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Welcome, Advent of the Year of Hope

This year, we are given the verb of waiting turned into a clear word: TO WAIT FOR YOU! And as we wait for you, we discover that waiting is not absence, but a presence polished by the memory of what is to come. It is not a silence that falls, but a breathing that becomes more finely tuned, a step that finds its order, a candle that is lit with patience. Welcome, Advent, year of hope: may your coming not be a whisper lost in the crowd of days, but a promise that settles in the heart, a pulse that sets the course.

To inhabit this Advent is to inhabit the house of the gaze. To look, not in order to gather pretty images, but to see with the clarity that transforms. To look a lot. To look where no one looks, or where you forgot to look because of weariness. For the gaze, when it is faithful, does not condemn the world; it invites it to lean out towards the truth: the truth of our fragility which, nevertheless, holds the power of grace. In that gaze that does not give up is forged the capacity to forgive, to reconcile, to choose the narrow path that leads to life. And so, every Sunday, we light a candle not to fill a void with light, but to remember that the light is already there, waiting on the threshold of every dawn.

This Advent is not a calendar, but a pathway of Sundays that stretch out like a promise repeated and deepened. Each candle lit is a memory that rises up: of those who taught us to believe, of those who showed us the value of patience, of that child who knew how to look at the world with wonder. A candle is lit for each of the seasons of the heart: justice that questions, compassion that embraces, humility that welcomes, hope that sustains. And when the shadows lengthen, the flame does not go out; it adjusts, it steadies, it is transformed into a compass for the road.

As we await your coming, Advent, I say to you: here I am, with my doubts and with my faith, with my tired rhythms and my pulses surprised by grace. I will wait for you, and to wait with you becomes a way of life. Not to hurry you, but to learn to discern your signs in the everyday: in the laughter of a child, in the simple words of an elder who keeps memory alive, in the music that rises like a sigh from creation. I will wait with you, attentive and expectant, patient and walking. For waiting, when it is well lived, is not passivity; it is a form of openness: to open the door of the inner house so that what we do not yet see may enter, so that what is already there may be revealed.

And when the day grows hard, when weariness weighs like a stone, I invite you, Advent, to bring Mary with you as companion, our gentle counsellor. May her silence, her faith, her trust in the mystery teach us to sustain hope with tenderness. May Joseph, man of craft and of dreams, show us that the work of faith is not the speciality of a few, but a daily task: to believe, to act, to wait, to sustain. For in the simplicity of what is small, the greatness of the eternal is revealed.

Advent, year of hope, is also a call to look at reality from the depth of mercy. To look at the lives of others: the poor who walk beside us, those who have no voice, those who cling to the memory of loss. Our gaze cannot remain curiosity; it must become an action that relieves, that accompanies, that transforms. The path proposed is not a mere spiritual itinerary, but a journey of compassion that takes shape in concrete gestures: a word that heals, a hand that holds, a table that opens.

The Son who longs to become flesh seeks a womb ready to welcome the unknown and to allow life to pass through the house. He does not arrive in a house filled with certainties, but in a house that listens, that waits, that opens to the mysterious. In that process of incarnation, faith is not an idea held in the head, but a presence lived with the hands: hardworking, concrete, stretched out towards others. To seek a shore that waits before the infinite sea in order to become a wave is an image that leads us to the humility of letting ourselves be moved by grace: not to claim the wave for myself, but to allow the wave to be for the world.

Advent is also the discipline of a path we learn to walk with ourselves: to accept doubt as part of the journey, to shed some tear that escapes us and let that tear become a lamp that lights the interior. To seek a clandestine route through water and desert, not to escape reality, but to discover, in what seems improbable, the place where life resists, is born, and is offered.

And if the road of life reveals itself as a music that intertwines with the voices of those around us, then Advent fills with voices: of those who bless the fragility of others by their presence, of those who, without words, sustain hope with their gestures. In the stillness of prayer, in the noise of the city, in the rhythm of work and in the pause of the night, we hear the promise that does not impose itself but invites: come, and do not delay too long, for our weariness calls us to rest in the light that already shines.

Thus, Advent, year of hope, we welcome you like one who receives a gift that calls for a response: a response of life. We sing in the hope that what is born in Bethlehem will not remain there, but will become a presence in every home, in every street, at every shared table. May the Christmas that is approaching be not only a date, but a transformation: one that makes us see others with new eyes, that calls us to walk the road of justice, peace and goodness that does not lose its way in the face of adversity.

And when at last the days are numbered and the lights are simplified into a single brightness, may our hearts already be prepared for the great sign: that of the flesh that draws near, that of hope that is made flesh, that of a love that does not give up. For Advent is, in its essence, the springtime of faith: a promise unveiled, a summer anticipated, an autumn that prepares for harvest. It is the story of a path that begins in the humility of a manger and reaches the heights of a promise fulfilled for the whole world.

Come, Advent, with your patient rhythm. Lead us to Bethlehem, not as weary pilgrims seeking comfort, but as seekers who accept the surprise of what is revealed. And may we discover, in that encounter, that true waiting does not consist in God showing himself to us in our way, but in our life adjusting itself to his: a life that gives itself, that forgives, that shares, that loves. Thus we shall walk together towards the light that does not go out, towards the truth that sets free, towards the life that gives meaning. And the world, when it looks at us, will know that we are not alone: we are gathered by the hope that does not disappoint, by the love that becomes flesh, by the peace that comes. Welcome… Advent of hope!

