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The Province of Our Lady of Guadalupe celebrates Br. Jeffery Jordan, OFM, following his successful dissertation defense for a Ph.D. in theology with a concentration in spiritual scripture at Boston College. At the heart of his research is a conviction shaped by eight years of scholarship, illness, loss and fraternity: Scripture provides us with words when we find ourselves in situations where we don’t know what to say.

Along the way, he came to see completing his doctorate not simply as a personal achievement, but as an expression of his Franciscan vocation as an educator, friar and priest.

What can a damaged scroll tell us?

Br. Jeffery specializes in Dead Sea Scrolls, apocalyptic scripture and other writings from the Second Temple Period. His dissertation focuses on a badly damaged scroll found in Cave 11 in 1956. It contains a series of apocryphal psalms, writings not found in the biblical Psalter and concludes with a version of Psalm 91 that differs from the version found in the Bible today.

The scroll’s physical condition made it challenging to study. Br. Jeffery compared its appearance to an “apple peel,” zigzagging like a snake. Much of the text required reconstruction, leaving many questions: How was it used? Were these individual psalms even prayed together?

Those uncertainties pressed Br. Jeffery toward a defining question in his research: What can scholars responsibly say about a text when so much about it remains unknown?

Building on decades of previous scholarship, Br. Jeffery scrutinized the scroll through anthropology, ritual studies and 4E cognition – a method that considers how thinking and language are embodied. His work became more than an effort to reconstruct the scroll’s original text.

The psalms in the scroll speak to a world in which illness and other afflictions could be understood in relation to evil spirits. Br. Jeffery argues that the psalms give an afflicted person language to confront that affliction and receive divine assurance and comfort.

When scholarship meets life

As he studied how these ancient prayers comforted people in times of hardship, he faced hardship of his own. Serious health issues complicated the final years of Br. Jeffery’s doctoral work. Then his mother, Gloria Jordan-Herring, was diagnosed with cancer and he returned home to provide hospice care. His dissertation could wait; his mother could not.

“I had to realize that it wasn’t all about this,” he said. “Life goes on while you’re doing research.”

That period away from his dissertation became part of its formation. His mother, who had no background in Scripture or theology, asked questions about his work. Her questions helped him learn how to better explain his work to someone outside of his discipline.

The experience of caring for her reinforced something his research had taught him: “Life is embodied and you can’t take away the human person from it,” he said.

Surrounded by fraternity

Br. Jeffery is grateful to the people who supported him throughout his studies, including his dissertation director, Angela Kim Harkins of Boston College. He also remembers the friars who encouraged him and those who traveled to be present for his defense – including Franciscan biblical scholars from different generations whose presence connected him to a scholarly tradition larger than his work.

Br. Jeffery opened his defense with a 20-minute presentation, followed by questions from his director and readers. When the committee left to deliberate, the wait felt long, although he later realized it had lasted only a few minutes. He saw Angela smile when the committee returned. When she hugged him, he knew the nearly eight-year journey had reached its destination.

“It still doesn’t feel real in some ways,” he said.

Br. Charles O'Connor, one of the friars who accompanied Br. Jeffery for his dissertation defense, said he was impressed with how he handled the presentation and questions from his examiners.

“His explanation of all aspects of his thesis demonstrated his knowledge and expertise,” he said. “Truly impressive.”

As Br. Jeffery surveyed the room, filled with his friar brothers whose presence reminded him of why he pursued the degree in the first place, he felt the meaning of the moment.

“It was also a celebration of our Province and our Order,” Jeffery said.

Province-wide, pride has spread. Minister Provincial Br. Michael Perry, OFM, said he was excited to hear about Br. Jeffery’s successful dissertation defense.

“He did a brilliant job, and we now have another professor who can help illuminate the Gospel life through the sacred texts,” he said.

Scholarship in service

Br. Jeffery is teaching Old Testament at Mexican American Catholic College in San Antonio and anticipates he will teach New Testament and Pauline Letters next semester. He is also affiliate faculty at the University of the Incarnate Word and hopes to continue to teach and research while fulfilling his responsibilities in formation as Master of Friars in Temporary Profession. He also plans to present his research locally and internationally.

Br. Michael Fowler, OFM, who lives and ministers with Br. Jeffery in San Antonio, sees that scholarship already taking shape in his brother friar's ministry.

“He is very open to a lot of new ideas, and he is a gentle kind of person, especially with our students,” Br. Michael said. “He is obviously connecting with people and helping to spread the Gospel that way.”

Br. Jeffery looks forward to using his scholarship to serve others and deepen his Franciscan vocation.

“How can I pass on my love of Scripture?” Br. Jeffery asked. “How can I educate people on the word of God? How can I more fully engage with the world, in the academic world, as a friar?”

These questions return him to the ancient scroll he studied for years and to a simple realization: words matter.

In the psalms, words of fear and lament, hope, praise and thanksgiving are placed into human mouths. They give people the language they need when life has left them unsure of what to say. It is the connection between a damaged scroll and the everyday experience of prayer.

After eight years of study, Br. Jeffery returns to a simple truth: Scripture still speaks.

“When you don’t know what the words to say, you’re given the words,” he said. “We’re given the words.”

And when you don’t know how to pray?

“Just open your Bible,” Br. Jeffery said. “The words are there for you.”

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When you serve in the military, you learn to depend on the people beside you. You eat, work and play together, complain together, and sometimes face death together. You come to know who can make you laugh, who will listen, and who will come when you need some help.

Then you come home, and those people have gone away.

Some have families and jobs far away. Some are struggling themselves. Others have died. The people you once saw every day become names in your contacts and faces in phone or photographs.

Feelings of abandonment often set in.

There may be people around you, perhaps people who love you deeply. Yet you miss the comrades who understood without needing an explanation. You wonder where you fit now. You may even wonder whether you matter as much as you did when someone depended on you.

St. Francis’ “Canticle of the Creatures” has something to say to that loneliness. Its message begins with a simple truth . . . You are still part of a family!

Francis calls the Sun his Brother. The Moon and Water are his Sisters. The Earth is his Sister and Mother. Everywhere he turns, he recognizes a relationship. The world is God’s creation, and Francis knows that he belongs within it.

For a veteran who feels cut off from others, that can be a place to begin.

St. Francis knew suffering, too

It is easy to picture a happy-go-lucky Francis, singing blissfully in a field of flowers. But the Canticle came near the end of his life, when he was seriously ill and suffering. His song came from within a difficult life.

That matters because people who have experienced trauma do not need someone telling them to “cheer up” or “count your blessings.” They need someone willing to listen and hear what happened and understand why life has become so hard.

Francis’ song makes room for suffering. It includes people who suffer illness and hardship. It even has a place for death. You don’t have to leave your grief behind before entering this prayer. It can accompany you too!

You can pray it when you miss your friends. You can pray it when you are angry. You can sit quietly while someone else reads it when you have no words yourself.

The invitation is gentle . . . You can be here just as you are!

You still have a place

The words “Brother” and “Sister” mean something to veterans. They describe bonds formed through shared service and responsibility. Losing daily contact with those people can feel like losing a family. Francis invites us to look around and discover that belonging is still possible.

The sunlight coming through the window, the water you drink, the earth beneath your feet – all are gifts from the same God who gave you life. You share a home with other living things. Your place in that home remains, even when you feel alone.

Of course, sunshine cannot replace a friend. A tree cannot understand your memories or call you on your birthday. All of us need human companionship.

But noticing the world around you may offer a small beginning. Something outside your loneliness can catch your attention. . . something as simple as a bird returning to the same branch, or a plant that needs watering, or the evening sky changing color. Moments like that matter.

Your worth is more than what you can do

During military service, your work mattered. People counted on you. You had responsibilities and a place in the group.

Later, especially with age, illness, or disability, you might ask, “What good am I now?” The Canticle offers another way to understand your worth or value.

The sun shines on you before you accomplish anything. Water refreshes you without asking what you have achieved. The earth supports you when you are too tired to stand.

Your value doesn’t depend on being useful every hour of every day. You remain someone worthy of friendship, attention, and care. You are worth it!

That can be difficult for a person who has spent a lifetime helping others. The helper may find it hard to ask for help. The dependable one may feel ashamed for needing someone himself or herself.

But you, too, are a creature of God. You have needs. You grow tired. You deserve companionship. You’re allowed to let someone stand beside you.

Begin right where you are

When trust has been wounded, reaching out can feel like hard work. You may want company and dread conversation at the same time. You may be tired of explaining yourself. The words are just not there in the moment.

Begin where you can. . . right where you are at this moment will work!

Sit beside a window. Watch a bird. Care for a plant. Listen to the rain. Notice one thing that gives you a little ease.

You might say:

“Thank you, God, for this small part of your world. Help me find my place in it today.”

There is no need to force a feeling. Some days you might feel grateful. Other days you might feel nothing. The prayer can still be honest.

In time, that small attention may open toward another person . . . someone who also enjoys the garden, a neighbor with a dog, a fellow veteran who would welcome coffee.

Friendship often begins with an ordinary moment repeated.

Remembering the people you miss

Some comrades can’t return. Their absence deserves more than a quick word of comfort. You remember their voices. You remember things they said. Perhaps you remember a promise or a moment you wish had ended differently. The Canticle can become a prayer where you remember them before God.

While watching the sunrise, you might speak a friend’s name. While watering a plant, you might recall something that made you both laugh. You might simply say, “Lord, I miss him or Please hold her close.”

Remembering gives love somewhere to go. You can carry that love into the life you still have. You can tell their stories, welcome someone who is lonely, or offer the kindness they once offered you. New friendships can grow alongside old loyalties. There is room in your heart for both.

Keep showing up

The Canticle also speaks to those who care about veterans. Calling someone a Brother or Sister carries responsibility. We need to make room at the table, remember names, make the call, and keep showing up.

