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Christmas Letter of the Minister General 2017

Posted on 11. Dec, 2017 by .

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God becomes human so that humans can become god

Lets go to Bethlehem to see what happened

This year the Holy Land Custody celebrated 800 years of its foundation. The Order of the Friars Minor could not ignore this event that moved it to mission. I wanted to be present, I and the Vicar general, amid the friars, because the message of the Holy Land challenges every Friar Minor today. The word of God pitched his tent among us and became the Son of Man to help human beings understand God and to help God make his dwelling among humankind according to the will of the Father. In Bethlehem God took a human face.

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Verbum abbreviatum

Saint Francis asked the Friars preachers to use few words (Rb 9,4). His reasoning is this: quia verbum abbreviatum fecit Dominus. In the past, God spoke in many times and in varied ways through the prophets. His word has reached out for centuries. Now instead God speaks through the Son, who is a brief Word. This Word becomes flesh in Jesus and sums up all revelation in itself: God is love. Guerric of Igny, a Cistercian monk, writes: “He is the abridged word, in such a way that the fulfilment of every word of salvation is found in it, for he is the Word which itself accomplishes and sums up God’s plan. We must not be surprised if the Word has summed up all the prophetic words for us, seeing that the Word wanted to ‘abbreviate the message’ and in a way make itself small.” Even for St. Francis the Friars Minor must proclaim the word of God incarnate, the Verbum abbreviatum. Shrinking God’s Word corresponds to Francis and his brothers making themselves small: the style of the Franciscan Proclamation will be that of making ourselves minors, that is, the least, as did the Verbum abbreviatum.

The Incarnation of Christ even if Adam had not sinned

Duns Scotus, a disciple of Francis, unlike many Christian thinkers of his time, defended the idea that God’s Son would have become human even if humankind had not sinned. “To think that God would renounce this work if Adam had not sinned,” Duns Scotus writes, “would be completely unreasonable! Consequently, I affirm that the fall was not the cause of the predestination of Christ, and that-even if no one, neither the angel nor human, had fallen, -in this hypothesis Christ would still have been predestined in the same way” (Reportata Parisiensia, in III Sent., d. 7, 4). For Duns Scotus, an optimistic theologian, the incarnation of the Son of God is the fulfilment of creation.  This concept changes the way we look at all creation, which God elevates to His own level. Consider the consequences of this vision regarding ecologically and the environment. It changes the way we look at the world and social relations, in a perspective that our Pope Francis calls “integral ecology”.

Born in Bethlehem, land of paradoxes

Bethlehem was the land of Ruth. She would go collect the ears dropped from the reapers in the Booz’s fields. This caught the landowner’s attention who came to like her and eventually married her, even though she was a Moab, a foreigner. Their love gave birth to Obed, who was the father of Jesse, who in turn became the father of King David. In the genealogy of King David and the son of David there is a foreigner, Rut the Moab.

The Prophet Micah had predicted that the Messiah would come out of the humble village of Bethlehem and the prophet Isaiah claimed he who would be born of a virgin (in the LXX Parthenos version) of the lineage of David and she would call him Emmanuel, “God with us.”

The prophet Samuel came to consecrate the king of Israel in Booz’s fields where Ruth gleaned, where David grazed his flock. There the shepherds of Bethlehem who spent the night in the open to guard their flock, received the joyful proclamation of the birth of Christ: “Today a Savior is born for You”.

The Emperor Augustus commanded the world with all his power, and ordered a census, while God’s Son of God was being born in fragility and weakness, like all other human beings. He was born as an anonymous child, in the poverty of a grotto in Bethlehem. The angel who brought the Good News did not appear in the palaces of the Herodium to the influential people of this world, but rather to shepherds, to those despised by the rich and powerful.

The scandal of God’s incarnation 

The prophecies had foretold and acclaimed the Messiah, precisely at his birth, as the “child on whose shoulders is power, whose name is admirable Counsellor, powerful God, Father forever, Prince of Peace.” But, instead this child appeared weak, born incognito.  In a cave, a pregnant woman birthed a child. No one noticed, none of those who counted paid attention.  Mary, the mother, after childbirth wrapped him in swaddling cloth and laid him in a manger.

A birth like many others, yet it was the birth of a person only God could give us, an individual who was the very form of God (Phil 2.6), a human being who was God’s Word made flesh. From that moment God was not only present among us, he was one of us, human in our humanity, in fellowship with every human being.