General Communications Team, TC

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Challenges and opportunities of interculturality in 21st century

INTRODUCTION

With the current economic globalization, many individuals from many nations
and cultural backgrounds reside in the same city, either permanently or
temporarily, with local people causing the emergence of Multiculturalism as a result of the blending of many cultures forming a multicultural society.

Primarily this multicultural society is caused by the worldwide labor, international students and refugee flow. With the intent of promoting peace and harmony, respect of human rights within a multicultural society UNESCO have addressed this issue proposing principles that will help the young generation to cope with the multicultural society develop peaceful relations and friendship among the peoples and bring about a better understanding of each other’s way of life, and enable everyone to have access to knowledge and contribute to the enrichment of cultural life. The Educational working principles recommended to all countries are as follows:

Principle I Intercultural Education respects the cultural identity of the learner through the provision of culturally appropriate and responsive quality education for all.

 Principle II Intercultural Education provides every learner with the cultural knowledge, attitudes and skills necessary to achieve active and full participation in society.

Principle III Intercultural Education provides all learners with cultural knowledge, attitudes and skills that enable them to contribute to respect, understanding and solidarity among individuals, ethnic, social, cultural and religious groups and nations.   

Furthermore the Intercultural dialogue is being encouraged across the globe through holding many conferences from UN different International agencies. Along with the Intercultural dialogue Interculturality is also being promoted as way of interacting with the people in a multicultural society.

INTERCULTURALITY: DEFINITION

Interculturality is a dynamic concept and refers to evolving relations between cultural groups. It has been defined as “the existence and equitable interaction of diverse cultures and the possibility of generating shared cultural expressions through dialogue and mutual respect. Interculturality presupposes multiculturalism and results from ‘intercultural’ exchange and dialogue on the local, regional, national or international level.

The practice of Interculturality goes along with challenges and opportunities in different areas of concerns such as in Education, Employment/Business, Digital Milieu and in the Church with its missionary and evangelizing activities.

Focusing in the missionary and evangelizing activities of the Catholic Church, without any omission and additions I have taken as reference Church of England, with its diverse congregations, communities, traditions, and theologies, that faces unique dynamics and prospects when engaging in intercultural mission work have identified the challenges and opportunities on interculturality.

It is worth taking the following formulation as an example on how to succeed in practicing Interculturality in our church.

HERE ARE SOME OF THE KEY CHALLENGES AND OPPORTUNITIES:

CHALLENGES:

  • Cultural Sensitivity: Being culturally sensitive and avoiding unintentional cultural insensitivity or bias can be challenging. Effective intercultural mission requires a deep understanding of the diverse cultures within the Church of England.
  • Language Barriers: Language diversity within congregations can be a barrier to effective communication and understanding, hindering the sharing of the gospel and fostering unity.
  • Theological Differences: Different cultural backgrounds may bring various theological perspectives and practices. Balancing these differences while maintaining the core tenets of the Christian faith can be challenging.
  • Leadership and Representation: Ensuring leadership roles reflect the diversity of the congregation and maintaining representation from various cultural backgrounds is crucial but may be challenging to achieve.
  • Community Integration: Building strong relationships with local communities, especially in culturally diverse urban areas, can be challenging as it requires a deep commitment to community engagement and cultural understanding.
  • Worship Styles: Finding a balance between maintaining traditional forms of worship and incorporating elements from diverse cultural traditions can be a challenge in maintaining the identity of the Church of England.

Opportunities:

  • Rich Cultural Diversity: The Church of England’s diverse congregations offer a unique opportunity for cross-cultural learning and understanding, fostering tolerance and respect for different cultures.
  • Mission to Immigrant Communities: Many Church of England congregations are in areas with significant immigrant populations. This provides a natural opportunity for mission work and outreach to these communities.
  • Global Network: The Church of England is part of the worldwide Anglican Communion, which spans diverse cultural contexts. This global network can facilitate cross-cultural learning and collaboration in mission work.
  • Interfaith Dialogue: Various faiths in the UK provide opportunities for interfaith dialogue and engagement, promoting religious tolerance and understanding.
  • Cultural Exchange: Intercultural mission allows for a dynamic exchange of cultural practices, music, art, and traditions within the church, enriching the worship experience.
  • Youth Engagement: Younger generations often have a more inclusive and intercultural perspective. Engaging youth in intercultural mission work can be particularly fruitful.
  • Community Impact: By embracing intercultural mission, the Church of England can have a positive impact on local communities by promoting unity, social cohesion, and mutual respect.
  • Inclusivity: Demonstrating a commitment to diversity and inclusivity in mission work can attract individuals and families seeking a welcoming and inclusive worshipping community.

To succeed in its intercultural mission, we in the Church of England must intentionally address the challenges while seizing the opportunities. This includes ongoing cultural training and education, adapting worship styles where appropriate, actively involving individuals from diverse backgrounds in leadership roles, and fostering an atmosphere of acceptance, respect, and understanding among congregants. By doing so, the Church of England can fulfil its mission to share the love and teachings of Jesus Christ in an increasingly multicultural and globalised society.