A parish or retirement community can offer a regular gathering where veterans can simply be together. No one has to tell a war story. They might share a meal, play music, play a game of Uno, help with a project, or just talk about everyday life.

The important thing is steady companionship. The first invitation may be turned down but a second invitation might be welcomed. Trust takes time.

For the veteran who feels forgotten, the Canticle’s promise is quiet but firm. Your comrades may be far away, and some losses will always hurt. Yet there is still a place for you among the living. There are people who can come to get to know you. There is care you can receive and love you can give.

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Br. Edward McKenzie, OFM, is a Vietnam veteran who served with the U.S. Air Force's 38th Air Rescue and Recovery Squadron in Vietnam. His military service and his priesthood share a common purpose: “That Others May Live.”

Today, his work with veterans continues that calling in a different way. Through retreats, prayer, writing, and listening, he seeks to make room for the stories veterans carry—and for the hope that healing and a renewed sense of purpose are possible. For more information about Fr. Ed's ministry, visit Father Ed McKenzie | That Others May Live.

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El otoño es una de esas estaciones que nos invita a reflexionar profundamente sobre la vida y los cambios que experimentamos. Es la estación del cambio por excelencia, esa época del año en la que los árboles se preparan para enfrentar los rigores del invierno. Pero, ¿cómo lo hacen? De una manera verdaderamente fascinante: se desprenden de sus hojas, dejándolas caer suavemente hasta formar una hermosa alfombra de colores dorados, rojos y anaranjados a su alrededor. Es un espectáculo visual impresionante, pero más allá de su belleza, tiene un propósito profundo: el árbol se libera de lo que ya no necesita para poder sobrevivir y hacerse más fuerte.

Y si lo pensamos bien, nosotros los seres humanos no somos tan diferentes a esos árboles. Cuando atravesamos una transición en nuestras vidas, ya sea un cambio de ciudad, un nuevo trabajo, el fin de una relación, o simplemente una transformación emocional interna, también necesitamos soltar cosas. Hay pensamientos, hábitos, relaciones y hasta miedos que debemos dejar ir, porque si nos aferramos a ellos, esas mismas cosas nos van a impedir que nuestra transición sea verdaderamente sanadora. Cuando nos atrevemos a soltarlos, nos fortalecemos y quedamos listos para continuar nuestro caminar en la vida con más energía y propósito.

Y así como el árbol no se queda desnudo para siempre, nosotros tampoco nos quedamos en ese estado de vulnerabilidad eternamente. Al final del invierno, cuando llega la primavera, esos mismos árboles que parecían secos y sin vida florecen de manera espectacular, llenando el mundo de colores y aromas que deleitan a toda la humanidad. Es una señal clara de que después de cada período difícil, viene una etapa de florecimiento y renovación.

Todos nosotros, sin excepción, tenemos nuestras propias estaciones. Hay momentos en los que estamos en pleno verano, radiantes y llenos de energía. Hay otros en los que atravesamos nuestro propio otoño, soltando lo que ya no nos sirve. A veces vivimos nuestro invierno personal, ese tiempo de silencio y recogimiento. Y luego, inevitablemente, llega nuestra primavera. En cada una de esas estaciones estamos llamados a dar lo mejor de nosotros mismos, porque cada etapa tiene su propia belleza y su propio propósito.

Lo maravilloso de todo esto es que no estamos solos en este proceso. Vivimos en una profunda armonía con la naturaleza que nos rodea. Ella nos cuida, nos da señales, y nos enseña con sus ciclos. Y nosotros, a su vez, tenemos la hermosa responsabilidad de cuidarla a ella. Es una relación de reciprocidad que nos conecta con algo mucho más grande que nosotros mismos.

Como bien lo expresó San Francisco de Asís en su célebre Cántico de las Criaturas: "Alabado seas, mi Señor, con todas tus criaturas, especialmente el hermano sol, que es el día y por quien nos iluminas. Y es bello y radiante con gran esplendor; de ti, Altísimo, lleva significación". Una invitación eterna a reconocer que somos parte de una creación maravillosa, interconectada y llena de propósito.

Esta reflexión y las fotos que la acompañan fueron proporcionadas por Hno. Octavio Duran, OFM.

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Autumn is truly one of the most fascinating seasons of the year. Think about it — it's the season of change, the time when nature prepares trees to become stronger so they can withstand the harsh conditions of winter. And how do trees do that? They let go. They shed their leaves, allowing them to fall and create that beautiful, colorful carpet all around them. It's almost like they're putting on one last spectacular show before they buckle down and get ready for the tough times ahead.

You know, we're not that different from those trees. When we go through transitions in our own lives — whether that's physically moving from one place to another or going through an emotional shift — we also need to let go of things. We have to release the stuff that would otherwise hold us back and prevent that transition from being truly healing and strengthening for us. Just like the tree drops its leaves to survive the winter, we sometimes need to drop certain habits, relationships or mindsets that no longer serve us, so we can come out on the other side even stronger and ready to keep walking our path in life.

And here's the beautiful part — after enduring the cold and darkness of winter, trees burst back to life in spring. They bloom and blossom in the most magnificent ways, bringing joy and delight to everyone around them. We're the same way. Every one of us goes through our own seasons in life, and in each of those seasons, we're called to give the very best of ourselves, whatever that looks like at the time.

There's a deep harmony in all of this. Nature takes care of us, and we take care of nature. We're all connected in this incredible, ongoing cycle of life, growth, and renewal.

As St. Francis of Assisi so beautifully reminded us: "Praised be You, my Lord, with all Your creatures, especially Sir Brother Sun, who is the day, and through whom You give us light. And he is beautiful and radiant with great splendor, and bears a likeness of You, Most High." — from the Canticle of the Creatures.

This reflection and the photos that accompany it were provided by Br. Octavio Duran, OFM.

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On Oct. 30, 2026, the eve of the beatification of the Georgia Martyrs, Minister Provincial Br. Michael Perry, OFM, of the Province of Our Lady of Guadalupe gave the following homily during Solemn Vespers at the Cathedral Basilica of St. John the Baptist in Savannah, Georgia.

My brothers and sisters, in the words of St. Francis, “May the Lord give you peace!”

Tomorrow, the Church will beatify five Franciscan friars who died on the coast of Georgia in 1597: Pedro de Corpa, Blas Rodríguez, Miguel de Añón, Antonio de Badajoz, and Francisco de Veráscola. They were my brothers in the Order, and I want to speak of them honestly and with love. And I want us to ask the question that matters most: what can we learn from the Georgia Martyrs? Mañana la Iglesia beatificará a cinco hermanos franciscanos martirizados en Georgia en 1597, y queremos preguntarnos qué nos enseñan.

They came from Spain to live among the Guale people. They learned their language, prayed with them, and gave their lives to them. They were men of their time, sent within the world of the Spanish crown, and they held firmly to what the Church taught. When a baptized young leader named Juanillo sought to take a second wife, as his people’s custom allowed, they told him that as a Christian he could not, and that they could not support his becoming chief if he did. They believed the Gospel demanded something of him, and they would not pretend otherwise. Vivieron entre los guale, aprendieron su lengua y, fieles a la enseñanza de la Iglesia, no callaron lo que creían que el Evangelio pedía.

We cannot know all their intentions, sensibilities, or understandings. But this we do know: mission does not begin with us. It begins in the heart of God, who sends his Son and his Spirit into the world, and the Spirit always arrives before the missionary, already at work in a people, their culture and their longing for God. That is why all Christian mission begins with respect for the dignity, the goodness and the freedom of those among whom we are sent. As St. John Paul II put it, the Church proposes; she imposes nothing. Aunque no conozcamos todas sus intenciones, sabemos que la misión nace en el corazón de Dios y que el Espíritu llega antes que el misionero; por eso toda misión comienza con el respeto a la dignidad, la bondad y la libertad del otro.

Notice the word St. Francis chose when speaking about mission. When he wrote about brothers going to people of another faith, he did not say they should go to them. He said they should go among them. And he told them how: “not to engage in quarrels or disputes, but to be subject to every human creature for God’s sake, and to acknowledge that they are Christians,” and then, “when they see that it pleases the Lord, to proclaim the word of God.” Francis would not even allow one of his brothers to be called “prior.” All were to be called lesser brothers. We do not go as lords, carrying the truth down from above. We go as brothers, standing beside others in a mutual relationship of love, where we receive and where we share. Francisco envió a sus hermanos a ir entre los pueblos, no como señores ni maestros, sino como hermanos menores que ofrecen el Evangelio sin imponerlo.

The story of the Georgia coast is a hard one. The friars were brutally murdered. In the aftermath, due to political intrigue and later colonial reaction, Guale villages and fields were destroyed, and the Guale people suffered terribly. There is grief on both sides. We hold all of it together and offer it to the Lord in this Eucharist since it is the crucified Lord Jesus who is willing to assume all the suffering of humanity and the Earth. La historia termina en dolor por ambas partes: los frailes asesinados, los pueblos guale quemados y sus vidas nunca más las mismas.

So why do we remember these brothers, sent from Spain to La Florida? Not because they were perfect human beings. None of the saints were perfect. We remember them because, when warned of danger, they chose not to run. Miguel and Antonio celebrated Mass and stayed. Blas did not curse those who killed him; he grieved for them. And we remember the Guale Christians who tried, at the risk of their own lives, to spare the friars. In that terrible hour, the friars stayed with the people they had come to love, as a shepherd stays with the flock. Los recordamos no por ser perfectos, sino porque no huyeron, no maldijeron a sus asesinos y no abandonaron al pueblo que amaban; y recordamos también a los cristianos guale que intentaron salvarlos.