This is the mystery we celebrate at Christmas: The Most High lowered himself for us; the Eternal One became mortal, the Almighty made himself weak, the Holy One joined in solidarity with sinners, the invisible became visible. God has made himself human in Jesus, the son of Mary. This event brought into question (crisis) every relationship in which God is God and a human is human, because they were separated by transcendence. With the Christmas Birth humanity is in God and God is in humanity, and it is no longer possible to speak and think of God without speaking and thinking humanity. That child from birth to death would speak of God with his life, his words, his actions, with his body offered and handed over to evil doers.

After Saint Bernard of Clairvaux, no one insisted more on the humanity of Jesus and his incarnation than Francis of Assisi. This is an indispensable element of the Franciscan charism. After the birth of the God-human, humanity is more important than the Sabbath, the person is greater than the Law, rather than worshipping in Jerusalem, God is to be worshipped in spirit and truth.

Angels are the ministers of this revelation, first the angel who appeared to the shepherds, then the hosts of the Angels – the 70 angels of the Nations, according to Origen – who praise God and recognize His glory. They announced it to precisely to those shepherds, considered “the least” in Israel, because they did not observe the laws of purity in the wilderness. They were the first recipients of the Gospel. It was to them, the angel of the Lord announces the Good News of God’s today.

God becomes human so that humans can become god

Humans are called to be divinized, to be transfigured, to be clothed in light. To discover God’s Son in the simplicity of a newborn wrapped in swaddling cloth is a humble reality that should open our eyes.

This is our very human faith: life has manifested itself in the poverty of Bethlehem and the poor were the ones to welcome it. A word attributed to the patristic writers of the Church said: “You have seen your brother (or your sister), you have seen your God.” Because God is now seen, met, recognized, loved, adored in the man and in the woman that we meet every day. Divinization becomes possible when all Christians approach the table of the Eucharistic Bread and Bethlehem becomes for them the “House of Bread” (Hebrew etymology of Bethlehem “).

The earth has born its fruit

Christmas means that Christ wants to be born in the hearts of believers. Angelo Silesio, a mystic from the Netherlands, observed: “Even if Christ were to be born a thousand times in Bethlehem, if he is not born in you, you are lost forever.” A medieval Cistercian adds: “Christ is not yet born. He is born every time someone becomes a Christian.”

Francis of Assisi comments in his first admonition: “Every day he humbles himself (Phil 2.8), as when from the royal throne (Sap 18.15) he descended into the Virgin’s womb; daily he comes to us in humble appearances; daily he descends from the Father’s bosom (Jn 1.18; 6.38) in the hands of the priest at the altar.” Christ is born on the altar every time the priest presides over the celebration of the Eucharist.

Francis parallels the Birth of Christ (Christmas) and the Eucharist, so much so that in Greccio, where he recreates the grotto of Bethlehem, he does not want statues, but the celebration of the Eucharist on the manger, because there the Lord “comes to us in humble appearances.” Remember that, brothers and sisters, when we attend Mass on Christmas Eve, and let us recognize the coming of the Lord.

Light Shines in our darkness

Ignatius of Antioch explains to the Christians of Ephesus the symbol of the light shining in our darkness: “A star shone in the sky more bright than all the others, its splendor was indescribable and its novelty astonishing. And there was a great disturbance: what is the origin of this new star so different from the others. From this day forward all magic is dissolved, every constraint of perversity is broken, ignorance is dissipated. Satan’s ancient reign collapses because God has appeared in human form, to accomplish the new order that is eternal life.”

Today, in the globalized world in which we live, being a child of light demands great courage and sometimes we are tempted by discouragement.  But his light continues to shine, humble and silent.

Today, in the liquid world that is ours, we are invited to rediscover the rock of God Word, incarnated in Jesus. He offers us a firm and secure support that strengthens us and brings peace to our lives.

Arabic Spring had lit a bit of hope in the east, a hope that all too quickly disappointed. Christmas that speaks to us of a light that rises, of a star shining in the sky, allows us to begin to hope once again. Christmas birth, in a consumer society, speaks to us of the Word that is made minor, which chooses for itself moderation and lowliness, and reminds us that happiness is not in owning or increasing, but in decreasing oneself to serve our sisters and brothers. Christ’s birth revives Christian Hope and removes our fear of the future.

Leo the Great wrote: “We give thanks to God the Father through his Son in the Holy Spirit, because in his mercy God has had mercy on us, and while we were dead in our sins, God revived us with Christ so that we might be new creatures in him, new works of his hands”

Merry Christmas. May the Virgin Mary’s Son fill your hearts with joy.

