una pregunta, entonces, se me presentó: ¿Qué voces son las que realmente se oyen en este mundo? Pensando en esta familia y en su derecho a tener un sitio en la iglesia, señalé al feligrés la incoherencia lógica de su postura, a saber, que hacer lugar para el inmigrante en la sociedad también significaba hacerlo en el banco de al lado. El hombre abandonó la parroquia y se llevó sus donaciones.

Hacer lo correcto tiene un costo, que a veces puede medirse en dólares y centavos reales, y la disparidad entre ricos y pobres en el trato que reciben puede verse tanto en lo macro como en lo micro. Sin embargo, no es necesario minar las profundidades de la tradición franciscana para encontrar un precedente o una guía sobre cómo abordarlo: está presente desde el principio, en el propio Testamento de Francisco y en la Regla Primitiva. Como él mismo atestigua, al comienzo mismo de su conversión, Francisco estuvo entre leprosos (Testamento, 1-3), un grupo social y económicamente marginado. Esta distancia es el telón de fondo de la historia del encuentro de Francisco con el singular leproso en el valle bajo de Asís, que experimenta un notable desarrollo hagiográfico en los escritos de Tomás de Celano (cf. 1C 17 y 2C 9); sin embargo, aunque Tomás de Celano identifica cada vez más al leproso con Cristo, se ve obligado a incorporar la corrección de la Leyenda de los Tres Compañeros, según la cual Francisco estuvo muy implicado en dar limosna y dinero a los leprosos cuando aún estaba en el mundo (cf. L3C, 11).

Esta práctica, además, se mantuvo cuando la Orden comenzó a desarrollarse, pero con un nuevo reto. Mientras que la lucha inicial para Francisco fue el aspecto físico de la enfermedad de los leprosos, el problema posterior para el grupo de los frailes fue su pobreza: cuando Francisco estaba en el mundo, podía dar dinero para mantener a los leprosos; pero cuando los frailes renegaron de su uso como parte constitutiva de su vida, se hizo difícil saber cómo servir a ese mismo grupo. De ahí que, en la Regla Primitiva, las diferentes líneas parezcan reflejar diferentes etapas de la práctica, mientras los frailes tratan de entender las cosas: no deben usar dinero de ninguna manera (ER 8, 8), pero pueden realizar servicios para los necesitados (ER 8, 9), mientras que para los leprosos todavía se puede pedir limosna (ER 8, 10), pero de nuevo hay que tener cuidado con las limosnas monetarias (ER 8, 11). En este texto subyace el hecho básico de que tales prescripciones no se habrían creado a menos que fueran necesarias.

De hecho, Francisco y los primeros frailes se encontraron entre dos grupos diferentes: estaban los leprosos que padecían una enfermedad y no tenían dinero, y estaba el resto de la sociedad que no padecía la enfermedad y tenía dinero. Al negarse a usar dinero, los frailes eran como los unos y, al no tener la enfermedad, podían seguir relacionándose con los otros. Y ahí, cabe argumentar, está la intuición franciscana, que lo rige todo desde la teología de la Encarnación hasta las maquinaciones del mercado: operar desde una posición intermedia, mediadora. En verdad, los primeros frailes abrazaron una economía fraternal al ser hermanos tanto de los pobres como de los ricos; significaba identificarse con los primeros, mientras hablaban a los segundos, pero lo más importante, no al revés. Y como en los primeros años de la Orden, también ahora, el enfoque franciscano de la brecha entre ricos y pobres es simple, pero duro: cruzarla.

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Franciscan Wisdom Series

Some years ago, I was in Guatemala for the summer serving as a chaplain at a hospital, one which cared for those who could not afford treatment at the government-sponsored clinics. One day, I met a husband and wife from the poorest and most remote region of the country; they were there with their baby daughter of only a few months who had a cleft lip and palate. The couple had heard about the hospital and brought their daughter for treatment, as they had nowhere else to go.

However, in their simplicity, they did not understand that even though the hospital could do it, the procedure required more than just a single visit; they would have to return with their daughter for the surgery itself, whereas they believed that they could take her and have it done in a day or two. As we were talking, they explained that they had saved up all of their money for months just to get there; and while they had intended to beg or borrow enough to return, now they had to save up enough again for another round-trip entirely. I asked them how much the travel cost, which they told me: the equivalent of 20 US dollars. I never looked at $20 the same way again.

There are any number of studies or statistics to describe the great disparity between the rich and the poor in our world. Such numbers are important and illustrative and probative; however, that is what they remain for most people—numbers. Yet, those figures have stories; they are people, and the only way to face that reality is to look the poor, to look our brothers and sisters, in the face.

On many occasions, I am invited to bless the houses—to be technical, apartments—of those who live here in Isla Vista, a town in California composed essentially of two groups of people: immigrants and students. When I walk in, I am always moved by the ways in which the people live; most recently, I blessed the 2-bedroom apartment of an immigrant family who had just upgraded units in the same place so that all three of their daughters in their 20s could fit into a single bedroom without one needing to sleep out in the living room, which was itself contiguous with the kitchen. Later that night, I did not rest with an easy conscience in the friary, for my single bedroom was equivalent to their two. I could not offer them what I had (as it was not mine to give), and yet I was at a loss as to what to do.

As these things turn out, a sportscar-driving parishioner of a certain age and station in life would come to complain to me that the parish was not doing enough to support immigrants and that he was deeply disturbed by the change to the seating arrangement in the church. For frame of reference, the altar had been in the center of the church with the seats around it, and now the altar had been moved to the front of the church with the seats all facing towards it; the reconfiguration was occasioned by a need to maximize space for the families and friends of the many, many people receiving their sacraments at Easter this year, which included the two eldest daughters of that family whose apartment I visited. The contrast between the two was suddenly apparent in my mind—a man of privilege complaining about the inconveniences in his life and a family of immigrants asking for a blessing upon theirs—and a question then coalesced—who really gets their voice heard in this world? Thinking about this family and their right to have a place at church, I pointed out to the parishioner the logical inconsistency in his position, namely that making room for the immigrant in society also meant making room for them in the next pew; the man left the parish and took his donations with him.

There is a cost to doing what is right, one that sometimes can be measured in real dollars and real cents, and the disparity between the rich and the poor in how they are treated can be seen both in the macro and in the micro. Yet, it is not necessary to mine the depths of the Franciscan tradition to find a precedent or guide for how to address it: it is present from the first, in Francis’ own Testament and in the Earlier Rule. As he himself attests, at the very start of his conversion, Francis went among lepers (Testament, 1-3), a group who were socially and economically disenfranchised. This distance is the backdrop for the story of Francis meeting the singular leper in the valley below Assisi, which undergoes a noticeable hagiographical development in the writings of Thomas of Celano (cf. 1C 17 and 2C 9); yet, while Thomas of Celano increasingly identifies the leper with Christ, he is compelled to incorporate the correction from the Legend of the Three Companions that Francis was very much involved in giving alms and money to lepers when he was still in the world (cf. L3C, 11).

This practice, moreover, was continued as the Order began to develop, but there was a new challenge attending it. Whereas the initial struggle for Francis was the physicality of the lepers’ disease, the subsequent issue for the friars as a whole was their poverty: when Francis was in the world, he could give money to support lepers; but when the friars disavowed its use as a constitutive part of their life, it became difficult to know how to serve that same group. Hence, in the Earlier Rule, different lines seem to reflect different stages of practice, as the friars try to figure things out: they are not to use money in any way (ER 8, 8), yet they can perform services for those in need (ER 8, 9), while for lepers alms may still be sought (ER 8, 10), but care must again be taken against monetary alms (ER 8, 11). Underlying this text is the basic fact that such prescriptions would not have been created unless they were needed.

Indeed, Francis and the early friars found themselves between two different groups: there were the lepers who were with a disease and without money, and there was the rest of society who was without the disease and with money. By refusing to use money, the friars were like the one and, by not having the disease, could still engage with the other. And there, it is to be argued, is the Franciscan intuition, governing everything from the theology of the Incarnation to the machinations of the market: to operate from a middle, mediating position. Truly, the early friars espoused a fraternal economy by being brother to both the poor and the rich; it meant identifying with the former, while speaking to the latter—but importantly, not vice-versa. And as in the first years of the Order, so now, the Franciscan approach to the gap between the rich and the poor is simple, but hard: cross it.

Editor’s note: Christopher Rivera, director of the Office of Youth and Young Adult Ministry for the Franciscan Friars of the Province of Our Lady of Guadalupe, is traveling across the country to see how young people are discovering or rediscovering faith.  In this article, he writes about a recent visit to Charlotte, North Carolina, where friars are thinking outside the box to evangelize young adults, including the so-called “nones” who have no religious affiliation. 

The Diocese of Charlotte is alive with the energy of new evangelization. It is a place where young adults, university students, and neighbors experiencing homelessness are met with vibrant ministry, authentic encounter and a growing hunger for belonging. This new landscape is being shaped by Brothers Casey Cole, OFM, Jason Damon, OFM, and Roberto “Tito” Serrano, OFM, —three friars who live the Gospel in a distinctly Franciscan way: simply, joyfully and for others. 

My three-day visit revealed how the Franciscan charism—rooted in simplicity, fraternity, and mission—continues to speak powerfully in the Church today. 

A Franciscan mission house in the heart of Charlotte 

The friars’ home in Charlotte is more than a residence—it is a mission house dedicated to evangelization among young adults, college students, and the spiritually and materially poor. Their life together is intentionally simple, centered on prayer, care for creation, and shared fraternity.

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Four days a week, the friars host a simple table in the heart of downtown Charlotte, offering conversation, prayer and hospitality to young professionals and neighbors experiencing homelessness. As they walk through the city, they greet people by name, pray for their needs, and offer small signs of care—a sandwich, a snack or a warm cup of coffee. 

In the evenings, the friars enter local pubs and gathering spaces where young adults already spend their time. An article in the local paper described their outreach here. Their presence serves as a joyful and approachable witness of Christ in the public square, inviting questions about faith and a relationship grounded in mutual respect.  

Listening to the landscape of ministry 

During my visit, ministry leaders from across Charlotte gathered to reflect on the strengths, challenges and opportunities of young adult ministry. Leaders from FOCUS, Young Catholic Professionals, Catholic Campus Ministry, the Young Adult Men’s SEARCH program, and Catholic sports initiatives shared insights on a robust but highly transient ministry environment. 

