As a lifelong Michigander and a Canadian in spirit, I’ve been blessed to live a life woven into the cultures of both regions. Canadians aren’t distant neighbors to me—they’re family. Their warmth, resilience, and quiet kindness have shaped who I am. I love their towering forests, rugged mountains, tranquil lakes, and rolling plains. I love the Great Lakes that bind us, the rivers flowing like lifeblood through the land. Above all, I cherish the spiritual connection I feel here—a bond that transcends borders and whispers of something eternal.
Lately, though, that bond has been eclipsed by pain and grief. The U.S. government’s portrayal of Canada as a villain – an adversary to be threatened with violent takeover – cuts me to the core. It’s not just rhetoric; it’s a betrayal of a sacred relationship. Canada isn’t a faceless entity; it’s home, refuge, inspiration. To see it demonized is a personal wound, unraveling the unity I’ve built in my heart over a lifetime.
This isn’t just my sorrow—it’s a broader injustice. The United States, a democracy fraying with division and distrust, turns outward instead of inward. We target Canada, a peaceful neighbor lacking the strength to resist. It’s cowardice, not strength, to exploit our power against the vulnerable—a failing nation cloaking its greed in bravado. Worse, we repeat this aggression with Panama’s jungles. We threaten Mexico’s deserts and Greenland’s icy expanses. Each threat is a fresh stain on our conscience. And then there’s Ukraine. We’ve abandoned it to face overwhelming odds alone, flexing our muscles elsewhere while a desperate ally falters. I’m ashamed of who we’ve become: a nation that bullies the weak and forsakes the suffering as our own house crumbles.
What makes this greed galling is its clash with our self-proclaimed Christian identity. We claim to follow Jesus—his teachings of humility, compassion, love for our neighbors. Yet where’s the humility in menacing Canada with domination? Where’s the compassion in leaving Ukraine to its fate while we chase selfish ambitions? The Christ I know spoke of turning the other cheek, caring for the least among us, seeking peace over power. Our actions reek instead of a lust for control—a betrayal of every sermon we’ve preached about moral superiority. This isn’t Christianity; it’s hypocrisy draped in false piety.
Canada, Panama, Mexico, and Greenland aren’t geopolitical pawns; they’re nations of people deserving dignity, not domination. I’ve walked Canada’s land, marveled at its waters, been welcomed by its communities—none of it ours to claim. I recall a crisp morning on Lake Superior’s shore. The mist rose like a prayer. It reminded me that true strength lies in coexistence, not coercion. Yet our threats sow fear where trust should flourish, division where solidarity should reign. This narrative, driven by conflict over cooperation, betrays the human and spiritual values that have long sustained us.
The fragility of this moment deepens my grief. Bonds forged through shared history and humanity are precious but not unbreakable. Watching us abandon Ukraine shows how easily we can lose what matters most. We are also menacing neighbors who wish us no harm. Still, I refuse despair. I hold fast to the love that ties me to Canada. The people there have embraced me. The landscapes restore me. The waters reflect our shared existence. That love gives me the strength to stand with them. We must unite against the hatred and fear tearing us apart.
We have a moral duty to reject this aggression. A nation struggling to uphold its own ideals has no right to force its will on others—least of all neighbors like Canada, Panama, and Mexico, or distant Greenland, whose peace should inspire us. We have no right to turn from Ukraine while claiming superiority. Instead, let’s reclaim the peace and understanding that define our better selves—values that echo the faith we profess. Let’s demand a shift: policies that prioritize partnership, voices that amplify the vulnerable, a discourse that heals rather than divides. Our shared humanity dwarfs any boundary or power play.
Reflecting on Canada’s beauty—and the dignity of all we’ve threatened—I’m filled with quiet determination. I cling to hope that compassion and reason will prevail, that we’ll stop painting Canada as a villain, stop menacing the defenseless, stop abandoning the suffering. I envision a day when we walk alongside others—not as tyrants in pious disguise, but as kin on a journey toward something better. In adversity, I find solace in the people, the land, the waters, and the spiritual thread uniting us. Together, we can rise above this pain, grief, and shame, building a future worthy of our highest calling.
The Sacred Symphony of Creation When St. Francis of Assisi penned The Canticle of the Creatures³, he praised Brother Sun, Sister Moon, and “our sister Mother Earth” as mirrors of divine love. Centuries later, science reveals a parallel truth: forests are not just collections of trees but interconnected communities, whispering secrets of survival through fungal networks¹². Peter Wohlleben’s The Hidden Life of Trees¹ and the Franciscan intellectual tradition—rooted in humility, kinship, and sacred stewardship—offer a profound lens for navigating today’s crises. In a world fractured by climate collapse, isolation, and relentless haste, these ancient and modern wisdoms remind us: We belong to each other.
1. Communion, Not Competition: The Franciscan Vision of Interconnectedness
Franciscan spirituality rejects the myth of individualism. St. Francis saw all creation as a family, declaring, *“Every creature is a glittering mirror of God’s beauty.”*³ Similarly, trees in a forest thrive through cooperation. Mycorrhizal networks¹² allow them to share nutrients, heal the wounded, and nurture seedlings—a living embodiment of communio⁴, the belief that all beings exist in sacred relationship.
Our Struggle: Modern life prizes hyper-independence, yet loneliness and polarization fester.
Franciscan Insight:
“Brother Tree, Sister Soil”: Embrace St. Francis’s radical kinship³. See relationships—human and non-human—as sacramental.