 

Rome, 29 November 2017
Solemnity of All Franciscan Saints

Br. Michael A. Perry, OFM
General Minister and Servant

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Latest Keystone victory in Nebraska faces multitude of challenges

Posted on 11. Dec, 2017 by .

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From franciscanction.org:

The Nebraska Public Service Commission this week approved the Keystone XL Pipeline project, with an order that an alternate route must be used. This alternate route could result in further delays and lawsuits which could stop Keystone XL from ever being utilized and fully built. This comes just days after a section of its sister pipeline in South Dakota leaked over 200,000 barrels of oil causing concerns of seepage into the aquifer and proving that once again oil pipelines put our health and safety at risk, as well as the future of our planet.

Since its inception, there have been major concerns over the structural integrity of these pipelines. Drinking water sources have been contaminated for more than five years from past spills as pipeline accidents have increased by 60 percent nationwide since 2009.

The Trump administration has been arbitrarily rejecting a years-long decision-making regulatory process, relying instead on outdated environmental and health review information to keep campaign promises.

“These pipelines should never have been built; we will continue to oppose their use,” said Patrick Carolan, Executive Director of the Franciscan Action Network. He also states that “as a global leader, we should instead be investing in green, sustainable energy that creates good paying jobs and an infrastructure that will last 50-100 years.”

Pope Francis states in his encyclical on the environment, Laudato Si, that “concern for the environment thus needs to be joined to a sincere love for our fellow human beings and an unwavering commitment to resolving the problems of society (#91).” Based on these decisions, the Trump administration is not demonstrating any concern for the environment or for society as a whole.

The Franciscan Action Network will continue to pray for this administration to have a change of heart and we will fight for the betterment of all of God’s creation.

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Here is how Latinos are redefining Catholicism in the 21 Century

Posted on 27. Nov, 2017 by .

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The Immigrant City. This is how many know Lawrence, Mass., a town in New England with a population of about 80,000. Perhaps the most appropriate name for Lawrence is The Catholic Immigrant City. Not long ago it had 15 Catholic churches, none of which was established to serve Hispanics. Today, the three Catholic parishes left celebrate several Masses in Spanish every week. The transformation took place in about 50 years.

In the Northeast and the Midwest, changes like this are more recent. In the South and West, entire generations of Catholics have not known a time without a Hispanic neighbor, the ever-present image of Our Lady of Guadalupe, quinceañera celebrations, Masses in Spanish and some good empanadas after worship! What used to be a phenomenon restricted to places like Los Angeles, San Diego, Brownsville, Houston or Miami is becoming the new norm.

As a researcher of U.S. Catholicism, with particular focus on the Hispanic Catholic experience, I get to meet incredible people in faith communities across the country: Tireless pastoral leaders, families passing the faith on to their children in different languages, young people discerning how to integrate the Gospel in their lives, immigrants searching for a new life with the same longings as their sisters and brothers who have been in the country a little longer. And they all love being Catholic.

This is not the first time that U.S. Catholicism has been drastically transformed. The arrival of millions of European immigrants in this country in the 19th and 20th centuries had a similar effect. Today’s immigrant Catholics are arriving from the global south. Catholics of all cultural backgrounds find themselves sharing their churches with fellow parishioners about whom they know little. Rapid demographic changes along with the fear of the unknown seem to explain some of the anxiety that invades the hearts of many Catholics in the United States today.

The best remedy to address such anxiety is to know more about each other. To that end, here are 10 ways Hispanics are redefining American Catholicism in the 21st century—and why this is good news for all.

1. Hispanics are at the heart of the church’s growth. In 1965, there were 48.5 million Catholics in the country. Fifty years later the number had risen to 75 million. Despite millions of baptized women and men who stopped self-identifying as Catholic, the number of Catholics in the United States is growing.

Hispanics account for 71 percent of the growth of the Catholic population in the United States since 1960. Long before 1776, the first Catholics in what is now U.S. territory were Hispanic. They became part of the country as the nation expanded its borders (e.g., Mexican-Americans in 1848; Puerto Ricans in 1898).

Over the last half century, the growth of the Hispanic population has come through sustained migration patterns from Latin America and the Spanish-speaking Caribbean, including significant numbers of exiles and refugees; high birth rates among Hispanic women, especially immigrants; and family reunification policies.