Even though Charlotte has many ways for young adults to get involved, most programs regularly see a lot of turnover—about 40–60% of participants are new young adults each time—because people often move or go through major life changes. 

Considering this, leaders identified a strong opportunity for growth through a life-stage ministry model that responds to where young adults are vocationally and spiritually rather than by age alone. 

Dreaming of a virtual Franciscan fraternity 

The group explored the possibility of a Franciscan virtual fraternity that could connect young adults across regions while remaining grounded in a real-world community. They noted that any digital platform should add genuine value, foster formation and discipleship, and ultimately invite young adults into intentional, in-person relationships. 

Friar Fridays: Evangelization begins with love 

Thirty young adults attended a “Friar Friday” gathering hosted by the friars that included a Holy Hour and fellowship. The friars emphasized that many young adults hesitate to enter spaces like Adoration because they carry wounds, grief or unresolved hurt. They recognize that healing is needed before renewal. 

Reflecting on the Gospel of Matthew, Br. Casey reminded participants that Jesus did not condemn Matthew but sat with him and broke bread. Evangelization begins with love, not pressure. 

A return to God the Father 

My visit concluded with a daytime retreat for Young Catholic Professionals, welcoming more than eighty participants. During Mass, Br. Tito preached on the Gospel of the Prodigal Son, inviting young adults to see this season as a call to conversion and return. God the Father, he reminded them, is already offering forgiveness and runs toward us when we choose to come home. This return is made concrete in the Eucharist, restoring us to communion as members of the Body of Christ. 

Following Mass, Br. Jason reflected on the life of St. Francis of Assisi and the Franciscan charism. He invited participants to see Francis as a model of lived Gospel witness—rebuilding the Church not through power, but through humility, prayer, simplicity and presence among the poor. 

Br. Casey then brought these reflections home, challenging participants to consider how they are called to be vulnerable for the sake of the Gospel. He invited them to explore tangible ways to share the love of God with those they encounter each day, leading with presence and actions of love so that others might feel seen, known, and safe enough to encounter Christ. 

Let us move forward together 

This encounter in Charlotte offered a vivid glimpse of the Franciscan call to go to the margins and make Christ present through love and encounter. It challenges all of us—friars, lay staff, secular Franciscans, and ministers alike—to consider how we might replicate this witness in our own communities. 

In an effort to incarnationally meet our young adults where they are in life stage and their faith journey, the Franciscan Office of Youth & Young Adult Ministry has developed young adult segmentation and the Franciscan Discipleship Pathway. Join us for a 30-minute conversation to discuss these topics and how they can influence the way we engage with youth and young adults at large. Click here to sign up for a session. 

Nine men interested in learning about the life of a Franciscan friar participated in a “Come and See” weekend at Holy Name College, home of the Province of Our Lady of Guadalupe’s postulancy program, in Silver Spring, Maryland, from Feb. 27 to March 1, 2026. The men who attended came from seven states: Wisconsin, Illinois, Michigan, Indiana, Texas, Virginia and New Jersey.  

“The purpose of this gathering is to provide discerners as much information as possible about our way of life. Men in formation (at this event, postulants and those who have made simple profession) spend time with the discerners answering questions and sharing details about their experiences,” explained Br. Greg Plata, OFM, national vocation director for the Province of Our Lady of Guadalupe. 

Sharing experiences 

The first night included a mix of reflection, orientation and fellowship with Evening Prayer, Stations of the Cross and a shared meal. Br. Henry Fulmer, OFM, guardian of Holy Name College Friary, welcomed participants and helped them feel at home.  

Then, via Zoom, the discerners met with Brothers Tyler Harris, OFM, Ricky Madere, OFM, Richard Gaunt, OFM, and Jeffery Jordan, OFM. Each shared their vocational journey, and the simply professed friars shared their experiences of studying at the Oblate School of Theology and living at John Duns Scotus Friary, both located in San Antonio, Texas, and how much they enjoy the academic programs there.  

Later, the postulants shared their experiences from their first year of formation. The sessions concluded with prayer and then recreation. 

On the second day, Brothers Jimmy Kernan, OFM, Daniel Cruz, OFM, and Raphael Ozoude, OFM, who recently professed solemn vows, talked about their experiences after initial formation.  

Br. Raphael, who was ordained last year, spoke about how much he appreciates the fraternal support and encouragement he has received while serving at Transfiguration Parish in Southfield, Michigan.  

Br. Daniel, who serves at St. Camillus Parish in Silver Spring and Langley Park Mission, shared that the community he has found with the friars and the people he serves has greatly enriched his life. Meanwhile, as the men shared both the joys and struggles of formation, Br. Jimmy  reminded everyone that, after solemn profession, formation continues to be “a lifelong process.” 

Candid conversations 

With another Zoom session, the discerners had the opportunity to learn about the missionary experiences of the friars in Jamaica: Brothers Phillip McCarter, OFM, Ricky Ferrer, OFM, and Seraphim Gonzalez, OFM, simply professed friars who are in the province’s Brothers Walking Together program – an immersive experience of ministry; and solemnly professed friars Brothers Colin King, OFM, and Maxwell Klug, OFM.  

They shared the joys and challenges of ministering in an impoverished area and candidly spoke about managing expectations when there are limited resources. The devastating effects of Hurricane Melissa, the strongest ever recorded on the island, took both an emotional and physical toll on the friars and the community in general, as there was no electricity in the area for over a week while roads were almost impossible to navigate.  

If there was one theme that resonated with the discerners, it was the support of their local fraternity and how much they valued that significant charism of the Order of Friars Minor.  

Afterward, each discerner had an opportunity to meet with Br. Greg, Br. Henri Djojo, OFM, regional vocation director for the eastern region of the United States, and Br. Tony Luevano, OFM, regional vocation director for the western region of the United States. The group then visited the Basilica of the National Shrine of the Immaculate Conception in Washington, D.C. That evening, the men prayed with several friars during a Holy Hour and then enjoyed more fellowship and recreation. 

After Mass at nearby St. Camillus Parish on Sunday morning, the weekend concluded with Br. Greg giving a presentation on the formation process to become a solemnly professed Franciscan friar, followed by a question-and-answer period. As one discerner commented, “This was a great weekend, as it gave me an opportunity to ask a lot of questions of the friars at different levels of their journey. It gave me a lot of good information along with a lot of clarity.”  

The vocations team expressed their heartfelt thanks to the community of Holy Name College for their hospitality and their warm welcome to discerners. 

If you or someone you know is interested in becoming a friar, contact our Franciscan Vocation Ministry by completing this form. 

For decades, Catholic doctors have embarked on missions driven by a sense of purpose that carries them beyond the comfortable borders of their neighborhoods and towns. Along the way, they have found guides who have shaped how — and why — they serve in the world’s most impoverished places. 

One such guide was recently honored. Br. John Kiesler, OFM, of Mission San Luis Rey in Oceanside, California, received the Msgr. Anthony Brouwers Award in recognition of his longstanding service to the Mission Doctors Association, where he has provided leadership, formation and encouragement to missionaries and their families. 

Through his devotion, insightful teaching and compassionate presence, Br. John has inspired generations to venture into the world’s most vulnerable communities with Franciscan hearts. His legacy has touched countless lives, strengthening the ministry of those committed to healing and service across the globe. 

Accepting the award, Br. John deflected attention from himself and instead expressed gratitude for his Franciscan brothers who accompanied him. 

“I’m really unworthy of this honor, but I thank you, and I thank my friar brothers who came all the way here from San Diego and Oceanside,” Br. John said in his acceptance speech. 

Several friars, including Brothers Joe Chinnici, OFM, Raul Diaz, OFM, Michael Doherty, OFM, Ignatius Harding, OFM, and Richard Juzix, OFM, attended the Mission Doctors Association award ceremony Feb. 14 at Our Lady of the Angels Cathedral Plaza in Los Angeles to support their brother. 

“We were happy to stand with Br. John in this public forum,” Br. Ignatius said. “And we, too, recognize his contribution to our lives and mission.” 

‘An honor to recognize Br. John’

For more than 25 years, Br. John has helped prepare Catholic physicians and their families for long‑term mission work that extends well beyond exam and operating rooms. Through the Mission Doctors Association’s four‑month residential formation program, candidates live, pray and study together before beginning three‑year assignments at Church‑run hospitals and clinics in underserved regions. 

“Our lives are stories, from beginning to end,” Br. John said. “It’s unpredictable, sometimes uncertain. In our lives, we look for models – other types of stories that help us understand ourselves and others. We look to the Bible, the Church, to Jesus, in joyful times and in difficult times, to understand ourselves.” 

According to Mission Doctors Association Executive Director Elise Frederick, Br. John’s influence has shaped generations of missionaries. 

“It has been an honor to recognize Br. John, who has shared these gifts and more with MDA for more than two decades,” Frederick said. 

Fellow friars say Br. John provides a theological foundation that helps missionaries reflect deeply on culture, vocation and the Church’s healing mission. That mission remains vital as global health leaders warn of a projected shortfall of nearly 11 million health workers by 2030, largely in low‑ and middle‑income countries. 

Over decades of teaching, his classroom became a kind of launch pad. Br. John nurtured the spiritual and ethical formation of Catholic medical professionals preparing for years of service abroad — work that multiplied far beyond any single hospital or country. 

Br. John graduated with honors in political science and philosophy from California State College San Bernardino in 1975 and later earned doctorates in theology from the Franciscan School of Theology in Berkeley and in missiology from Katholieke Universiteit Nijmegen in the Netherlands, completing his studies in Dutch. 

‘A true gift’

“This award is only a small recognition of his many years of personal presence, hard work, intelligent presentation, patience, humility and sensitive heart,” Br. Joe said. “This is no small gift he has shared with us – and his gift continues to be multiplied in all the people he has touched.” 

That impact was evident as doctors and missionaries from several countries sent video messages acknowledging Br. John’s role in their formation and his expertise in mission theology. 

“John gave them a true gift, helping them build up the kingdom of God together,” Br. Richard said. “It was a joy to see him moving among the more than 100 people gathered — like a happy grandfather at a family reunion, proud to be part of their lives.” 

Br. John said it is only through small works that this dream can continue. 

“People, regardless of who they are, deserve to be treated like people – with respect,” he said. 

Br. William Lanning, OFM, 73, of St. Peter in the Loop Friary in Chicago, passed away on March 5, 2026, from sudden heart failure. He faithfully served St. Peter’s Church in Chicago for 40 years.  

