Tag: bible

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.

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

Encountering the Divine: Ramadan, Yom Kippur, and Lent

In the heart of every sacred tradition lies a hidden truth: the Divine is not distant, but intimately woven into the fabric of existence—and into the faces of those around us. Ramadan, Yom Kippur, and Lent, three pillars of Abrahamic faiths, are often seen as seasons of abstinence, repentance, or ritual. Yet through the lens of mysticism, they reveal a deeper invitation: to transcend the self and encounter God in the very act of loving, serving, and forgiving one another.

Ramadan: Fasting as a Mirror of the Heart

In Islam, Ramadan is a month of fasting, prayer, and Quranic reflection. Mystics like Rumi and Ibn Arabi remind us of the true fast. It is not merely abstaining from food and drink but freeing ourselves from the ego’s tyranny. When we empty our bodies, we create space for the Divine light to illuminate our souls. Hunger becomes a teacher, humbling us and awakening compassion for those who hunger every day.

The mystic’s Ramadan is not solitary. The nightly Taraweeh prayers recited in unison, dissolve individuality into a collective heartbeat. Breaking the fast (iftar) with others—strangers, neighbors, the marginalized—transforms a meal into a sacrament. “Whoever feeds a fasting person earns the same reward as them,” says the Prophet Muhammad (peace be upon him). In this act, we glimpse the Divine in the shared bread, the laughter, the hands that serve. To fast is to see God in the faces of the hungry.

Yom Kippur: Atonement as Cosmic Reunion

Yom Kippur, the Day of Atonement in Judaism, is a solemn fast of repentance. Yet Jewish mysticism (Kabbalah) teaches that this day is not about punishment, but reunion. The Hebrew word teshuvah means “return”—a return to God, our true selves, and harmony with all creation.

The liturgy of Yom Kippur emphasizes that sins against others cannot be forgiven by God until we first seek forgiveness from those we’ve harmed. The mystical truth blazes here: God dwells in the “other.” When we repair relationships, we restore the shattered vessels of the Divine presence (Shekhinah). The Kol Nidre prayer, chanted at twilight, is a collective vow to release the bonds of ego. As we stand together in vulnerability, we become mirrors reflecting the Infinite One back to each other.

Lent: Sacrifice as an Embrace of the Wounded

In Christianity, Lent is a 40-day fasting, prayer, and almsgiving journey that mirrors Christ’s wilderness sojourn. Mystics like St. John of the Cross and Julian of Norwich saw Lent not as deprivation but as a path to divine union. By stripping away comforts, we confront our illusions and meet God in the desert of our hearts.

Yet Christ’s ultimate teaching—”Whatever you did for the least of these, you did for me” (Matthew 25:40)—anchors Lent in community. When we give alms, we touch the hands of Christ in the poor. When we forgive, we meet God in the wounds of the broken. The Lenten fast is a doorway to solidarity, where the boundary between “I” and “you” dissolves. Meister Eckhart wrote, “The eye through which I see God is the same eye through which God sees me.”

The Thread That Binds: Love as the Ultimate Fast

Across these traditions, a common thread emerges: asceticism is not an end but a means to awaken love. Fasting from food, pride, or distractions clears the debris from our souls so we might finally see. When the ego diminishes, the Divine presence in others becomes unmistakable.

The Sufi poet Hafez writes, “I am a hole in a flute that the Christ’s breath moves through—listen to this music!” Ramadan, Yom Kippur, and Lent are each a flute, hollowed by sacrifice, through which the breath of the Divine flows. The music they create is the sound of humanity, remembering its sacred unity.

This year, as we observe these holy seasons, let us ask: How might my fast soften my heart to the stranger? How might my repentance heal a fractured relationship? How might my sacrifice become sustenance for another? For in the eyes of the one across from us—whether at the iftar table, the synagogue, or the soup kitchen—we meet the gaze of the Beloved.

La illaha illa Allah. Sh’ma Yisrael. Thy Kingdom come.
The names differ, but the call is one:
Encounter God here, now, in each other.