Restore the Civitas Amoris (City of Love): Build communities where gifts are shared, as in a forest. Franciscan theologian St. Bonaventure wrote, *“The universe is a web of… divine footprints.”*⁴ Actively seek God in your neighbor, your enemy, and the soil beneath your feet.
2. Poverty and Resilience: Bending Without Breaking
St. Francis embraced poverty not as deprivation but as liberation—a surrender to dependence on God and community³. Trees, too, survive storms by bending. Their strength lies in humility: shallow-rooted trees fall, while those anchored in deep, communal networks endure¹.
Our Struggle: Burnout, economic precarity, and climate disasters tempt us to despair.
Franciscan Insight:
“Holy Vulnerability”: Franciscans believe weakness is where grace blooms. Like a tree scarred by lightning, our wounds can become conduits for empathy.
Solidarity in Suffering: Franciscan theologian John Duns Scotus taught that Christ’s incarnation binds God to all suffering creation⁵. When we support others—as trees share resources¹²—we participate in divine solidarity.
3. Stewardship: Caring for Our Sister Mother Earth
The Franciscan tradition sees creation not as a resource to exploit but as a sacrament to cherish³. St. Francis called animals, rivers, and stars “brothers” and “sisters”³, urging humans to “preach the Gospel to all creation” through reverence. Trees, too, act as long-term stewards¹: they store carbon, shelter species, and build soil for future forests.
Our Struggle: Consumerism and short-term thinking accelerate ecological collapse.
Franciscan Insight:
“Use Without Ownership”: Franciscan poverty rejects hoarding. As Pope Francis writes in *Laudato Si’*⁶ (rooted in Franciscan thought), “The Earth is a gift… to be cultivated and safeguarded.”
Plant for the Seventh Generation⁷: Like trees planning centuries ahead, Franciscans prioritize legacy over profit. Support regenerative agriculture, circular economies, and policies honoring integral ecology⁶.
4. Contemplative Growth: The Slow Wisdom of Il Poverello
St. Francis spent years in prayerful solitude before founding his order³. Trees, too, grow slowly¹—strengthening roots before reaching skyward. In a culture obsessed with speed, both remind us: Holiness thrives in unhurried attention.
Our Struggle: Productivity culture erodes our capacity for depth and joy.
Franciscan Insight:
“Otium Sanctum (Holy Leisure)”⁸: Franciscans practice contemplation as resistance. Walk in the woods¹¹, not to “achieve” mindfulness, but to marvel—as Francis did—at the *“first taste of eternity”*³ in a bird’s song.
Poverty of Spirit: Let go of the need to control outcomes. Like a seed trusting the soil, surrender to slow, unseen growth.
Conclusion: Becoming a Forest of Saints The secret life of trees¹ and the Franciscan tradition converge in a single truth: Life flourishes in communion. St. Clare of Assisi, Francis’s spiritual sister, called this *“the mirror of eternity”*⁹—a reflection of divine love in every leaf, root, and human heart.
As climate crises and social fractures deepen, we are summoned to rebuild the Wood Wide Web¹² of kinship. Let us:
Pray with our feet (advocate for climate justice)⁶,
Love like mother trees (nurture the marginalized)¹²,
Grow in Franciscan humility (recognizing we are part of creation, not its masters)³.
Call to Action:
**Practice Laudato Si’⁶: Join a community garden or conservation effort.
Embrace “Sister Poverty”: Donate to environmental or social justice causes.
Share the Canticle³: Teach a child St. Francis’s hymn of creation.
“Start by doing what is necessary, then what is possible, and suddenly you are doing the impossible.” —St. Francis of Assisi³
Inspired by Peter Wohlleben’s The Hidden Life of Trees¹ and the Franciscan intellectual tradition. Let’s keep the conversation rooted in love—
Wishing you Peace, Mike 🌍🌳️
Footnotes
Peter Wohlleben, The Hidden Life of Trees: What They Feel, How They Communicate, trans. Jane Billinghurst (Vancouver: Greystone Books, 2016).
Scientific basis for tree communication via mycorrhizal networks and forest interdependence.
Suzanne W. Simard et al., “Net Transfer of Carbon Between Ectomycorrhizal Tree Species in the Field,” Nature 388, no. 6642 (1997): 579–582; Suzanne Simard, Finding the Mother Tree: Discovering the Wisdom of the Forest (New York: Alfred A. Knopf, 2021).
Foundational studies on the “Wood Wide Web” and nutrient-sharing among trees.
Francis of Assisi, “Canticle of the Creatures” (1225), in Francis of Assisi: Early Documents, Volume 1, ed. Regis J. Armstrong et al. (New York: New City Press, 1999), 113–114.
Original source for Francis’s praise of creation as kin (e.g., “Brother Sun,” “Sister Moon”).
Bonaventure, The Soul’s Journey into God, trans. Ewert Cousins (Mahwah, NJ: Paulist Press, 1978).
Discusses creation as a “web of divine footprints” (Prologue, §2).
Richard Cross, Duns Scotus (New York: Oxford University Press, 1999).
Explores Scotus’s view of Christ’s incarnation as binding God to all creation.
Francis, Laudato Si’: On Care for Our Common Home (Vatican: Libreria Editrice Vaticana, 2015).
Modern Franciscan-inspired teaching on ecological stewardship (§11–12, 159).
Oren Lyons, “Native Peoples and Sustainability,” Cultural Survival Quarterly Magazine 16, no. 4 (1992).