 

2. Hispanics are forming a new geographic center for U.S. Catholicism.The vast majority of Catholics who arrived from Europe during the 19th century and the first half of the 20th settled mainly in two regions: the Northeast and the Midwest. These immigrants and their descendants built there thousands of parishes, established the largest network of private schools and founded hundreds of universities. They also built a large network of social services, rivaled in resources and outreach only by the U.S. government. Thanks to this structural presence, Catholics became not only the largest church in the country, but also one of the most influential.

 

About 61 percent of parishes, 61 percent of Catholic schools, 83 percent of Catholic colleges and universities, 60 percent of seminaries and houses of formation, more than half of Catholic hospitals and most Catholic publishing companies are located in the Northeast and the Midwest. More than 50 percent of archdioceses and most U.S. cardinals heading a diocese are also in these two regions.

But during the second decade of the 21st century, a major threshold was crossed: the majority of U.S. Catholics now live in the South and the West. Hispanics are the major reason for this geographical shift, joined in these regions by the fast-growing Asian population.

It is imperative for the church to build parishes, schools, universities, pastoral institutes and seminaries and houses of formation in the Southwest. This is a time for Catholic pioneers and entrepreneurs, a time for true missionary work that sets the foundations for what most likely will be growing centers of Catholic life in the United States.

 

3. Hispanics are transforming how we communicate with each other.There are 20 million immigrants from Latin America and the Spanish-speaking Caribbean presently living in the United States mainland. About 14 million (60 percent) self-identify as Catholic. If these Catholics constituted one nation, the population would be larger than that of every island in the Caribbean and larger than that of most countries in Latin America.

These demographic comparisons help us assess whether we are investing enough in welcoming and embracing a population that is transforming thousands of Catholic communities in the United States. How much do we understand the lives and practice of the faith of Spanish-speaking Catholics? Do we integrate that knowledge as part of our pastoral planning and outreach?

According to the National Study of Catholic Parishes with Hispanic Ministry (for which I served as the principal investigator), there are about 4,500 parishes in the country with explicit outreach efforts to Hispanics Catholics, primarily in Spanish. Most dioceses and parishes in the country define Hispanic ministry mainly as ministry in Spanish with a focus on immigrant populations.

Hispanic immigrants come from every Spanish-speaking nation in the continent. They bring a rich array of cultural and religious traditions that are redefining the American Catholic experience in the 21st century. Thanks to Hispanics, in many parts of the country U.S. Catholicism is de facto a bilingual reality.

 

4. Two-thirds of Hispanic Catholics in the United States were born here.Some pastoral leaders, and many Catholics in the pews, are bewildered to learn that nearly two thirds of Hispanics are U.S. born (about 65.5 percent). But it should not be a surprise, given that Hispanics are the oldest Catholic group in the land and their growth has been steady for more than a century.

About half of U.S.-born Hispanics self-identify as Catholic. Their lives unfold in a constant process of negotiating identities as both Americans and Hispanics. This both/and experience allows U.S.-born Hispanic Catholics to draw from the riches of multiple cultural wells. That same experience also places them at odds with a society that often sees diversity as a threat―as in the case of negative attitudes toward bilingualism and biculturalism. Hispanics are expected to assimilate quietly into the mainstream.

It is naïve to assume that the pastoral needs and faith expressions of U.S.-born Hispanic Catholics are the same as their immigrant relatives. These Hispanics, upon whom much of the future of U.S. Catholicism rests, are forging a new way of being Catholic.

 

5. A majority of U.S. Catholics under 18 are Hispanic. The median age of Hispanics is 28, significantly younger than White (43), Asian (36), and Black (33) populations. About half of Hispanics are younger than 30. How are Catholic pastoral leaders reaching out to youth and young adult Hispanic Catholics?

About 60 percent of all U.S. Catholics younger than 18 are Hispanic. Of that population, 93 percent were born in the United States. Most young Hispanics remain significantly influenced by their immigrant families, retaining their faith, culture and language. (More than half of all U.S.-born Hispanics older than 5—about 20 million―speak Spanish at home.)

 

Although most are English-speaking and grow up embracing many of the values of the larger U.S. culture, they are also influenced by the Spanish language and a faith mediated through Hispanic cultural narratives and symbols. Programs of youth ministry and religious education serving young Hispanics must engage the family. It is important that pastoral leaders affirm―in the most appropriate language—the faith and the role of Hispanic relatives in the process of passing on the faith.

About half of all Catholic millennials are Hispanic. They are choosing careers, deciding on family life and re-evaluating their faith. They question how much to draw from their Hispanic background when integrating into the larger U.S. cultural matrix. Whether the Gospel and the best of the Catholic tradition will inform these decisions will largely depend on adequate pastoral accompaniment.

