Thank you all for helping to foster vocations to our way of life. We ask for your prayers for them men who have begun application, and those considering application, to the Order for next July. We pray that Our Lady of the Angels and St. Francis of Assisi will intercede for us, so that more men will be drawn to serve Jesus with us.
On August 2, 2018 a vast majority of the working friars of the Province began serving new ministries. Included among them were Fr. Romuald Meogrossi, OFM Conv. (pictured left – Part Time Parochial Vicar), Fr. George Sabol, OFM Conv. (Part Time Parochial Vicar), Fr. John Ruffo, OFM Conv. (pictured right – Parochial Vicar) and Fr. Timothy Dore, OFM Conv. (pictured center – Pastor) who serve in the Baltimore MD parishes of St. Clement Mary Hofbauer Church, St. Michael the Archangel Church and the Church of the Annunciation. These three parishes make up one of many Pastorates in the Archdiocese of Baltimore. Friar Rom, Friar George, Friar John and Friar Tim live in one friary along with Fr. Edward Ouma Owino, OFM Conv., a friar from Kenya who provides sacramental assistance in the Pastorate while here in America to further his studies. These friars serve all three parish communities, including celebrating 13 weekend Masses.
Fr. Tim presents the following update: “We are into our sixth month of ministry since changes made by the last Chapter. This “Pastorate” including St. Michael the Archangel, Annunciation, and St. Clement had been challenging, but certainly a new and exciting ministerial opportunity for our province and our friars, especially as we have greatly expanded our apostolic presence within the Archdiocese of Baltimore. It is good to be here!
Both Friar Santo Cricchio, OFM Conv. (currently in continuing studies through a GI Bill) and Friar Chris Dudek, OFM Conv. (assigned to serve as Deacon for another Baltimore Pastorate, alongside Fr. Dennis Grumsey, OFM Conv – Pastor and Fr. Andrew Santamauro, OFM Conv. – Parochial Vicar) have been frequent visitors and assistants with our many weekend Masses. Friars Romuald, George, John, Edward and I are extremely grateful to them for their fantastic fraternal support, especially with their great help with the very thriving Spanish ministry at St. Michael which included the Dec 12th – 5:00 am celebration of mariachis and Mañanitas for the Feast of Our Lady of Guadalupe.
Most Reverend William Edward Lori, S.T.D., the Archbishop of Baltimore and Fr. Michael Heine, OFM Conv. the Our Lady of the Angels Province Vicar Provincial celebrated the 50th Anniversary of the Church of the Annunciation, on October 20, 2018. Our Lady of the Angels Province friars who served there in pastoral ministry, including Fr. Carl Zdancewicz, OFM Conv. (now Pastor of Our Lady of Mercy Church, in Winston-Salem, NC) and Fr. Vincent Gluc, OFM Conv. (now Parochial Vicar of St. Philip Benizi Catholic Church, in Jonesboro, GA) also joined in the festivities.
Note: Our province has 23 friars in active ministry in the Archdiocese of Maryland (13 in the Baltimore City area), including another pastorate of three more parishes, administration – instruction – chaplaincy in area high schools, legal counsel for a Catholic service organization, farm outreach, shrine ministry and social justice.
December 10-14, 2018: The annual retreat for our Custody of the Immaculate Conception of Rio de Janeiro, Brazil, was held in Juiz de Fora. On December 13th, the Simple Vows of friar Jesus Rodrigues do Amaral, OFM Conv. and friar Ricardo Elvis Arruda Bezerra, OFM Conv. were accepted by the Custos, Fr. Ronaldo Gomes da Silva, OFM Conv.