Visitation for Br. Bill was held on March 10 from 2 to 5 p.m., concluding with Vespers at 5:10 p.m., at St. Peter’s Catholic Church, 110 W. Madison St., Chicago, IL 60602. A Mass of Christian Burial was offered at St. Peter’s at 10 a.m. on March 11. Interment took place following the Mass at Queen of Heaven Cemetery, 1400 S. Wolf Rd., Hillside, IL 60162.   

Br. Bill was born to Robert Lanning and Agnes (née Roche) Lanning on Sept. 12, 1952, in Cleveland. He was baptized 16 days after his birth at St. Patrick Parish, also in Cleveland. He was the fourth of 10 children.    

Soon after, his family started attending Our Lady of Angels Parish in Cleveland, staffed by Franciscan friars, and he enrolled at the school, later attending John Marshal High School. He served Mass at the convent of the Poor Clares at 6 a.m. When needed, he served as a sacristan and a porter in the evenings at Our Lady of Angels. He also had a paper route for two years and sold vacuum cleaners door to door. Inspired by the compassion of the Franciscans he met during his youth, he felt called to discern a vocation with their community. Shortly after graduating high school in 1973, he joined the Order of Friars Minor and professed solemn vows on Sept. 17, 1977.   

Before he began serving at St. Peter’s, he served at other parishes: St. Francis Solano Parish, in Quincy, Illinois and five years at Immaculate Conception Parish in Omaha, Nebraska. It was there that he met Fr. Blasé Cupich, now Cardinal Archbishop of Chicago.   

At St. Peter’s, he dedicated himself to various aspects of parish and friar life, including pastoral ministry and the finance ministry. He welcomed visitors to St. Peter’s with Franciscan hospitality. His job in the Finance Office was to count every dollar at least once – and every collection from every Mass and special occasion.   From 1989 to 1994, Br. Bill served at Bonaventure House, a hospice for men with AIDS, where he gave compassion to the ill and dying.    

He was known for his heart of service, and he willingly supported his community whenever needed. He enjoyed the company of others and was always ready for conversation and coffee. He relished living in the Windy City and was a wonderful guide to visiting family members and friends.   

Please pray for the repose of the soul of Br. Bill and for all who mourn his loss. He is preceded in death by his parents. He is survived by his siblings, Cathy Knittel (Greg, deceased), Tom (Mary Lou), Fr. Michael Lanning, Bob (Colleen), Jim (Sandy), Mary Ellen Rogers (Warren), Martha, Jerry (Jill), and Rosemary Schafer (Mike). He was the beloved uncle of Matthew Knittel (Erin), Mary Cory (Mike), Peter Knittel, Melissa Patrizi, Marty Lanning (Cathy), Caitlin Calabria (Dave), Grace Lanning (Jon), Edward Lanning, Nora Mango (Chris), Helen Goldberg (Sam), Clare Hoban (Tanner), Samantha Selio (John), Lindsey Watson (Clay), Madeline Lanning (Jess), Emily Herman (Alex), Tim Schafer and Owen Schafer, as well as the great uncle of 22. He will be greatly missed by his friar brothers of the Province of Our Lady of Guadalupe.  

Br. Louis Canino, OFM, recalls his early days at St. Anthony Shrine in Boston during the 1970s, when he and fellow friars handed out sandwiches daily to just three to five people. 

Forty two years later, that simple breadline has evolved into St. Francis House, a nonprofit providing transitional and permanent housing, healthcare, counseling, meals and other assistance to 10,000 people annually. 

Br. Louis first served at the Shrine after his 1969 ordination and returned as rector in the early 1980s, when the daily bread line grew to 150–200 people. Societal changes, such as the closure of institutions for people with mental illness, had dramatically increased the number of people without housing who came to the Shrine for help. 

“My initial reaction was ‘What are they doing here? Why don’t they help themselves?’” he said. “It took about three months of going out and mingling with the people to feel as if it was planted in my heart to do more.”  

The friars and the Shrine's Justice and Peace Committee considered ways to support the growing volume of visitors needing more than food. 

Br. Louis, with the late Brothers John Quinn, OFM, Joe Nangle, OFM, and the lay committee, decided to create a daytime shelter for the homeless. He explained that other organizations provided overnight shelter, but they closed each morning, meaning whatever the Boston weather dished out, people had nowhere to go. 

An inclusive, nonjudgmental space

When a nearby property became available, Br. Louis secured funding from the Portuguese Franciscan province, the Shrine community and a local bank. St. Francis House opened on Boylston Street in downtown Boston shortly afterward. 

Karen LaFrazia, CEO and executive director of St. Francis House for 28 years, has seen the ministry evolve from a day shelter to an independent nonprofit serving 10,000 people in 2024.  

From its founding, St. Francis House differed from other social services programs. “In the late 1970s and early 1980s, there was not much hope for the homeless population of single, unaccompanied adults,” Karen said. “We understood the necessity of meeting basic needs but with more kinds of help.” St. Francis House offered a nonjudgmental, welcoming environment, where clients could find “layers of integrated services.” 

In Boston’s business district, the center provides shelter, meals, job placement, support for people recovering from substance abuse, medical care and housing assistance to those experiencing homelessness or with low incomes. The Boylston building houses 56 people in single rooms through the Next Step program, offering furnishings, shared living spaces and access to meals, counseling, laundry, fitness rooms, computers, libraries and on-site meetings. Some residents have stayed for over 15 years. 

Across the street, St. Francis House now includes the former Young Men’s Christian Union building. In partnership with the Planning Office for Urban Affairs of the Archdiocese of Boston, the building known as The Union at 48 Boylston includes 46 units of affordable housing for both people who have been homeless and others of modest income. ##imageBlock2##

‘They will help you any way they can’

Jerome Douglas moved to Boston from Georgia during the COVID-19 pandemic after his brother Oscar passed. After 35 years of challenges, Jerome hit rock bottom. 

“I came to St. Francis House as an addict, looking for housing and to get my license back,” he said. “After I got sober, my work became to stay sober and encourage others to do the same.” He is now a plumber who leads Friday recovery meetings at St. Francis House and appreciates its support for himself and others. “They will help you any way they can, as long as you put forth the work,” he said. 

Jerome’s journey was highlighted at St. Francis House’s 40th annual gala in 2025, which raised $820,000 for its programs. In partnership with the Boston Archdiocese Urban Affairs Office, a new building opening this year will offer 126 apartments, including 70 for permanent housing. 

The event recognized St. Anthony Shrine friars, including Br. Tom Conway, OFM, executive director and board treasurer of St. Francis House. 

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Specializing in detailed care

Br. Tom said that the Shrine and St. Francis House have grown together. In addition to 21 weekly Masses and spiritual services, the Shrine also offers social services, although smaller in scale. Its ministries include a women’s medical clinic (with Boston Care for the Homeless Program), counseling, recovery assistance, a food center, veterans aid, and funeral services for the homeless through the Lazarus Ministry. 

“We’re better equipped to help folks who need individualized attention,” who may be reluctant to go to the more bustling St. Francis House, he said. The women’s medical clinic specializes in detailed care, serving about 10 people a day. Unlike medical clinics that aim to treat as many people as possible and move them out, they keep them there as long as they need. “It’s all about building trust, slowing the process,” he said. 

Mary Ann Ponti, outreach director at St. Anthony Shrine, said many homeless women choose St. Anthony for its trauma-informed care and peaceful environment. 

The two ministry centers “really are cornerstones in downtown Boston,” said Ponti. “There’s a tremendous amount of Franciscan love that shines in both places.” 

At St. Camillus Parish in Silver Spring, Maryland, where a predominately immigrant community is experiencing increased Immigration and Customs Enforcement activity, ministry seldom involves quick fixes or easy answers. 

For Br. Daniel Cruz, OFM – a young friar serving in parish and youth ministry – it’s all about presence. He sits in silence with young people carrying fears far beyond their years: anxiety about family security, uncertainty around immigration status and worries about what the next day might bring. 

Alongside his parish responsibilities, Br. Daniel supports teens and young adults by building relationships based on trust, consistency and care. His pastoral approach is rooted in accompaniment. 

“A lot of our young people are facing uncertain realities and adult responsibilities much earlier than they should,” said Br. Daniel. “Sometimes what they need most is to know that the Church is with them.” 

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Stories rarely spoken aloud

Br. Daniel and youth ministers organize weekend gatherings where young people share these worries freely in groups. Br. Daniel rotates among the groups, hoping to build belonging so teens and young adults see the parish as a welcoming refuge. 

In those spaces, young people share stories that rarely surface publicly. Some secretly worry about what would happen if a parent were detained or deported; others understand they could one day be responsible for younger siblings. In at least one instance, a family spoke openly with their children about contingency plans, discussing guardianship and separation as real possibilities. 

“A lot of our young people are facing realities that aren’t typical of their age,” Br. Daniel said. “They’re thinking about responsibilities that most people don’t face until much later in life.” 

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Learning ministry in real time

Silver Spring is among the most diverse places in Maryland, with roughly one-third of residents born outside the U.S. and more than 40 percent speaking a language other than English. In Montgomery County, almost four in seven children, most of whom were born in the United States, have at least one immigrant parent. That diversity brings both vibrancy and complexity to youth ministry, and is similar in neighboring Prince George’s County, where the parish operates in its Langly Park mission. 

In a multilingual, multicultural parish, Br. Daniel has learned that ministry often begins by helping teens and young adults feel they belong. Even some of the families with legal status are living with fear fueled by doubt and misinformation, making it essential for him to stay reverent and approachable. 

For young people struggling with uncertainties beyond their years, Br. Daniel represents steadiness. Conversations unfold at the tempo they set, and Br. Daniel is there to listen to what they want to share. They return week after week, knowing that with him, they will find consistency and compassion. 

Encounters like these have become part of Br. Daniel’s own continuing formation – he professed solemn vows less than one year ago. He also works with youth on occasional retreats – one recently drew nearly 140 young people. Serving at St. Camillus is challenging him to manage tension for those he accompanies – between uncertainty and reassurance, faith and fear, accompaniment and acceptance. 

“It’s a delicate balance,” he said. “I’m still figuring out how to balance that with youth. How do you let them know you’re on their side without creating more fear?” 

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A long view of faith

Br. Daniel’s work unfolds through steady, often unseen acts of support, helping teens and young adults feel valued and safe. Not every lesson he teaches will be remembered, but he believes that when the Church offers genuine welcome, faith can take root in its own time. 