Michael Carsten OFS 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 in Local, Regional, or National Fraternity. Contact Mike @ mikeofs@ofsmike.com

A Personal Ethic of Kinship: Rooted in the Gospel and the secular Franciscan Rule

By Michael Carsten OFS

A Pilgrimage of Faith and Justice

“I have done what is mine to do; may Christ teach you what is yours.” These words of St. Francis guide my journey as a Secular Franciscan. Bound by the Rule of the Secular Franciscan Order, I am called to “live the Gospel” (Article 4). I do this through humility, peace, and radical kinship with the marginalized. As an Ecumenical and Inter-religious Animator, I am tasked with building bridges across faiths. This mirrors Francis’s fearless meeting with Sultan Malik al-Kamil. Yet, in a world obsessed with political labels, I reject the false binaries of left and right. My ethic flows from a deeper well. Christ’s teachings and the Franciscan charism guide me. They demand a politics rooted not in ideology but in love, justice, and the sacredness of every life.

This is my creed—a way of being in the world that refuses to sever faith from action.

Foundations: Gospel and Franciscan Non-Negotiables

My convictions spring from two fonts: the Gospel and the Rule of the Secular Franciscan Order. They anchor four pillars of my ethic:

  1. Human Dignity as Divine Imprint
    “Whoever harms the poor insults their Maker” (Proverbs 14:31). The secular Franciscan Rule commands me to “respect all people” (Article 13). I see Christ in the migrant, the prisoner, and the religious “other.” I oppose policies that dehumanize—xenophobic borders, exploitative labor, or environmental degradation that treats creation as disposable. Justice begins with reverence.
  2. The Poor are the First Teachers
    Jesus’ declaration is my litmus test for policy. “Whatever you did for the least of these, you did for me” (Matthew 25:40). Francis stripped himself of wealth to stand with outcasts. I support universal healthcare, living wages, and affordable housing not as partisan agendas but as moral imperatives. Charity soothes symptoms; justice dismantles systems that trap generations in poverty.
  3. Subsidiarity is about Sacred Humility.
    The secular Franciscan Rule encourages us to live by going from the Gospel to life. It also inspires us to bring life to the Gospel. Solutions must arise locally—in families, parishes, and neighborhoods—where human dignity outweighs ideology. While the government must protect rights, centralized power (corporate or bureaucratic) often stifles the Spirit’s work. Communities, guided by conscience, must lead.
  4. Nonviolence as Prophetic Witness
    “Blessed are the peacemakers” (Matthew 5:9). Francis confronted the Crusades’ brutality with dialogue, not swords. I reject rhetoric that demonizes opponents, militarism that sacrifices the vulnerable, and economics that plunder creation. Peacemaking, for me, demands restorative justice, climate reparations, and relentless dialogue.

Engaging Political Systems: Respect and Caution

My creed engages political frameworks without captivity:

  • Social Democracy
    Respect: Its fight against poverty and healthcare gaps aligns with Christ’s healing call.
    Caution: Centralized programs risk sidelining local wisdom. Welfare should empower—not replace—parish food banks, worker co-ops, and interfaith clinics.
  • Capitalism
    Respect: Innovation lifts communities when tempered by ethics.
    Caution: Profit-driven systems commodify life. I demand fair wages, eco-stewardship, and businesses that honor workers as siblings, not labor costs.
  • Socialism
    Respect: Its critique of exploitation echoes Amos’ cry: “Let justice roll like a river” (Amos 5:24).
    Caution: Material equality alone risks reducing humans to economic units. True justice restores kinship—seeing the poor as brothers, not statistics.
  • Libertarianism
    Respect: Its skepticism of state overreach aligns with subsidiarity.
    Caution: Freedom without solidarity abandons the marginalized. “Personal responsibility” can’t absolve collective sin.

My Stance: No system is sinless. I borrow tools (policy, protest, partnership) to serve the Kingdom’s ends: dignity, kinship, and peace.

The Beatitudes: My Blueprint for Political Engagement

The Beatitudes (Matthew 5:3-12) reframe politics as sacred service:

  • “Blessed are the poor in spirit”: I reject consumerism’s lie that worth comes from wealth.
  • “Blessed are the meek”: I advocate policies that uplift the vulnerable, not entrench the powerful.
  • “Blessed are the peacemakers”: I labor for interfaith coalitions, knowing solidarity heals a fractured world.