CONCLUSION:

The Challenges and Opportunities of Interculturality In 21st Century is a complex topic and it is not easy to paraphrase nor develop more reflection since it’s already being dealt in different sectors worldwide. After reading a lot of references I am left with the with the principle that living in a multicultural society brings a lot of challenges yet it remains an opportunity to widen our personal and communal perspective that God’s creation is rich shown in different cultures and its wonderful to discover and appreciate differences and live with it peaceably under the light of the Evangelical Values taught and lived by our Lord Jesus Christ: The way, the Truth and the Life.

References

  1. UNESCO,2006 Guidleines on Intercultural Education, p.17; P.33-38
  2. https://stpaulsslough.org.uk/challenges-and-opportunities-for-intercultural-mission/

By: Sr. Nida B. Galera

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Start of the General Canonical Visit in the «Nazareth» Province

Madrid, January 14, 2025. The Capuchin Tertiary Sisters of the «Nazareth» Province have prepared with a spirit of faith, communion, and hope to experience a significant event on their journey: the beginning of the General Canonical Visit, which will take place from January 7 to March 3, 2025, spanning the local communities in Spain, Slovakia, Italy, and Belgium, where the province is present.

The Superior General, Sister Blanca Nidia Bedoya Salazar, along with Sister María Luisa García Casamián, General Vicar, Sister María Anabelle Céspedes Morales, 2nd General Counselor, and Sister Bilma Narcisa Freire Chamorro, 3rd General Counselor, will accompany this visit. Its primary purpose is to support, encourage, animate, and revitalize the life and mission of the communities and apostolic works. It is inspired by the eight pillars of life outlined in the Final Document of the XXIII General Chapter, titled «Together We Move Forward, Generate, and Care for Life,» aiming to promote spaces for human and spiritual renewal and apostolic commitment under the current Congregation’s motto, «A Time to Care and Cultivate.»

A Fraternal and Spiritual Encounter

For two months, the sisters will share moments of prayer, reflection, and fraternal encounters with local communities. This time of grace seeks to strengthen bonds of unity, promote communal discernment, and deepen the Franciscan-Amigonian charism, which inspires the Congregation in its mission to serve the most vulnerable.

The «Nazareth» Province, known for its cultural and spiritual richness, has prepared with joy and a sense of belonging to be the protagonist of this event, which will drive charismatic renewal and apostolic service aligned with today’s challenges. In each community, spaces will be provided for personal and communal dialogue (cf. Const. 105), fostering an atmosphere of listening and co-responsibility.

United in Prayer

The entire Amigonian Charismatic Family and those who share its mission are invited to strengthen fraternal communion and prayerful trust for the fruits of this General Canonical Visit. May this time of discernment and encounter inspire a renewed charismatic-missionary spirit and strengthen the “being” of Capuchin Tertiary Sisters within the Church.
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Vocational framework

In this new triennium in the Province of Our Lady of Guadalupe we are accompanied by the motto: “artisans of care” and the experience of it has not been long in coming, last November we had the opportunity to accompany two vocational meetings in two countries that are part of our demarcation.

Guatemala and Costa Rica, although separated by kilometers, but enriched by their cultures were the scenarios that united us in the same spirit: the desire to accompany the young women in their journey of discernment and search for their own vocation. This experience became for us a vocational framework where even the sisters who participated renewed our generous yes. Both meetings were accompanied and energized by Sister Maria Damaris Garcia, Provincial Promoter.

On the one hand, the Luis Amigó Home opened its doors on November 8, 9 and 10 to receive the vocation promoters of the communities present in Guatemala, to share the joy of vocation with eight young ladies from the departments of Totonicapán and Quetzaltenango who responded to the invitation to participate in the discernment retreat, which had as its motto: “You are my treasure”: “You are my treasure” the young women had the opportunity to share moments of prayer with the Word, formation topics, adoration of the Blessed Sacrament, dynamics, a day of silence in a desert environment in which each one had a space alone with Jesus in the Sacrament. And this vocational framework is taking shape since from this group of young people who participated, will come out the next candidates who with hope and faith will enter the aspirancy next year 2025. We give thanks to God who continues to touch the hearts of the young women to let themselves be moved by the person of Jesus who continues to call workers to his harvest.

In the same vein, the Postulancy community in La Ribera de Belen, Costa Rica, arranged with great enthusiasm its home to receive the young women on November 22, 23 and 24 together with the team of vocation promoters present in the country, in which five young women participated under the motto: “Turn me on” The retreat activities included moments of contemplative prayer, group dynamics and testimonies of a religious sister who said yes to this way of life. The figure of Mary was key in the meeting where we shared the consequences of the “yes”.  The motto “Ignite me” resounded strongly in each heart, reminding them that God is the one who ignites the spark of vocation in each one, but we need to be willing to ask for it with an open and generous heart.

In this experience the framework gives us the certainty that it is He who stirs the hearts and, although we do not always see the fruits immediately, we trust that His grace will continue to work in each young woman, guiding them towards the discernment of their vocation, they themselves said that after the meeting they took clarifications that become relevant to give an answer.