That long view has influenced how he understands youth ministry as a faithful presence whose impact may not be visible for years. 

“One wise friar once told me that when you work with youth and young adults, they’re probably not going to remember everything you taught them,” Br. Daniel said. “They might not remember much of it at all, but they will remember how they felt. And I hope that even if they drift away, when they hit a hard moment later in life, they remember that feeling, and that some seed was planted that leads them back.” 

Editor’s note: The Franciscan Provincial Synod held in January 2025 inspired eight priorities for the Province of Our Lady of Guadalupe. Priority 3 commits to “listening to and accompanying young adults.” 

The province recently established an Office of Youth and Young Adult Ministry and hired director Chris Rivera to develop a shared framework for ministry to young people. In the article below, Chris describes how one parish is striving to help young people feel a sense of belonging. He shares his experience accompanying this community during a recent retreat and listening session.  

Also – YOU are invited to a virtual listening session to help shape the future of Franciscan youth and young adult ministry. Whether you are a young person, parent, minister or parish leader, your voice matters. Register below to share your thoughts, listen and discern with us a brighter future. 

• Tuesday, March 10 at 6:45 p.m. Eastern Time (Click to register)  
• Wednesday, March 11 at 6:45 p.m. Pacific Time (Click to register)  

A shared Gospel mission  

Spend time with St. Camillus Parish in Silver Spring, Maryland, and its mission in nearby Langley Park, and one thing becomes clear quickly: this is not a ‘main site plus an extra location.’ It is one parish identity expressed in two places, serving a wider body of families with a shared Gospel mission. 

That shared mission is especially visible in Langley Park, where immigrant families often navigate housing instability, demanding work schedules, language barriers and the daily strain of building a life with limited margin. St. Camillus’ response is not theoretical. It is pastoral, practical and consistent, including collaboration with Catholic Charities to meet needs with dignity and accompaniment. 

Those same realities show up in the voices of St. Camillus youth and young adults who participated in the Province of Our Lady of Guadalupe’s Listening, Belonging & Mission survey. Respondents reported a strong experience of welcome (average 4.71/5) and peer connection (average 4.29/5). At the same time, they rated how well the Church understands young people’s realities at 3.71/5, a solid score that still leaves room for deeper listening. 

What helps and what doesn’t 

When asked what helps them feel connected, youth most often pointed to small groups, mentors/trusted adults, being listened to, and a clear call for smaller circles within the larger parish, where young people can be known, heard, and supported. 

They also named the pressure points that make participation difficult: work or school demands, busy schedules, feeling judged or misunderstood. In other words, young people aren’t asking for more noise; they’re asking for clearer pathways and consistent invitations that work in real life. 

That clarity is exactly what St. Camillus is working to strengthen by unifying ministries that serve students and families. Rather than operating in silos, the parish is building a more integrated pastoral framework, anchored in a family-centered approach. This reflects the reality that faith is nurtured first at home, and youth discipleship flourishes when parents, students, catechists and youth leaders share a common pathway. 

Survey responses affirm that direction. The most frequently named growth areas included mental health and wellbeing, community and belonging, social justice and care for creation, underscoring how urgently young people want the Church to speak about what they are carrying and to respond with accompaniment rather than assumptions. 

Under the leadership of Br. Daniel Cruz, OFM, youth ministry at St. Camillus is built on empowered youth leaders, rather than a schedule of events. Peer and adult ministers are formed to serve the community and evangelize their peers with credibility. 

This culture was on full display at their Feb. 22 youth retreat. Nearly 150 youth attended, supported by almost 20 peer and adult ministers. The retreat invited young people to respond to the Gospel during Lent through prayer, fasting and almsgiving — not as self-improvement, but as discipleship training. 

Notably, when asked what they would most like to participate in, youth respondents prioritized retreats, small faith-sharing groups and social gatherings — aligning closely with what the parish is already doing to build community through shared experiences and faith-sharing.  

Franciscan identity also emerged as both strength and opportunity. Respondents rated the visibility of Franciscan identity at an average of 3.17/5, with some describing Franciscan life in terms of humility and kindness and others less sure how to name it. There is an opportunity to highlight the roots of the Franciscan tradition that provide the foundation for our ministry. 

One young person captured the heart of youth ministry this way: “Give us a space to be ourselves and come together as community.” 

Another emphasized belonging across stages: “Having groups for different types of age groups make them feel involved.” 

As St. Camillus continues to unify ministries, strengthen family-centered formation and form peer leaders, the message from its youth is clear: keep building smaller circles inside the bigger parish, keep widening the welcome and keep making room for real life. When the Church feels like community — and when leaders listen well — young people don’t just attend. They belong. 

Br. Gabriel Balassone, OFM, 92, a respected musician and Franciscan friar for more than 60 years, passed away peacefully on March 1, 2026. He was a U.S. Navy veteran and a classically trained opera singer who graciously shared his passion for music and his remarkable singing voice with others.   

Visitation will be held Friday, March 6, 2026, at 10 a.m. at St. Clement Catholic Church, 4536 Vine St., Cincinnati, OH 45217, followed by a Funeral Mass at 11 a.m. Burial will be at noon at St. Mary Cemetery, 701 E. Ross Ave., Cincinnati, OH 45217, with a luncheon to follow at St. Clement Friary, 4536 Vine St., Cincinnati, OH 45217.  

Br. Gabriel was born on May 24, 1933, in Niagara Falls, New York, to Gaetano and Frances (née LaCivitia) Balassone, Catholic immigrants from Sulmona, Italy. His father worked in a factory, while his mother managed the household for their family of seven. He attended Ferry Avenue Elementary School, South Junior High School – where he first joined the choir – and Niagara Falls Senior High School. In 1955, he graduated from State University of New York at Fredonia with a bachelor's degree in fine arts, majoring in music. From 1955 to 1957, he served as a seaman in the United States Navy, stationed in the Florida Keys.  

Then, his life took a dramatic turn when he changed course to pursue religious life. Inspired to serve as a brother, he applied to join the Order of Friars Minor and was received into the Order on Aug. 15, 1962, in Cincinnati. He made his first profession there on Aug. 16, 1963, and took his solemn vows on Aug. 16, 1966, in Southfield, Michigan.   

From 1966 to 1968, Br. Gabriel, who was fluent in Italian and could read German, served at the General Curia, the administrative body of the Order of Friars Minor in Rome, where he assisted Fr. Cyprian Berens, OFM, General Treasurer. While in Italy, he established connections with Italian relatives whom he had not previously met. “Oh, they treated us so well, embracing us as family,” he recalled in the Shrine story. “We also traveled to Assisi, a memorable trip.”  

He next moved to Duns Scotus, the Franciscan School of Philosophy (now closed) in Southfield, where he served in multiple roles over 24 years between 1968 and 1992, including faculty music instructor and assistant director of lay students (1968 to 1973), glee club conductor, library director to the magnificent two-story library (1973 to 1992) and music director (1980 to 1992).   

Resuming his education, he completed 32 hours of postgraduate music studies at Wayne State University in Detroit, from 1970 to 1972. He took a sabbatical year (1992 to 1993) at the former House of Prayer in Cedar Lake, Indiana. Between 1994 and 1997, he served as liturgy director at Mt. St. Francis Retreat Center in Indiana. In 1997, he relocated to St. Anthony Friary in Cincinnati, assuming roles such as guest master, director of a 45,000-volume library, music minister and porter, along with other tasks that helped keep the friary and shrine running smoothly – including playing organ and piano and serving as cantor for numerous provincial events, both celebrations and funerals, until he retired in 2014. In 2019, he transferred to St. John the Baptist Friary in Cincinnati.  

Br. Gabriel was known for his calm and humble nature. In that Shrine interview, he shared that what he valued most about Franciscan life was living in community. He cherished being part of a brotherhood made up of men with different backgrounds, personalities and styles of ministry. As he put it, “Each follows Jesus in the way of St. Francis.”  

Br. Gabriel considered playing a part in the Metropolitan Opera’s production of Verdi's "Aida,” starring soprano Martina Arroyo, as one of his most cherished experiences. His longtime piano accompanist at St. Anthony Shrine, Susan Quirk, told SJB News Notes in a 2017 interview that Br. Gabriel’s booming bass singing voice was “the best I have ever heard. That’s all I can say.”   

In the same interview, Br. Gabriel was asked when he realized he had singing talent. Typically, he deflected, saying “I don’t hear myself like other people do. It’s not about how I sound. It’s the fact that it’s a prayerful experience.” He was also known for his love of flowers and the wonderful upkeep of plants at St. Anthony Shrine and his affinity for the Dewey Decimal System in his library duties.  

Br. Gabriel’s late aunt, Sr. Anna Balassone, was also a professed religious, serving with the Sisters of Charity. Br. Gabriel is survived by his brother friars of the Province of Our Lady of Guadalupe.   

In the video below, Br. Gabriel sings “Jesus the Lord” by Fr. Roc O'Connor, SJ, recorded in 2014 when he was 81 years old. 

Students at Padua Franciscan High School in Parma, Ohio, are experiencing Lent the Franciscan way, spending time in prayer, service, almsgiving and peacemaking. 

On Feb. 25, friars at the school organized a Holy Hour for Peace. This was part of a national effort by the United States Conference of Catholic Bishops to pray for an end to division following weeks of unrest over immigration enforcement and the death of two protestors. 

The prayer service aligned with the school’s four pillars founded on Franciscan spirituality: Prayer, Service, Care and Peace and included Exposition of the Blessed Sacrament for all 800 students. 

Before Christ 

“Students came closer to the altar and kneeled or sat on the gym floor. There were songs of praise and then we ended with a beautiful litany of justice, a litany for peace that the bishops gave us. Then, a blessing and a sending forth,” said Br. William McIntyre, OFM, vice president of mission and ministry at Padua. 

Students were seen silent in prayer and in awe before Christ present in the Eucharist encased in a vessel known as a monstrance. The school provides year-round prayer experiences for students and offers additional retreats during Lent, such as a retreat on peacemaking for all freshmen held the day after the Holy Hour for Peace. 

During the retreat, students were asked to reflect on how they interact with one another and how they can contribute to a more peaceful world.  

“We focused on bringing about more loving, peaceful relationships among all people, regardless of race, creed, color, sexuality, etc.,” said Tim Evans, director of service. 

Led by members of the Campus Ministry and Peer Ministry teams, the students spent half the day contemplating the Franciscan pillar of peacemaking, and the other half learning how to better dialogue with people who have different views. Through these and other experiences, students grow in their relationship with Jesus, and this inspires them to see others around them as brothers and sisters in Christ. 