Another story of martyrdom comes to mind, where the same choice had to be made: stay or run. Christian de Chergé, prior of a small Trappist monastery in Algeria, lived with his monks as neighbors and friends among Muslim villagers. As violence spread, they chose to stay. In a testament written before he was killed in 1996, he refused to let his death be used to condemn the Algerian people or Islam. He turned to the man who would take his life, called him his “last-minute friend,” and hoped they might meet again in paradise, “if it please God, the Father of us both.” This is the love St. Francis of Assisi carried unarmed across the battle lines to the Sultan at Damietta, Egypt. It does not deny what is happening. It simply refuses to let violence have the last word about who the other person is. Como el hermano Christian de Chergé en Argelia y San Francisco ante el sultán, el amor verdadero no deja que la violencia diga la última palabra sobre el otro.

Paul prays today that our love “may increase ever more and more in knowledge and every kind of perception.” Love that stops growing can harden into control; love that keeps growing learns to see the other as God sees them. And in the Gospel, Jesus heals on the Sabbath and reminds the experts of the law that the law is there to serve the person, never the other way around. Pablo pide que el amor crezca en conocimiento, y Jesús recuerda que la ley está al servicio de la persona.

So what can we learn from the Georgia Martyrs? To hold fast to the truth, and to love even unto death. Few of us will be asked to shed our blood. But in this same letter Paul speaks of being “poured out like a libation” for the faith of others, and that is asked of every one of us. Where are we tempted to run? From the migrant whose language we do not speak, from the young person who has walked away from the Church, from the neighbor whose culture or politics we find hard to bear? The mission entrusted to us asks us to stay: to listen before we speak, to accompany before we correct, to let go of ourselves little by little so that God’s love can grow in us and reach others through us. Los mártires nos enseñan a ser fieles a la verdad y a derramar nuestra vida por los demás, yendo hacia ellos como hermanos y hermanas, con humildad, escucha y acompañamiento.

May these five brothers, and the Guale people they came to serve, pray for us, that our love may grow wiser, gentler, and more patient, trusting that it is God who will bring to completion his mission in the world, which he has placed in our hands. Pedimos que estos cinco hermanos y el pueblo guale intercedan para que nuestro amor sea más sabio, más tierno y más paciente, confiando en que es Dios quien llevará a término su misión en el mundo, que ha puesto en nuestras manos.

Amen.

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For some, the call to religious life can arise like a fire from within. For others, it’s more of a flickering flame, a subtle yet persistent nudge or tap on the shoulder. Discernment is about paying attention to whatever way God’s call finds you.

Discovering your vocation is a process, whether God calls you to religious life, marriage, single life or a certain profession. The process of discernment includes prayer and reflection, patience, encounter and a desire to listen. When we discern, we carry two questions at once:

What do I want to do with my life?
What is God asking of me?

How do you discern a vocation? Begin with prayer and attentive listening, then test what you experience through reflection, spiritual direction, service and encounters with the community or way of life you feel drawn toward.

Discernment for men considering a vocation as a friar involves quieting internal (and external) distractions, deepening their relationship with God and taking in the Franciscan experience more mindfully. This process doesn’t happen overnight.

There can be many factors at play. One friar shared the desire for fraternity, prayer and the opportunity to serve people on the margins first drew him to the Franciscans. The joy he encountered among the friars and their authentic concern for one another and the people they serve inspired him to choose that life for himself.

So, how do you discern a vocation, and where do you begin?

How to discern a vocation

1. Ground your discernment in prayer

Begin at the beginning: Your relationship with God.

Seek time both to pray and to listen. Look to the Gospels as a cornerstone for your reflection. Allow the writings of St. Francis, St. Clare, St. Anthony of Padua and other Franciscan saints to guide you.

Prayer is central to Franciscan life. Since the days of St. Francis and his original brothers, both communal and individual prayer have shaped the tradition. Franciscan life takes shape beautifully in the balance between activity and contemplation.

2. Journal your discernment journey

The ability to look back and recognize patterns can make discernment clearer. Write down prayers and questions, reactions and reflections. Let a journal be more about capturing what happens within you than chronicling the discernment process.

What themes are reoccurring in your prayer? What experiences resonate with you? What questions surface again and again? A faithful journal can illuminate your spiritual growth and help you notice where God might be leading you in your vocational discernment.

3. Seek spiritual direction

Discernment doesn’t happen alone. A spiritual director can accompany, encourage and help you reflect authentically on what you experience. Rather than telling you what you should do, a spiritual director walks alongside you as you listen for God’s direction.

Who can be a spiritual director for someone discerning Franciscan life? A friar who can share his own experience of discernment is one possibility. Someone with a strong prayer life and a deep relationship with Christ can also accompany you faithfully on the journey.

4. Put discernment into motion through service

Prayer is where you listen. Service is where you discover what happens when you respond.

Lend a hand in a soup kitchen. Help sort clothes at a distribution center. Explore ministry needs at your parish. Serving others can help you explore whether you are drawn toward a Franciscan vocation.

Franciscan ministry is rooted in service. Friars serve in many different ways: parishes, schools, downtown service churches, urban ministry centers, and campus ministry; chaplaincies; communications, missions, retreat centers and other preaching ministries; services and shelters for the homeless, hungry and mentally ill; “come home” programs for alienated Catholics; and care for immigrants and migrants. Franciscan ministry is about more than meeting material needs – it is also a ministry of presence that shares God’s love and hope.

5. Spend time with Franciscans

Franciscan life is meant to be lived, not merely studied. Spend time with friars. Listen to their vocation stories. Ask them questions. Pray among them and break bread with them. Join them in ministry whenever possible.

“Come and see” gatherings at a friary – whether for a day, an evening or a weekend – offer an opportunity to experience the prayer, fraternity, ministry and social life that shape daily life as a friar. Interested in attending a Come and See weekend? Fill out the Vocation Office’s inquiry form. This is not a formal application – it simply begins a conversation with our vocation office and gives the friars a chance to walk with you in your discernment.

Friar Chats is another way to connect. It's a monthly Zoom gathering for men discerning a Franciscan vocation. The conversations, held every third Saturday of the month, offers the chance to hear friars share their vocation stories, ask questions, and gain insight into Franciscan life. For details about how to join a Frair Chat, email vocation@friars.us.

Why does this encounter matter? Because a Franciscan vocation isn’t lived alone. Fraternity is another cornerstone of Franciscan life.

6. Experience life in a friary

A friary (a Franciscan residence) is more than a place to live. It’s where friars pray and eat together, share in conversation and recreation, and work together to maintain the household. In a friary, brothers support one another and face challenges together.

This life is both a place of personal growth and conversion of the heart. Evangelization for friars begins here, in a way of life called contemplative fraternity-in-mission, which binds brothers together through prayer and brotherhood and connects them to the people they serve.

7. Pause for reflection

After experiencing Franciscan prayer, fraternity or ministry, make time to reflect. What moved you and what surprised you? Where did you feel challenged, and what remains with you afterward?

Your reactions are an integral part of your journal. Bring them into conversation with your spiritual director. Together you can explore what those experiences might reveal about your vocation.

8. Repeat

You won’t necessarily find a clear answer right away. The cycle of prayer, experience, service, conversion, reflection and beginning again is an ongoing process. Carry what you’ve learned into another experience. Return to a ministry or continue conversations with friars and other men on the same journey.

Repeating these practices can bring greater clarity to your path ahead. Don’t be discouraged if clarity takes time. Discernment is a process, and it has no deadline.

A prayer for discernment

St. Francis’ “Prayer Before the Cross” offers words for anyone seeking clarity about where God might be leading:

Most High, glorious God,
enlighten the darkness of my heart
and give me true faith,
certain hope and perfect charity,
sense and knowledge, Lord,
that I may carry out
Your holy and true command.

The prayer captures the essence of discernment: asking not simply for an answer, but for the faith, hope, love and understanding to recognize God’s will and respond to it.

What is Franciscan religious life like?

A Franciscan vocation is a life of fraternity, mission and prayer, both communal and personal. A Franciscan vocation can take you places you never imagined, into classrooms and parishes, retreat centers and neighborhoods, and into the lives of people on the margins. Wherever that journey leads, ministry becomes a way of bringing the Gospel into the world through service and presence.

Your discernment might include a simple question:

Can I imagine this life for myself?

That question asks you to picture yourself inside this life: praying, serving and living in fraternity. You don’t need to begin with an answer. Discernment is a way of allowing that answer room to emerge in its own time.

Take the next step

Feeling even the most subtle nudge to follow St. Francis? You don’t need to have it all figured out. Start with prayer. Journal about your experiences. Share your thoughts with a trusted companion. Serve others. Spend time with friars. Then, pray and listen.

Again.

Whether you know it or not, your own discernment has already begun.

Ready to talk about your vocation?

You don't have to discern alone. Are you wondering whether God might be calling you to a life as a Franciscan friar? Our vocation office is here to listen, answer questions and accompany you as you explore where God might be leading you.

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On Nov. 14, Br. Gerardo Antonio Vargas Cruz, OFM, will be consecrated to serve as coadjutor bishop of the Diocese of Fajardo-Humacao in Puerto Rico, where he will assist the current bishop and eventually succeed him.

A member of the Order of Friars Minor for nearly three decades, Bishop-elect Gerardo is a native of Puerto Rico whose ministry has been marked by service, humility and a deep commitment to accompanying people in their faith journey.

Known for his Franciscan spirit and concern for those on the margins, Bishop-elect Gerardo grew up in a working-class community and often speaks of remaining grounded in his roots. He is recognized for fostering hope, compassion and an approachable presence that reflects the Franciscan values of service and humility.

Bishop-elect Gerardo is part of the recently established Province of Our Lady of Guadalupe. In the following interview, he shares insights into how he will approach his new role, the challenges of evangelization today and how he discovered his Franciscan vocation.

When did you receive the call about becoming a bishop?

