Category: Secular Franciscan Order

Finding Roots: Psalm 1 Reflection for Today

Psalm 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.

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

  1. 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.
  2. Psalm 1:1, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – The scriptural text quoted, from the official Catholic translation.
  3. 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.
  4. Francis of Assisi, The Canticle of the Creatures, ca. 1225 – St. Francis’ praise of creation, resonating with God’s law in nature.
  5. 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.
  6. Psalm 1:2, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Specific verse cited for meditation on God’s law.
  7. Francis of Assisi, The Canticle of the Creatures, ca. 1225 – Cited for its harmony with the tree imagery.
  8. Danya Ruttenberg, On Repentance and Repair (Boston: Beacon Press, 2022) – Ethical living yielding repair, tied to the tree’s fruit.
  9. Psalm 1:3, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Specific verse for the tree imagery.
  10. Bonaventure, The Life of St. Francis (1263) – Biography highlighting Francis’ compassion and approach to sin.
  11. Psalm 1:4-5, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Verses cited for the chaff and judgment imagery.
  12. Danya Ruttenberg, On Repentance and Repair (Boston: Beacon Press, 2022) – Those who refuse repair drift away, sharpening the chaff metaphor.
  13. Francis of Assisi, The Little Flowers of St. Francis, ca. 14th century – Stories of Francis’ intimacy with creation (e.g., sparrows, wolf).
  14. Danya Ruttenberg, Life is a Sacred Text, Substack, ongoing – Her writings on aligning with Torah’s justice and repair.
  15. Psalm 1:6, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Verse cited for God’s knowing and the wicked’s ruin.
  16. Psalm 1, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Full psalm as the reflection’s lifeline.
  17. Regis J. Armstrong, et al., Francis of Assisi: Early Documents (New York: New City Press, 1999) – Francis’ barefoot simplicity and love as a model.
  18. Danya Ruttenberg, On Repentance and Repair (Boston: Beacon Press, 2022) – Torah and Gospel as tools for repair and flourishing.

Finding Peace in the Woods of Northern Michigan:

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.

Peace, Mike

“Woe Be to the Shepherds That Destroy and Scatter the Sheep” Jeremiah 23:1-2.

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:

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.

Another, a mother of two, expressed worry about making ends meet, saying, “I don’t know what I’m going to do. I have to find another job quickly, but in this economy, that’s not easy”. Sweeping cuts hit recent federal hires as Trump administration slashes workforce.

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.

The Capital Area Food Bank held free grocery pop-ups for furloughed workers, underscoring the severity. America shuts down: how the federal government closure is impacting millions.

Planned and Hypothetical Actions

Planned actions, such as eliminating the Department of Education, would stop functions like Pell Grants and student loans, directly impacting students and families. US Education Department to cut half its staff as Trump eyes its elimination.

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?.

Voices of Concern “A Global Health Massacre”

Others express similar feelings of sadness and urgency. Elisha Dunn-Georgiou, President and CEO of the Global Health Council, described the USAID cuts as “horrible,” reflecting the gravity. Nearly all USAID programs have been cut by the Trump administration.

A humanitarian official called it “a global health massacre,” emphasizing the life-threatening impact. Nearly all USAID programs have been cut by the Trump administration.

Congressman Steve Cohen criticized past shutdowns as unnecessary and harmful, resonating with the user’s concerns. Criticizing Trump’s Government Shutdown.

Caritas Czech Republic highlighted that USAID’s shutdown endangers millions, indirectly affecting American security. 5 impacts of Trump’s decision to shut down USAID.

Table: Summary of Confirmed Actions and Impacts on Americans

Agency/DepartmentAction Taken by March 14, 2025Impact on American People
EOPRescinded 78 Biden-era executive orders, eliminated DEI programsDeepened social divides, affected marginalized communities
DODFired 5,400 civilian employees, ended DEI programsFinancial distress, mental health crises for federal workers
DOS/USAIDHalted UNRWA funding, paused foreign aidIndirect impact on American security through global instability
DOJAttempted to end birthright citizenship, blockedAffected immigrant communities, increased uncertainty
HHSRolled back ACA protectionsAnxiety among those reliant on health insurance, disrupted care
OMBHalted federal financial assistance, partially rescindedConfusion, disrupted state services, affected education centers
USDA, DOE, DOT, DOI, DHSVarious freezes and rollbacksDisrupted 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.