“The kids really want to feel close to Christ. I think that's why they want that encounter with another, to feel the encounter with Christ through others, as well as in service,” said Tim. 

Caring for the forgotten

Encountering Christ through a relationship with people in need, especially the marginalized, is a core Franciscan value and part of the ethos at Padua Franciscan High School. 

“We care for those who are marginalized at our school. Fr. Bill really talks about this a lot in his homilies, and he always tells us we have to reach out to others, like Jesus taught us to, and make sure that we are caring for those who might be forgotten about or just overlooked in society,” said Paige Muhvic, a student. 

Each week, the students visit St. Herman's House of Hospitality where they serve warm meals and provide great Franciscan hospitality. During Lent, there are even more ways to show love and care to those on the margins. 

On Feb. 24, the entire sophomore class, about 209 students, visited 16 different charities across the Cleveland area to give back and share hope. Sites included the Cleveland Food Bank, St. Herman's House of Hospitality, Mount Alverna Senior Living and the Franciscan Village Nursing Home. 

Through these activities, students are learning the Franciscan value of humility – recognizing that each person is loved and created by God for a special purpose.  

“Humility is really important. A lot of times when people go into service, they think more about what they are going to do for someone else as opposed to thinking about what mutual benefit can we have from one another because we are equal sisters and brothers under our one Lord, and I have as much to learn from you as I can ever provide,” said Tim. 

More than 500 students, environmental activists, faith leaders and outside guests attended “Earth’s Cry, Humanity’s Call,” Siena University’s 2nd annual symposium on integral ecology, held Feb. 5 on its campus in Loudonville, New York. 

This year’s theme, “Reimagining Economy: For People and Planet," explored how economic systems can better serve human dignity and the environment, grounded in Franciscan values and care for creation. 

Br. Michael Perry, OFM, director of Siena's Laudato Si’ Center for Integral Ecology, which sponsored the event with the School of Business and the Spirit of '68 Committee, called the symposium "a search for positive, necessary solutions to the existential crisis of global warming and climate change."  The symposium was planned by Br. Michael, Br. Jacek Orzechowski, OFM, Br. Jimmy Kernan. OFM, and the Laudato Sí Center’s student team. 

In his opening remarks, Siena President Chuck Seifert, Ph.D., said that Siena sees integral ecology not as an abstract concept but as "a way to see the world in a way that recognizes the deep interconnectedness among people, the planet, and purpose. St. Francis viewed the Earth not as a resource to be exploited but as a sacred living gift that sustains and nurtures all life."  

Watch On Demand: Livestream links are available for the symposium's  morning session and keynote address. 

A Franciscan approach to economics 

The symposium began with an address by Bishop John Stowe, OFM Conv., of Lexington, Kentucky, who examined how St. Francis’s poem the Canticle of the Creatures inspired the late Pope Francis to write Laudato Si’. He also discussed how, in modern times, we fail to live in the harmony that St. Francis depicted through the Canticle. 

Province of Our Lady of Guadalupe friar Br. Ryan Thornton, OFM, Ph.D, STL, author of “Franciscan Poverty and Franciscan Economic Thought (1209–1348),” responded to Bishop Stowe’s remarks by sharing how the rich depth of the Franciscan tradition can shape our understanding of economics.  

While our current economic model seeks to maximize growth, efficiency and profit, Franciscans view economic exchange as a natural sharing of gifts aimed at maximizing the benefits for each person involved in the exchange. There is no winner or loser – rather, both leave the exchange satisfied.  

Economic development and interconnected communities 

Aaron Pacitti, Ph.D., professor of economics at Siena, and Kirsten S. Moy of the Aspen Institute, led a dialogue on “Societal Impact and Integral Community Development.” During the conversation, Kirsten proposed that economic development works best when it originates with the community and emphasized the importance of interconnectedness among communities, echoing the spirit of the Canticle of the Creatures. 

“One insight that came forward is there are ‘pre-conditions’ for complex communities to allow human development through social, capital or human relationships,” said Russ Testa, director of the Province of Our Lady of Guadalupe’s Office of Justice, Peace, and Integrity of Creation (JPIC), who attended the symposium . “This is perhaps a way for us to think about how our friaries and the ministries we serve can build and support connections with the communities around us.”  

The power of ethnical investments 

Keynote speaker Amy Domini, founder of Domini Impact Investments and a pioneer in socially responsible investing, said, "A lot of what we're doing in this field is addressing the failures of government and civil society.  I don't believe that investments are neutral. You're either an ethical investor or you're not."  

Amy, the author of “Socially Responsible Investing: Making a Difference and Making Money” and “The Challenges of Wealth,” has briefed business and government leaders around the world on the importance of stewarding the Earth's resources with the goals of sustainability and fair labor practices. 

"Setting standards to what we will and won't buy, being activist shareholders, and supporting community development initiatives: these are the things that responsible investors do," she told the audience gathered in the Marcelle Athletic Complex and participants online. 

Leslie Dame ’28, a member of the Laudato Sí Center’s student team, hopes participants left understanding that the future is in their hands. 

“My hope is that the audience learned the power we have as the next generation entering the workforce, and that, by being committed to change, we can make it happen,” said Leslie. “I also hope that even students not planning to go into business careers understand the strength we have as consumers to influence different environmentally conscious practices.” 

Siena University and Russ Testa contributed information for this article. Learn more about the Laudato Si’ Center for Integral Ecology’s work by visiting its website. 

Editors Note: Four months after his ordination, Br. Raphael Ozoude III, OFM, who serves at Transfiguration Parish in Southfield, Michigan, traveled to Nigeria for a heart-warming homecoming celebration. He was born in Los Angeles but raised in the vibrant West African nation. He describes in his own words how family, friends and community members rallied together to show their tremendous gratitude to God for his vocation to the priesthood and religious life. During his visit, he celebrated four Masses of Thanksgiving in places that hold special meaning for him. 

Two days after my arrival in Lagos, Nigeria, I celebrated my first Mass of Thanksgiving at St. Charles Borromeo Catholic Church   My parents married there over 30 years ago, and I spent a significant portion of my childhood there, serving as an altar server. The church was full and provided overflow seating outside. The concelebrants included former pastors from the parish and neighboring parishes, a priest I have known since childhood, as well as the former and current principal and chaplain of my high school. They were particularly happy because I am the first alumnus to be ordained a priest. The national television network in Nigeria, National Television Authority, was present to cover the Mass and reception, and they interviewed me, my parents, and a few other parishioners.

A short time later, I traveled to Enugu, Nigeria, which is my ancestral homeland, for three more Thanksgiving Masses. As we were driving, I was pleasantly surprised to see my picture on a billboard announcing my Mass of Thanksgiving. During this community-wide celebration, my entire family wore clothing specially made for the Mass. It was very beautiful to behold and very touching to see their dedication. 

Their Mass of Thanksgiving 

I am the first priest and the first religious in our large and devout family, and so this was not only my Mass of Thanksgiving but their Mass of Thanksgiving because of what the Lord has done for us. The Mass was beautiful. There was a special choir brought in from another city. There were several priests present who came to celebrate with me and offer their support. Those who were not able to come for the Mass visited me in the following days to celebrate with me and congratulate me. 

My entire family participated in a joyful celebration at the offertory, and I had the joy of blessing them all, including my maternal grandparents who were able to attend in spite of their advanced age. The entire church was packed. The whole community came to celebrate. There were also some children who received their first Holy Communion from me, and so I will be praying for them as they helped make the day special. 

After Mass, there was an initial reception at the parish hall, and then a second, very large reception at my family's home. The compound was decorated and pictures of me were placed around an elaborate red carpet. After dessert, my elderly grandmother stood to dance while holding her walking cane in one hand. My family, especially my cousins, really made the occasion fun for everyone as they put on their dancing shoes (or took their heels off) and kept dancing and singing for joy.  

Two days later, I had another Mass of Thanksgiving, this time for the extended family only. The entire occasion was once again filled with joy as we all celebrated the fact that God has finally given our family a priest. After the Mass, I went to the graves of my departed grandparents and blessed them. They were very holy and devout and would have loved to see one of their own ordained, but now they can see from Heaven, while I bless them from earth.  

The next day, I celebrated one more Mass of Thanksgiving, this time at my maternal grandparents’ home for my family. I blessed the entire compound, including my uncle’s grave, and of course I blessed the people. The Mass was followed by a reception. That evening, given that it was New Year’s Eve, I celebrated Mass for the family as we crossed over into the new year.  

The entire trip to Nigeria was busy but I will always cherish it. It was filled with immense goodness and outpourings of love from more people than I can count. I felt truly loved and valued and will continue to pray for all of them. 

When young Franciscans minister to youth, they walk alongside them at pivotal moments in their faith journeys. 

That spirit was on display when 135 teens who were preparing for the Sacrament of Confirmation assembled at Holy Family Parish in Edinburg, Texas, for a retreat led by Franciscan friars of the Province of Our Lady of Guadalupe. Titled “Perfect Joy,” the retreat welcomed youth to grow in faith through prayer, Scripture, silence and Eucharistic Adoration, inspired by the spirituality of St. Francis of Assisi. 

The retreat was led by a team of friars in initial formation (or training) and solemnly professed friars from the House of Studies in San Antonio. For the friars in initial formation, the event enhanced their own vocational experiences through hands-on ministry.  

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A Franciscan response, born in fraternity

The concept of the retreat emerged from prayer and shared discernment. As friars in initial formation prayed together on the fruits of last year’s Provincial Synod, they began asking what a relevant response might look like – one that would allow them to minister together instead of individually. 

Br. Tyler Harris, OFM, one of the simply professed friars involved in creating the retreat, said the initiative bloomed out of those shared reflections and conversations. 

“This initiative was a concrete way for us as a fraternity to work together in a common ministry in direct response to the synod,” Br. Tyler said. “Working together in a common ministry is a very special experience – and a very Franciscan way of going about ministry.” 

Br. Tyler noted that chances to create new ministries can be limited during initial formation, making the experience of organizing the retreat quite meaningful. 

“It was a great opportunity for us to work together and bring together our passion for Franciscan life with a desire for creativity in ministry,” he said. “Being able to dedicate time and resources in service of young people was really encouraging.” 