I received the call through WhatsApp while I was in Maryland for priestly ordinations. I didn’t recognize the number, so I didn’t answer. Then I saw the missed call and noticed the episcopal coat of arms. It was Archbishop Piergiorgio Bertoldi, the apostolic nuncio to the Dominican Republic and apostolic delegate to Puerto Rico. I called him back and he told me that I needed to come to the Dominican Republic as soon as possible. I stayed calm, but I was thinking, “How am I going to handle this?”

I went to the Dominican Republic, and he told me that Pope Leo had appointed me as bishop coadjutor of the Diocese of Fajardo-Humacao, which includes the eastern part of Puerto Rico and the island municipalities of Vieques and Culebra.

How did you react to the news?

I received the invitation with great joy and love. However, I never dreamed of becoming a bishop. When the nuncio called me, I was starting a university course, and I had lots of plans. I enjoyed teaching classes and living in fraternity with the friars. But the Lord changed my direction. Obviously, governing a diocese is not the same as working in a fraternity or a parish. I know there will always be some challenges on one side and great joy on the other. I have allowed myself to be led by God.

How will you live out the Franciscan charism as a bishop?

My life has always been about being a brother; even as a priest, always a brother. Not just to my brother friars, but to all people. That is who I am. My Franciscan spirituality as a bishop means that I will be myself. When it’s time to laugh, I will laugh. When it’s time to be serious, I will be serious. But I am not going to stop being who I am. If we try to be someone other than who we are, we become saddened. Our spark fades away.

How did you discover your vocation to be a Franciscan?

When I was about four years old, I said I wanted to be a priest. It’s one of those moments that seems engraved in my memory. I was always connected to the life of the Church, but I had a normal childhood. I participated in youth groups, even fell in love. You know how children go through stages saying they want to be a firefighter, a police officer, a teacher? I always came back to wanting to be a priest. At one time, I considered the diocesan priesthood.

Then, when I was beginning university, I met the friars at a gathering at the convent of the Dominican Sisters of Fátima, which is a Puerto Rican foundation. I saw the friars in their habits. I saw them joyful. I saw them singing and laughing. I saw how they related to one another. After this experience with the friars, I said to myself, “This is what I’m looking for. This is what I want to be.”

At 25, I entered the Franciscans. At that time, it was the Franciscan Custody of the Caribbean in the Dominican Republic. I did my postulancy there, then my novitiate. I returned to Puerto Rico, where I finished a bachelor’s degree in social work. Then, I studied philosophy and theology. When the vocational process began, everything happened very naturally. There wasn’t any pressure from my parents or anybody else. I naturally followed that path. And now, this new mission has also come naturally as another path. Interestingly, my hometown of Lajas has produced three bishops.

How do you see vocations and formation in the new Province of Our Lady of Guadalupe?

I worked in formation. Formation is very difficult work, just like vocation ministry, because we look for quick answers, right? A vocation takes time. We have to accompany the young people of today. Young people live in a secularized world. Therefore, I think young people need a formator who is a witness of Jesus Christ who knows how to accompany them, not to judge them, but someone who can also, as St. Peter says, give them a reason for our hope.

My last class at the university was interesting. Most of my students knew that I was leaving. Some were Catholics and some Protestants. On the last day, we were talking about the Bible and philosophical questions. I gave them simple answers from my lived experiences. I said, “Many of you have an erroneous understanding of the Catholic Church. But when you begin to live the Catholic faith, you realize how beautiful it is.” This is our vocation and our calling: to evangelize with our lives. Being a presbyter does not make you superior to everyone else. The presbyterate is a service. Thanks be to God, the Order forms us in the name of Jesus Christ for service, not superiority.

Throughout my Franciscan formation, I was formed first as a brother. I am simply a brother who serves as a priest. I am your brother. So, I would work with vocations through direct accompaniment, offering welcome and hope, but also connecting with social realities.

How do you think we should be evangelizing today?

Now, we must use modern means of communication for evangelization: the internet... , YouTube, all these things. However, the way we evangelize cannot be by imposition. It has to be by attraction. Evangelization has to be authentic, connected to the Word of God and from person to person. There has to be dialogue, but it needs a solid foundation. People today ask questions: “Why do you believe this? Why don’t you believe that?” This kind of evangelization isn’t, “I’m the priest; I’m in charge here, so what I say goes.” No. We are the holy people of God, walking together and bringing the Good News wherever we are.

How will you approach your role as bishop?

I will continue being a friar who at the same time is a bishop. I know there are specific titles corresponding to a bishop, but I would prefer to be called Friar Gerardo. I will continue signing my documents “Friar Gerardo” because that’s my identity. I will go about my work not focused on being a bishop, but on my mission to do the best I possibly can. When things start going to my head, I will just take off my shoes and walk barefoot as a reminder to never forget where I came from.

What do you think about the Franciscan expansion in Puerto Rico in the western part of the island?

It is something new. It brings joy. The friars are very happy about that presence. Things are going well. Right now, the Franciscan province has four houses in Puerto Rico. One in the west. Two in the metropolitan area (of San Juan) and one is in the east. The west is more rural. It has cities, but there are still rural areas where there is a strong faith. It is the region with Puerto Rico’s oldest Marian devotion to Our Lady of Montserrat. The oldest shrine is there in Hormigueros. It is an area of great faith, a Marian faith.

Do you have a message to the Province of Our Lady of Guadalupe?

Let us continue being Friars Minor. Let us continue being friars in communion with the Church. Communion with the Church does not mean that we all have to agree on everything. But in the end, wherever we are serving as friars, we have to make the Gospel visible. The Holy Spirit will show us how to do that. We can become afraid because the number of friars is decreasing. But we should not be afraid. Everything belongs to God. Let us do what we have to do, and God will take care of the rest.

(Photo credit: Br. Octavio Duran, OFM)

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The Franciscan School of Theology community gathered in September to inaugurate Br. Keith Douglass Warner, OFM, as the school’s 10th president. About 200 benefactors, family members, friars, friends and supporters joined the celebration at Founders Chapel on the University of San Diego campus. The event included a liturgy, followed by a reception and dinner.

Br. Keith, a friar of the Province of Our Lady of Guadalupe, recognized the significance of celebrating the inauguration during the Jubilee Year of St. Francis.

“I am so honored and so pleased to be celebrating this inauguration with you this year, at this time and place,” he said. He also reflected on Pope Leo XIV’s call for Franciscans and others to grow as “artisans of peace.”

Minister General affirms FST’s Franciscan mission

Br. Jim Sabak, OFM, arranged the inauguration liturgy with longtime collaborator Jim Wahl, who composed a song for the event inspired by Pope Leo XIV’s Jubilee Prayer to St. Francis. The two also worked together on the Province of Our Lady of Guadalupe synod event in January 2025.

Br. Massimo Fusarelli, OFM, Minister General of the Order of Friars Minor, offered greetings to Br. Keith and the FST community. In a letter prepared for the inauguration, he reflected on the school’s distinct standing in Franciscan higher education.

“What has been handed you is not an archive to guard, but a workshop still running,” Br. Massimo said. He encouraged FST to stay active in the growing network of Franciscan study centers in the Americas and to keep serving the Order of Friars Minor through theological education and scholarship.

Under Br. Keith’s leadership, FST will continue providing theological education and formation for the Franciscan Order worldwide through programs such as its online Master of Theological Studies in Franciscan Theology.

Forming leaders for the Church and world

Bishop Michael Pham of San Diego congratulated Br. Keith and prayed that the Holy Spirit “guide, protect and strengthen” him in his new ministry.

Diocese of San Diego seminarians study at FST through its Master of Divinity program. The school also offers programs such as an online Master of Theological Studies in Franciscan Theology and a Doctor of Education in Catholic Social Thought in Practice.

Jim Harris, president of the University of San Diego, also recognized the FST partnership with his institution as “a national model among Catholic institutions.”

As Br. Keith’s presidency begins, the inauguration marks a new chapter for FST and continues its mission: forming people rooted in the Franciscan intellectual tradition and prepared to serve the Church and the world as artisans of peace.

Read the original story from the Franciscan School of Theology.

(Photo courtesy of FST

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St. Francis of Assisi might be the first name that comes to mind when you think of a Franciscan saint or holy person. St. Clare and St. Anthony of Padua probably aren’t far behind.

But over the centuries, countless people have followed Jesus in the footsteps of St. Francis and St. Clare. They have been teachers and missionaries, mystics and caregivers, kings and queens, and regular people who made the extraordinary choice to answer God’s call to serve the poor and the marginalized. Their lives were very different, but each found a way to live the Gospel and share their gifts with others through prayer, fraternity and service. Their example can inspire us to do the same today.

The reflections below are adapted from “Day by Day with Followers of Francis and Clare” by Br. Pat McCloskey, OFM. Not everyone included has been canonized or beatified. What they share is a Franciscan spirit and an example that can encourage us to care for one another, serve people on the margins and build a world that shows greater respect for God’s creation.

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May you announce and preach His praise to all nations in such a way that praise and thanks may always be given to the all-powerful God by all people throughout the world at every hour and whenever bells are rung. Letter to the Custodians 1220

Let us refer all good
to the Lord, God Almighty and Most High,
acknowledge that every good is His,
and thank Him,
“from Whom all good comes,
for everything. The Earlier Rule 1221

Praise and bless my Lord and give Him thanks
and serve Him with great humility. Canticle of the Creatures 1225

When all those who knew him saw him, they compared his latest circumstances with his former and they began to reproach him harshly. Shouting that he was insane and out of his mind, they threw mud from the streets and stones at him. They saw him as changed from his earlier ways and weakened by starving his body. They blamed everything he did on starvation and madness. But since the patient person is better than the proud, God's servant showed himself deaf to all of them, and neither broken nor changed by any wrong to himself he gave thanks to God for all of them. First Life of Saint Francis of Assisi by Thomas of Celano, Chapter 5

The word “thanks” occurs 53 times in the early writings of St. Francis of Assisi. Like poverty and the other vows that came to define Franciscan life, thankfulness expressed as gratitude for all things became a principal way of perceiving the world. We might even understand part of Francis’ conversion experience as an awakening to what it means to live with gratitude and, even further, graciousness as human beings in the world. His conversion exposed him to profound vulnerability, which in turn opened his horizons to what God has provided in creation for the building up of a world where everything fits in one way or another. Without the distractions and anxieties of the constructs of society and culture, Francis became free to realize and explore the wonder of the Most High, too often veiled by fear and doubt.