Bl. John Duns Scotus and St. Paul VI have a little remembered but powerful relationship that has a bearing on the Franciscan emphasis on the Incarnation as the most important doctrine. In addition, Fr. Ed retrieves the ecumenical intention of our new St. Paul VI in a Franciscan register. Fr. Ed discovered a “jewel,” a scotistic focused ecumenical project that never quite made it out of the starting gate after the Council. ______________________________________________
December 14, 2018
Bl. John Duns Scotus and Pope Saint Paul VI
Is the Catholic Church of Pope Paul VI and Vatican II long gone? Is there anything worth retrieving or recalibrating? Was Vatican II a de-figuration and derangement of the Catholic Church or was the Council a re-figuration and “irreplaceable?” A half century after the Council, these questions evoke a panoply of competing answers, but, if the truth be told, we expect our world to stay intact even as we recognize that the pace of our culture is fast. Vatican II inaugurated high expectations for change and renewal in the Catholic Church that would retrieve philosophical and theological riches and recalibrate them. Lumen Gentium is the dogmatic constitution on the Church, and, Gaudium et Spes is the pastoral constitution on the Church. Together, they are the driving engine to “rebuild the Church.” LG 1: “The Church is a kind of sacrament of intimate union with God, and of the unity of all mankind, that is, she is a sign and an instrument of such union and unity.” GS 3: The Council set out to provide proof of its solidarity with the entire human family and respect and love for that family by engaging in conversation with the whole People of God about the flood of new problems in the world and sharing insight with the Church. Prayer, education, and willingness to stretch without breaking are presupposed for reform and renewal which are constant in the Church.
This essay highlights the distinctiveness of the official fraternal greetings between Michael Ramsey, Anglican Archbishop of Canterbury and Paul VI in their joint declaration on March 24, 1966 (AAS, 58, 1966, p. 287). They were in the vanguard of mutual recognition of the problem of being Christian in an age when the standard language of the modern age will not work to convince the world about religion. Their declaration thanked God for the action of the Holy Spirit in creating a new atmosphere of Christian fellowship between the Roman Catholic Church and Churches of the Anglican Communion. Based upon charity, they sought to remove the causes of conflict and to re-establish unity, to leave in the hands of the God of mercy all that in the past has been opposed to this precept of charity. Serious dialogue founded on the Gospels and ancient common traditions may lead to unity in truth. Undeterred by serious obstacles in the way of a restoration of complete communion of faith and sacramental life, they promoted responsible contacts where the members strive in common to find solutions for all the great problems. Only by the grace of God would efforts for progress towards unity also strengthen peace in the world, the peace that only God can give. The declaration is high energy.
Paul VI made a further step in July that same year in his letter about the Oxford Franciscan, John Duns Scotus (d.1308). The Council had set the stage in Unitatis Redintegratio, the Decree on Ecumenism with the intention of the restoration of unity among all the baptized. Principles, practices, historical accountability, a reminder that a “hierarchy of truths” exists, and the duty to “impose no burden beyond what is indispensable“ (Acts 15:28) radiated a new tone to overcoming the clashes and divergences that openly contradict the will of Christ to proclaim the good news to all. The Council expanded with the contributions of Protestant scholars to engage the solvent of confessional Christianity in modernity.
In his letter, Alma Parens, (July 1966), Paul VI took a remedial retrievalist stance. He knew that Duns Scotus had not been afforded the kind of respect and study fitting to defend his metaphysics and theology. Alma Parens mentions the plea in Aeterni Patris by Leo XIII about the study of philosophy to revive scholasticism especially that of St. Thomas Aquinas. In 1905, St. Pius X added a refinement with St. Bonaventure as “the second leader of Scholasticism.” In Alma Parens, Paul VI wrote: “it is universally recognized that John Duns Scotus surpassed the Seraphic Doctor” (St. Bonaventure), a view that may have competitors. What is at stake from Leo XIII to Paul VI is the common critique of the primacy of reason’s universality in modernity rather than linking reason and faith.
Paul VI was prescient to bring forward a relatively unknown and misunderstood Franciscan Mariologist, Duns Scotus, as a light for the implementation of Vatican II and future ecumenical movement in Great Britain. Amplifying Alma Parens, Peter Damian Fehlner, a contemporary Franciscan constructive theologian in his own right, takes the position that the valid insights of moderns as Kant are already present in the thought of Duns Scotus, a point for further development.
In a Lutheran Protestant register, Kierkegaard (d.1855), the father of existentialism, offered a critique of modernity obliquely along the concerns of Archbishop Ramsey and Paul VI’s scotistic lines. Modern thought is motivated by curiosity. Kierkegaard’s hyperbolic discourse in comparison to Duns Scotus include the will, the individual, love and forgiveness in an existential register. Duns Scotus argues for the primacy of the will and its self-determination which is oriented towards the good and love, hence, the primacy of love. In his anatomy of modernity, Kierkegaard’s relentless criticism of the primacy of reason over faith which took hold in Danish culture in Kantian and Hegelian forms leads to a de-creation or the loss of understanding that he thought is dangerous to faith. To Kierkegaard, Kant and Hegel have different objective points of view but these great thinkers leave massive footprints with valid points not to be dismissed. Paul VI was well versed in the Kantian and Hegelian inspired historical reality and the consequences that take a turn, for example with the nihilism of Nietzsche and his epigones. Nihilism plays out as if we killed God and have forgotten that we killed him with the result that God has no longer any social or existential purpose and we have failed to be cognizant of our crime. Since we have displaced and replaced God, the only answer is to choose the self as the architect of meaning.