Mike

Key Citations:

It’s come to this

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.

Peace Mike

Mahmoud Khalil

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)

“Prayer and Contemplation as the Soul of All We Are and Do”


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:

  1. “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.
  2. “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.
  3. 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:

  1. Morning Offering:
    “Lord, let my life today be my prayer. Be the soul of all I am and do.”
  2. Micro-Moments of Awareness:
    • Pause before a task: “For You, Jesus.”
    • Offer frustration: “I unite this to Your Cross.”
  3. Family as Fraternity:
    Simple rituals like bedtime gratitude or a hug offered as a prayer sanctify daily life.
  4. 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

  1. The Rule of the Secular Franciscan Order (1978), Article 8.
  2. The Book of Sirach (Ecclesiasticus), New American Bible Revised Edition (NABRE).
  3. Lumen Gentium (Dogmatic Constitution on the Church), Second Vatican Council (1964).
  4. Gaudium et Spes (Pastoral Constitution on the Church in the Modern World), Second Vatican Council (1965).
  5. St. Francis of Assisi, The Earlier Rule (1221).

Bishops’ Partisan Politics: A Moral Crisis

The Catholic Bishops’ Selective Advocacy: A Franciscan Call for Consistent Moral Witness.

As a Franciscan, As a Catholic, As a US Citizen, I am compelled to speak truth to power with clarity and courage, even when it unsettles me. The U.S. Catholic bishops’ alignment with the Republican Party—prioritizing partisan agendas over the fullness of Catholic social teaching—demands scrutiny. Their selective advocacy risks reducing the Church’s prophetic voice to a political tool, abandoning the marginalized in favor of power.

The Fortnight for Freedom and Racialized Hypocrisy

From 2012 to 2018, the U.S. Conference of Catholic Bishops (USCCB) organized the Fortnight for Freedom, a campaign decrying threats to religious liberty under President Obama, particularly the Affordable Care Act’s contraception mandate. Yet, when the Trump administration slashed refugee admissions, separated families at the border, and gutted environmental protections, the bishops’ urgency vanished. The campaign dissolved in 2018, replaced by a muted “Religious Freedom Week.” This timing raises grave questions: Was the bishops’ fervor less about principle and more about opposing a Black Democratic president?

Black Catholic leaders have long challenged this hypocrisy. Fr. Bryan Massingale, a theologian and priest, critiques the Church’s “selective indignation,” noting its silence on systemic racism, poverty, and state violence disproportionately harming Black communities. While bishops rallied against contraception mandates, they offered no sustained outcry as Republican policies denied clean water to Flint’s Black residents, dismantled healthcare for the poor, or accelerated executions under Trump’s Attorney General William Barr—a man the bishops honored despite his defiance of Church teaching on the death penalty.

The Barr-Barron Nexus: Power Over Principle

In 2020, the National Catholic Prayer Breakfast (NCPB)—a gathering criticized for its ties to Republican elites—awarded William Barr the Christifideles Laici Award, even as he reinstated federal executions after a 17-year hiatus. Bishop Robert Barron, a prominent media figure, headlined the event. Barr, who oversaw the executions of 13 federal prisoners, received praise for his “public service,” while bishops ignored his violation of the Church’s clear teaching: “The death penalty is inadmissible” (Pope Francis, Fratelli Tutti, 2020).

This decision sparked outrage. The Catholic Mobilizing Network and Association of U.S. Catholic Priests condemned the award, calling it a “grave scandal” that undermined the Church’s pro-life stance. Yet Bishop Barron and the NCPB doubled down, reflecting a pattern: the bishops’ alignment with Republican power brokers often trumps moral consistency.

Cardinal Dolan and Republican Politics: A Case Study in Selective Engagement

Cardinal Timothy Dolan, Archbishop of New York and a prominent figure in the U.S. Catholic hierarchy, exemplifies the bishops’ fraught dance with partisan politics. While he has occasionally criticized Republican policies, his public persona and alliances often align more closely with conservative agendas, raising questions about the consistency of his moral witness.