Gratitude and graciousness are also important signposts in our sacramental experience, pointing both to God’s great desire to share Godself with us and to the most profound response we as human beings can provide – thankfulness. Francis, in leaving behind the fears and apprehensions that troubled him, allowed himself a deeper experience of his own humanity as blessed by a loving God. Even though he calls himself a sinner time and again, this designation never prohibits him from realizing what God has done, and continues to do, in his life. Despair over his brokenness is never a choice; rather, gratitude asserts itself again and again.

In this month of November, a season of thanksgiving, Francis’ attitude and perspective invite us to consider just what we are thankful for and how we might cultivate a life open to wonder, a life that we cannot help but respond to with gratitude. Such a perspective is all too often forgotten and neglected as we navigate the many complexities of our lives. Yet Francis helps remind us, as God has told us from the beginning, that “Everything is yours, but do not forget: it is all gift!” We are called and challenged to embrace this truth always and to live in the freedom and joy it promises.

Reflection questions

How often do you pause to reflect on all that you are thankful for in your life?

How often do you find yourself believing that life’s disappointments are greater than its blessings? Why do you think we sometimes focus on life in this way?

Where might you find joy in your daily life that you have not considered before? What do you need to remember about who you are and to whom you belong that might reignite a response of thankfulness in your heart?

Image: Saint Francis of Assisi, Philip Fruytiers, 17th century. Public domain, via Wikimedia Commons.

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More than 10,000 Catholics from around the world gathered in Savannah, Georgia, on All Hallow’s Eve, Oct. 31, 2026, to celebrate the beatification of the Georgia Martyrs, five Spanish Franciscan friars who gave their lives for the sake of the Gospel in 1597.

Br. Friar Pedro de Corpa, OFM, and his four companions were serving the Guale people in the modern-day Diocese of Savannah when he opposed the second marriage of a young, baptized heir to a Guale chiefdom who wanted to take a second wife. He and his brothers were killed for defending the sanctity of marriage.

Despite the death of their brothers, Franciscan friars returned to their missions among the Guale people on the barrier islands in 1605. Today, the martyrs are remembered for their commitment to promote the family, preserve morality and build a Christian society.

“The Georgia Martyrs took seriously the invitation of St. Francis to live sine proprio, to hold nothing of their own,” said Minister Provincial Br. Michael Perry, OFM, of the Province of Our Lady of Guadalupe. “They learned how to enter into the people’s lives and really do as St. Francis invited us to do – not to just go to a people but really go among the people.

“By our very Christian nature, we're call and sent to be brothers and sisters among all people,” he continued. “More than 10,000 Christians came here to celebrate this great event and to say this is who we are becoming. This is who God is calling us to be. So let's ask for the prayers of our brothers, the five martyrs. Let's pray that we might be willing to offer our lives in mission, being mission of God to the world today: inspiring hope, promoting peace and reconciliation among all people.”

Cardinal Frank Leo, Metropolitan Archbishop of Toronto, presided over the bilingual liturgy as papal legate, representing Pope Leo XIV. The Savannah Convention Center was packed with faithful eager to witness the beatification, which was held 28 days after the 800th anniversary of the death of St. Francis of Assisi, founder of the Franciscan Order. It is the sixth beatification to be held in the United States.

The Cause of the Georgia Martyrs was opened in the 1950s by the Order of Friars Minor and taken on by the Diocese of Savannah in 1980. The liturgy was attended by Franciscan friars from the Province of Our Lady of Guadalupe, as well as many bishops, diocesan priests, sisters and other religious. Among the principal celebrants were Minister Provincial Br. Michael Perry, OFM, of the Province of Our Lady of Guadalupe; Br. Giovangiuseppe Califano, OFM, Postulator General of the Order of Friars Minor; and Archbishop José Rodríguez Carballo, OFM, of Merida-Badajoz, Spain, who leads the archdiocese where Friar Antonio de Badajoz, OFM, grew up. The archbishop was accompanied by the priest who leads Friar Antonio’s home parish.

During his homily, Cardinal Leo described the martyrs as “shining witnesses of the Gospel” who continue to challenge Christians to remain faithful to Christ while engaging others in the spirit of St. Francis: through dialogue, respect and service.

“Having left everyone and everything behind to follow the Lord, a calling which brought them across the Atlantic to this very place, they fulfilled Christ's words with great zeal and vigor,” he said. “Among the varied gifts we can give to others, faith is among the greatest.”

“The example of the martyrs helps our young people, in particular, to appreciate that no greater treasure can be found in this earthly existence than following Jesus with an unprovided heart,” he added.

During the Rite of Beatification, Br. Michael read the biographies of Friars Pedro de Corpa, OFM, Blas Rodríguez de Cuacos, OFM, Miguel de Anon, OFM, Antonio de Badajoz, OFM, and Francisco de Veráscola, OFM:

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Bl. Friar Pedro de Corpa, OFM

Friar Pedro was born in the small village of Corpa, in the territory of the present Diocese of Madrid-Alcalá, around 1560. Ordained a priest of the Province of the Friars Minor of Castile around 1584, he left Spain to serve as a missionary in the New World on July 21, 1587 – shipmates with Bl. Friar Antonio de Badajoz, OFM. One of the more experienced friars, Friar Pedro was eventually assigned to the chief village of Tolomato, where he built a mission and served the Guale people, teaching them about Jesus and baptizing those drawn to the Catholic faith.

Bl. Friar Blas Rodríguez de Cuacos, OFM

Friar Blas was born in the Spanish village of Cuacos, near the border with Portugal, beween 1550 and 1560. A priest of the Discalced Reform in the Alcantarina Province of the Friars Minor of San Gabriel, he came to the New World in 1590 and was assigned to the village of Tupiqui, close by Bl. Friar Pedro de Corpa. The two were able to meet from time to time, easing the strain of their solidarity and difficult lifestyle, and providing the opportunity to consult with one another about the canonical and pastoral matters that arose when imparting the sacraments to indoctrinated Indigenous people, such as the custom of taking multiple wives.

Bl. Friar Miguel de Añon, OFM

In 1595, Friar Miguel, a priest of the Province of the Friars Minor of Castile, responded to a call for service in the missions of La Florida. Although the year of his birth is uncertain, the missionary was probably in his forties at the time of his martyrdom. Sailing on the same Spanish vessel as Bl. Friar Francisco de Veráscola, OFM, he joined Bl. Friar Antonio de Badajoz, OFM, at Mission Santa Catalina de Guale (present- day St. Catherines Island), which was expected to become an ideal mission station due to its strategic central location on the barrier islands. He quickly established a reputation as an esteemed and holy man with a beautiful singing voice, especially beloved and respected by the Guale.

Bl. Friar Antonio de Badajoz, OFM

Friar Antonio arrived in the New World from Spain in 1587, sailing on the same ship as Bl. Friar Pedro de Corpa, OFM. A lay religious of Alcantarina Province of the Friars Minor of San Gabriel, he was the only one of the Georgia Martyrs not ordained to the priesthood. Having spent ten years in La Florida, his command of the Guale language was excellent, and he served as interpreter for Bl. Friar Miguel de Añon, OFM. When the two were assigned to Santa Catalina de Guale. Catechizing the natives was a priority, but the friars were also tasked with restoring the importance of the mission, which had been largely abandoned after the Jesuit withdrawal in 1571.

Bl. Francisco de Veráscola, OFM

Friar Francisco was born on Feb. 13,1564, in the present-day Beraskola neighborhood of Gordexola, a town in the Basque region of Spain. He entered the Franciscan Province of Cantabria and was ordained to the priesthood in 1590. One of 12 Franciscans volunteering to help the missions in La Florida, he set out for the New World on June 10, 1595, sailing on the same ship as Bl. Friar Miguel de Añon, OFM. Due to his enormous stature, he was nicknamed “the Cantabrian giant.” He often joined the Guale youth in athletic games, and he occasionally served as bodyguard for visitors to the Georgia coast.

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The day before the beatification, a group of bishops, priests, Franciscans and other pilgrims traveled to St. Catherines Island, where Friars Antonio and Miguel served at a mission church. After the Spanish left the island in 1680, the mission was lost for centuries until it was rediscovered by archeologist David Hurst Thomas in the 1980s.

Visiting the mission was “incredibly humbling” Provincial Councilor Br. Peter Boegel, OFM, told OSV News. The challenges they faced – leaving home, traveling across the ocean, learning the Guale language and customs – and their ultimate sacrifice made him consider how he should embrace a willingness to make scarifies to “promote the kingdom of God.”

The late Fr. Conrad Harkins, OFM, then-vice postulator for the cause of the Georgia Martyrs, provided invaluable information about the Franciscans to the archeologists as the mission was excavated and delivered the final report on the martyrs to the Vatican in 2007. He and David were recognized by the Diocese of Savannah during the Beatification Mass for their extraordinary contributions to the cause. Fr. Conrad passed on Aug. 31, 2020. Other Franciscans who supported the cause were also acknowledged in the program.

O Lord Jesus Christ, reward the apostolic zeal of Friar Pedro de Corpa and his four companion friars, Blas, Miguel, Antonio and Francisco, who labored for the spiritual well-being of the native Guale people of Georgia and gave their lives in witness to the Christian faith.

Through their merits and intercession, graciously grant the favor I humbly ask of You, so that, for the glory of Your Name, their heroic sacrifice may be officially recognized by the Church.