 

6. About one in four Hispanics is a former Catholic. The engagement of Hispanic youth and young adult Catholics may be the single most significant factor that will determine the vitality of Catholic communities and pastoral efforts during the next 30 years. These are the young women and men who soon will be sustaining parishes, sending their children to Catholic schools and universities and leading church ministries.

Yet it is estimated that about a quarter of Hispanics are former Catholics. That is almost 14 million people who could have been in our communities partaking in the sacraments and discerning ways to better live the Gospel. Most of them (about 70 percent) made the decision to “leave the church” before the age of 24. When surveyed, the following are the top two reasons they provided for leaving: they “drifted away” and they “stopped believing in the teachings of their childhood religion.” These reasons are similar to those provided by former non-Hispanic young Catholics. Most are joining the ranks of the non-religiously affiliated (i.e., nones).

This is a clear indictment of how inadequately we welcome and create spaces for people to fall in love with Jesus Christ and the mysteries of the Christian faith. This is not “normal.” Silence in the face of this trend cannot be an option.

 

7. Hispanics are underrepresented in Catholic education. By the middle of the 20th century, more than five million school-age Catholic children (more than 50 percent of this sector of the Catholic population) were enrolled in Catholic schools. Many went to college and then on to successful professional lives. Many became priests, vowed religious and lay ecclesial ministers. Yet over the last 50 years, enrollment in Catholic education has plummeted, and thousands of schools have closed.

Of the approximately 14.5 million school-age Catholic children today, about eight million (or 55 percent) are Hispanic. The majority reside in the southern and western regions of the country. But barely 4 percent of school-age Hispanic Catholic children are enrolled in Catholic schools. Just about 11 percent of the student population in Catholic colleges and universities are Hispanic.

The large number of Hispanic Catholic children and youth can be an opportunity for renewal and creativity among Catholic educational institutions. Hispanics can bring a new spring to Catholic schools, colleges and universities. To do that, leaders must do four things: intentionally increase enrollment of Hispanic children; ensure welcoming environments; build new schools and universities where Catholicism is growing; and imagine new models to introduce young Hispanic Catholics to the treasures of Catholic education.

8. There is room for growth in the number of Hispanic ministers in the church. The areas of ministerial service where Hispanics are growing most steadily are the permanent diaconate and lay ecclesial ministry. There are about 2,500 Hispanic permanent deacons in the country. About 50 percent of lay Catholics enrolled in ministry formation programs are Hispanic, although only 17 percent of them are in degree-granting programs.

It is not farfetched to anticipate, given demographic trends, that in the near future most ministerial leaders for the church in this country will have a Hispanic background. Yet the number of U.S.-born Hispanic priests and vowed women and men religious does not match prevailing population trends. About 83 percent of Hispanic priests and more than 90 percent of Hispanic vowed religious women and men are foreign-born.

 

Are we overlooking the potential of the U.S.-born Hispanic population to assume ministerial leadership? The cultural, linguistic and even spiritual needs of U.S.-born Hispanics often demand a distinct type of pastoral accompaniment.

A critical and sustained conversation about Hispanic vocations to ministerial life could address various dynamics, including: obstacles to vocational discernment among Hispanics; vocational outreach to U.S.-born Hispanics; welcoming practices in seminaries and houses of formation; cultivation of a culture of vocations among Hispanic families and faith communities; and effective pathways from apostolic service to ministerial life.

 

9. Hispanic Catholics draw from deep U.S. Latino and Latin American foundations. Hispanic Catholics draw from a rich world of pastoral and theological foundations. The language and the vision of the last four conferences of Latin American bishops—at Medellín (1968), Puebla (1979), Santo Domingo (1992) and Aparecida (2007)―live in the minds and hearts of countless Latin Americans who did missionary work as catechists and pastoral leaders. The language of Pope Francis’ pontificate (e.g., missionary discipleship, small faith communities, a church that goes out, etc.) is almost second nature to Hispanic immigrants involved in evangelizing activities in their countries of origin.

Also, hundreds of thousands of Hispanic immigrants are associated with the Catholic Charismatic Renewal, a movement that originated in the United States As they find a home in Catholic parishes nationwide, many bring with them a Latin American style of this spirituality that is renewing entire communities. Nearly half of all parishes with Hispanic ministry have a Catholic Charismatic Renewal community.