At the end of the retreat, the young women left with their hearts burning with love and commitment, ready to carry the fire of faith into their daily lives, renewed and strengthened to continue their vocational journey with courage and hope.

In this framework we have experienced ourselves as artisans of care, trusting that our task is to accompany, sow and care with prayer for the lives that the Lord entrusts to us.
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Compassion: The face of God in the amigonian charism: an invitation to conversion and forgiveness

Jesus Christ is the face of the father’s mercy. Mercy has become the living and visible in Jesus of Nazareth. The father rich in mercy (Eph.2:4) Mercy: the word reveals the very mystery of the Most Holy Trinity. Mercy: the ultimate and supreme act by which God comes to meet us. Mercy: the bridge that connects God and man, opening our hearts to hope of being loved forever despite our sinfulness. His being merciful is concretely demonstrated in his many actions throughout the history of salvation where his goodness prevails over punishment and destruction. In short the mercy of God is not an abstract idea, but a concrete reality through which he reveals his love as that of a father or a mother, moved to the very depths out of love for their child.

The signs he works. Especially in the face of sinners, the poor, the marginalized, the sick, and the suffering, are all meant to teach mercy. Everything in him speaks of mercy, nothing in him is devoid of compassion. Mercy and compassion play an important role in today’s world, everywhere we look, there seems to be too much misery. Somewhere someone is hungry and thirsty. There is someone who is fighting for his life or someone pleads for help.

Both mercy and compassion refer to the concern towards people in need. Compassion it is an empathetic consciousness of other people’s suffering, coupled with the longing to alleviate it. It came from two Latin words, com (with) and pati (to suffer).Literally, it translates to “to suffer with”.  It is compassion that compels us to feel the pain of someone else and by doing so, we join their journey. When Jesus was crucified, his mother Mary at the foot of the cross and suffering with her son was the face of compassion.

The face of the merciful and compassionate God seen in Jesus by healing the sick, raising the dead, giving sight to the blind and above all he offered his life for the salvation of us all. When JESUS says, “be merciful as your father is merciful,” (Lk 6:36-42) he is not only telling us what to do but also how to do it. His example and ministry links the internal (what we feel) and the external (our actions) Jesus urges us to forgive our enemies (show mercy) but he also encourage us to love and pray for them (compassion).The catholic tradition introduces the virtue of solidarity. This bridges mercy and compassion. It is not merely the vague feeling of compassion but a compassion that leads one to action. It compels one not just to show mercy and feel compassion but most importantly, to do something that will alleviate the suffering of others.

In the Bible we encounter a God who is compassionate towards his people, he sees and acts. When God sees the people of Israel suffering under Pharaoh in Egypt and He came down to deliver them from the slavery and led them to the promised land (Exodus 3:7). When God sees the suffering humanity from the slavery of sin and comes down in person to deliver us through the life, death and resurrection of our Lord Jesus Christ.

 The entire ministry of Jesus Christ was marked by mercy, compassion, call to conversion and forgiveness. In His  public ministry  when he sees people wondering like sheep without a shepherd burden by hunger and sickness, he fed and healed them and quenched their thirst with the Word of God, he taught them and offered restoration. In short, the distinctive character of Jesus Christ was Mercy and compassion that he showed for the people that he encountered more especially, the suffering and marginalized, those in the peripheral of the society.

The true compassion means suffering with someone, feeling as another person. In other words, the deep motivating power of empathy. In this way, compassion can lead to a change of heart, to conversion, repentance and forgiveness.

From the book “Father Luis Amigo the friend of the outcast” we read that” Father Luis was known for his helpfulness and desire to do good for others, sensitive to other people’s needs. On Sundays he visited the sick to the hospital, he attended to their cleanness, taking care of the victims of discrimination, to the prison to console and instructs the prisoners especially those sentenced to life imprisonment. Again during the cholera epidemic in Spain, He narrates “the government of Masamagrell asked me for help from the newly born congregation, of the Capuchin tertiary sisters, to send the sisters to help and attend to the sick afflicted by the pestilence. It was an act of heroism defying dangers and disregarding their own life for love, as the result three youngest sisters died after being contaminated by the disease. In so doing they won the hearts of the people by their action of sacrificing love.”(Fortitude and tenderness pg18) After the epidemic, Father Luis Amigo’ narrates with words that remind us of the good Samaritan,’ many children were left without refuge after having lost their parents, Moved with compassion, I thought  that we could take care of them.( OCLA 86)

Biblically, compassion is to show pity, love and mercy as the Lord Jesus says, «I have compassion for these people, they have already been with me for three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way» (Mt. 15:32). The Compassion of God comes first as He has shown in the entire history of our Salvation. In the very mystery of creation is the revelation of our God who is characterized by loving kindness, mercy, compassion and forgiveness. He is a God who is the source of our creation who sustains our very breath and brings it to fulfilment, as witnessed by the very gift of life we have been given freely. The divine omnipotence shows itself clearly in the exercise of divine mercy. Gods’ mercy is abundant and infinite. As Christians, we are called to imitate and reproduce the mercy and compassion of God towards our fellow brothers and sisters. To say that someone is full of mercy is like saying that person’s heart is full of love. In other words, the compassion and mercy of God compels us to act when we see our brothers and sisters in need of support and assistance. Making the best effort to remedy the challenge because eventually it has become our problem. This is the effect of mercy, since making known the presence of God who is the Father, full of love and forgiveness. Jesus makes forgiveness one of the principal theme of his teaching. It is also important to note that in revealing the loving forgiveness of God, Jesus lays bare before us the need that the life of every Christian must be guided by forgiveness.