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St. Francis of Assisi sought to be an instrument of peace in a world marked by conflict and division. Today, the friars of the Province of Our Lady of Guadalupe continue to see peacemaking as a Gospel calling: to defend human dignity, stand with those who suffer and work toward justice and peace for all.

In the spirit of St. Francis, Minister Provincial Br. Michael Perry, OFM, joined more than 200 bishops and partners-in-ministry in signing “A Global Christian Declaration: An Urgent Call for Equality, Peace, and Justice, and the Future of Christianity in the Middle East.” Issued from Assisi, Italy, in commemoration of the Global Day of Prayer for Peace on Oct. 29, 2026, the signers call on Christians, governments and people of goodwill to reject violence and dehumanization and pursue a just and lasting peace in the Middle East. A copy of the letter was also sent to President Donald Trump.

The letter is available below. A complete list of signers can be found on the website of Churches for Middle East Peace.

A global Christian declaration: An urgent call for equality, peace, and justice, and the future of Christianity in the Middle East

To governments, to all people of goodwill, and to the faithful entrusted to our care:

On this 40th anniversary of the Global Day of Prayer for Peace, we join Pope Leo XIV and Christians around the world in renewing the call offered by St. John Paul II at Assisi in 1986 and reaffirmed by Pope Francis in 2023: to reject violence, uphold human dignity, and pursue a just and lasting peace.

We affirm every person’s right to worship freely, practice their faith without fear, and live according to their own conscience. Religious freedom, human dignity, peace, and justice are inseparable. As bishops and Christian leaders from around the world, we issue this declaration because Christianity in the Holy Land and Middle East has reached a critical moment. We speak as Christians, but our care and concern are for all who call this sacred region home.

Our Christian faith teaches that every person is created in the image of God (imago Dei). All of creation is sacred. Every community deserves security, freedom, and dignity. Where religious communities are persecuted, displaced, or denied equal rights, peace cannot flourish. Where people of different faiths live with mutual respect and equal protection, societies are strengthened and reconciliation becomes possible.

We condemn antisemitism, Islamophobia, Christian persecution, Christian Zionism, and every ideology and theology that privileges or excludes any group of people or denies the God-given worth of any human being. Every person, regardless of faith, race, culture, or nationality is to be treated with dignity, and receive the protection and preservation of all their human rights including religious freedom and equal protection under the law.

Across the Holy Land and throughout the Middle East, we witness immense suffering. Wars and crises in Israel and Palestine, Lebanon, Iran, Syria, Iraq, and the wider region have claimed countless lives, displaced millions, devastated communities, and deepened fear and division. Innocent civilians continue to bear the greatest burden of war.

We are particularly alarmed by the rapid decline of Christian communities throughout the region. Ancient churches that have borne witness to Christ for nearly two thousand years are shrinking as families emigrate in search of safety, stability, and a less uncertain future. If these trends continue, the birthplace of Christianity risks becoming a place where Christians remain only as visitors rather than living communities rooted in their historic homeland. We must act now, or Christians may all but disappear from the Middle East.

We are concerned by the continued challenges facing our Christian brothers and sisters in Jerusalem. We support a shared Jerusalem with freedom of worship for Jews, Christians, and Muslims, and all who call the city holy. In Palestine, Christians - like their Muslim neighbors - face growing uncertainty as violence, movement restrictions, economic hardship, and displacement by the policies of the Israeli government and the actions of settlers drive families from their homes. In the illegally occupied West Bank, including the historic Christian town of Taybeh, escalating settler attacks - enabled and supported by the Israeli military - against communities, homes, farms, and places of worship are alarming. An absence of protection or accountability further undermines confidence in the rule of law and threatens the future of Palestinian life, including for Palestinian Christians.

In Gaza, the Christian community now numbers around 500 out of the overall population of more than 2 million Palestinians. Families have suffered alongside their Muslim neighbors through immense loss, displacement, hunger, and destruction resulting from Israel’s three-year military campaign that has not ended. We call for the recognition of human dignity and due process for all those detained, and protection of every civilian without distinction.

Lebanon continues to endure overlapping political, economic, and security crises, compounded by Israel’s ongoing military operations and occupation in parts of southern Lebanon. These pressures have accelerated Christian emigration and displacement. Syria’s ancient Christian communities continue to struggle after more than a decade of devastating war and unilateral U.S. economic sanctions. Armenia, the first nation to adopt Christianity as its state religion, also faces profound security challenges. Armenia’s stability and the preservation of its ancient Christian heritage remain matters of concern for the global Church. Throughout the region, escalating violence threatens broader wars that would endanger all peoples and faith communities.

The diminishing presence of Christians in the Middle East is not simply a Christian concern. It signals that justice, equality, security, and hope are failing for everyone. The Church does not seek privilege for Christians; we seek societies where Christians, Muslims, Jews, Druze, Yazidis, and all people can flourish together with equal rights, dignity, and protection under the law.

We therefore call upon governments and the international community to pursue a just peace with renewed courage. We urge leaders to end violence through proactive, sustained diplomacy; ensure unhindered humanitarian assistance and access to daily needs; protect places of worship and vulnerable communities; and uphold human rights and international humanitarian law without exception.

We also call upon Christians throughout the world to respond faithfully. Pray without ceasing for peace with justice. Stand in solidarity with the churches and people of the Middle East. Support diaconal and humanitarian ministries that serve all people, regardless of religion, belief, or no belief. Welcome those displaced by conflict and advocate for their safe right to return to their homes and communities if desired. Promote reconstruction and/or compensation for damaged and destroyed communities, medical and educational institutions, and other properties. . Ensure that those state and non-state actors responsible for violations of international law are held accountable for the loss of life, suffering, damage and destruction that they have caused. Reject hatred and dehumanization. Raise your voices with elected leaders, urging policies that advance peace, protect human dignity, uphold international law, and preserve the religious diversity of the Middle East.

The future of Christianity in the Holy Land will not be secured by walls, weapons, or war. It will be secured when justice, equality, diplomacy, and peace prevail for all who live there.

May we renew our common commitment to become peacemakers in word and deed. Together with the global church, churches of the Holy Land, and people of goodwill around the world, we pray and work for the day when collectively we beat our swords into plowshares, every family lives without fear under their own fig tree, and lands made holy by God become places where people of every faith live together in freedom, dignity, and peace.

May God go before us and make straight the path toward peace.

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The Province of Our Lady of Guadalupe is sad to share that Fr. Kenan Freson, OFM, 86, of Cincinnati, died on Oct. 26, 2026.

As a Franciscan for 67 years, Fr. Kenan was known and loved as a gentle soul in the spirit of St. Francis. Like the founder of the Franciscans, Fr. Kenan saw God revealed in nature and he spent countless hours caring for plants, shrubs and trees with the labor of his hands and the joy of his heart.

Funeral services will be held on Wednesday, Nov. 4 at Seven Acres Senior Living, 476 Riddle Road, Cincinnati, Ohio, 45220. Reception of the body and visitation will begin at 10 a.m., followed by a Mass of Resurrection at 11 a.m.

Fr. Kenan was born on Sept. 22, 1940, to Leonard and Antoinette (née Huetten) Freson, in St. Bernard, Ohio, a suburb of Cincinnati founded by German immigrants in the 19th century. His father was a bookkeeper, and although Fr. Kenan followed his own path, he shared his father’s talents for fiscal matters.

At the age of 18, Fr. Kenan answered God’s call to religious life as a Franciscan. He professed simple vows on Aug. 16, 1959, solemn vows on Aug. 16, 1962 and was ordained to the priesthood on June 2, 1967.

His studies included earning a Bachelor of Arts in Philosophy from Duns Scotus College in Southfield, Michigan and a Master of Arts in Religious Studies from the Catholic University of America in Washington, D.C.

During his first 14 years as a friar, he formed students in the faith at Roger Bacon High School in Cincinnati. He also served as assistant business manager there. Since he excelled in numbers and finance, his next appointment was treasurer of the legacy St. John the Baptist Province, a role he held for 25 years. During those years he modernized accounting practices and ensured the province's finances remained secure. He later served as the community’s liaison to sponsored ministries, participating on several boards, and chairing the audit committees.

Fr. Kenan spent his final active years at St. Anthony Shrine tucked into a wooded stretch of Cincinnati where he enjoyed tending the property, gardening and especially planting trees to beautify the grounds and to experience the glory of God's creation. He planted over 200 trees there. He also said planting trees helped him to “practice patience.”

“It’s like having a pet,” he recalled in a 2012 interview. “All trees need watering the first couple of years.” When you plant a tree, he added, “You make a commitment.”

Fr. Kenan also assisted at several nearby parishes, including St. Vivian and St. Bartholomew, for 35 years. Parishioners like Amy Hagedorn, said he often referred to himself as “a humble Franciscan.” A special family tradition for Amy was taking a photo of her three daughters with Fr. Kenan each Christmas. When he retired from the parish, her husband Gary, a 1974 graduate of Roger Bacon High School, compiled a book of Christmas photos as a gift for Fr. Kenan.

When reflecting on his years of serving at the two parishes, he said, “The pastors were always very welcoming, and I got to know so many of the people. The parishioners really embraced me, and I always enjoyed being there with them.”

Fr. Kenan is survived by his friar brothers of the Province of Our Lady of Guadalupe, a brother Carl Freson in Virginia and two second cousins, Margaret Ann Braun of Alexandria, Kentucky, and Nick Combs of Verona, Kentucky.

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The Province of Our Lady of Guadalupe is sad to share that Fr. Bernard Kennedy, OFM, 66, of Burlington, Wisconsin, died on Oct. 17, 2026, after a brief illness.