The solemnly professed friars were excited to support their younger brothers. Br. Jeffery Jordan, OFM, who is solemnly professed and served as a co‑leader of the retreat, said field experience is an indispensable complement to academic formation. 

Such encounter “involves integrating doctrine, Scripture and pastoral awareness to address the spiritual, psychological and social realities of young people,” Br. Jeffery said. 

Br. Martin Sanabria, OFM, who also has taken solemn vows, echoed that conviction, pointing to ministry as a lived expression of the Gospel. 

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The Perfect Joy retreat experience

The retreat included Lectio Divina, Eucharistic Adoration, worship music, journaling, shared meals, and personal reflection, and the celebration of Mass. Br. Tyler said the retreat’s theme drew from one of his favorite stories of St. Francis, in which Francis describes true and perfect joy to Br. Leo. Perfect joy, Francis says, is not comfort or success, but finding Christ’s presence even amid rejection and hardship. 

“The call to discover and savor Christ’s presence in our midst – even in sadness, rejection and setbacks – is a perennial challenge,” Br. Tyler said. “It also speaks very prophetically to a culture that seems obsessed with passing and self‑centered ideas of fulfillment.” 

Sharing that message with young people, he added, felt especially meaningful as they start shaping their lives of faith. 

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Impact on both teens and friars

Parish leaders also saw the teens’ openness firsthand. Susie De La Garza, director of religious education at Holy Family Parish, said she was touched by how engaged the young people were throughout the day. 

“What surprised me most was how much the teens shared,” she said. “They were answering questions, offering their own reflections, and really engaging with what the friars were asking.” 

She said that the friars’ closeness in age helped foster trust and conversation. 

“Because the friars are young, the teens were really able to relate to them,” she said. “Even during breaks, I saw students talking with different brothers and asking questions they might not have felt comfortable asking in a large group.”  

For Br. Jeffery, a compelling moment of the retreat came during Eucharistic Adoration. 

“It was beautiful to see how there was a notable growth in understanding and overall engagement throughout the day,” he said. “You could see the young people opening themselves to the gifts of the Holy Spirit.” 

By accompanying teenagers preparing for Confirmation, the friars were reminded that Franciscan formation is not just about what they bring to ministry, but about recognizing that Christ is already at work in the lives of others. In walking with young people at such a significant moment, the friars found themselves formed as much as they were forming – through presence, fraternity and shared faith. 

“It is important for friars in formation to have hands‑on ministry experience,” Br. Martin said. “This is the simplest way to practice our way of life as Jesus taught us to serve and not to be served.” 

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Franciscan Wisdom Series

The recent assassination of Charlie Kirk has once again exposed a tense divergence in American culture and politics, the latter not simply being policies but philosophies. On one hand, some abhor the man himself and what they claim he stood for, which they consider antithetical and dangerous in a pluralistic society. Others, including an increasing number of white males between the ages of 18 and 34, are embracing the tenets of Turning Point USA, which now includes 850 chapters on college campuses around the United States and whose mission is "to identify, educate, train, and organize students to promote the principles of freedom, free markets, and limited government.” In other words, use your vote to select the best candidate who espouses your ideology. Since 2020, evidence shows that Christian nationalism has moved from the fringes of American society to a more perceptible pulse in the mainstream of American politics and culture. However, the percentage of the U.S. population that adheres to or sympathizes with the ideology has remained relatively stable since late 2022.

To be fully transparent, I consider myself more politically conservative. I personally believe in less government overreach, fiscal responsibility, and, as a Christian and friar minor, having the personal responsibility and freedom to respond to the social teachings of the Church, especially in service and outreach to the poor and disenfranchised. The framers of our Constitution, influenced by writers such as John Locke, William Blackstone, and Montesquieu, saw the wisdom of the separation of Church and state. As a Christian, the values of the Gospel form my outlook on life. As an American, voting in the political process allows me to choose a candidate who best expresses my concerns grounded in those Gospel values.

So, who and what are Christian nationalists?  

It's more of a political ideology or worldview, and there is no formal political party in the U.S. with that name (although a fringe anti-Semite/segregationist group used the title in the 1940s).  

Both adherents and sympathizers of Christian nationalism believe the United States was founded on Christian principles and therefore should be governed accordingly meaning public policy and civic life should be infused with Christian values, not secular or non-Christian alternatives; that mass, uncontrolled immigration is having a detrimental effect on our country (some believing it is replacing our cultural and ethnic identity), that DEI has undermined the value of merit, and the civility of our country can only be maintained by a strong policy of law-and-order, and parents, not the public education system, should determine what is taught to their children regarding human sexuality.

According to the Public Religion Research Institute's 2024 polling, 10% of Americans adhere to the core values of Christian National tenets, and 20% are sympathetic to them. Sixty-four percent of white evangelical Protestants are more inclined to accept Christian nationalist beliefs as either adherents or sympathizers, and demographically, tend to be more prevalent in the South and Midwest, are older, and are less likely to have a college education.

What is interesting relates to those who sit in the pews of our parishes on Sundays. Polls show that 7% of white Catholics are followers of Christian nationalism, and 21% are sympathetic. Among Hispanic Catholics, 7% are followers and 16% are sympathetic. Surprisingly, about 34% of African American adults sympathize with Christian nationalism, while few are strict adherents. And while only one politician – Rep. Marjorie Taylor Greene (R-GA) has publicly declared herself a Christian nationalist, many, particularly Republicans, are sympathetic and have adopted both policies and rhetoric that lean towards Christian nationalist ideology. The overwhelming majority of Christian nationalist adherents and sympathizers consider themselves to be on "the right," influenced by conservative outlets such as Newsmax, Fox, One America News Network (OANN), and the Daily Wire.

Christian nationalism has become influential in the contemporary Republican/MAGA movement: polls link it to support for Donald Trump, with about 20% of Republicans identifying as adherents and another 33% as supporters or sympathizers. The ideology is spreading in some local churches, notably the New Apostolic Reformation (NAR), a loose Pentecostal/charismatic network shaped by C. Peter Wagner, which promoted modern "apostles" and "prophets" and organized leaders in the 1990s. Wagner's mentorship helped channel parts of evangelical support toward Trump and the Jan. 6 insurrection. Coverage of Jan. 6 noted Christian symbols and clergy at the Capitol as evidence of Christian nationalism, but symbols alone don't prove shared ideology—some used imagery opportunistically, and many Christians condemned the attack.

First, we must ask ourselves, "How did America get to this point?" It would be naïve to think our country hasn't gone through periods of polarization in the past, or hyper-Christianized movements. Think of Puritan millennialism in the 17th century, or Christian republicanism during the American Revolution or later, Manifest Destiny in the 19th century. Often, populations were scapegoated by groups such as the Nativist (Know Nothing) party as America experienced a precipitous number of immigrants coming to its shores – and who were largely Catholic. The demographic complexion of America was surely changing.

The "Silent Generation" and "Baby Boomers" witnessed a cultural shift beginning in the late Sixties. It was marked by the rise of a counterculture embraced by young Americans that challenged traditional values and institutions, fueled by movements like the Civil Rights Movement and the growing push for feminism. There was widespread social change, characterized by youth-driven protests, a rejection of authority, both political and religious, along with expressions in music, fashion, and lifestyle centering on individualism. This led to increased sexual freedom as birth control and legalized abortion became more available. Yet there were enough of the "old guard" who could affect policy, as the Silent Generation still wielded its voting power.

Fast forward to the new millennium, and we began to see both policy and philosophy change. Traditional Christianity and its various denominations, whose influence was slowly waning since the late Sixties, was being abandoned by both Generation X and Millennials. Liberal policies and laws supporting abortion, gay marriage, an inclusive range of sexual identity, transgenderism, and DEI were supported by a tech-savvy, multi-cultural younger generation now wielding its political power and, according to the PEW research, tended to be more left-leaning. Tucker Carlson’s book Ship of Fools rightly criticized the right’s political leadership for prioritizing self-gain over ordinary citizens, while criticizing the left for attacking constitutional rights like the Second Amendment and overriding parental authority in schools, especially when teaching about human sexuality. For conservatives, the election of Donald Trump in 2016 was not so much an endorsement of Trump himself, but "the throbbing middle finger in the face of America's ruling class as a symptom of rage." That rage erupted in the 2024 election.

Philosophically, moral relativism, asserting that moral standards are culturally defined and therefore there are no universal or absolute set of moral principles, had taken a foothold in both European and North American culture, decried by both Popes John Paul II and Benedict XVI. While John Paul II often spoke out against moral relativism, Pope Benedict XVI viewed the decline of Christianity in Europe as a crisis stemming from the "eclipse of God" caused by secular ideologies, moral relativism, and a disconnect from the continent's Christian roots. This was echoed by Msgr. John Shea in his book From Christendom to Apostolic Mission, who notes the decline of Christianity in America by framing it as a shift from "Christendom" to a new "apostolic age" of post-Christendom.

These cultural, political and philosophical shifts in American are the key factors for the rise in Christian nationalism.

So, how do we as Franciscans respond to this polarization and tension within our country?

Examples of Franciscan praxis, starting with our founder

First, we need to stop putting labels and categories on people and listen respectfully to others who have a differing point of view. As Franciscans, we are called to be peacemakers and bridgebuilders. When Francis met Sultan Malik al-Kāmil in 1219 during the Fifth Crusade, he was resolute in his conviction as a Christian – just as al-Kāmil was in his Islamic faith. We know something good came out of their exchange regarding their respective faiths, both standing against the tide of hostility and indifference from some of their religious counterparts such as Cardinal Pelagius or the muftis giving counsel to al-Kāmil. While both men remained true to their faiths, they engaged respectfully. Francis's humility and non‑judgment, along with al-Kāmil's sincerity in learning and sharing, opened a sincere dialogue that ended in mutual respect and a shared focus on God, prayer, and the dignity of the other.

Do we allow an exchange of ideas even within our friaries, or become so partisan as to negate any differences of ideas? Many times I have visited friaries only to hear one sided opinions and critical statements against conservative policies and politicians without any thought of "there may be other ideas out there." Not all left leaning people are Marxist, radical pro-abortion, easy on crime, gender dysphoric, open border and "government should take care of every social ill" proponents. Nor are all right leaning people white supremacists, homophobic, misogynistic, opposed to immigration, anti-transgender and radical laissez faire capitalists. Most Americans are center leaning, simply wanting to have opportunities that enhance their lives and that of their families. Honest, respectful dialogue, with an honest attempt to respect the other’s dignity while listening to their position can yield compromise for the common good. Political life is organic—the Constitution has been amended 27 times—so thoughtful change and engagement belong to our civic tradition.