Ilia Delio, The Humility of God: A Franciscan Perspective (Cincinnati: Franciscan Media, 2005).
Examines contemplation as resistance to modern productivity culture.
Clare of Assisi, The Letters to Agnes of Prague, in Clare of Assisi: Early Documents, ed. Regis J. Armstrong (New York: New City Press, 2006), 45–70.
Clare’s mysticism linking creation to divine reflection.
Martin Luther King Jr., “Conquering Self-Centeredness” (sermon, Dexter Avenue Baptist Church, Montgomery, AL, August 11, 1957).
Contextualizes the spiritual value of nature.
Qing Li, Forest Bathing: How Trees Can Help You Find Health and Happiness (New York: Viking, 2018).
Studies on nature’s psychological and physiological benefits.
Additional Resources for Further Reading
Franciscan Ecology: Boff, Leonardo. Francis of Assisi: A Model for Human Liberation. Translated by John W. Diercksmeier. Maryknoll, NY: Orbis Books, 2006.
Tree Neurobiology: Mancuso, Stefano. The Revolutionary Genius of Plants: A New Understanding of Plant Intelligence and Behavior. New York: Atria Books, 2018.
Integral Ecology: Edwards, Denis. Christian Understandings of Creation: The Historical Trajectory. Minneapolis: Fortress Press, 2017.
Russia’s Strategic Ambitions: An Analysis from Peter Zeihan
Peter Zeihan, a renowned geopolitical strategist and author, has unveiled a comprehensive analysis of Russia’s strategic objectives targeting U.S. influence. In his detailed examination “The Russian Reach: Russia’s Wish List Part 1,” Zeihan exposes an ambitious agenda that extends far beyond conventional military aspirations.
According to Zeihan’s research, Russia’s strategic goals encompass several critical domains:
Military and Intelligence Operations
Complete dismantling of NATO
Termination of U.S. intelligence cooperation
Redirection of U.S. intelligence operations to Russian control
Media and Information Control
Unrestricted operation of Russian news outlets in U.S. territory
Economic Dependencies
Cessation of Canadian agricultural imports
Establishment of Russian agricultural dependency
Elimination of Russian debt held by Americans
Integration into American financial networks with sovereign guarantees
Arctic Dominance
Abandonment of American icebreaker programs
Creation of a Russian-exclusive Arctic zone
Industrial Investment
U.S. government guarantees for American investment in Russian sectors
Particular focus on oil and gas industry development
Zeihan’s analysis reveals the comprehensive nature of Russia’s ambitions, demonstrating their intent to reshape global power dynamics through multiple vectors of influence. His detailed breakdown provides crucial insights into the scale and scope of Russia’s strategic planning.
Note: This analysis is based on Zeihan’s expert assessment and published research in the field of geopolitical strategy.
Heather Cox Richardson, a distinguished historian and professor at Boston College, has emerged as a key voice in interpreting the actions of the Trump administration through a historical lens. Known for her Substack newsletter, Letters from an American, and her book Democracy Awakening, Richardson provides a compelling analysis of how the administration’s policies and behaviors are reshaping the U.S. government today. Her critiques focus on the erosion of democratic institutions, controversial foreign policy decisions, and efforts to dismantle government services—issues she views as existential threats to American democracy.
Undermining Democratic Institutions
Richardson argues that the Trump administration has pursued a deliberate strategy to weaken the foundational elements of American democracy. She has described its actions as “terrifying,” suggesting they elevate the president to a near-dictatorial level of power. Central to her critique are the administration’s attacks on independent institutions such as the press, the FBI, and the Department of Justice. These entities, designed to act as checks on executive authority, have faced relentless efforts to discredit or control them.
Drawing from history, Richardson compares the current climate to moments like the Civil War or the early 20th-century rise of authoritarianism. In Democracy Awakening, she explores how democracies become vulnerable when leaders exploit division and disinformation—a tactic she sees mirrored in the Trump administration’s reliance on misleading narratives. This erosion of trust in institutions and facts, she warns, jeopardizes the rule of law and the democratic process itself.
Foreign Policy: A Tilt Toward Authoritarianism
Richardson has been particularly vocal about the Trump administration’s foreign policy, especially its approach to Russia and Ukraine. She finds it alarming that the administration has appeared to favor Russian President Vladimir Putin over Ukrainian President Volodymyr Zelensky, a stance that has stunned both Americans and U.S. allies. This includes decisions like halting intelligence sharing with Ukraine, which she sees as emboldening Russian aggression and undermining a democratic ally.
This shift, Richardson argues, marks a departure from decades of U.S. policy aimed at supporting democratic nations against authoritarian regimes. She contends that such actions not only weaken global alliances but also signal a troubling retreat from America’s role as a champion of democratic values—a move with potentially destabilizing consequences for international order.
Dismantling Government Services
Another major concern for Richardson is the administration’s push to cut government services and privatize key functions. She highlights statements from Treasury Secretary Scott Bessent, who has advocated reducing the federal government’s scope and transferring responsibilities to the private sector. Richardson views this as a dangerous trend, one that echoes the Gilded Age, when corporate power and inequality soared at the expense of public welfare.
She argues that these cuts, often framed as efforts to eliminate “waste, fraud, and abuse,” disproportionately harm vulnerable populations and diminish the government’s capacity to serve its citizens. By prioritizing ideological goals over public good, the administration risks deepening inequality and weakening the social contract that underpins a functioning democracy.