For me, politics is not a battle for power but a pilgrimage of love.

The Tension of Witness

Living this ethic is a daily crucifixion:

  1. Misunderstood
    Progressives question my faith; conservatives scorn my critique of greed. Francis was called a fool for kissing lepers. I embrace the title.
  2. The Risk of Hypocrisy
    I fail often. I cling to the Rule’s call to “continual conversion” (Article 7).
  3. The Weight of Despair
    Wars rage, forests burn, children starve. Yet Francis rebuilt the Church stone by stone. I choose stubborn hope.

Conclusion: An Invitation to Kinship

This is not a manifesto. It is my flawed attempt to live the Gospel without dilution. To those who share this hunger, I offer no program—only a challenge:

  • See sacramentally: The Eucharist teaches that God dwells in the broken. So look for the divine in the “other”—the refugee, the rival, the ruined earth.
  • Act incarnationally: Start small. Partner with a mosque to house the homeless. Join a union fighting for fair wages. Plant a parish garden to feed the hungry.
  • Risk love: Francis kissed the leper. Who—or what—have we been taught to fear that God calls us to embrace?

St. Francis did not set out to change the world. He set out to live the Gospel, and the world changed around him. May we have the courage to do the same.

Pax et bonum.

Secular Franciscan Order USA

Defending Pluralism Against Christian Nationalism

As a lay adherent of the Franciscan tradition, I am profoundly unsettled. The ethical and societal ramifications of President Trump’s explicit commitment to embolden Christian Nationalism demand scrutiny. Who orchestrates this movement? What are the veiled intricacies of the purported “three steps” he vows to enact? And why do so many, despite its glaring perils, welcome this agenda with open arms? These queries penetrate the very marrow of our national identity. The National Prayer Breakfast—once a solemn space for reflection and unity—has been repurposed into a pulpit for a divisive, exclusionary vision of America, one that subverts the foundational principles of religious liberty and democratic pluralism.

As the Washington Prayer Breakfast convenes once more, I am compelled to voice my dissent. What should be a sanctuary of humility and interfaith dialogue has metamorphosed into a clarion call for those who seek to enshrine an insular, rigid interpretation of Christianity as the guiding force of national policy. The reverberations of Trump’s 2025 address—his advocacy for a “faith office,” a commission on religious liberty, and an investigative force to root out so-called “anti-Christian bias”—persist, serving as a stark reminder of the dangers inherent in conflating faith with political hegemony.

Christian Nationalism, as propagated by Trump and his cohorts, is not a summons to authentic faith. Instead, it is a consolidation of power under the guise of religious zeal. It aims to impose a single spiritual identity. This is attempted on a nation deliberately founded upon the principles of religious diversity and freedom. As a Franciscan, my spiritual vocation demands that I resist this gross misrepresentation of the Gospel. It distorts Christ’s radical love and inclusivity into an apparatus of control. This article is grounded in the social doctrine of the Catholic Church. It embodies the ethos of Franciscan spirituality. It exhorts us to safeguard the vulnerable. It urges opposition to theocratic encroachments and a restoration of the genuine essence of faith.

The gravity of the moment cannot be overstated. From the corrosion of the constitutional separation of church and state to the marginalization of minority faith communities, this trajectory imperils the very architecture of democracy. However, despair is not our calling. As Franciscans, we are summoned to action. The Washington Prayer Breakfast serves not merely as a testament to our present tribulations, but as a rallying point—a summons to defend justice, pluralism, and the sacred dignity of all human beings.

1. The National Prayer Breakfast: A Corrupted Tradition

Since its inauguration in 1953, the National Prayer Breakfast has symbolized bipartisan dialogue and spiritual contemplation. Yet, under Trump, it has devolved into a platform for Christian Nationalist dogma—an ideology that seeks to overwrite America’s diverse religious landscape with a rigid theological hierarchy. This is not the Gospel; it is a manipulation of faith for dominion.

Catholic teaching repudiates the instrumentalization of faith for worldly power. In Evangelii Gaudium, Pope Francis denounces “spiritual worldliness,” cautioning against reducing religion to a “pursuit of power, prestige, pleasure, or economic security” (Paragraph 93). A gathering that once embodied unity now teeters on the precipice of becoming an altar for this corruption.