As Franciscans, we need to know the objective facts before laying out our case in a plausible and salient way. I confess, I knew of Charlie Kirk but not much about the man or what he stood for. I began to research what his detractors claimed he said by checking non-partisan websites such as FactCheck.org or politifact.com. It was interesting to learn what Kirk really said as opposed to what others claimed he said.

Having earned an undergrad in Journalism, I am appalled the fourth estate has morphed from a once respected, objective medium simply presenting the facts to becoming more of an influencer. While news sources such as Fox or Newsmax present a conservative side, a recent poll of journalists by the University of Syracuse found that 36% identified as Democrats, while only 3.4% identified as Republicans. The majority (52%) claimed to be Independents. Yet a recent PEW study also noted most Republicans do not trust major news outlets based on their perception of a bias towards Democratic policies. During Trump's first administration, after watching a number of his speeches, I was stunned how various news sources would edit them, creating the spin favorable to their political alignment. As I've told my nieces attending college, "be informed, not influenced."

As Franciscans, we should be publicly non-partisan

We may not like a current political party and their ideals, or certain politicians. We certainly have that right. But if we are publicly partisan, it means we are taking a side. As Franciscans, we are public representatives of the Church. No single political party or partisan organization holds the market on the Gospel or JPIC agendas. To critique public policy in light of the Gospel is one thing, but to show favoritism to a particular political party in a public forum is antithetical to who we are as Franciscans being bridgebuilders. St. Paul reminds us in 1 Timothy 2:1-2 that "petitions, prayers, intercession and thanksgiving be made for all people—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness". Let's not forget the despotic emperor, Nero, ruled at the time Paul wrote that line. And emperors were not voted in – or voted out!

Our Franciscan intellectual tradition might provide some insights

Two of our Franciscan brothers, William of Ockham and John Duns Scotus, both highly influential philosophers during the medieval period, might give us more clarity. While their philosophical approaches differed (William Ockham is known for nominalism, methodological parsimony (Occam's razor), and a sharper critique of authority; Scotus for subtle metaphysical realism (haecceity, formal distinction), a strong affirmation of individual dignity, and a careful balance of will and intellect) here is what one might deduce:

Both Ockham and Scotus provide a robust framework for balancing individual dignity, social order, and moral conviction in public life. Ockham anchors his thought in legal protections and empirical clarity, opposing coercive religious-political fusion. Scotus centers on the inherent dignity of persons and the pursuit of a common good rooted in human nature, calling for compassionate yet orderly responses in law and policy. Together, their perspectives caution against ideological excesses while affirming the vital role of moral convictions that respect justice, liberty, and community.

Conclusion

The difficulty concerning Christian nationalism is this: whose brand of Christianity are we talking about? There's no doubt Catholicism, despite its rich philosophical and moral teachings, is still held in suspicion by some Christians. Christians can't even agree among themselves on critical social issues such as abortion! While Christianity furnished the strongest internal critiques of American social policy such as abolitionist theology, Christian social justice movements, and the Civil Rights Movement, American history has also been marred by groups waving the banner of Christianity despite their views being contrary to the Gospel (Manifest Destiny and the removal of indigenous peoples, the KKK and segregationist churches, or recently the radically violent, anti-abortion group, Army of God).

As Franciscans, we have the Gospels as well as our rich intellectual heritage that can help us not only navigate but influence America's social and political construct. History is our best teacher. America has gone through turbulent stages (think of the horror of slavery or the anarchists' movements in the early 20th century) – and despite the turmoil within our country, the pendulum has gradually settled back to the center. That is why, as a Christian and American, I am always hopeful. Our founders were right to ensure a separation of Church and state that creates a healthy tension without domination, that everyone should have something to say in a pluralistic and democratic society, and that in agreeing to disagree at times, we can work together for the common good.

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Franciscan Wisdom Series

El asesinato reciente de Charlie Kirk ha vuelto a poner de manifiesto una tensa divergencia en la cultura y la política estadounidenses, siendo la última no solo políticas, sino filosofías. Por un lado, algunos aborrecen al propio hombre y lo que dicen que representaba, que consideran antitético y peligroso en una sociedad pluralista. Otros, entre ellos un número cada vez mayor de varones blancos de entre 18 y 34 años, adoptan los principios de Turning Point USA, que cuenta ya con 850 secciones en campus universitarios de todo Estados Unidos y cuya misión es "identificar, educar, formar y organizar a estudiantes para promover los principios de libertad, libre mercado y gobierno limitado". En otras palabras, utilice su voto para elegir al mejor candidato que apoye su ideología. Desde 2020, las pruebas demuestran que el nacionalismo cristiano ha cambiado de los márgenes de la sociedad estadounidense a un pulso más perceptible en la corriente principal de la política y la cultura estadounidenses. Sin embargo, el porcentaje de la población estadounidense que se adhiere o simpatiza con la ideología se ha mantenido relativamente estable desde fines de 2022.

Para ser totalmente transparente, a nivel político me considero más conservador. Personalmente, creo en menos extralimitaciones gubernamentales, en la responsabilidad fiscal y, como cristiano y fraile menor, en tener la responsabilidad personal y la libertad de responder a las enseñanzas sociales de la Iglesia, en especial respecto al servicio y la ayuda a los pobres y marginados. Los redactores de nuestra Constitución, influidos por escritores como John Locke, William Blackstone y Montesquieu, vieron la conveniencia de separar la Iglesia y el Estado. Como cristiano, los valores del Evangelio conforman mi visión de la vida. Como estadounidense, votar en el proceso político me permite elegir al candidato que mejor exprese mis preocupaciones con base en esos valores evangélicos.

Se trata más bien de una ideología política o una visión del mundo, y no existe ningún partido político formal en Estados Unidos con ese nombre (aunque un grupo antisemita/segregacionista marginal utilizó el título en la década de 1940).

Tanto los partidarios como los simpatizantes del nacionalismo cristiano creen que Estados Unidos se fundó sobre principios cristianos y que, por tanto, debe gobernarse en consecuencia, lo que significa que la política pública y la vida cívica deben estar impregnadas de valores cristianos, no de alternativas seculares o no cristianas; que la inmigración masiva y descontrolada está teniendo un efecto perjudicial en nuestro país (algunos creen que está reemplazando nuestra identidad cultural y étnica); que la DEI ha socavado el valor del mérito; y que el civismo de nuestro país sólo puede mantenerse mediante una política fuerte de ley y orden; y que los padres, y no el sistema educativo público, deben determinar lo que se enseña a sus hijos en materia de sexualidad humana.

Según la encuesta 2024 del Public Religion Research Institute, el 10 % de los estadounidenses se adhiere a los valores fundamentales de los principios nacionales cristianos, y el 20 % simpatiza con ellos. El sesenta y cuatro por ciento de los protestantes evangélicos blancos son más propensos a aceptar las creencias nacionalistas cristianas ya sea como adeptos o simpatizantes y, demográficamente, tienden a ser más frecuentes en el Sur y el Medio Oeste, tienen más edad y es menos probable que tengan estudios universitarios.

Lo interesante se refiere a quienes se sientan los domingos en los bancos de nuestras parroquias. Las encuestas muestran que el 7 % de los católicos blancos son seguidores del nacionalismo cristiano y el 21 % son simpatizantes. Entre los católicos hispanos, el 7 % son seguidores y el 16 % son simpatizantes. Sorprendentemente, alrededor del 34 % de los adultos afroamericanos simpatizan con el nacionalismo cristiano, aunque pocos son adeptos estrictos. Y aunque sólo una política, la diputada Marjorie Taylor Greene (R-GA), se ha declarado nacionalista cristiana de forma pública, muchos, sobre todo republicanos, simpatizan con ella y han adoptado tanto políticas como una retórica que se inclina hacia la ideología nacionalista cristiana. La inmensa mayoría de los seguidores y simpatizantes nacionalistas cristianos se consideran “de derecha”, influidos por medios conservadores como Newsmax, Fox, One America News Network (OANN) y Daily Wire.

El nacionalismo cristiano se ha convertido en influyente en el movimiento republicano/MAGA contemporáneo: las encuestas lo vinculan al apoyo a Donald Trump, con cerca de un 20 % de republicanos que se identifican como adeptos y otro 33 % como partidarios o simpatizantes. La ideología se está extendiendo en algunas iglesias locales, sobre todo en la Nueva Reforma Apostólica (New Apostolic Reformation, NAR), una red pentecostal/carismática poco definida formada por C. Peter Wagner, que promovió "apóstoles" y "profetas" modernos y organizó líderes en la década de 1990. La tutoría de Wagner ayudó a canalizar parte del apoyo evangélico hacia Trump y la insurrección del 6 de enero. La cobertura del 6 de enero señaló los símbolos cristianos y el clero en el Capitolio como prueba del nacionalismo cristiano, pero los símbolos por sí solos no demuestran una ideología compartida: algunos utilizaron las imágenes de forma oportunista, y muchos cristianos condenaron el ataque.

La inevitabilidad de la reacción

En primer lugar, debemos preguntarnos: "¿Cómo llegó Estados Unidos a este punto?" Sería ingenuo pensar que nuestro país no ha transitado períodos de polarización en el pasado o movimientos hipercristianizados. Pensemos en el milenarismo puritano del siglo XVIII o en el republicanismo cristiano durante la Revolución Americana o, más tarde, en el Destino Manifiesto del siglo XIX. A menudo, grupos como el partido nativista (Know Nothing) convirtieron a las poblaciones en chivos expiatorios cuando Estados Unidos percibió una cantidad precipitada de inmigrantes que llegaban a sus costas, que en su mayoría eran católicos. La composición demográfica de Estados Unidos, sin dudas, estaba cambiando.

La "Generación Silenciosa" y los baby boomers fueron testigos de un cambio cultural a partir de finales de los años sesenta. Estuvo marcada por el auge de una contracultura adoptada por los jóvenes estadounidenses que desafiaba los valores y las instituciones tradicionales, impulsada por movimientos como el de los Derechos Civiles y el creciente empuje del feminismo. Se produjo un cambio social generalizado, caracterizado por protestas impulsadas por la juventud, un rechazo a la autoridad, tanto política como religiosa, junto con expresiones en la música, la moda y el estilo de vida centradas en el individualismo. Esto condujo a una mayor libertad sexual, ya que el control de la natalidad y el aborto legalizado se hicieron más accesibles. Sin embargo, había suficientes miembros de la "vieja guardia" que podían influir en la política, ya que la Generación Silenciosa aún ejercía su poder de voto.