Public Embraces and Political Theater

Dolan’s visibility in Republican circles is striking. In 2012, he delivered the closing benediction at the Republican National Convention (RNC), sharing a stage with Mitt Romney and Paul Ryan—the latter a Catholic whose budget proposals slashed anti-poverty programs, drawing sharp rebukes from the USCCB for failing “to meet moral criteria” (America Magazine, 2012). Dolan later prayed at both the 2012 RNC and the Democratic National Convention, framing it as “apolitical,” yet his warmth toward Republican leaders has been notable. In 2016, he hosted a controversial “heroes’ welcome” for Donald Trump at St. Patrick’s Cathedral after the Access Hollywood tape scandal, a move critics called a “moral failure” that normalized misogyny and abuse (National Catholic Reporter, 2016).

Policy Alignments and Silences

  1. Affordable Care Act (ACA) Contraception Mandate:
    Dolan spearheaded the bishops’ opposition to the ACA’s contraception coverage requirement, framing it as a religious liberty issue. While the mandate raised legitimate concerns, Dolan’s rhetoric echoed Republican talking points, and he declined to celebrate the ACA’s expansion of healthcare to millions of low-income families. This mirrored the GOP’s prioritization of culture-war issues over systemic care for the vulnerable (USCCB, 2012).
  2. Immigration and Border Policies:
    Dolan has spoken compassionately about immigrants, calling for “humane reform.” Yet his criticism of Trump’s family separation policy was muted compared to his vocal campaigns against abortion and LGBTQ+ rights. When New York expanded protections for undocumented immigrants in 2023, Dolan warned against “lawlessness,” echoing conservative rhetoric that conflates immigration with crime (Crux, 2023).
  3. Economic Justice:
    While Pope Francis condemns “economies that kill,” Dolan’s tenure has seen minimal emphasis on workers’ rights or wealth inequality. In 2020, he opposed New York’s proposed tax hikes on the ultra-wealthy to fund homeless services, citing fears of “driving out the affluent”—a stance at odds with Catholic teaching on distributive justice (National Catholic Reporter, 2020).

A Pattern of Partisan Silence

The bishops’ selective advocacy extends beyond individual figures:

  1. Environmental Justice: While Pope Francis’ Laudato Si’ calls for “drastic action” to protect creation, the USCCB stayed silent as Trump withdrew from the Paris Accord and gutted the Clean Water Act, directly harming poor communities. In Flint, Michigan—where lead-poisoned water disproportionately affected Black Catholics—the bishops offered prayers but no national campaign for justice.
  2. Healthcare and Poverty: Catholic teaching declares healthcare a human right. Yet when Republicans slashed Medicaid, defended for-profit systems, and rejected living wage laws, the bishops’ response was tepid. Contrast this with their vigorous opposition to the ACA’s contraception mandate—a focus that Fr. Massingale argues “elevates pelvic issues over poverty.”
  3. School Choice: Trading Justice for Vouchers
    The bishops’ advocacy for school choice—framed as “empowering parents”—often aligns with Republican efforts to divert public funds to private (including Catholic) schools via vouchers. While Catholic teaching supports parental rights (Gravissimum Educationis), the bishops ignore the collateral damage:
    • Defunding Public Schools: Voucher programs drain taxpayer dollars from public systems that serve 90% of students, including marginalized communities. In Arizona and Florida, school choice expansions have worsened teacher shortages and underfunded rural districts (Chalkbeat, 2023).
    • Exclusionary Practices: Many voucher-funded private schools reject students with disabilities, LGBTQ+ youth, or non-Catholics, perpetuating inequality. In Indiana, 70% of 2023 voucher recipients never attended public schools, subsidizing affluent families already in private education (Chalkbeat, 2023).
    • Moral Contradiction: To secure vouchers, the bishops tolerate Republican agendas that slash anti-poverty programs, healthcare, and workers’ rights. This transactional approach—sacrificing systemic justice for institutional gain—betrays the poor they claim to uplift.
  4. Death Penalty and Criminal Justice: Despite Pope Francis’ abolitionist stance, the USCCB has never mobilized a Fortnight campaign against capital punishment. Barr’s executions proceeded without meaningful episcopal resistance, even as Catholic prosecutors like Philadelphia’s Larry Krasner faced impeachment for defending life sentences over death.