Archbishop Ramsey and Paul VI were not strangers to this Kantian deformation of the will and Hegelian “web.” To them, God is love and that love is inscrutable. Only the grace of God in collaboration will bring God’s disciples nearer. Paul VI carried the primacy of the will and primacy of love further with a scotistic understanding of the will as radically ordered and intuitive, far removed from the willfulness in modern philosophy. Unfortunately, Duns Scotus on the primacy of the will is underdeveloped in academia and pastoral practice. A half century ago, this overarching backdrop ignited the conviction from Paul VI that “the teachings of Duns Scotus could perhaps provide the golden framework for this serious dialogue between the Catholic Church and the Anglican Communion as well as other Christian communities of Great Britain.” He recalibrated the doctrine of Duns Scotus as commonly taught in the schools in Great Britain and brought to flower on the fertile soil where he was born and now brings glory to Great Britain by his universal genius and practical wisdom. Duns Scotus was a constructive theologian centering on the Franciscan determinative attitude that “true love is a practical thing” (Ordinatio, prol, n. 303, Vat ed. I, p. 200). “Duns Scotus Oxford,” a sonnet by Gerard Manley Hopkins, SJ, names him the “one who most sways my spirits to peace.” Hopkins does not substitute poetry for religion as Shelley and the Romantics did but has a retrievalist stance. Unlike the Romantic take, God is not dead, nor is the God of Christianity inconsequential, or moribund at best. Clearly, Paul VI joins Hopkins with a common conviction about Duns Scotus.
Moreover, Paul VI’s Marian approach is substantively in agreement with Hopkins that Duns Scotus is “the rarest veined unraveler, be it rival Italy [Thomas] or Greece [Aristotle], who fired France for Mary without spot [Immaculate Conception].” Hopkins’ retrievalist stance is open, flexible, and accepts the problem of being Christian that Michael Ramsey and Paul VI identified, i.e., the standard language of the modern age will not work. Hopkins and other retrievalists from Dostoevsky, Brothers Karamazov, in an Orthodox stance, Gabriel Marcel, Le Monde Cassé, in a Catholic existentialist stance, and Marilynne Robinson, Gilead, in a post Calvinist Protestant stance, respond to the question: can Christianity survive? They are stepping up to answer the modern gap between religion and literature and the need for transcendence that no longer seems satisfiable by forms of Christianity. Such a gap was not there for Dante whose Divine Comedy is not retrievalist but faithful to Catholic doctrine even as he, in Cyril O’Regan’s view, is a theological adventurer. O’Regan means that Dante was using his theological imagination to deal with things that are not excluded by tradition, a genius in stretching Catholic doctrine without breaking, which Vatican II set out to inaugurate anew.
A caveat is fitting here that has to do with the perception of the relation between metaphysics and experience, which Duns Scotus does not separate from each other. Metaphysics is the study of what is, being, as opposed to what is changing, or coming to be, or becoming. Christian metaphysics is prior to personal experience in the assessment of truth. In Fides et Ratio, John Paul II confirms this interrelationship of metaphysics and experience. However, he had difficulty with personalist phenomenology as a substitute for metaphysics. From what I remember listening to Michael Ramsey in Oxford in 1983, he was especially attuned to ‘what is’ and ‘what is changing’ in the culture. Similarly, Paul VI’s broad scholarly synthesis was due to a lasting friendship with Jacques Maritain. They understood the arguments from modern and medieval critics of scholasticism who criticized the syntheses of St. Thomas and Bl. Duns Scotus for assigning priority to metaphysics over experience. The critics saw such a synthesis as static and meaningless. What was taking hold were systems assigning the priority to becoming, what is coming to be, what is experienced. The worry for Paul VI was that this shift no longer made tradition, but future novelty, the criterion of theological truth and vitality. The Holy Father worried about the genuine hermeneutic of reform and adaptation in continuity with tradition.