A Call to Defend Democracy
Despite these challenges, Richardson remains cautiously optimistic. In Democracy Awakening, she emphasizes that America has weathered similar crises before and can do so again by recommitting to its core principles—chief among them, equality before the law and broad participation in governance. She sees the current moment as a turning point, urging citizens to actively defend democracy through voting, accountability, and civic engagement.
Richardson’s message is clear: democracy is not a given—it demands effort and vigilance. She believes that by confronting disinformation and holding leaders to account, Americans can reclaim their government from the forces of authoritarianism.
Conclusion
Heather Cox Richardson’s perspective on the Trump administration paints a picture of a government under siege from within. From its assaults on democratic institutions and its alignment with authoritarian powers to its efforts to shrink public services, she sees a pattern that threatens the very fabric of American democracy. Yet, her work also offers hope, rooted in historical resilience and a call to action. As Richardson reminds us, the future of our government depends on our willingness to fight for it—today and every day.
If you’re not reading Heather Cox Richardson’s Letters from an American, you need to start. This newsletter is an essential resource for anyone looking to understand the intersection of history and modern politics in the United States. Richardson, a renowned historian, offers a unique blend of historical insight and contemporary analysis, making complex political events more accessible and grounded in the lessons of the past. Whether you’re trying to make sense of current challenges—like the erosion of democratic institutions or shifts in government policy—her perspective is invaluable.
“Blessed is the man who does not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in company with scoffers.
Rather, the law of the Lord is his joy; and on his law he meditates day and night.
He is like a tree planted near streams of water, that yields its fruit in season; its leaves never wither; whatever he does prospers.
But not so are the wicked, not so! They are like chaff driven by the wind.
Therefore the wicked will not arise at the judgment, nor will sinners in the assembly of the just.
Because the Lord knows the way of the just, but the way of the wicked leads to ruin.”
A Franciscan and Ruttenberg-Inspired Reflection on Psalm 1: Finding Roots in a Time of Fear
Verse 1: Blessed is the man who does not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in company with scoffers. As a Franciscan, I hear Brother Francis whispering through these words: step away from the noise of power and pride.^1 Today, in the U.S., fear grips us—fear of the other, fear of losing what we know, fear stoked by voices shouting division on screens and streets. The “wicked” aren’t just cartoonish evildoers; they’re the systems of greed, the policies that widen gaps, the cynicism that mocks hope.^2 Rabbi Ruttenberg might call this the unrepentant path—refusing to repair harm, whether to immigrants at our borders or the earth groaning under neglect.^3 Blessedness, for us, is choosing a different way: walking with the lepers of our time, the disenfranchised, the afraid, refusing to sit with those who scoff at compassion.
Verse 2: Rather, the law of the Lord is his joy; and on his law he meditates day and night. Francis found joy in Sister Poverty and Brother Sun, seeing God’s law etched in creation and the Gospel’s call to love.^4 For Rabbi Ruttenberg, Torah isn’t static—it’s a sacred text we wrestle with, a guide to nurture the wow of life even when fear looms.^5 In this trembling moment—elections tearing us apart, climate disasters looming, rights under threat—meditating on God’s law means more than quiet prayer.^6 It’s active, like Francis rebuilding the Church stone by stone, or Ruttenberg urging us to repair what’s broken. We turn to love, justice, and mercy, day and night, to steady our shaking hands and hearts against the chaos.
Verse 3: He is like a tree planted near streams of water, that yields its fruit in season; its leaves never wither; whatever he does prospers. Oh, how Francis would dance to this! A tree by the water—rooted in God’s grace, mirroring the Canticle’s praise for creation’s harmony.^7 Ruttenberg might see this as the fruit of ethical living, yielding repair in a fractured world.^8 But today, we feel uprooted—floods and fires threaten our homes, economic instability withers dreams, and fear whispers that nothing will prosper.^9 Yet, as Franciscans, we plant ourselves by the streams of solidarity: with the poor, the earth, each other. As Ruttenberg teaches, we nurture resilience, bearing fruit not for ourselves but for a hungry nation. Our leaves—our hope—won’t wither if we stay connected to the Source.
Verses 4-5: But not so are the wicked, not so! They are like chaff driven by the wind. Therefore the wicked will not arise at the judgment, nor will sinners in the assembly of the just. Francis wept for sin’s emptiness, not to condemn but to call back.^10 The “wicked” here are like chaff—rootless, blown by fear’s gusts: the profiteers of division, the deniers of truth, the ones who’d rather burn bridges than build them.^11 Ruttenberg’s lens sharpens this: those who refuse repair drift away, unmoored from community.^12 In our fear—gun violence spiking, democracy wobbling, hate rising—we see this wind tearing at us. But judgment isn’t ours to wield; it’s God’s, and we pray, as Francis did, for conversion over collapse, trusting the just will stand together when the storm passes.
Verse 6: Because the Lord knows the way of the just, but the way of the wicked leads to ruin. God knows us—intimately, as Francis knew the sparrows and the wolf.^13 Rabbi Ruttenberg might say God’s knowing is an invitation to align with Torah’s justice, to repair our way out of ruin.^14 Fear tells us ruin is near—cultural decay, ecological tipping points, a nation unraveling.^15 But the Franciscan heart clings to trust: God walks with the just, the peacemakers, the ones planting seeds in scorched soil. The wicked’s ruin isn’t our glee—it’s a warning to turn back, to choose life, to mend what fear has torn.