The Franciscan Imperative: Reclaiming the Church’s Prophetic Voice

St. Francis rejected wealth and power to stand with the marginalized. Today, the bishops risk becoming the very “power” he confronted. Their alignment with a party that enacts policies harming the poor, immigrants, and the Earth betrays the Gospel’s radical call.

To reclaim moral credibility, the Church must:

  • Condemn All Threats to Life—from abortion to executions, poverty to pollution.
  • Reject Partisan Alliances that prioritize power over the common good.
  • Defend Public Goods, including fully funded public schools, rather than privatizing education for sectarian gain.
  • Amplify Marginalized Voices, including Black Catholics like Fr. Massingale, who challenge the Church’s complicity in systemic injustice.

Pope Francis’ Vision for the Church—A Radical Call to Conversion

Pope Francis envisions a Church that is “bruised, hurting, and dirty because it has been out on the streets” (Evangelii Gaudium, 2013), not one entangled in partisan alliances or institutional self-interest. His papacy has been a clarion call to reject clericalism, embrace the marginalized, and embody a consistent ethic of life that challenges all systems of exploitation and exclusion.

1. A Church of the Poor, for the Poor

Francis insists that the Church must prioritize the “peripheries,” condemning an economy that “kills” and discards the vulnerable (Evangelii Gaudium). He decries the “globalization of indifference” to refugees, the hungry, and the homeless—a rebuke to bishops who remain silent as Republican policies gut social safety nets or criminalize migrants. His vision directly contradicts the U.S. bishops’ transactional support for school vouchers that defund public education, asking instead: “How can we proclaim the Gospel if we are complicit in systems that abandon the poor?”

2. Integral Ecology: Rejecting Exploitation

In Laudato Si’ (2015), Francis demands “drastic action” to protect creation, linking environmental degradation to the “throwaway culture” of greed and consumerism. He condemns the poisoning of Flint’s water, the plunder of Indigenous lands, and policies that prioritize corporate profits over clean air and water. The U.S. bishops’ silence as Republican leaders dismantle environmental protections betrays this vision, trading the cry of the Earth and the poor for political convenience.

3. A Consistent Ethic of Life

Francis expands the Church’s pro-life witness beyond abortion to include opposition to the death penalty, nuclear weapons, poverty, and racism (Fratelli Tutti, 2020). He calls the death penalty “inadmissible” and urges Catholics to “see the faces” of those society discards. This directly challenges bishops who honor figures like William Barr, who reinstated federal executions, or who prioritize anti-abortion campaigns while ignoring Medicaid cuts that sentence the poor to preventable deaths.

4. Synodality: A Church That Listens

Francis’ synodal process demands a Church that “listens to the people of God,” including women, LGBTQ+ Catholics, and communities of color. This contrasts sharply with bishops who dismiss Black Catholics like Fr. Bryan Massingale when they critique systemic racism, or who host “LGBT Masses” while opposing civil rights for LGBTQ+ persons. Francis warns: “A Church that does not listen is a Church that cannot lead.”

5. Rejecting Clericalism and Partisan Idolatry

Francis condemns clericalism as a “perversion” of the Gospel, urging bishops to shed the trappings of power and privilege. He warns against alliances with political leaders who “instrumentalize the Church” for their agendas (Address to the U.S. Bishops, 2015). Cardinal Dolan’s embrace of Trump and Bishop Barron’s defense of Barr exemplify the very clericalism Francis decries—a willingness to court power rather than confront it.

Conclusion: The Choice Before the Bishops

Pope Francis’ vision is not a vague ideal—it is a mandate. He calls the Church to be a “field hospital” that heals wounds, not a fortress that protects its own interests. The U.S. bishops stand at a crossroads: Will they continue to align with a party that enacts policies antithetical to Catholic teaching, or will they embody Francis’ radical Gospel witness?

To follow Francis is to reject the GOP’s “Disaster Capitalism,” defend public goods like healthcare and education, and stand unambiguously with immigrants, workers, and the planet. It is to recognize that there can be no communion with Christ without communion with the least.