Forgiveness is the fundamental aspect of Christian faith, as it is emphasized in both old and new testament, God is portrayed as merciful and forgiving, calling us to seek forgiveness and  extend it to others., as reminded  in the Lord’s prayer. The parable of the unforgiving servant underscores the reciprocal nature of forgiveness. Jesus high lighting the expectation  for  us  to show  mercy  to others  just as  we receive from God. Forgiveness is a true path to conversion. The Lord replied to Peter’s question” Lord ,how often will my brother sin against me, and I forgive Him? As many as seven times?” “I do not say to you seven times, but seventy-seven times” (  Math18: 21-22) , in this we understand that Christ proclaims by his action, even more than by his words that call to mercy and compassion ,forgiveness and eventually conversion are  the essential elements of any proclamation of the Gospel. 

In other words, Conversion is that process which takes place for a Christian to go back to God after confessing one’s sins to God. This is the process that demands and involves not only the change in actions but also the change of heart. It is important to stress that this process will not be possible without God’s acceptance and forgiveness. It is through the healing and forgiveness of our Lord Jesus Christ that we can be redeemed. In short there is a strong relationship between conversion and forgiveness because conversion is impossible without forgiveness and conversely, without conversion there will never be full process of forgiveness. In the paschal Mystery of Christ, God shows his gratuitous forgiveness and offers universal salvation and each person is called to commit oneself to a personal journey of conversion as a response to God’s invitation (Lk 23:26-56).

 A clear example of this is the parable of the prodigal son (Lk 15:11-32) which expresses the essence of the mercy and loving forgiveness of God in the loving drama of the Father’s love and the prodigality and sinfulness of the younger son. The parable touches upon every aspect of the covenant of love, every loss of grace and every sin. The parable shows God’s merciful love for each person and personal attentiveness towards entire humanity. We see in this parable the gracious compassion of the Father overshadowing the sinfulness of the son, as is the remembrance of the Fathers goodness that motives the prodigal son to repentance. What a picture of God’s compassionate love and mercy! God’s heart is full of compassion for us his children. He is always stands ready with open arms to welcome the returning sinner back home with joyous celebration.

In conclusion, the challenge of the mercy of God makes the demand on our generosity which only the purified and love can hope to meet. For every person that appeals for God’s forgiveness is required to move towards God’s side through conversion, and share God’s compassion, understanding the unmeasured mercy, with which God looks on human frailty and sin. So radical and difficult is the Christian call to conversion, repentance and forgiveness especially when there has been real and deep injury to forgive that only takes place through the work of the Spirit, in union with the risen Lord.

 Forgiveness is central to the biblical message, promoting reconciliation, compassion and the transformative power of God’s grace. It is not a sign of weakness, instead it is the sign of strength that truly is, as Jesus powerfully demonstrated on the cross.

Our seraphic father saint Francis of Assisi calls us for the same thing by saying” There should be  no friar in the whole world who has  fallen into sin, no matter  how far  he  has fallen, who will ever fail to find your forgiveness for the asking,  if he will only look into your eyes. And if he does not ask forgiveness, you should ask him if he wants it. And should he appear before you again a thousand times, you should love him more than you love me, so that you may draw him to God.

May I also forgive myself and open my heart to those I need to ask forgiveness of. May I be quick to forgive in all circumstance. May forgiveness teach me compassion.

Sr. Diana Kayetan Mhule

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Digital Literacy: A Challenge for Parents and Caregivers

In today’s society, digital literacy is a fundamental competence. In a world where young people handle digital tools from a very early age, parents and caregivers must know and master these resources, not only to guide the youngest in the proper use of technology, but also to protect them from the dangers of the digital environment. This literacy is a crucial challenge that, from a Catholic perspective, calls for forming critical and ethical users, capable of living their faith also in the virtual world.

Why is digital literacy so urgent?

Technology is advancing rapidly and young people are immersed in digital environments almost naturally. However, adults face difficulties in understanding this constantly changing ecosystem, which hampers their ability to accompany minors. Digital literacy thus becomes an urgent necessity:

  1. Allows accompanying digital learning: Parents can offer guidance and useful resources so that digital learning and entertainment are carried out in a safe and constructive way.
  2. Facilitates protection against risks: With the right knowledge, parents can detect threats such as cyberbullying or access to inappropriate content, preventing children from falling into risky situations.

In this context, specialists in education and digital ethics stress the importance not only of teaching practical skills, but also of instilling principles and values that enable young people to act responsibly and carefully in the digital world.

The Church’s Position and Evangelization in the Digital Environment

The Catholic Church sees digital media as an opportunity for the evangelizing mission. Pope Francis, in his messages on communication and technology, has insisted on the need to use these media with charity and truth, and that we are all responsible for generating a communication environment that reflects Christian values. In one of his messages on social communication, he stressed the importance of digital communication “being truly human” and communion-oriented.