Fr. Bernard loved being a Franciscan, and it showed. Despite health challenges from a childhood diagnosis of diabetes, he found joy in simple moments, and he shared that joy. He helped others discover their calling and find a life of fulfillment. He is remembered for his generous heart and devotion to teaching and ministering to high school students, forming young friars and instructing diaconal candidates for the Archdiocese of Chicago.

Funeral services will be held on Saturday, Oct. 24 at Holy Ghost Church, 2921 Central Avenue, Dubuque, Iowa, 52001. Visitation will be held from 8:30 a.m. to 10:45 a.m., followed by a Mass of Resurrection at 11 a.m., and burial at Mt. Calvary Cemetery in Dubuque.

Born on May 6, 1960, in Dubuque, to Bernard, Sr. and Delaine (née Freiburger) Kennedy, Fr. Bernard was the only son in a family of nine children. His devout parents raised him in the Catholic faith, and he received both baptism and confirmation at Holy Ghost Parish in Dubuque.

He earned a Bachelor of Arts in English from Loras College in Dubuque and later completed a Master of Divinity at the Catholic Theological Union in Chicago, followed by a Master of Arts in Educational Administration from Dominican University in River Forest, Illinois.

He professed first vows with the Order of Friars Minor on Aug. 14, 1984, and solemn vows on Aug. 12, 1987. He was ordained to the priesthood on June 4, 1988.

Following ordination, Fr. Bernard taught English, theology and religious studies for 15 years at four different high schools: St. Mary’s in Burlington, Wisconsin; Archbishop Ryan in Philadelphia; Notre Dame in Cicero, Illinois; and Holy Cross/Guerin College Prep in River Grove, Illinois, where he oversaw the theology department and was campus minister.

Early in his ministry, he also served as assistant director of vocations for the Tau Fraternity in St. Francis, Wisconsin, and associate pastor at Assumption Blessed Virgin Mary Parish in Pulaski, Wisconsin.

In 1995, at the age of 35, Fr. Bernard was featured in a newspaper article for undergoing a kidney transplant. The donor was his sister, Susan, who worked as a nurse at a dialysis clinic in Dubuque. The procedure was a success, and he was more than grateful to his sister for her selfless act of charity. “I think it’s a miracle,” said Fr. Bernard after the surgery, noting how much better he felt. In 2007, Fr. Bernard received a second kidney donation from his sister Peggy.

In 2005, his life took a new direction when his focus shifted to helping men discerning and witnessing the Franciscan life. He served at the St. Joseph Interprovincial Friary as director of the post-novitiate formation program (2005 to 2014), secretary of formation and studies (2005 to 2011), director of ongoing formation (2005 to 2014), director of priestly studies (2005 to 2014) and Provincial Councilor (2005 to 2011) for the legacy Assumption of the Blessed Virgin Mary Province.

He also guided men pursuing a call to the diaconate within the Archdiocese of Chicago. Starting in the early 2000s, he taught pastoral theology to diaconal candidates, and he served as director of the Permanent Diaconate program from 2017 to 2020.

Seeking to foster greater understanding between religious groups, he served on the Archdiocese of Chicago Catholic/Jewish Relations Committee and received a scholar grant from the Holocaust Foundation of Illinois.

Always wanting to go wherever he was needed, Fr. Bernard also served as chaplain to the Holy Cross Brothers (1995 to 2003) and the Felician Sisters starting in 2017.

From his early years in education through his years forming and caring for his brother friars, Fr. Bernard consistently pursued opportunities to serve others through teaching, pastoral ministry and Franciscan religious life. His extensive service across educational, pastoral and administrative roles reflects strong leadership, intellectual dedication, humility and a steadfast commitment to the Franciscan values of service, community and spiritual growth. His achievements and long record of trusted leadership demonstrate a life marked by generosity, integrity and faithful service to the Church.

Along with his devotion to the Franciscans, Fr. Bernard was an avid gardener. Wherever he lived, Fr. Bernard planted flowers and vegetables, enjoying the work of the harvest.

Fr. Bernard is survived by his friar brothers of the Province of Our Lady of Guadalupe and his siblings, Ann (Miles) Kiley of Benton, Wisconsin, Susan (Steve) Wagner of Dubuque, Sr. Patricia Kennedy, OSB of St. Joseph’s, Minnesota, Nona (David) Cooper of Dubuque, Kay (Bill) Beaster of Dubuque, Gwen (Don) Hesselman of Dubuque, Peggy (Randy) Dolson of Gunnison, Colorado, and Kerri (Bill) Feldhaus of Hiawatha, Iowa. He is also survived by many beloved nieces and nephews and great nieces and nephews.

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Around the Province of Our Lady of Guadalupe, friars and the communities they serve marked the 800th anniversary of the Transitus and feast of St. Francis in many beautiful ways, gathering in prayer, celebration and fraternity.

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Across the province and beyond

Assisi, Italy

Experiencing the Transitus in Assisi – site of Francis’ birth, lifelong conversion and passing – provided Br. Javier Del Ángel De los Santos, OFM, a compelling lens for this point in the life of the Province of Our Lady of Guadalupe.

At the Porziuncola, where Francis asked to be laid naked on the bare earth as he prepared to greet Sister Death, Br. Javier reflected on the little poor one’s total surrender to God and Jesus’ image of the grain of wheat that falls to the soil and bears fruit. For Br. Javier, the recent unification of five provinces into a single fraternity brings a similar invitation: to honor cherished histories while trusting in God’s promise of new life amid change.

That hope gained deeper meaning as Br. Javier prayed at Francis’ tomb in the Lower Basilica of St. Francis of Assisi. The Transitus became not simply a remembrance of death, but a reminder that passage can lead to new life.

“Bringing five distinct provincial legacies into one single fraternity is not a fraternal burial of our past, but a resurrection into a broader, more vibrant witness,” Br. Javier wrote. “It callsf us to trust that the God who sustained Francis through his passage is the same God leading us through our own Transitus.”

St. Isidore's College, Rome

Many gathered in Assisi for the feast of St. Francis, but Br. Greg Friedman, OFM, and the friars at St. Isidore’s College in Rome, a historic Franciscan community established in 1625, celebrated the Transitus with local friends and guests from the Franciscan Pilgrimage Programs. The community at St. Isidore’s includes Franciscans from Germany, Ireland, Italy, Korea, Poland, Slovenia and the United States.

Four new brothers from Africa led various parts of a Transitus service drawn from the Irish Province. Celebrations continued Sunday, when the community welcomed local friends and American visitors for an English-language Mass.

“As always, the Transitus is very personal to each local community,” Br. Greg said.

Duns Scotus Friary, San Antonio

Friars at Duns Scotus Friary, the Province’s house of studies in San Antonio, commemorated the feast of St. Francis with fraternity, Mass and music. Brothers Seraphim Gonzalez, OFM, Michael Fowler, OFM, and Jesus Lara Romero, OFM, were among those participating. Named for the influential medieval Franciscan philosopher Blessed John Duns Scotus, the formation house offered a joyful setting for friars in formation to celebrate the founder of the Order with their brothers.

Immaculate Conception Catholic Church, Durham, North Carolina

Dogs and other furry companions received a generous blessing at Immaculate Conception Catholic Church in Durham, North Carolina. Families and pets gathered on the school playground Oct. 3 for the parish’s Blessing of the Animals in honor of St. Francis and his love for God’s creatures.

Mission San José Church, San Antonio

Parishioners at Mission San José Church in San Antonio, a historic Texas mission established in 1720, brought furry friends of all sizes for the blessing of the animals. Cats and dogs arrived on leashes and in loving arms as the community gathered in the mission’s distinctive stone courtyard for the annual Franciscan tradition. (Photos courtesy of Mission San José Church)

Sacred Heart Catholic Church, Tampa, Florida

More than 100 neighbors and their pets gathered at Sacred Heart Catholic Church in Tampa, Florida, for the blessing of the animals. Friars and friends from the Franciscan Center welcomed the community to kick off Sacred Heart’s Franciscan celebrations. By the looks of the photos, the pups received their blessings in very good spirits.

San Xavier del Bac Mission, Arizona

San Xavier del Bac Mission near Tucson, Arizona, hosted several days of celebration and prayer for the feast of St. Francis. Pastor Br. Christopher Kersteins, OFM, celebrated Mass during a busy weekend that included a blessing of animals, processions carrying an image of St. Francis, the rosary, community meals at the Feast House and the Transitus. The historic mission has been home to Franciscan ministry since the 18th century.

St. Bonaventure University

Francis Week brought the St. Bonaventure University campus community together around themes of care for creation, compassion, peace, service and presence with those on the margins. Events included daily Mass, service opportunities, a blessing of the animals, and Transitus and feast day liturgies. Br. Kevin Kriso, OFM, blessed animals; he and Br. Larry Ford, OFM, also offered a blessing to students in the university chapel.

St. Clement Friary, Cincinnati

Friars at St. Clement Friary in Cincinnati came together for prayer and the traditional blessing of animals. Among them was Br. Joshua Richter, OFM, a Cincinnati-area native who professed solemn vows in 2025 and was ordained in August. Br. Joshua Richter, OFM, led the Transitus prayer service.

St. Francis of Assisi Parish, Long Beach Island, New Jersey

Four-legged friends highlighted feast day at St. Francis of Assisi Parish on Long Beach Island, New Jersey. Families and pets big and small gathered outside the Brant Beach church Oct. 3 for the annual blessing of the animals. Donations of pet food and supplies were collected for a local animal shelter, and the celebration included a pet contest.

St. Peter's in the Loop, Chicago

The St. Peter’s in the Loop community in Chicago commemorated St. Francis’ feast with a blessing of animals, music and prayer. The 800th anniversary of the Transitus came as the historic downtown church celebrates 150 years of Franciscan ministry; friars have served there since 1875. Br. Bob Hutmacher, OFM, led the Transitus service, with Br. Thom Smith, OFM, co-presiding and Music Director Michael Silhavy leading a 12-piece choir.