Thirty years later, in Fides et Ratio, John Paul II would diagnose with a phenomenological register and inimitable defense of metaphysics in the intellectual life of the Catholic Church. Benedict XVI followed suit in his Christmas Address to the Roman Curia in 2005. By pointing to a key theological problem of our times, the correct interpretation of Vatican II, Benedict is in line with Paul VI in his own response to an aspect of Hegelian substitution of becoming for the being of metaphysics. All three Popes worried about an incorrect and dangerous approach vs. a genuine hermeneutic of reform and adaptation in continuity with tradition. Another way to put it is in the context of a parasitic scheme, one that feeds on Catholic doctrine but de-figures it, then re-figures it in all kinds of ways that can be a massive violation of Christianity.
Leading with Alma Parens, Paul VI’s genial diagnostic-symptomatic analysis of modernity is incomparable to a reaction formation. The entire Second Vatican Ecumenical Council diagnosed deformations and called out practices that were imbued with an excessive asceticism and/or inhibiting growth. Duns Scotus assists in the rebooting of the ecumenical movement by the Council. Michael Ramsey and Paul VI wanted nothing less than serious dialogue founded on the Gospels and on ancient traditions, which they hoped may lead to the unity in truth for which Christ prayed. The scholar, Paul VI, was confident that Duns Scotus provided the golden framework for launching serious dialogue. The will, according to Duns Scotus, is the power to self-determine and is not moved by something other than itself. The power to initiate is essentially free and object of the will is love. The will is distinct from and more excellent than knowledge that is moved by its object, truth.
In Alma Parens, Paul VI uses the metaphor of the black cloud of atheism which hangs darky over our age and looked to Duns Scotus as a ‘light” by which we are able to understand the object of our experiences and what is trans-experiential and trans-conceptual in them. A black cloud is understandable since he knew of the collective madness and horror of the World Wars and Auschwitz. “The most beautiful ideal of perfection of St. Francis of Assisi and the ardor of the Seraphic Spirit is imbedded in the work of Duns Scotus and inflame it most obviously by holding virtue of greater value than learning. Teaching the pre-eminence of love over knowledge, the universal primacy of Christ, who was the greatest of God’s works, the magnifier of the Holy Trinity and Redeemer of the human race, King in both the natural and supernatural orders, with the Queen of the world, Mary Immaculate, standing beside him, resplendent in her untarnished beauty, Duns Scotus develops to its full height each point of revealed Gospel truth: those St. John the Evangelist and St. Paul understood to be preeminent in the divine plan of salvation.” For academics in particular, Paul VI was advocating study of Duns Scotus’ Trinitarian thought, Christology, Mariology, and ecclesiology. Towards a more pastoral end, he hoped, along with Michael Ramsey in his Anglican way, that Duns Scotus emphasis on true love as practical would be far more than nostalgia and be able to cultivate an open ecumenical field ripe for harvest for the Anglican and Catholic Churches and beyond to the Christian Churches in England. That implied a stance that was more than Anglican and Catholic retrieving and cultivating a respect of the Reformers post Lutheran and post Calvinist theology.
Every age has crises. The thirteenth century Church had a harmony between religion and literature that was exemplified in Dante. He used his imagination to stretch Catholic doctrine without breaking. Dante included the iconic experience of St. Francis of Assisi as he prayed before the crucifix: “rebuild my Church” which set a movement in motion that was developed by his theologian disciples, St. Bonaventure and Bl. John Duns Scotus and others. To some interpreters, Athens had destroyed Assisi, but Lumen Gentium at Vatican II makes the case for the opposite. St. Bonaventure and Bl. Duns Scotus are typical of the Franciscan tradition in theology and Catholic theology in particular. St. Bonaventure gives absolute primacy to the Word Incarnate which in modern times is considered typical of the Franciscan tradition in theology and basis for the theory and practice of the mystery of the Church as body of Christ and participation in the fellowship of the divine Persons. It is worth re-reading the precise text even if his style may seem to be long gone to the modern reader. In the Proemium, q.1, to his Commentary on the First Book of Sentences of Peter Lombard, St. Bonaventure gives his understanding of theology as christo-centric. “But the subject, about which all questions resolved in this book turn as on a center and so form an integral whole, is Christ, in so far as this subject (the whole Christ) comprises the divine and human natures, or the created and uncreated, as treated in the first two books….”