At the same time, initiatives such as those of digital evangelizers have taken advantage of platforms such as YouTube, Instagram and TikTok to transmit messages of faith, bringing evangelization to the networks where young people are found.

The two pillars of digital literacy: practical knowledge and ethical discernment.

For digital literacy to be truly effective, it is critical that parents and caregivers develop both practical skills and a sense of ethical discernment.

  1. Practical knowledge: This involves becoming familiar with the tools and platforms that young people use, from social networks to entertainment applications. Learning how to configure parental controls and understand the privacy policies of each platform is basic to accompany them in the safe use of technology.
  2. Ethical discernment: From a Catholic perspective, it is essential that parents guide their children in making responsible digital decisions, encouraging respectful communication and an authentic presence on networks.

Parents seeking to improve their digital literacy can find support from specialized organizations and Catholic digital evangelization projects, such as online courses, tutorials and awareness programs.

Digital literacy is an imperative for today’s parents and caregivers. Knowing and understanding the digital environment, from its opportunities to its risks, will enable adults to better accompany young people as they grow. As Pope Francis expresses, “let us walk together in a network of true relationships,” where each person feels heard and valued. Thus, this responsibility becomes a true mission of love and service, helping young people live their faith and values in all aspects of their lives, including the digital world.

S. Iria Natalia Agreda Abreu

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Valencia. The effects of the dana: a great devastation.

Where to begin, what to add to the news that has unfolded through all channels of communication, that has reached every corner of the earth?

Today is November 9, 2024. Eleven days have passed. The phenomenon, known as “Isolated High Level Depression”, has mainly affected the Valencian Community. On Tuesday afternoon, October 29, the DANA unloaded all its torrential fury over the province of Valencia, affecting 75 municipalities from west to east, from the interior to the Mediterranean Sea. A friend of mine from Paiporta, the most affected municipality, declared ground zero, told me: Everything happened in half an hour; from 18:30 to 19:00.

The Archbishop of Valencia, Monsignor Enrique Benavent,” he told Vatican News:

 “It has been an experience, really surprising for all of us, both for the magnitude of the tragedy and for how quickly the events happened, in fact, on Tuesday night, when we went to rest, we were aware that it had been a great DANA, but we were not aware of the magnitude of the tragedy.”

Some official figures that we read today:

– Confirmed fatalities: 220 (212 in Comunidad Valenciana; 7 in Castilla-La Mancha; 1 in Andalucía).

– Autopsies performed: 219, of which 8 died of causes unrelated to the DANA.

– Identified: 183 (total).

– Delivered to relatives: 128.

– Persons rescued: 36,721 (total), 64 in the last 24 hours.

– Municipalities affected: 78 municipalities (75 in Valencia; 2 in Castilla-La Mancha; 1 in Andalusia).

– The municipalities are grouped in the regions of Utiel-Requena, Ribera and L’Horta Sud. There are 845,371 inhabitants, equal to 31% of the population of Valencia. Of these, 75,000 inhabitants are directly affected.

– Severe damage in 32 municipalities, with a population of 535,479 inhabitants.

– Industrial estates must be added, especially with small and medium-sized companies (4,119 affected and a total of 220,000 jobs).

– Students out of school: 24,000.

Houses, furniture and all kinds of belongings and facilities, businesses, vehicles, agriculture, livestock… Roads have been damaged (650 km), bridges have fallen, train tracks have been seriously damaged (80 km)… which has left, to a large extent, no communication between Valencia and Madrid, among other cities and municipalities. These are multi-million dollar losses and it will take time to repair the infrastructures. Many houses have collapsed and others are in danger of collapse (the number of damaged buildings is estimated at 33,000). It is devastating to see every day the villages flooded, full of mud and everything lost piled up along the streets. Many subway garages are still full of water.

The cars, dragged by the water, were pushed against walls, piled up on top of each other and many streets were completely blocked. In Paiporta alone, 90% of the vehicles were lost.

Many people drowned when they tried to get their cars out of the garages and were surprised by the great flood that swept everything away, that invaded everything.

The faces of the victims with palpable pain in their faces, with mourning in their hearts for their relatives and friends who died or disappeared; sometimes with anger for the delay in receiving help; others with the courage and hope to get back on the road again.

In the midst of so much desolation there are RAYS OF LIGHT: from the first hour friendly hands have been arriving, some of them known; the great majority -around three thousand- unknown. The immense solidarity of so many VOLUNTEERS -especially young people- who move every day to the affected populations carrying food, removing mud, removing the useless, cleaning houses. And they do it walking a long way because it is not possible to get there by car due to the restricted traffic.

Many institutions, both civil and religious, have made their facilities available to welcome the “homeless” and also those who have come to help “for as long as it takes”.

Present were the authorities headed by the King and Queen of Spain. Police, Army, Civil Guard, Firemen, Sanitary… have been incorporated, each time with more and more troops, as they have been assessing the damage.

Aid from many distant and nearby places such as the different Autonomous Communities of Spain, the European Union and those budgeted by the Government of the Nation. Many aids channeled through bank accounts of Caritas, Red Cross, NGOs,… From individuals who want to collect money to help family and friends, so they can rebuild their lives. Food aid, clothing, medicines and much more that are arriving at the places of collection, sorting and distribution.