As Franciscans, we close with the words of St. Francis himself: “Preach the Gospel at all times. Use words if necessary.” The bishops’ actions—not their alliances—will determine whether the Church remains a beacon of hope or a monument to compromise.

Sources

  1. America Magazine. (2012). “Cardinal Dolan and the GOP: A Complicated Relationship.”
  2. National Catholic Reporter. (2016). “Cardinal Dolan’s Legacy: A Mixed Record on Abuse, Outreach, and Politics.”
  3. Crux. (2023). “Dolan’s Balancing Act: Political Engagement and Catholic Teaching.”
  4. USCCB. (2012). Fortnight for Freedom Archives.
  5. Chalkbeat. (2023). “Indiana’s $240M Voucher Program Mostly Benefits Students Who Never Attended Public Schools.”
  6. Pope Francis. (2013). Evangelii Gaudium.
  7. Pope Francis. (2015). Laudato Si’.
  8. Pope Francis. (2020). Fratelli Tutti.
  9. Pope Francis. (2015). Address to U.S. Bishops.
  10. Fr. Bryan Massingale. (2010). Racial Justice and the Catholic Church.

In the footsteps of St. Francis and Pope Francis, let us choose the Gospel without exception.

Michael is a professed member of the Secular Franciscan Order and editor of Chasing the Wild Goose Blog. This article reflects his personal discernment and does not represent official OFS positions.

A Contemporary Canticle of the Creatures

For Sister Wind, who hums through turbines,
her breath a hymn of renewable grace,
turning steel arms in sacred dance,
she fuels our lights and lifts our gaze—
Praised be You, restless and uncontained,
in every gust that heals what we have strained.

For Brother Fire, both forge and flame,
who warms our homes and razes forests bare,
teach us to temper power with care,
to kindle justice, not despair—
Praised be You, spark of innovation,
ignite in us a truer transformation.

For Sister Water, life’s first cry,
now choked with plastic, acid, greed,
may we unlearn the sin of waste,
and let your currents run clean and free—
Praised be You, river, rain, and sea,
in every drop, the hope of equity.

For Brother Concrete, city-builder,
your grids and towers, dense and tall,
remind us: shelter is a right, not luck,
let no one sleep outside your walls—
Praised be You, but break our walls of fear,
until all roofs whisper, “You are welcome here.”

For Sister Web, the pulse unseen,
connecting voices across the void,
may your threads bind truth, not lies,
and mend the fractures we exploit—
Praised be You, digital and vast,
let no algorithm eclipse the outcast.

For the Stranger, the Queer, the Undocumented,
whose bodies bear the weight of scorn,
teach us to see our shared reflection—
no life profane, no breath “ill-born”—
Praised be You, mosaic of the whole,
in every face, the fingerprint of soul.

For Sister Silence, rarest gift,
drowned out by screens and endless noise,
unmute our hearts to hear the earth’s lament,
to pause, and choose, and breathe, and mend—
Praised be You, still and small,
where love begins, and systems fall.

And for Sister Death, who walks unseen,
her shadow cast by plague and war,
we plead: disarm her cruelest blows,
until your sting is feared no more—
Praised be You, though none embrace your call,
teach us to live so none are left to fall.

Let every creature, wired and wild,
code, carbon, dream, or DNA,
awaken us to sacred ties—
no thing, no them, only us, entwined.
Praise crescendos in the act of repair,
and grace is found in what we dare to share.

—Amen.

Canticle of the Creatures


by St. Francis of Assisi

Most High, all-powerful, good Lord,
Yours are the praises, the glory, and all blessing;
To You alone, Most High, do they belong,
And no mortal lips are worthy to utter Your name.

Praised be You, my Lord, through Brother Sun,
Who brings the dawn and lights the day,
Radiant with splendor, a symbol of You, O Most High!

Praised be You, my Lord, through Sister Moon and Stars—
In heaven You formed them, bright, precious, and fair.

Praised be You, my Lord, through Brothers Wind and Air,
Through clouds and storms and every sky’s mood,
By whom You sustain all life in Your care.