Tying It Together: A Prayer for Today In this America of 2025, Psalm 1 is our lifeline.^16 As Franciscans, we stand with Francis, barefoot on the earth, refusing fear’s counsel—greed, hate, despair—and rooting ourselves in God’s law of love.^17 With Rabbi Ruttenberg’s wisdom, we see Torah and Gospel as tools to repair, to nurture, to flourish like trees even now.^18 Our fear—of loss, of violence, of an uncertain tomorrow—becomes a call: to meditate on what heals, to bear fruit for the weary, to trust God knows our trembling way. Together, we rebuild, not with walls but with bridges, singing peace to a frightened land.
Footnotes
Regis J. Armstrong, et al., Francis of Assisi: Early Documents (New York: New City Press, 1999) – Historical accounts of St. Francis’ life, informing the Franciscan lens on simplicity and solidarity.
Psalm 1:1, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – The scriptural text quoted, from the official Catholic translation.
Danya Ruttenberg, On Repentance and Repair: Making Amends in an Unapologetic World (Boston: Beacon Press, 2022) – Ruttenberg’s work on ethical repair, applied to the wicked as unrepentant.
Francis of Assisi, The Canticle of the Creatures, ca. 1225 – St. Francis’ praise of creation, resonating with God’s law in nature.
Danya Ruttenberg, Nurture the Wow: Finding Spirituality in the Frustration, Boredom, Tears, Poop, Desperation, Wonder, and Radical Amazement of Parenting (New York: Flatiron Books, 2016) – Her reflections on Torah as a nurturing guide.
Psalm 1:2, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Specific verse cited for meditation on God’s law.
Francis of Assisi, The Canticle of the Creatures, ca. 1225 – Cited for its harmony with the tree imagery.
Danya Ruttenberg, On Repentance and Repair (Boston: Beacon Press, 2022) – Ethical living yielding repair, tied to the tree’s fruit.
Psalm 1:3, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Specific verse for the tree imagery.
Bonaventure, The Life of St. Francis (1263) – Biography highlighting Francis’ compassion and approach to sin.
Psalm 1:4-5, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Verses cited for the chaff and judgment imagery.
Danya Ruttenberg, On Repentance and Repair (Boston: Beacon Press, 2022) – Those who refuse repair drift away, sharpening the chaff metaphor.
Francis of Assisi, The Little Flowers of St. Francis, ca. 14th century – Stories of Francis’ intimacy with creation (e.g., sparrows, wolf).
Danya Ruttenberg, Life is a Sacred Text, Substack, ongoing – Her writings on aligning with Torah’s justice and repair.
Psalm 1:6, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Verse cited for God’s knowing and the wicked’s ruin.
Psalm 1, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Full psalm as the reflection’s lifeline.
Regis J. Armstrong, et al., Francis of Assisi: Early Documents (New York: New City Press, 1999) – Francis’ barefoot simplicity and love as a model.
Danya Ruttenberg, On Repentance and Repair (Boston: Beacon Press, 2022) – Torah and Gospel as tools for repair and flourishing.
I feel the pull of the woods in my bones—a call to return, to refresh, to reconnect with the simplicity and peace that St. Francis so cherished in nature. Growing up in Northern Michigan, straddling the Upper and Lower Peninsulas, the forests, rivers, and lakes shaped me. They were my sanctuary then, and they remain so now. Life has a way of pulling me away, but the woods always beckon me back, offering the renewal my soul craves.
The Au Sable River: A Baptism of Joy
There’s something sacred about the Au Sable River, its cool waters winding through the trees. As a child, I’d splash in its shallows, the sound of my laughter mingling with the current. Fishing there was a lesson in patience—waiting for a trout to nibble, pole in hand, the sun filtering through the pines. Today, fishermen from all over the world call it the “Holy Waters,” drawn to its legendary trout and tranquil beauty. Even now, the memory of those moments washes over me like a baptism, cleansing the clutter from my mind and reminding me of life’s simple joys.
Lake Huron: Running Free
The beaches of Lake Huron were my endless playground. I’d run along the shore, the sand soft beneath my feet, the wind pushing me forward as the waves roared their approval. That freedom, that expanse of water stretching to the horizon, felt like God’s own invitation to let go and live. Today, when the world feels heavy, I long to return to that shore, to run again and feel the weight lift with every step.
Lake Superior: Treasures in the Stones
Sitting on the rocky shores of Lake Superior, I’d hunt for agates—those gleaming gems polished by time and tide. Each one was a small miracle, a gift from the Creator hidden among the ordinary stones. That quiet search, with the waves lapping and the gulls crying overhead, taught me to look for beauty in the overlooked. I need that stillness again, that slow, deliberate peace that only Superior’s shores can offer.
Bridges of Memory
The Mackinac Bridge looms large in my past, a towering link between my two homes—the Upper and Lower Peninsulas. Every trip across was an event, the water sparkling below, the hum of the car on the grates a song of adventure. I also remember watching the International Bridge to Canada take shape, a marvel rising from the earth, connecting my world to something bigger. Those bridges still call me back, promising passage to the places that hold my heart.
Mackinac Island: A Timeless Escape
Even now, I return to Mackinac Island with my wife, Kathleen, finding refuge in its timeless charm. Together, we sit at our favorite watering hole, a bourbon in hand, watching the world drift by in peaceful rhythm. The island is our escape, a haven where we can breathe deeply and feel the presence of God in the stillness. It’s a place where time unwinds, where the clatter of modern life gives way to the clip-clop of hooves and the scent of fudge on the breeze. Returning there with her has deepened its magic, blending nostalgia with new memories as we share in its serenity.