Con el advenimiento del nuevo milenio, tanto la política como la filosofía empezaron a cambiar. El cristianismo tradicional y sus diversas denominaciones, cuya influencia fue decreciendo lentamente desde fines de los años sesenta, estaba siendo abandonado tanto por la Generación X como por los mileniales. Las políticas y leyes liberales que apoyan el aborto, el matrimonio homosexual, una gama inclusiva de identidades sexuales, la identidad transgénero y la DEI fueron respaldadas por una generación joven multicultural y conocedora de la tecnología que ahora ejerce su poder político y que, según la investigación de PEW, tendía ser de una identidad más de izquierda. El libro de Tucker Carlson Ship of Fools (Nave de tontos) criticaba de forma acertada a los líderes políticos de derecha por priorizar el beneficio propio por encima de los ciudadanos de a pie, al tiempo que criticaba a la izquierda por atacar derechos constitucionales como la Segunda Enmienda y anular la autoridad de los padres en las escuelas, en especial a la hora de enseñar sobre sexualidad humana. Para los conservadores, la elección de Donald Trump en 2016 no fue tanto un respaldo al propio Trump, sino "el palpitante dedo medio en la cara de la clase dirigente de Estados Unidos como un síntoma de ira". Esa ira estalló en las elecciones de 2024.

Desde el punto de vista filosófico, el relativismo moral, que afirma que las normas morales se definen culturalmente y que, por lo tanto, no existe un conjunto universal o absoluto de principios morales, se había afianzado tanto en la cultura europea como en la norteamericana, y había sido denunciado tanto por el Papa Juan Pablo II como por Benedicto XVI. Mientras que Juan Pablo II se pronunció a menudo en contra del relativismo moral, el Papa Benedicto XVI consideró el declive del cristianismo en Europa como una crisis derivada del "eclipse de Dios" causado por las ideologías seculares, el relativismo moral y la desconexión con las raíces cristianas del continente. De ello se hizo eco el monseñor John Shea en su libro From Christendom to Apostolic Mission (De la cristiandad a la misión apostólica), que señala el declive del cristianismo en Estados Unidos enmarcándolo como un cambio de la "cristiandad" a una nueva "era apostólica" de la poscristiandad.

Estos cambios culturales, políticos y filosóficos en Estados Unidos son los factores clave del auge del nacionalismo cristiano.

Entonces, ¿cómo respondemos los franciscanos ante esta polarización y tensión en nuestro país?

Ejemplos de praxis franciscana, empezando por nuestro fundador

En primer lugar, tenemos que dejar de poner etiquetas y categorías a las personas y escuchar con respeto a quienes tienen un punto de vista diferente. Como franciscanos, estamos llamados a ser pacificadores y constructores de puentes. Cuando Francisco conoció al sultán Malik al-Kāmil en 1219, durante la Quinta Cruzada, se mostró resuelto en su convicción de cristiano, al igual que al-Kāmil lo estaba en su fe islámica. Sabemos que algo bueno salió de su intercambio con respecto a sus respectivas creencias, pues ambos se opusieron a la marea de hostilidad e indiferencia de algunos de sus homólogos religiosos, como el cardenal Pelagio o los muftíes que aconsejaban a al-Kāmil. Aunque ambos hombres se mantuvieron fieles a su fe, interactuaron con respeto. La humildad y la ausencia de prejuicios de Francisco, junto con la sinceridad de alKāmil a la hora de aprender y compartir, abrieron un diálogo sincero que terminó en el respeto mutuo y en un enfoque compartido sobre Dios, la oración y la dignidad del otro.

¿Permitimos el intercambio de ideas incluso dentro de nuestros monasterios o nos volvemos tan partidistas que invalidamos cualquier diferencia de ideas? Muchas veces he visitado monasterios solo para escuchar opiniones unilaterales y declaraciones críticas contra las políticas y los políticos conservadores, sin pensar en que "puede haber otras ideas ahí fuera". No todas las personas de izquierda son marxistas, radicales proaborto, tolerantes con el crimen, disfóricos de género, partidarios de las fronteras abiertas y de que "el gobierno se ocupe de todos los males sociales". Tampoco todas las personas de derecha son supremacistas blancas, homófobas, misóginas, contrarias a la inmigración, antitransgénero y capitalistas radicales del laissez faire. La mayoría de los estadounidenses se inclinan hacia el centro, y simplemente quieren tener oportunidades que mejoren su vida y la de sus familias. El diálogo honesto y respetuoso, con un intento sincero de respetar la dignidad del otro al tiempo que se escucha su postura, puede dar lugar a un compromiso por el bien común. La vida política es orgánica (la Constitución ha sido modificada 27 veces), por lo que el cambio reflexivo y el compromiso forman parte de nuestra tradición cívica.

Conozca los hechos y evite el bombo publicitario (o la propaganda)

Como franciscanos, necesitamos conocer los hechos objetivos antes de exponer nuestro caso de forma plausible y destacada. Confieso que sabía de Charlie Kirk, pero no mucho sobre el hombre o lo que representaba. Empecé a investigar lo que sus detractores afirmaban que había dicho consultando sitios web no partidistas como FactCheck.org o politifact.com. Fue interesante conocer lo que Kirk dijo realmente, en contraposición a lo que otros afirmaron que dijo.

Después de diplomarme en Periodismo, me horroriza que el cuarto poder haya pasado de ser un medio respetado y objetivo que se limitaba a presentar los hechos a convertirse en un influyente. Mientras que fuentes de noticias como Fox o Newsmax presentan un lado conservador, una reciente encuesta realizada a periodistas por la Universidad de Siracusa reveló que el 36 % se identificaba como demócrata, mientras que sólo el 3,4 % lo hacía como republicano. La mayoría (52 %) se declara independiente. Sin embargo, un reciente estudio de PEW también indicó que la mayoría de los republicanos no confían en los principales medios de comunicación porque perciben una inclinación hacia las políticas demócratas. Durante la primera administración de Trump, después de ver varios de sus discursos, me quedé atónito de cómo varias fuentes de noticias los editaban, creando el giro favorable a su alineación política. Como he dicho a mis sobrinas que van a la universidad, "infórmate, no te dejes influenciar".

Como franciscanos, debemos ser públicamente no partidistas

Puede que no nos guste un partido político actual y sus ideales, o determinados políticos. Sin duda, tenemos ese derecho. Pero si somos públicamente partidistas, significa que estamos eligiendo un lado. Como franciscanos, somos representantes públicos de la Iglesia. Ningún partido político u organización partidista domina el Evangelio o en las agendas de JPIC. Criticar la política pública a la luz del Evangelio es una cosa, pero mostrar favoritismo hacia un partido político concreto en un foro público es antitético con lo que somos como franciscanos constructores de puentes. San Pablo nos recuerda en 1 Timoteo 2:1-2 que "se hagan súplicas, oraciones, intercesiones y acción de gracias por todos los hombres, por los reyes y por todos los que tienen autoridad, para que vivamos de forma tranquila y reposada en toda devoción y santidad". No olvidemos que el despótico emperador Nerón gobernaba en la época en la que Pablo escribió esa frase. Y a los emperadores no se les votaba, ¡ni se les expulsaba!

Nuestra tradición intelectual Franciscana podría aportar algunas ideas

Dos de nuestros hermanos franciscanos, Guillermo de Ockham y Juan Duns Scoto, ambos filósofos muy influyentes durante la época medieval, podrían aportarnos más claridad. Aunque sus enfoques filosóficos difieren, ya que Guillermo de Ockham es conocido por su nominalismo, la parsimonia metodológica (la navaja de Occam) y una crítica más aguda de la autoridad; y Scoto por su sutil realismo metafísico (haecceitas, distinción formal), una fuerte afirmación de la dignidad individual y un cuidadoso equilibrio de la voluntad y el intelecto, esto es lo que uno podría deducir:

Tanto Ockham como Scoto proporcionan un marco sólido para equilibrar la dignidad individual, el orden social y la convicción moral en la vida pública. Ockham ancla su pensamiento en la protección jurídica y la claridad empírica, y se opone a la fusión coercitiva entre la religión y la política. Scoto se centra en la dignidad inherente a las personas y en la búsqueda de un bien común arraigado en la naturaleza humana, pidiendo respuestas compasivas, pero ordenadas en el derecho y la política. Juntas, sus perspectivas advierten contra los excesos ideológicos al tiempo que afirman el papel vital de las convicciones morales que respetan la justicia, la libertad y la comunidad.

Conclusión

La dificultad que plantea el nacionalismo cristiano es la siguiente: ¿de qué tipo de cristianismo estamos hablando? No cabe duda de que el catolicismo, a pesar de sus ricas enseñanzas filosóficas y morales, sigue siendo objeto de recelo por parte de algunos cristianos. Los cristianos ni siquiera pueden ponerse de acuerdo entre ellos en cuestiones sociales críticas como el aborto. Aunque el cristianismo aportó las críticas internas más fuertes a la política social estadounidense, como la teología abolicionista, los movimientos cristianos por la justicia social y el Movimiento por los Derechos Civiles, la historia de Estados Unidos también se ha visto dañada por grupos que enarbolaban la bandera del cristianismo a pesar de que sus opiniones eran contrarias al Evangelio (el Destino Manifiesto y la expulsión de los pueblos indígenas, el KKK y las iglesias segregacionistas o, recientemente, el grupo radicalmente violento y contrario al aborto Ejército de Dios).

Como franciscanos, tenemos los Evangelios, así como nuestro rico patrimonio intelectual, que puede ayudarnos no solo a navegar, sino a influir en la construcción social y política de Estados Unidos. La historia es nuestra mejor maestra. Estados Unidos ha pasado por etapas turbulentas (pensemos en el horror de la esclavitud o en los movimientos anarquistas de principios del siglo XX) y, a pesar de la tormenta dentro de nuestro país, el péndulo se ha ido asentando poco a poco de nuevo en el centro. Es por eso que, como cristiano y estadounidense, siempre tengo esperanza. Nuestros fundadores tenían razón al asegurar una separación de la Iglesia y el Estado que crea una tensión saludable sin dominación, que todo el mundo debe tener algo que decir en una sociedad pluralista y democrática, y que al estar de acuerdo en discrepar a veces, podemos trabajar juntos por el bien común.