Many are surprised to learn that Duns Scotus is critical of this Bonaventurian formula, not because it contains nothing of truth, but because it is imprecise and misleading. The precise medieval text is the Prologue to the Ordinatio, p. III, qq. 1-3 (n.174) Duns Scotus writes: the adequate object (or center) of theology is not Christ, but something common (univocal) to the Word, about whom articles (of the Creed) primarily pertain, and to the Father and Holy Spirit, with whom the remaining theological truths deal.” Given the density of this text, it may not come as a surprise that Paul VI chose the Subtle Doctor also known as a Marian Doctor to explicate the thickness of his convictions about how to implement the ecumenical thrust of Vatican II. It is plausible that he sought to beatify Duns Scotus who had been marginalized for complex reasons. John Paul II, the philosopher Pope, beatified him in 1993.
I end this first part on Paul VI and Duns Scotus with a genial plea for understanding the axiom: potuit, decuit, fecit (it is possible, it is fitting, therefore it is) that his disciples attributed to him. In substance the axiom is Duns Scotus for its structure expresses an argument of fittingness which is often misunderstood as a kind of fallacious illation. The criticism is that the axiom is an attempt in theology to do the impossible task of deducing certainty from mere plausibility. [See R. Rossini, Mariology of Blessed John Duns Scotus (New Bedford: Academy of the Immaculate, 2008), 76 fn 16]. In brief, the potuit is for the academic theologian to resolve the intelligibility of any mystery; the decuit, its fittingness and the relevance of the saints; and finally, the fecit, its development to date, the historical path traversed, and readiness for definition.
In a sequel, I will explain Bl. Duns Scotus medieval vocabulary with the help of the contemporary English of Bl. John Henry Newman. Moreover, Peter Damian Fehlner on the thought of these two theologians from Oxford suggests more than happenstance that might have a bearing on the future of Catholic theology. Duns Scotus replies to the desire every person has to know what is most knowable, being as being and its properties. God is not the first subject of metaphysics. The so-called proof of God’s existence is based on an entrance within the heart or self, as it was for St. Augustine, St. Bonaventure, and Bl. Newman. For Bl. Duns Scotus, to enter the heart means to enter into the self by integrating metaphysics and human experience in the light of the mystery of the Incarnation. What is my relationship to perfect love willing to suffer and in order to suffer must become Incarnate? Paul VI knew that Duns Scotus’ vocabulary is long gone but what is worth retrieving and recalibrating is subject to complex factors that he and Archbishop Michael Ramsey began to navigate. Their joint declaration included matters of practical difficulty felt on either side, which did not deter their prophetic register.
Paul VI discovered Duns Scotus and recommended his thought to searchers. I think we would all agree that the high energy of the joint declaration and Alma Parens are massively underdetermined today. At the same time, are there any doubts about what may have been in the mind of Archbishop Ramsey and the joint declaration, and in the mind of Saint Paul VI? Vatican II is “irreplaceable.”
Franciscan Friars Conventual – Our Lady of the Angels Province friar, Fr. Edward Ondrako, OFM Conv. is a Research Fellow at the Pontifical Faculty of St. Bonaventure (Rome, Italy) and a Visiting Scholar at the McGrath Institute for Church Life (MICL), of the University of Notre Dame (South Bend, IN). He is a distinguished author including his latest work: “Rebuild My Church”: Peter Damian Fehlner’s Appropriation and Development of the Ecclesiollgy and Mariology of Vatican II. In May of 2017, Friar Ed successfully defended his doctoral dissertation in the field of History of Christianity, at the University of Notre Dame and was awarded a PhD in Theology added to hisDoctor of Philosophy (Ph.D.), Humanities/Humanistic Studies from Syracuse University, Master of Philosophy (M.Phil.), Humanities/Humanistic Studies from Syracuse University, Master of Arts (M.A.), Theology/Theological Studies from St. Bonaventure University, Master of Social Work (M.S.W.) from State University of New York at Albany, and a Master of Theology from St. Anthony of the Hudson Theological Seminary.
(Please note that the photo was taken at Notre Dame by a junior professor in photography and is the personal property of Fr. Ed Ondrako, OFM Conv.)