2. Trump’s 2025 Address: A Rallying Cry for Christian Supremacy

During the 2025 National Prayer Breakfast, Trump unveiled an ominous blueprint for America’s future—one shackled by Christian Nationalist edicts. He proposed:

  • A presidential commission on religious liberty purportedly safeguarding “Christian values” while systematically sidelining other faith traditions.
  • A White House ‘faith office,’ integrating Christian ideology into the scaffolding of federal governance.
  • A task force spearheaded by Attorney General Pam Bondi, charged with eradicating “anti-Christian bias” within governmental institutions.

While Trump framed these measures as fortifications of religious liberty, their underlying intent is unmistakable—a calculated stride toward theocratic dominion. As a Franciscan, I discern in this not a call to spiritual renewal, but a declaration of war against justice, inclusivity, and the Gospel’s call to serve the disenfranchised.

The Catechism of the Catholic Church (CCC 2108) affirms that “the right to religious liberty is neither a moral license to adhere to error, nor a supposed right to error.” True religious freedom does not bestow privilege upon one faith; it enshrines the dignity of all.

3. Christian Nationalism: A Perilous Counterfeit of Christianity

Christian Nationalism is not Christianity—it is a perversion that interlaces national identity with a rigid, exclusionary religious dogma. It obliterates the rich mosaic of beliefs that constitute this nation, supplanting them with a hegemonic, state-sanctioned faith. It seeks legislative and cultural supremacy, forsaking the Gospel’s commandment to love and uplift all.

Pope Francis, in Fratelli Tutti, exhorts that “authentic faith does not engender intolerance” (Paragraph 249). Christian Nationalism, conversely, festers division and exclusion, warping the Church’s sacred mission to embody a “sacrament of unity” (CCC 775).

4. The Betrayal of Justice: Trump’s Theocratic Agenda

Trump’s Christian Nationalism manifests through legislative oppression:

  • Judicial Manipulation – Appointing judges who subordinate constitutional law to theological dogma.
  • Religious Exemptions – Granting broad allowances that enable businesses, hospitals, and organizations to deny services to certain individuals under the pretense of “religious conscience.”
  • Educational Indoctrination – Promoting school policies that funnel taxpayer funds into Christian institutions while censoring curricula that acknowledge America’s diverse religious and cultural history.

Such policies are not merely political; they are moral transgressions. They exploit religious sentiment to entrench authoritarianism, forsaking the most vulnerable in the process. Catholic doctrine underscores that “the dignity of the human person is the foundation of a moral vision for society” (USCCB, Forming Consciences for Faithful Citizenship). Policies that degrade the marginalized violate this principle.

5. The Legal and Constitutional Abyss

The First Amendment enshrines freedom of religion—not the establishment of a state religion. Trump’s initiatives erode this boundary, resulting in:

  • Legal Precarity – Policies favoring Christianity stand on precarious constitutional footing.
  • Social Fractures – Elevating one faith above others imperils communal harmony, sowing discord in a society predicated on pluralism.

Catholic teaching maintains that “the political community and the Church are autonomous and independent of each other” (Gaudium et Spes, Paragraph 76). Trump’s agenda flouts this tenet, coalescing state and ecclesiastical power in pursuit of dominion.

6. A Franciscan Call to Action

Trump’s Christian Nationalism is not merely a political maneuver—it is a theological crisis. As Franciscans, we are summoned to:

  • Organize – Forge interfaith alliances that repudiate Christian Nationalism.
  • Educate – Dispel the myths that underpin theocratic ambitions.
  • Advocate – Champion policies that protect religious liberty for all traditions.
  • Serve – Stand in radical solidarity with the marginalized, embodying Christ’s boundless love.
  • Resist – Reject policies that enshrine religious supremacy.

For Franciscans, the imperative is clear: We must denounce the heresy of Christian Nationalism and reclaim a faith that “does not seek to dominate, but to serve” (Evangelii Gaudium, Paragraph 197). The fate of both our democracy and the integrity of our faith hinges upon our response.