The Wild Ones: Eagles, Wolves, and Whispers of Sasquatch
The woods of Northern Michigan teem with life—eagles slicing through the sky, their wings a testament to grace and power; wolves moving silent through the trees, guardians of the wild; mountain lions, rare and elusive, a whisper of the untamed. And then there are the tales of Sasquatch, that mysterious figure lurking in the shadows. I smile at the thought—whether real or legend, it adds a spark of wonder to my woodland home. These creatures, known and unknown, remind me of the vastness of creation, a divine tapestry I’m privileged to witness.
Home, My Peace
Northern Michigan is more than a place—it’s my peace, my roots, my refuge. The woods, the waters, the wildlife—they call me back when my spirit grows weary. I hear God’s voice most clearly here, in the rustle of leaves, the ripple of a river, the cry of an eagle. St. Francis praised the Creator through all He made, and in these woods, I do the same. I need to return, to walk those familiar paths, to sit by those shores, to find my peace again. It’s my home, and it always will be.
As a Lay Franciscan, a retired carpenter, a husband, father, and grandfather, I carry a heavy heart filled with sorrow and indignation as I witness the violence—both literal and figurative—being inflicted on the people of the United States. This pain is not the act of some distant enemy; it is our own family, our friends, and our neighbors who play roles in this destruction. Our politicians, pastors, and even our Bishops contribute to the suffering. They are tearing at the fabric of our nation, attacking the very idea of self-government and independence that defines us as a people.
I struggle to understand how those who have sworn an oath to defend the Constitution—including our Supreme Court Justices and military officers—can remain passive as these acts of violence are carried out. Instead of protecting the ideals entrusted to them, they allow the dismantling of government programs, the mass layoffs of workers, and the dismantling of structures meant to serve the common good.
The assault is profound: on our government, on our community, and on the hope, we hold for our future as a nation united. It leaves a deep wound in the soul of our country, affecting not just policies but lives—our lives and the lives of generations yet to come. It is a profoundly personal act of violence, eroding trust and solidarity, and forcing families like mine to confront the disheartening reality of what we are becoming. This pain is devastating, and as a man of faith and principle, I cannot remain silent while watching the principles of self-determination and the dignity of governance undermined in such an aggressive and calculated way.
Reflection on the Violence Inflicted on the American People by the Government of the United States.
As of 03:44 PM PDT on Friday, March 14, 2025, the Trump administration’s aggressive agenda to dismantle parts of the federal government has sparked significant concern and sorrow among observers and affected individuals. This reflection, written from the perspective of a concerned citizen, expresses deep sadness at the violence—both emotional and social—being inflicted upon the American people, particularly through the closure of government programs and mass layoffs. The analysis is informed by recent news articles, policy documents, and personal accounts, highlighting the deliberate nature of these actions to overwhelm and cause pain.
Background and Context
The Trump administration, in its second term starting January 2025, has pursued an agenda to reduce the size and scope of the federal government, often referred to as dismantling the administrative state. This effort, driven by executive orders, budget cuts, and policy proposals like Project 2025, overseen by figures like Elon Musk through the Department of Government Efficiency (DOGE), targets both domestic and international operations. By March 14, 2025, confirmed actions include rescinding 78 Biden-era executive orders, eliminating DEI programs, halting UNRWA funding, and firing 5,400 civilian employees in the Department of Defense, among others An agency-by-agency look at Trump’s plan to overhaul government. Planned actions, such as closing the Department of Education and integrating USAID into the Department of State, are pending, with potential further reductions in military spending and overseas operations.
Confirmed Actions and Their Impact
By March 14, 2025, the administration has implemented closures and stoppages, directly affecting American citizens:
Executive Office of the President (EOP): Rescinded 78 Biden-era executive orders on January 20, 2025, impacting climate, immigration, and equity policies An agency-by-agency look at Trump’s plan to overhaul government. Eliminated DEI programs across government on the same date, halting training and offices Trump administration ends government diversity programs and takes aim at DEI nationwide. Instituted a non-military hiring freeze and canceled $181M in DEI training contracts by January 29, 2025, based on an X post (Trump), though unverified. These actions have sent a message of exclusion, particularly affecting marginalized communities, deepening social divides.
Department of State (DOS) and USAID: Halted UNRWA funding on January 20, 2025, stopping US contributions to Palestinian refugee aid Up First briefing: government shutdown; Trump at DOJ; federal layoffs, and paused foreign development assistance, impacting USAID-managed programs like global health and disaster relief. Specific actions include canceling $45M in Burma diversity scholarships and $50M for Gaza condoms by January 29, 2025, based on an X post (Trump, Trump), though unverified. While primarily affecting global populations, these cuts indirectly impact American security and economy through reduced global stability, as noted by advocacy groups. The Impact of the New Trump Administration on USAID: Cuts, Closures, and Controversy.
Department of Justice (DOJ): Attempted to end birthright citizenship on January 20, 2025, via an executive order, blocked by a judge around January 23, 2025, affecting immigrant communities and their access to rights. A Look at the Upcoming Trump Administration’s Policy Priorities.