The Novitiate Class of 2018-2019: Friar Matt, Friar Joe, Friar Raad, Friar Peter, Friar Kyle and Friar Antonio
Over a year ago, on October 19, 2017 our friars of the Blessed Agnellus of Pisa Custody (The Greyfriars of Great Britain/Ireland) welcomed Kyle Banks (of England), and Peter Flynn (of Ireland) into the postulancy program. After spending last year in the community at The Friary, Oxford, joining in with the life of the friars and deepening their understanding of religious life in preparation for the Novitiate and being vested in the habit of our Order, Friar Kyle Banks, OFM Conv. and Friar Peter Flynn, OFM Conv. have joined three Novices of our province, Friar Antonio Moualeu, OFM Conv., Friar Raad Eshoo, OFM Conv & Friar Joseph Krondon, OFM Conv., and Friar Matthew Bradley, OFM Conv. of St. Bonaventure Province, at the Novitiate of the Order of Friars Minor (Franciscan Friars Conventual) for the USA, East Canada, Great Britain & Ireland, Australia, located in Arroyo Grande, California.
For more information on becoming a Franciscan Friar Conventual with our province,
please email our Province Vocation Director – Fr. Russell Governale, OFM Conv. at firstname.lastname@example.org or call 718-510-5822. Our Lady of the Angels Province – Vocation Office 223 Bedford Avenue #306 Brooklyn, NY 11211
“Start by doing what’s necessary; then do what’s possible; and suddenly you are doing the impossible.”
~ St. Francis of Assisi
Our Lady of the Angels Province friar, Brother Michael Duffy, OFM Conv., Associate Dean of the Elms College School of Nursing, delivered the Keynote address on December 5, 2018, Elms College Doctor of Nursing Practice White Coat Ceremony.
September 8, 2018: The postulants helped raise funds and awareness to end hunger, through the 33rd Annual Hunger Walk – supporting the Greater Chicago Food Depository’s network of soup kitchens, pantries, and shelters. It is Chicago’s largest annual anti-hunger rally and this year over twelve thousand participants raised more than $190,000.
The week after Thanksgiving, Friar Michael Lasky, OFM Conv. of our province’s Justice, Peace, and Integrity of Creation Ministry met with all of the postulants of the Conventual Franciscan Postulancy USA, in Chicago, IL for two days of JPIC workshops.
Roberto (Our Lady of Consolation Province):
“I can personally relate to a lot of what was being mentioned in the workshop. Coming from México and being raised in two different cultures was a challenge but it is certainly one that helped me to more fully understand our current political climate. Definitely learned a lot and am looking forward for what God and the world has to offer in my vocation. Gracias y que Dios los bendiga.”
Luke (Our Lady of the Angels Province):
“Social justice begins in our stories. As Christians our stories carry the power and presence of Christ, our Brother and Healer. Humanity today is ‘Doubting Thomas’ and we must show unbelieving Thomas our wounds, which have become scars by the life and light of Christ. Catherine Doherty says it well enough: the time of ‘mere talking is over.’ We must live the Gospel without compromise, because when we don’t, who will?”
Alex (Our Lady of Consolation Province):
“I gained a substantial knowledge on how to live out the vow of poverty in a way that supports the poor and the environment. Spending a little extra and investing a little more energy in order to support the poor is a part of our charism.”
Christopher (Our Lady of the Angels Province):
“In the past 10 years of my life I have been very humbled in encountering the cry of the poor and the cry of the earth around the world. It’s been really eye opening to meet people and explore places that experience varying dimensions of poverty—even here in the US. What a blessing it is now at this point in my life and my vocation to begin developing my understanding of JPIC in a Franciscan framework. With my continued exploration of foundational principles in caring for creation and for our common home I have become more confident in living out Laudato Si and integrating a more holistic lense and approach to matters of poverty and environment. I consider it an obligation in our world to use the privileges afforded me as a first-generation, Latino-American, Catholic, Ecologist, to aid in local and global discussions regarding JPIC and actually heeding the gospel calling to be Christ to others and renew the face of the earth for the glory of our Creator.”
The encyclical — as well as the government’s report — serves to remind the human family that the focus is not what’s best for an individual or one country, but what’s best for the entire planet, said Father Michael Lasky, a Conventual Franciscan who serves as director of Justice, Peace and Care for Creation Ministry for the order’s Our Lady of Angels Province based in Ellicott City, Maryland…
“We are brother and sister to one another. In that context, don’t you sacrifice for the one you love, especially if the one you love is hurting? That means we have to live differently. We have to do a radical shift,” Father Lasky said