Embracing the Secular Franciscan Order: A Path to Transformation

“The Franciscan Journey” By Lester Bach OFM Cap.

A commentary:

In the late 90s, my journey intertwined with Lester Bach—a mentor, visionary, and steadfast guardian of the Franciscan spirit, as a Regional Minister, National Councilor, and later a student and teacher of his transformative Spiritual Assistant formation program. I witnessed firsthand his profound devotion to the Secular Franciscan Order. Lester was more than a colleague; he was a compass for our community, steering us through turbulent waters with a rare blend of wisdom, humility, and unshakable integrity. His love for the Franciscan way of life was contagious, and his legacy lingers in the quiet spaces where I still find myself wishing for his counsel or the calm certainty he brought to every challenge.

Now, as our fraternity opens a new chapter of Inquiry—a time of discovery for those drawn to the Franciscan path—Lester’s teachings echo louder than ever. His belief in formation as a journey of the heart, not just the mind, inspires me daily as I join our formation team, eager inquirers, and the broader community in this sacred work. Together, we honor his memory not through words but by nurturing the seeds of curiosity, service, and fraternity he spent decades cultivating.

I step forward with gratitude for the past and hope for the future. Chapter One begins now—and every voice, question, and story has its place here.

Chapter 1: Orientation in the Secular Franciscan Order (OFS)

Introduction to the Franciscan Way of Life

Chapter 1 of Lester Bach’s The Franciscan Journey serves as both a doorway and a blueprint for those drawn to the Secular Franciscan Order (OFS). Bach frames the OFS not merely as an institution but as a living, breathing call to embody Franciscan spirituality in the grit and grace of everyday life. With clarity and warmth, he emphasizes that Secular Franciscans are not bound by traditional vows of poverty, chastity, and obedience. Instead, they align their lives with the radical spirit of the Beatitudes—Jesus’ teachings in the Gospels that call followers to humility, mercy, peacemaking, and solidarity with the marginalized.

The chapter also sets clear expectations: commitment to the OFS is not a passive affiliation but a call to ongoing conversion. Members are invited to deepen their prayer life, nurture fraternal bonds within their local community, and actively engage in works of mercy and ecological care—all while embodying the joyful, countercultural hope of the Gospel.

The chapter also acts as a gentle yet honest bridge for newcomers, demystifying the commitments of the Franciscan path. Bach underscores that embracing this vision demands more than admiration—it requires a willingness to let go of ego, prioritize community over individualism, and engage in ongoing conversion of heart. Formation, he suggests, is not a checklist but a lifelong dance between contemplation and action, where the Rule of the OFS becomes a compass rather than a rigid map.

By grounding lofty ideals in practical steps—prayer, simplicity, service—Bach assures readers that the Franciscan journey is neither solitary nor static. It is an invitation to walk alongside others, fueled by the same fire that animated St. Francis: a love that transforms the ordinary into the extraordinary.

Integration of Franciscan Values

Bach emphasizes that embracing the Secular Franciscan Order (OFS) is not about acquiring knowledge for its own sake. It is about weaving Franciscan spirituality into the very fabric of daily life. For newcomers, this means moving beyond intellectual understanding to a lived experience. The principles of the OFS shape not only actions but also attitudes. They influence relationships and worldviews as well.

This integration is deeply practical, touching every aspect of existence. It calls for a shift in how one engages with others, approaches challenges, and finds meaning in the ordinary. Franciscan values like simplicity, humility, and service are not abstract ideals to admire from afar. They invite us to live differently. We are called to see the divine in the marginalized. We find joy in letting go of excess. We serve others with a heart free of self-interest.

Such a transformation aligns with the radical vision of St. Francis of Assisi, who didn’t just preach the Gospel but embodied it in every breath. Bach reminds us that the Franciscan journey is not a passive observance but an active commitment—a call to “become the Gospel” in a world hungry for authenticity and compassion.

Formation Process

Bach frames Franciscan formation not as a program to complete. Instead, it is a pilgrimage of the heart. This journey is a dynamic, lifelong immersion into the charism that defined St. Francis. The process is designed to awaken more than knowledge; it seeks to transform seekers into living witnesses of Franciscan spirituality.