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How can we stay rooted in the dignity of the human person amid rapidly advancing technology? Br. Steven Patti, OFM, recently considered that question with parishioners at St. Camillus Church in Silver Spring, Maryland, during a series of discussions on Pope Leo XIV’s encyclical Magnifica Humanitas. In this reflection, Br. Steven shares what they discerned about AI, human dignity and the hope found in the Gospel.

Br. Jorge Hernandez, OFM, pastor of St. Camillus Church, asked me if I would give a reflection on Pope Leo’s recent encyclical, Magnifica Humanitas. And so, for three successive Saturdays in September, for two hours each session, a group of us met in the Francis Room to discuss the encyclical, with chairs set up in a circle around the room.

Most had heard about the encyclical, but few, if any, had read it. They were curious and interested in learning more. We looked at several questions: What is an encyclical? What is Leo doing in this encyclical? What did we find in it over our three sessions?

Magnifica Humanitas is lengthy, and much of it is rooted in the Bible and in Catholic Social Teaching. Leo XIV refers to his predecessor in name, Leo XIII, and to Leo’s Rerum Novarum, which addressed the rising industrialization of the late 19th century. We talked about how it was no accident that our modern Leo chose his papal name: Both popes show a deep concern for the centrality of the human person amid rising industrialization and technology, 135 years apart.

The human person in an age of AI

This resonated with people. The group expressed fears: What is happening to our world around us? Where is, and what is the fate of, “the person,” the human person, amid an emerging world of AI? What and whom can I trust amid rising disinformation, surveillance and data collection, and AI as a social companion? What does it mean when AI gives answers without any authentic sense or knowledge of mercy and compassion? What does AI mean for the future of warfare?

‘Humanity at risk’ was a common topic of conversation among the group, along with a sense that the human person is increasingly becoming a cog in a machine. There was also a sense of gratitude for the pope’s words, for his speaking publicly and prophetically about an issue that seems to develop in new ways daily.

Rooted in the Gospel

But the news was not all grim. Even amid an ever-changing technological landscape, Magnifica Humanitas points to the Gospel, to who we are as disciples of Christ in our modern world. Leo reminds us who we are called to be amid this often bewildering and disorienting social change.

He writes beautifully and with hope: “Even in the darkest nights, the Lord raises up men and women who refuse to give up, who persevere in doing good, who protect the vulnerable and open pathways to reconciliation” (MH 211). He adds, “Do not think that the problems are too big, and that we are too small” (MH 212).

And so, what did we find after three Saturday morning sessions?

It felt like modern Church: a naming of the signs of the times, shared voices around the circle, and a shared sense that the Gospel and our entire Christian tradition root us in the centrality and dignity of the human person and in how we are called to follow in the footsteps of Jesus.

As Pope Leo ends his encyclical: “With the same faith as Mary, let us become weavers of hope in our world, sharing who we are and what we have, so that the presence of Jesus may grow among us and his kingdom take shape” (MH 245).

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The Cincinnati Art Museum, a world-class cultural institution, will debut a documentary film that explores St. Francis' influence on the development of Western art from the Renaissance to modern movements. Br. Murray Bodo, OFM, a Franciscan friar of the Province of Our Lady of Guadalupe, is featured in the film that invites viewers to reflect on the remarkable artistic legacy of one of history's most beloved saints. 

The screening of “Saint Francis: The Legacy of an Artist” will take place on Nov. 10, 2026, at 7 p.m. In addition to the film, the Museum will showcase an exhibit of Franciscan-inspired art by contemporary U.S. artists and offer a Q&A with filmmakers and artists behind the project, including Br. Murray. The film will also be shown across the US in 2027. 

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The film was directed by David Whitaker and commissioned by Creo Arts, a national ecumenical nonprofit ministry focused on art and faith.  The film invites people to go deeper in their faith and to reflect on the timeless relevance of Francis’ vision and the enduring power of art to inspire hope, peace and compassion. Br. Murray was filmed in 2025 at his friary in Cincinnati. The timing of the film’s release coincides with the Jubilee Year of St. Francis proclaimed by Pope Leo XIV. 

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“The investiture is a symbolic rite that we have within the Order when a young man takes on the habit of St. Francis. What that leads to is hopefully a deeper conversion in the young man's life. It’s the idea of trying to put on a new man, a new person, a new way of being in the world,” said Br. Gene Pistacchio, OFM, director of novices for the Province of Our Lady of Guadalupe. 

The ceremony included prayers, hymns, readings from St. Francis and passages from the Gospel. 

Provincial Councilor Br. Colin King, OFM, shared a reflection about this sacred moment in the lives of the novices and its meaning for all friars in the Order of Friars Minor. He emphasized that the habit represents eight centuries of God’s abiding presence, love and mercy, stretching back to the beginnings of the Franciscan movement.  

“The habit symbolizes that as you go throughout your days wearing your habit, you are not just yourself. You're over 800 years of the brothers who have gone before you,” said Br. Colin.  

While the simple habit is a sign of poverty and humility, Br. Colin encouraged the men to see beyond the surface and recognize the greater meaning. 

“The simplicity of our habit isn't about not having things. It's about knowing that in all times, in all places, day and night, everywhere with anyone, that Jesus Christ is enough,” he said. 

Br. David, 41, reflected on the significance of this step in his vocation. 

“To receive the Franciscan habit is a mix of emotions. I'm excited. I'm overjoyed. I'm humbled,” said Br. David. “My experience in fraternity so far has been great. It's a lot of growth in myself and my spiritual life, a lot of growth in my relationship with my brothers, and just a better all-over sense of who I am.” 

Br. Alex, 29, expressed his deep gratitude for the opportunity to share in the mission of the Franciscans. 

“I've been anticipating this for a long time. It's exciting, and at the same time, I just feel ready. I feel happy that I received the habit and I will be going forward, living out the Gospel. So, I'm really grateful and blessed,” said Br. Alex. 

Br. Jason, 41, celebrated this milestone with faith and fulfillment. 

“Receiving this Franciscan habit was really meaningful to me as a symbol of the life that I'm taking on, that I've already begun, and a way of entering into it at a new and deeper level and a more public level,” said Br. Jason. 

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Becoming who you are called to be 

During the ceremony, the novices also received a cincture (or cord). While these rope belts commonly have three knots, novices wear an unknotted cord. 

“The cord that you will wear for the rest of your novitiate here has no knots, since you have not yet bound yourself to God or to us through the vows of poverty, chastity, and obedience,” said Br. Michael Reyes, OFM, during the ceremony. 

He blessed the habits and urged the novices to pray that they may follow God’s call to profess solemn vows as friars and dedicate their lives to the Franciscan witness. 

“Pray to the Lord that he may grant you the wisdom to discern our way of life, to be joyful in living it faithfully, and as you prepare to knot your cord at profession, to become the human being and friar the Lord has called you to be,” said Br. Michael. 

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As we celebrate the 800th Anniversary of the Transitus, the death and passage of St. Francis to eternal life, I am reminded of the 2015 people’s pastoral written by the Catholic Committee of Appalachia, The Telling Takes Us Home: Taking Our Place in the Stories that Shape Us. In one section titled “Practicing Resurrection in Crucified Places”, the writers of the document put it quite bluntly, “We crucify Earth and each other in many ways.”¹ The writers express the woes and crucified places of Appalachia, and the damage to the land the fossil fuel industry has inflicted through coal mining and natural gas extraction. Yet, the writer reminds the readers the Christian call as people of the Resurrection. The writers then say,

“However, belief in the possibility of resurrection in particular places requires concrete actions. Practicing resurrection means taking our place in locations, locations with faces, communities, and stories of struggle…Once we find our place, resurrection begins to be possible when we, like Thomas, touch the wounds there.”²

St. Francis’ life shows an embrace of the wounded and all of creation, clearly recognizing them as mother, brother and sister, so clearly sung out in his Canticle of the Creatures. It is from this example that we too may lean into the embrace of the wounded and hurt, including the crucified creation we experience around us. In a number of places in the writings of St. Francis, he calls the brothers to care for the sick brothers and care for them as a mother would. Perhaps it is in this that we understand to care for creation as our brother and sister, to care as a mother would, to nourish and bring back to health, not to destroy.

Practicing resurrection today in crucified places is a journey that remains a long road ahead because it requires first the action of taking creation off the cross of human exploitation and greed. We must move together to take our mother, brother, and sister off the cross, tend to its wounds, and continue to actively live in the hope of resurrection. The Gospel narratives all tell of Mary Magdalene returning to the tomb, carrying ointment and spices with her, in duty for burial rites. Unlike Mary, who was met with the empty tomb and the resurrected Christ, we will need to use our ointments and spices, namely our gifts, talents, and resources to touch the wounds of creation and allow them to be brought to new life.

God will be with us in this journey but are we also not Christ’s hands and feet to collaborate in this work of resurrection?³ As followers of Christ, the Creator, we too must play a role in stewardship and healing of our common home. The action of hope is that this work will bring us into this new resurrection that is possible, as we make our passage, our transitus, from the continuous crucifixion of our mother, brothers and sisters, into new life. In Laudato Si’, Pope Francis calls us to this very ‘ecological conversion,’ where our encounter with Jesus Christ mends our experience of the divine to our call to care for God’s handiwork.⁴ Let us renew our hearts, and make our transitus journey to bringing forth new life in creation.

Br. Jimmy Kernan, OFM, is a PhD student at Arizona State University studying sustainable energy. Before beginning studies, Br. Jimmy served as the Assistant Director of the Laudato Si’ Center for Integral Ecology at Siena University.

This reflection was originally published on FranciscanMonth.org and is republished here with permission. Franciscan Month is a collaborative project among members of the Franciscan Family that offers reflections, events, prayers and other devotional content throughout the month of October. The Province of Our Lady of Guadalupe helped curate this year's resources.