Praised be You, my Lord, through Sister Water,
So humble, so precious, so pure and alive,
A servant to all, Your goodness declaring.

Praised be You, my Lord, through Brother Fire,
Who dances at night with warmth and delight,
Strong and untamed, he kindles our hearts.

Praised be You, my Lord, through Sister Earth,
Who nourishes us with fruits, herbs, and flowers,
And lends us her strength for life’s sacred worth.

Praised be You, my Lord, through those who forgive
For love of Your name, who bear pain and trial—
Blessed are they who endure in Your peace;
By You, Most High, shall they be crowned.

Praised be You, my Lord, through Sister Bodily Death,
From whom no living soul can flee—
Woe to those who die in despair,
But blessed are they who answer Your call,
For Death shall not steal their light.

Praise and bless my Lord, give thanks and adore,
With humble hearts, serve Him forevermore.

This canticle embodies St. Francis’s deep connection to creation as a reflection of divine love. Each element—sun, moon, wind, water, fire, earth—is personified as kin, illustrating the interconnectedness of all life. The closing lines emphasize acceptance of mortality and the call to live in harmony with God’s will.

The Crisis of Solidarity: Greed and Public Good

Opening Reflection
“Where there is charity and wisdom, there is neither fear nor ignorance.” —St. Francis of Assisi
Brothers and sisters, we live in a time when the bonds of solidarity—woven into the fabric of our society through programs like Social Security, Medicaid, and labor protections—are being unraveled. Project 2025, a conservative blueprint to dismantle federal agencies and privatize public goods, threatens the legacy of the New Deal and the common good. As Franciscans, we are called to confront this spiritual crisis: a failure to love our neighbor and steward God’s gifts justly. Let us shine light on this darkness.

Explaining the Issue

Who:

  • Key Actors: The Heritage Foundation, Republican lawmakers, corporate donors (e.g., Koch network), and lobbying groups like ALEC.
  • Impacted: The poor, elderly, disabled, working families, and future generations reliant on public programs.

What:
Project 2025 seeks to privatize Social Security, gut environmental protections, eliminate the Department of Education, and replace nonpartisan civil servants with political loyalists. This follows decades of “starve the beast” tax cuts (e.g., Reagan’s 1981 cuts, Trump’s 2017 law) that created deficits to justify slashing aid to the vulnerable.

When/Where:

  • Roots: Reaganomics in the 1980s, Newt Gingrich’s 1994 “Contract with America,” and the 2017 Trump tax cuts.
  • Today: Project 2025 is a 920-page plan to reshape government in 2025, targeting agencies that uphold healthcare, labor rights, and climate action.

Why:
At its core, this is a crisis of greed (prioritizing wealth over human dignity), fear (scarcity narratives that pit neighbor against neighbor), and a neglect of subsidiarity (abandoning the federal role in protecting the marginalized).

Franciscan Values & Catholic Social Teaching

  1. Preferential Option for the Poor:
    Privatizing Social Security and Medicare would force the elderly and sick to gamble their safety on volatile markets—a direct betrayal of Christ’s command to “care for the least of these” (Matthew 25:40). St. Francis, who kissed the leper and gave his cloak to the poor, would weep at such indifference.
  2. Stewardship of Creation:
    Project 2025’s plan to gut the EPA ignores Pope Francis’ warning in Laudato Si’: “The earth, our home, is beginning to look more and more like an immense pile of filth” (LS 21). Deregulating polluters harms both creation and the poor, who suffer most from toxic air and water.
  3. Ethical Economics in a Disenchanted World (David B. Couturier, OFM Cap):
    • Relational Economics: Couturier critiques modern economics for reducing human dignity to transactions and profit. He argues that economics must be re-enchanted—rooted in relationality rather than greed. The “starve the beast” strategy, which prioritizes wealth hoarding over communal well-being, exemplifies this disenchanted worldview. As Franciscans, we are called to reject systems that commodify human life and instead build economies where “the logic of gift and grace” replaces exploitation (Couturier, Economics in a Disenchanted World).
    • Commodification of the Common Good: Tax cuts that privatize Social Security or deregulate environmental protections treat public goods as market commodities. Couturier warns that this “commodification fractures solidarity,” turning neighbors into competitors for scarce resources.
  4. Solidarity & Subsidiarity:
    Catholic teaching calls for solutions at the appropriate level. The New Deal intervened federally during the Great Depression because states and towns could not. Project 2025, by contrast, centralizes power for corporations while fragmenting community safety nets.
  5. The Dignity of Work and Economic Justice:
    • Economics as a Moral Project: Couturier reminds us that economics is not neutral—it is a moral endeavor. The Second Vatican Council’s call for an economy that “serves people” (Gaudium et Spes 63) aligns with Couturier’s vision of economics grounded in ethical responsibility. Tax policies favoring corporations over workers violate this principle, reducing labor to a “disposable input” rather than honoring its sacred role in human flourishing.