Central to this journey are three intertwined practices. Readings root individuals in the rich soil of Franciscan history and theology. Reflections bridge ancient wisdom to modern struggles. Active participation in a community allows faith to be lived out loud. Formation here is not passive—it demands hands, heart, and mind. Through shared prayer, service, and dialogue, members learn to “see with the eyes of the Gospel” and respond to the world’s fractures with healing presence.

Crucially, Bach reminds readers that formation never truly ends. A rhythm of study, prayer, and action deepens, calling individuals to continual conversion. Like St. Francis, who spent a lifetime relearning how to love, we are invited to embrace growth. It should be seen not as a burden but as a sacred unfolding—one step, one choice, one act of radical love at a time.

Church Documents and Franciscan Sources

  1. The Word of The Church

The Secular Franciscan Order’s Rule bridges 13th-century Franciscan roots and modern magisterial teachings. St. Francis’s Letter to All the Faithful (1221) laid an early foundation. Nicholas IV’s Supra montem (1289) formalized lay Franciscan life. Vatican II emphasized lay holiness. Paul VI approved the modern Rule (1978). Through these events, the OFS remains a dynamic vocation. It calls members to embody Gospel simplicity, serve the marginalized, and transform society, guided by centuries of Church wisdom and Franciscan charism.

The OFS Rule, rooted in these magisterial texts, unites the Franciscan charism (Seraphicus Patriarcha) with Vatican II’s vision of lay holiness (Lumen Gentium) and evangelization (Evangelii Nuntiandi). From Leo XIII’s social emphasis to John Paul II’s call for communion, these documents guide Secular Franciscans to live as “leaven” in the world, balancing prayer, conversion, and service.

2. Francis of Assisi: Early Documents (13th-Century Texts)

The Early Documents—including Thomas of Celano’s First and Second Life of St. Francis, St. Bonaventure’s Major Legend, and the poignant Legend of the Three Companions—offer an unfiltered window into the radicality of St. Francis’ life and mission. These texts, written by those who knew him intimately, reveal a man who embodied the Gospel with unsettling intensity. They recount his rejection of wealth to embrace “Lady Poverty,” his daring peacemaking during the Crusades, and his revolutionary ethic of kinship that extended even to “Brother Wolf” and “Sister Moon.”
The documents highlight Francis’ belief that peace is not passive but requires active justice: he rebuilt ruined churches, confronted greed in the marketplace, and dialogued with Sultan Al-Kamil amid interfaith hostility. He loved creation, famously exemplified in his preaching to birds. This was not sentimentalism but a theological conviction. All beings reflect the divine. For modern Franciscans, these texts go beyond being historical records. They are provocations to live with the same “holy boldness.” They encourage turning ideals of mercy, humility, and ecological care into tangible action.

3. The Rule of the Secular Franciscan Order (OFS Rule, Church-Approved)

The Rule of the Secular Franciscan Order, formally approved by Pope Paul VI in 1978, distills the essence of Franciscan spirituality into a roadmap for laypeople living in the world. Grounded in the Gospels and the charism of St. Francis, the Rule is not a list of obligations but an invitation to “go from Gospel to life, and life to Gospel” (Article 4). It outlines three pillars:
Prayer: Daily communion with God through liturgy, meditation, and the Psalms, fostering a heart attuned to divine grace.
Fraternity: Active participation in local OFS communities, where members support one another in joy and struggle, embodying Francis’ ideal of “being brothers and sisters to all.”
Apostolic Mission: Engagement in works of justice, peace, and care for creation, driven by the conviction that “they must strive to bring joy and hope to others” (Article 14).
The Rule also emphasizes ongoing conversion, urging members to regularly examine their lives through the lens of Franciscan values. For example, its call to “simplicity of heart” challenges consumerism, while its mandate to “respect all creatures” demands ecological accountability.
Together, these texts form a living tapestry of Franciscan identity. The Early Documents preserve the fire of his original vision, and the OFS Rule provides the structure to incarnate that vision today. Collectively, they affirm that Franciscanism is not a relic of the past but a dynamic call to rebuild the Church—stone by stone, heart by heart—in every generation.