Environmental Protection Agency (EPA): Stopped Clean Power Plan enforcement and NEPA climate reviews on January 20, 2025, ending carbon emissions rules for power plants and mandatory climate impact assessments. A Look at the Upcoming Trump Administration’s Policy Priorities. Rolled back Clean Water Act wetlands protections in February 2025, reducing federal oversight of wetlands, potentially affecting environmental justice communities.
Department of Agriculture (USDA), Energy (DOE), Transportation (DOT), Interior (DOI), Homeland Security (DHS): Various freezes and rollbacks, such as halting climate-related farm subsidies, renewable energy projects, and infrastructure funding, have disrupted services affecting rural communities, energy consumers, and border security, respectively. The 2,600 Federal Programs Under Scrutiny by Trump’s OMB.
Personal Stories and Emotional Toll
The human cost of these actions is profound, with personal stories highlighting the emotional and social violence inflicted. For instance, a federal worker, fearing retaliation, described feeling “completely blindsided” by a layoff notice after over 10 years of service, stating, “It’s devastating”. ‘You lose all hope’: Federal workers gripped by mental health distress amid Trump cuts.
These accounts reflect the financial and mental health crises, with reports of overwhelming stress, rapid weight loss, and panic attacks among federal workers.
Past government shutdowns, like in 2019, provide a precedent, with an estimated 800,000 federal workers missing paychecks, leading to missed rent, spoiled credit ratings, and food emergencies, particularly affecting African Americans in federal employment. America shuts down: how the federal government closure is impacting millions.
Hypothetical actions, like 8% annual budget cuts to the Department of Defense, could lead to further layoffs, affecting mainland and overseas operations. Trump’s dramatic plan to cut the federal workforce.
These potential changes add to the uncertainty and fear among Americans.
Design and Intent
It is my belief that these actions are “by design. Designed to overwhelm and cause pain” is supported by critics and legal experts. Democratic Senator Ron Wyden confirmed that doctors in all 50 states were unable to secure Medicaid payments during the funding freeze, highlighting the disruption. Trump aid freeze stirs chaos before it is blocked in court.
The Leadership Conference on Civil and Human Rights described the first week as “Chaos, Confusion, & Abuse of Power,” with executive orders targeting civil rights and attempting to dismantle diversity efforts. Chaos, Confusion, & Abuse of Power: Trump’s First Week Back in Office.
Legal scholars, like Steven Smith from Arizona State University, argued that the OMB memo’s breadth has no precedent, suggesting a deliberate strategy to bypass congressional authority. Fact check: What might Trump’s federal funding freeze stop?.
Anxiety among those reliant on health insurance, disrupted care
OMB
Halted federal financial assistance, partially rescinded
Confusion, disrupted state services, affected education centers
USDA, DOE, DOT, DOI, DHS
Various freezes and rollbacks
Disrupted rural services, energy access, border security
Conclusion
The violence inflicted upon the American people through these government closures is real and tangible, manifesting as financial hardship, mental health crises, and disrupted services. It is designed to overwhelm and cause pain, as evidenced by the deliberate nature of the actions and the reactions from affected individuals and critics. This reflection expresses my own deep sorrow for the suffering endured, but also a resolve to resist and work towards a future where government serves all with compassion and equity.
Elie Wiesel, a Holocaust survivor and Nobel Peace Prize laureate, offered profound insights that resonate with today’s experiences in the United States. His words, shaped by his survival of unimaginable atrocities, speak to themes of justice, human rights, and the moral imperative to act against oppression—issues that remain deeply relevant amid the nation’s current challenges, including racial injustice, political polarization, and debates over equality.
One of his most powerful statements, delivered in his 1986 Nobel Peace Prize acceptance speech, is:
“We must take sides. Neutrality helps the oppressor, never the victim. Silence encourages the tormentor, never the tormented.”
This quote urges individuals to reject indifference and actively oppose injustice. In the context of today’s USA, it serves as a call to action—whether addressing systemic inequalities, advocating for marginalized communities, or confronting division. Wiesel’s message underscores that silence or neutrality in the face of wrongdoing empowers those who perpetuate harm, a reminder that feels particularly poignant in the current social and political climate.
Wiesel’s wisdom encourages reflection on our collective responsibility. His experiences taught him that memory, compassion, and courage are essential to prevent history’s darkest lessons from repeating. As the USA navigates its present struggles, his words inspire us to speak out, take a stand, and work toward a more just society.
Demanding the Release of Mahmoud Khalil: A Call for Justice and Human Dignity
In the spirit of St. Francis of Assisi, who tirelessly advocated for peace, justice, and the dignity of every human being, we raise our voices to demand the immediate release of Mahmoud Khalil. As Franciscans, we are called to stand with the oppressed and to be a voice for those who are silenced. The unjust detention of Mahmoud Khalil is not merely an individual tragedy—it is a violation of human rights and a wound to the collective conscience of all who seek peace and justice.
The Cry for Justice
Mahmoud Khalil, like so many others who suffer from oppression, is more than just a name in a headline—he is a human being created in the image of God, endowed with dignity and deserving of justice. His detention represents the ongoing struggles faced by countless individuals who find themselves imprisoned for political, religious, or ideological reasons. As followers of Christ and inspired by the teachings of the Franciscan tradition, we cannot remain silent in the face of such injustice.
A Franciscan Response
St. Francis of Assisi teaches us to walk humbly with the poor and the persecuted. Our Rule as Secular Franciscans calls us to work toward justice and peace, not only through prayer but also through action. We must advocate for Mahmoud Khalil’s release, not just as an act of mercy but as an imperative of justice.