Various currents of Latin American theological thought also influenced a smaller group of formally educated Latin American immigrants. They learned methodologies for theological reflection that brought the best of the Catholic tradition into dialogue with the social and human sciences and key sociocultural dynamics that shape the lives of Latin Americans.

 

In turn, U.S. Hispanic Catholics also draw from important sources of theological and pastoral life grounded in reflection on what it means to be Catholic and Hispanic in this country.

The Academy of Catholic Hispanic Theologians of the United States is the third largest Catholic theological guild in the United States. For several decades A.C.H.T.U.S. members, committed to doing theology “on the ground,” have been advancing substantial theological reflection in close conversation with Hispanic Catholics.

The Encuentros (Encounters) started as national gatherings of Hispanic pastoral leaders advocating for better outreach to Hispanic Catholics. Some evolved into full-fledged processes of consultation, reflection and evangelization. The Encuentros have inspired a renewed awareness about the Hispanic Catholic presence, the development of new structures,  commitments to serve this community well and the development of dynamic models of pastoral life. Most important, the Encuentros have been instrumental in fostering new waves of Catholic pastoral leaders.

 

10. Hispanic Catholics offer innovative approaches to evangelization.The Fifth National Encuentro of Hispanic/Latino Ministry (V Encuentro) is a four-year process of ecclesial reflection, consultation and evangelization (2017 to 2020).

The process is driven by a well-defined methodology. It starts by listening to Hispanic Catholics and others at the grass roots who spent some time meeting other Catholics living on the peripheries of church and society. What is heard is then discussed in prayer and reflection in small faith communities. Then large meetings—also called Encuentros―at the parish, diocesan, regional and national levels serve as a way to distill the wisdom gathered during several months of listening and discernment. Faith communities identify pastoral priorities and commitments. The process provides the perfect background for pastoral planning.

More than anything, the V Encuentro is a process of evangelization that aims at renewing the nearly 5,000 parish communities currently engaged in it. It hopes to involve at least one million Catholics, mostly Hispanic, and identify at least 20,000 new Hispanic pastoral leaders. Although the initial timeframe is four years, the spirit of Encuentro will likely inspire many conversations well into the future.

The process of the V Encuentro focuses primarily on the Hispanic Catholic experience, but it is for the entire church in the United States The model could become a standard for evangelization initiatives across Catholic communities. It draws from the Scriptures and from centuries of missionary and evangelizing wisdom.

 

The redefinition of American Catholicism in the 21st century—driven in great part by the fast-growing Hispanic presence—is a true blessing and opportunity for all. Five centuries ago, Hispanics planted the first seeds of Catholicism in this land. Two centuries ago, European Catholics and their children built a massive presence that continues to permeate much of the religious and social life of our country. Once again, Hispanics, along with Catholics from various other cultural families, find themselves in a unique position to build the foundations of U.S. Catholicism for decades. The 10 ways described above that Hispanics are redefining American Catholicism give us a good sense of what is happening, what is possible, where to invest and how we can accompany this important sector of the Catholic population in the United States.

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Keystone XL Pipeline

Posted on 27. Nov, 2017 by .

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Last week, the Nebraska Public Service Commission approved a route for TransCanada to build the Keystone XL pipeline.

This decision comes after Donald Trump advanced Keystone XL within days of taking office. It shows that we can’t count on our leaders to stop TransCanada from building the pipeline — no matter what the cost to our environment.

But together, we can still stop this pipeline by cutting off the funding for it. Wells Fargo is a key funder of TransCanada. So we need your help to push the bank to stand with the landowners and tribes along the path of Keystone XL and not fund this dangerous pipeline.

Tell Wells Fargo: Cut off the money for Keystone XL!

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Call for a full clean-up of the Santa Susana meltdown!

Posted on 27. Nov, 2017 by .

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In 2010, the California Department of Toxic Substances Control (DTSC) committed clean up all of the contamination at Santa Susana by 2017.  But DTSC and the Responsible Parties – Boeing, the Department of Energy, and NASA – dragged their feet, and cleanup not only isn’t done, it hasn’t even begun.

Now DTSC has issued a draft Environmental Impact Report (EIR) for the cleanup, which breaks every commitment made.  The EIR proposes to let the Responsible Parties off the hook for cleaning up the great majority of their contamination.  This would pose continuing risk to the hundreds of thousands of people who live nearby.

ACT NOW — Submit your comment to the DTSC opposing the breach of these cleanup commitments.  Send your comment today, but no later than the deadline of December 7.

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