This IMMENSE SOLIDARITY is the merciful face of God present in this IMMENSE TRAGEDY. The muddy hands of all those who help are the hands of God’s love through which his goodness is poured out to all his living and deceased children. 

Review: Sister Mª Desamparados Alejos Morán, TC

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“A Safe Haven: The Importance of of child protection in foster care”.

KNOWING WHAT WE ARE TALKING ABOUT

From our charismatic origins, our visionary Father and Founder, moved by the Spirit, welcomed the Lord’s motion, as expressed in issue 86 of OCLA, “…. after the epidemic it was seen that many children were left without shelter because their parents had died, and moved with compassion I thought that we could take them in; and to that effect, I asked Mother Angela, who was still very weak, if she felt up to taking care of those children if we took them into a house; and, full of zeal and moved with charity, she offered to do so very willingly. I consulted the matter to the Boards of the Third Order, who approved it very willingly; and without wasting any time we rented the house called the Castle in Masamagrell to convert it into an Asylum where we could take in the orphaned children…”, this experience opens the way to one of the greatest apostolic works for the Capuchin Tertiaries, the ‘Protection and Reeducation’ of children and adolescents at high social risk.

Luis Amigó, foreseeing the situation of helplessness of children at that time, looked for alternatives to protect, welcome and keep children safe, anticipating and preventing adverse events that damage the physical, psychological and moral integrity of children, thus initiating the work of prevention. Our Homes are an alternative pastoral response in anticipation of safeguarding the rights of children and for those who have been victims of violence at a young age, our institutions become safe places by providing quality care from the culture of good treatment. The institution is made up of areas of human, spiritual, psychological, academic, medical care in collaboration with the interdisciplinary team with the method of Amigonian Pedagogy, a preventive method, “reflective for the solution of difficulties through a dialogical system, fraternal correction, participation, construction of knowledge” which guarantees responsibility in the care of dignity.

WHAT IS A SAFE ENVIRONMENT SYSTEM?

Good practices in institutions in favor of protection must cultivate safety in environmental spaces and in personal circumstances in which there is an opportunity to reduce or avoid actions that threaten the dignity or life of a person. For this it is necessary to take measures, to create strategies that guarantee the integrity and the personal and common care of all children. Among these actions, it is urgent to include good treatment in all environments as a transversal line, which is systemic and integrally encompasses the family, religious, social, cultural, labor and institutional spheres.

In the context of children’s homes, potential strategies for prevention and protection would be the guarantee of safe spaces such as:

– PREVENTION AND ACTION PROTOCOL FOR CHILDREN

     IN SITUATION OF VULNERABILITY: a guide to follow in order to deal with solve risk situations inside or outside the institution.

– CONTINUOUS TRAINING: in which tools are acquired to update and learn about to update and learn strategies in the preventive field.

– The SINODALITY perspective in the common good, where we all have something to contribute, in co-responsibility we all have something to contribute, in co-responsibility.

– NETWORKING articulation of work groups as support and contact with other institutions that promote and contact with other institutions that promote the integral protection of children and adolescents.

– EVALUATION” as a practice of continuous improvement with the collaborators with the collaborators, in order to eradicate risk factors and promote protective protective factors in the environment.

In this way, it is confirmed that the environment is safe and protective when children and adolescents develop all their capacities in a healthy and harmonious way, and feel happy and at ease in the institution.

Sr. Priscila Brenes Granados

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The hope of peace: dialogue, reconciliation and ecological conversion in franciscan spirituality.

How great it is to be small!

This exclamation could perfectly be a phrase of St. Francis of Assisi and of his brothers and sisters of all times. You and I can also make it our own. Smallness is a way of being in life and before God, to which we urgently need to return today as well. Franciscan spirituality offers us a path of hope in the midst of our conflict-ridden reality and the environmental crisis we are going through.

Everything is connected. Everything affects us.

Our world is enduring too much. Just open our eyes and look around us: there are more than fifty armed conflicts going on right now. Everywhere we hear about the environmental problem (of which Pope Francis has spoken so much in recent encyclicals). And what about the politics of our countries with so much injustice and exploitation and the same families going through their own ordeal.

All this is affecting our homes and our religious communities. St. Francis of Assisi said that our convent is the world, that we cannot close ourselves in the four walls of our houses because the world needs to hear a different word. Do you really believe that you can continue to live on an island, without being affected by the suffering of others, of families, of the planet? Everything is connected and you cannot escape.

The ecological conversion we need

Franciscan spirituality invites us to live in harmony with nature and to recognize the interdependence of all living beings. St. Francis of Assisi, patron saint of ecology, showed us the way to a respectful collaboration with the environment, even though in his time, the planet was not threatened as it is today. His love for creation and his deep connection with nature inspire us and invite us to rethink our relationship with the world around us.

Technology and progress, which we all seek so much, is an ambiguous good. On the one hand, it allows us to live more comfortably on many levels; it brings us closer to each other, as it allows us to be connected to any place on earth, it helps us in the fields of health, education, communication and so many others. But, on the other hand, it is a great danger. In order to continue “progressing”, we need raw materials and these are being extracted from Mother Earth in an abusive way, exploiting indigenous peoples in many cases. Yes, we all, or almost all of us, have internet connection, but more than ever we suffer from loneliness. We can enjoy certain comforts, but at what cost to the planet?