Pope Francis reminds us that “the dignity of each human person and the pursuit of the common good are concerns which ought to shape all economic and political decisions” (Laudato Si’, 156). To detain an individual unjustly is to trample on their dignity and deny their fundamental rights.
A Call to Action
We urge all people of goodwill—religious leaders, human rights advocates, and policymakers—to join in demanding the immediate release of Mahmoud Khalil. Silence in the face of injustice is complicity. We must raise our voices in prayer, in protest, and in advocacy until justice is served.
Let us write to those in power, sign petitions, and spread awareness so that Mahmoud Khalil is not forgotten. Above all, let us keep him and all unjustly detained persons in our prayers, trusting that God, who is the source of all justice, will bring forth righteousness and peace.
May our actions be guided by the words of the Prophet Isaiah:
“Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.” (Isaiah 1:17)
A Franciscan Vision Rooted in Life, Love, and the OFS Rule
Scriptural Foundation: Sirach 38:24–34 (NABRE)
“They maintain the fabric of the world, and their prayer is in the practice of their trade. … Not so the one who devotes himself to the study of the law of the Most High; he sets his heart on rising early to seek the Lord who made him.”
The Rule’s Imperative: Prayer as the Soul of Secular Franciscan Life
The Rule of the Secular Franciscan Order (Article 8) declares: “Let them [Secular Franciscans] participate in the sacramental life of the Church, above all the Eucharist. Let them join in liturgical prayer in one of the forms proposed by the Church… Let prayer and contemplation be the soul of all they are and do.”
This command is not a call to monastic rigor but an invitation to infuse every moment of life with the spirit of prayer. For laypeople immersed in the rhythms of family, community, and daily responsibilities, this means recognizing that prayer is not an activity to add to their day but the soul that animates their very being.
I. Sirach’s Wisdom and the Rule’s Vision
Sirach’s contrast between laborers and scholars is not a division but a harmony. The laborer’s life is prayer (38:34), while the scholar’s study seeks God (38:31). For Secular Franciscans, the Rule’s call to make prayer the “soul” of all they do means:
Life as Contemplation: The parent, the caregiver, or the volunteer prays through their actions when they serve with love.
Contemplation as Life: The intellectual or retiree engages through their mind when they study and intercede.
The Rule does not demand equal time for both but insists that all actions—physical, mental, or relational—be rooted in a contemplative heart.
II. Vatican II: Sanctifying the “Soul” of Daily Life
The Council’s teachings affirm the OFS Rule’s vision:
Lumen Gentium 34: “The laity… make the Church present and operative in those places and circumstances where only through them it can become the salt of the earth.”
Gaudium et Spes 43: “Let there be no false opposition between professional and social activities on the one part, and religious life on the other.”
For Secular Franciscans, this means:
The “soul” of their life is the love and intentionality with which they live it.
The “soul” of their prayer is the awareness that God is present even in exhaustion, joy, or routine.
III. Reclaiming the Rule’s Flexibility
The Rule’s wording is deliberate: “Let prayer and contemplation be the soul of all they are and do” (Article 8). Key implications:
“Soul” Over Schedule: Prayer is not a checklist but the animating principle of existence. A caregiver’s patience, a neighbor’s kindness, or a moment of rest becomes a “contemplative act” when offered to God.
“All They Are and Do”: The Rule does not distinguish between “sacred” and “secular” moments. Cooking meals, commuting, or comforting a friend become prayer when done for love of God and neighbor.
Liturgical Prayer as a Means, Not an End: The call to “join in liturgical prayer” (Article 8) is not a rigid law but a tool to deepen communion with God. When formal prayer is impossible, the liturgy of life itself becomes worship.
IV. A Franciscan Model: Life as Embodied Contemplation
St. Francis lived the Rule’s ideal long before it was written. His Earlier Rule (1221) states: “Let all brothers, however, preach by their deeds.”
For Francis, life and prayer were inseparable. Secular Franciscans inherit this legacy:
Prayer is not confined to words but expressed in how we live: patiently, justly, and generously.
Contemplation is not withdrawal but seeing God in the ordinary: a shared meal, a walk in nature, a quiet moment of rest.
V. Practical Living of the Rule
For those overwhelmed by formal prayer obligations:
Morning Offering: “Lord, let my life today be my prayer. Be the soul of all I am and do.”
Micro-Moments of Awareness:
Pause before a task: “For You, Jesus.”
Offer frustration: “I unite this to Your Cross.”
Family as Fraternity: Simple rituals like bedtime gratitude or a hug offered as a prayer sanctify daily life.
Fraternity Support: Meetings should prioritize sharing how God is found in daily life over rigid recitations.
Conclusion: The Soul of Our Vocation
The OFS Rule’s call to make prayer the “soul” of all we are and do is not a burden but a liberation. It frees us to see our entire life as a liturgy of love:
When a parent listens patiently, they are contemplative. When a friend forgives quickly, they are praying. When a stranger is welcomed, they are chanting Vespers.
This is the “soul” St. Francis envisioned: a spirituality where prayer is not something we do but who we are.
Peace and all good!
Citations
The Rule of the Secular Franciscan Order (1978), Article 8.
The Book of Sirach (Ecclesiasticus), New American Bible Revised Edition (NABRE).
Lumen Gentium (Dogmatic Constitution on the Church), Second Vatican Council (1964).
Gaudium et Spes (Pastoral Constitution on the Church in the Modern World), Second Vatican Council (1965).