Hope & Solutions

Stories of Resistance:

  • Sr. Norma Pimentel, MJ (Missionaries of Jesus): A modern-day Franciscan-hearted leader, Sr. Norma directs Catholic Charities in the Rio Grande Valley, providing humanitarian aid to migrants at the U.S.-Mexico border. Her work embodies the Franciscan call to “welcome the stranger” (Matthew 25:35) and confronts policies that dehumanize refugees. Pope Francis has praised her as a “woman of mercy” for her tireless advocacy.
  • St. Óscar Romero: Though not a Franciscan, the martyred Salvadoran archbishop’s fearless defense of the poor against oppressive regimes resonates with Franciscan values. His famous words—“A church that doesn’t provoke any crises, a gospel that doesn’t unsettle, is not the Gospel”—challenge us to resist systems that prioritize power over people.
  • Franciscan Action Network (FAN): Rooted in the spirit of St. Francis, FAN mobilizes Catholics and Franciscans nationwide to advocate for policies that protect the marginalized and care for creation. From lobbying for climate justice to defending immigrants’ rights, FAN embodies the Franciscan call to “rebuild the Church” through prophetic action. Their “Faithful Democracy” campaign challenges voter suppression and promotes policies that prioritize the common good over partisan power.
  • Modern Heroes: Parish food banks, worker-owned cooperatives, and groups like Network Lobby advocate tirelessly for policies that uplift the common good.

Practical Actions:

  • Pray: “Lord, stir in our leaders a hunger for justice, not power. Soften hearts hardened by greed.”
  • Advocate: Call legislators to oppose cuts to Social Security; support unions fighting for living wages.
  • Build Community: Partner with local Catholic Charities chapters to house refugees or fund climate resilience projects.
  • Embrace Franciscan Simplicity: Couturier advocates for an economics of enoughness—a countercultural embrace of simplicity that rejects consumerism. By living simply and advocating for progressive taxation, we challenge the myth of scarcity perpetuated by “starve the beast” policies. As Couturier writes, “Poverty is not a lack of resources but a failure of imagination.”

A Call to Conversion

This is not a distant political issue—it is a spiritual one. Do we cling to comforts while others starve? Do we ignore policies that harm the vulnerable because they don’t affect us yet? St. Francis abandoned wealth to embrace lepers; we too must examine our complicity in systems of exploitation.

Let us choose radical love over complacency. As Francis said, “For it is in giving that we receive.” When we fight for the common good, we rebuild the Church—not with bricks, but with justice.

Closing Prayer:
God of the marginalized,
stir in us the fire of St. Francis.
Guide us to defend the poor,
challenge the powerful,
and steward creation with reverence.
May we never confuse greed with liberty,
or cruelty with strength.
Amen.

Pax et bonum! 🌿

Citations:

  1. Rule of the Secular Franciscan Order (OFS Rule, Art. 13b).
  2. Compendium of the Social Doctrine of the Church (Compendium, 182, 395).
  3. Laudato Si’ (LS 21).
  4. Catechism of the Catholic Church (CCC 1883).
  5. Gaudium et Spes (GS 4, 63).
  6. David B. Couturier, OFM Cap, Economics in a Disenchanted World: Franciscan Pathways for Renewal (Franciscan Institute Publications, 2020).

Michael is a professed member of the Secular Franciscan Order and editor of Chasing the Wild Goose Blog. This article reflects his personal discernment and does not represent official OFS positions. Reach Mike at mikeofs@ofsmike.com