The relationship between the abuse of our Common Home and the lack of peace in the world is evident. It is enough to see the conflicts caused by the exploitation of mines or monocultures, or the wars incited only because there is an interest in selling weapons, or the serious problem of the waste, the garbage, produced by the most developed countries and transported, sold to other continents and causing environmental disasters. Not to mention the situation in so many countries, where corrupt governments steal money dedicated to recycling or improving infrastructure. As a consequence, the garbage is flooding our rivers and fields and affecting the poorest.

Do not think that these things are the fault of the great ones of this land. It is everyone’s responsibility. There is such a thing as ecological sin, of which Pope Francis speaks in the Final Document of the Synod of the Amazon (DF 82): it is an action or omission against God, against one’s neighbor, the community and the environment; a sin against future generations, which manifests itself in acts and habits of pollution or destruction of the harmony of the environment. We urgently need a conversion!

The power of the small

Now the same question that St. Francis of Assisi once asked God arises: Lord, what do you want me to do? I invite you to reflect on the lifestyle you lead and its consequences for the environment. There is always something you can do: recycle, reuse, repair things instead of throwing them away, do not waste water or electricity, give your support to those who fight to protect the earth and the poor, denounce injustice, participate or give training to change our mentality and our bad habits, pray for ecological conversion and social justice.

Start with your own home, your neighborhood or your village: is there a step of closeness or reconciliation that I can take so that we can live a little better?

From our spirituality we believe that the small has a transformative power for the world. And we still harbor hope.

Sr. Marta Ulinska

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Monsignor Alejandro Labaka and sister Inés Arango, missionaries who risked their lives for the gospel – 37 years of their generous dedication

We celebrate a new anniversary of their death and remember how Monsignor Alejandro Labaka, Capuchin Bishop and Sister Inés Arango, Capuchin Tertiary Sister, offered their lives for the love of the Tagaeri in the Amazon of Ecuador. They, two different people, born in different places, Spain and Colombia respectively, with different life processes, are united by the providence of God in a common project, the commitment to the care of life and the rights of the Amazonian peoples. Like all missionaries, they received a call, decided to follow Jesus and serve Him through the mission that took them to different places where they left traces of good. In 1987, they were part of the team of missionaries working in the Apostolic Vicariate of Aguarico, a church that has always been committed to the cause of the people that inhabited these lands since long ago, living in peace and freedom. However, they were not civilized, had no civil identity, did not speak our language and did not understand why they were displaced from their territories. Alejandro and Inés looked at them, they saw them with the eyes of God and felt they were «brothers in Christ», they believed them worthy of love, respect, help, accompaniment and defense of their rights. To them they dedicated several years of their life and missionary service.

And it was on July 21, 1987, when they were trying to enter the Tagaeri, an uncontacted indigenous tribe, to initiate a process that would favor their protection, that they offered their lives. The news caused pain and surprised everyone, inside and outside the country, but as a seed that falls into the ground and dies to bear fruit, it has also generated life. His surrender was not improvised, it was the consequence of his option for Christ and the mission, evidence of his commitment to the excluded Amazonian peoples.

 Since then, every year around their anniversary, a strong internal and external, personal, community and ecclesial movement is generated that brings us closer to their persons and testimonies. Those who knew them tell of their «passion for Christ and the mission». They longed for frontier places and were ready to give their lives for those they loved, as is recorded in the positio written about each of them, and which last June, in the discussion of the Theological Consultors of the Dicastery for the Causes of Saints, received positive votes with regard to the «Offering of life». What does this news mean for us today? The recognition that his life can inspire others, us in various ways, among others motivating us to:

-To discover and welcome the plan of God in our life

– To live to the full, that is, with passion and fidelity the vocation received

– To create inclusive fraternal bonds that allow us to generate and care for our own life and that of others

 – To opt in Christ for the poor and excluded of today, from love, joyful and generous service even at the risk of our own life

– To care for the common home Pope Francis in the apostolic exhortation Gaudete et exultate no. 5 notes: «In the processes of beatification and canonization, account is taken of signs of heroism in the exercise of virtues, the giving of one’s life in martyrdom and also cases in which an offering of one’s own life for others, sustained until death, has been verified. Such an offering expresses an exemplary imitation of Christ, and is worthy of the admiration of the faithful”.

We are also aware that Pope Francis in the document Motu proprio Maiorem Caritatem, July 11, 2017, opened the possibility of beatification and canonization by another way, the offering of life, he says: «are worthy of special consideration and honor those Christians who , following more closely the steps and teachings of the Lord Jesus, have voluntarily and freely offered their life for others, persevering until death in this purpose» and adds: «The offering of life, to be valid and effective for the beatification of a Servant of God, must meet several criteria, including the necessity of the miracle happened after the death of the Servant of God and through his intercession.» Now it is a matter of getting to know them better and entrusting our needs to them, asking with faith for their intercession. Link to access all that refers to the missionaries:

https://alejandroeines.org/ In case of receiving graces, favors or miracles, please communicate to: alejandroeines@gmail.com

 Sr. Bilma Narcisa Freire Chamorro, tc

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