Podcasts about franciscan

Full Text of ReadingsMonday of the Fourteenth Week in Ordinary Time Lectionary: 383The Saint of the day is Blessed Emmanuel Ruiz and CompanionsBlessed Emmanuel Ruiz and Companions’ Story Not much is known of the early life of Emmanuel Ruiz, but details of his heroic death in defense of the faith have come down to us. Born of humble parents in Santander, Spain, he became a Franciscan priest and served as a missionary in Damascus. This was at a time when anti-Christian riots shook Syria and thousands lost their lives in just a short time. Among these were Emmanuel, superior of the Franciscan convent, seven other friars, and three laymen. When a menacing crowd came looking for the men, they refused to renounce their faith and become Muslims. The men were subjected to horrible tortures before their martyrdom. Emmanuel, his brother Franciscans and the three Maronite laymen were beatified by Pope Pius XI in 1926. Reflection The Church in Syria has known persecution throughout its history. Yet it has produced saints whose blood was shed for the faith. Let us pray for the Church in Syria. Saint of the Day, Copyright Franciscan Media

Full Text of ReadingsFriday of the Thirteenth Week in Ordinary Time Lectionary: 381The Saint of the day is Saint Elizabeth of PortugalSaint Elizabeth of Portugal’s Story Elizabeth is usually depicted in royal garb with a dove or an olive branch. At her birth in 1271, her father Pedro III, future king of Aragon, was reconciled with his father James, the reigning monarch. This proved to be a portent of things to come. Under the healthful influences surrounding her early years, she quickly learned self-discipline and acquired a taste for spirituality. Thus fortunately prepared, Elizabeth was able to meet the challenge when at the age of 12, she was given in marriage to Denis, king of Portugal. She was able to establish for herself a pattern of life conducive to growth in God's love, not merely through her exercises of piety, including daily Mass, but also through her exercise of charity, by which she was able to befriend and help pilgrims, strangers, the sick, the poor—in a word, all those whose need came to her notice. At the same time she remained devoted to her husband, whose infidelity to her was a scandal to the kingdom. Denis, too, was the object of many of her peace endeavors. Elizabeth long sought peace for him with God, and was finally rewarded when he gave up his life of sin. She repeatedly sought and effected peace between the king and their rebellious son Alfonso, who thought that he was passed over to favor the king's illegitimate children. She acted as peacemaker in the struggle between Ferdinand, king of Aragon, and his cousin James, who claimed the crown. And finally from Coimbra, where she had retired as a Franciscan tertiary to the monastery of the Poor Clares after the death of her husband, Elizabeth set out and was able to bring about a lasting peace between her son Alfonso, now king of Portugal, and his son-in-law, the king of Castile. Reflection The work of promoting peace is anything but a calm and quiet endeavor. It takes a clear mind, a steady spirit and a brave soul to intervene between people whose emotions are so aroused that they are ready to destroy one another. This is all the more true of a woman in the early 14th century. But Elizabeth had a deep and sincere love and sympathy for humankind, an almost total lack of concern for herself, and an abiding confidence in God. These were the tools of her success. Saint of the Day, Copyright Franciscan Media

Full Text of ReadingsTuesday of the Thirteenth Week in Ordinary Time Lectionary: 378The Saint of the day is Saint Junipero SerraSaint Junipero Serra’s Story In 1776, when the American Revolution was beginning in the east, another part of the future United States was being born in California. That year a gray-robed Franciscan founded Mission San Juan Capistrano, now famous for its annually returning swallows. San Juan was the seventh of nine missions established under the direction of this indomitable Spaniard. Born on Spain's island of Mallorca, Serra entered the Franciscan Order taking the name of Saint Francis' childlike companion, Brother Juniper. Until he was 35, he spent most of his time in the classroom—first as a student of theology and then as a professor. He also became famous for his preaching. Suddenly he gave it all up and followed the yearning that had begun years before when he heard about the missionary work of Saint Francis Solano in South America. Junipero's desire was to convert native peoples in the New World. Arriving by ship at Vera Cruz, Mexico, he and a companion walked the 250 miles to Mexico City. On the way Junipero's left leg became infected by an insect bite and would remain a cross—sometimes life-threatening—for the rest of his life. For 18 years, he worked in central Mexico and in the Baja Peninsula. He became president of the missions there. Enter politics: the threat of a Russian invasion south from Alaska. Charles III of Spain ordered an expedition to beat Russia to the territory. So the last two conquistadors—one military, one spiritual—began their quest. José de Galvez persuaded Junipero to set out with him for present-day Monterey, California. The first mission founded after the 900-mile journey north was San Diego in 1769. That year a shortage of food almost canceled the expedition. Vowing to stay with the local people, Junipero and another friar began a novena in preparation for St. Joseph's day, March 19, the scheduled day of departure. On that day, the relief ship arrived. Other missions followed: Monterey/Carmel (1770); San Antonio and San Gabriel (1771); San Luís Obispo (1772); San Francisco and San Juan Capistrano (1776); Santa Clara (1777); San Buenaventura (1782). Twelve more were founded after Serra's death. Junipero made the long trip to Mexico City to settle great differences with the military commander. He arrived at the point of death. The outcome was substantially what Junipero sought: the famous “Regulation” protecting the Indians and the missions. It was the basis for the first significant legislation in California, a “Bill of Rights” for Native Americans. Because the Native Americans were living a nonhuman life from the Spanish point of view, the friars were made their legal guardians. The Native Americans were kept at the mission after baptism lest they be corrupted in their former haunts—a move that has brought cries of “injustice” from some moderns. Junipero's missionary life was a long battle with cold and hunger, with unsympathetic military commanders and even with danger of death from non-Christian native peoples. Through it all his unquenchable zeal was fed by prayer each night, often from midnight till dawn. He baptized over 6,000 people and confirmed 5,000. His travels would have circled the globe. He brought the Native Americans not only the gift of faith but also a decent standard of living. He won their love, as witnessed especially by their grief at his death. He is buried at Mission San Carlo Borromeo, Carmel, and was beatified in 1988. Pope Francis canonized him in Washington, D.C., on September 23, 2015. Reflection The word that best describes Junipero is zeal. It was a spirit that came from his deep prayer and dauntless will. “Always forward, never back” was his motto. His work bore fruit for 50 years after his death as the rest of the missions were founded in a kind of Christian communal living by the Indians. When both Mexican and American greed caused the secularization of the missions, the Chumash people went back to what they had been—God again writing straight with crooked lines. Saint Junipero Serra is the Patron Saint of: California Missions Click here for more on Saint Junipero Serra! Saint of the Day, Copyright Franciscan Media

There's nothing like the NBA and NHL Finals… unless you count professional pillow fighting.  In this episode, Father Dave and Deacon Bob celebrate the end of the sports season with a rundown of the Stanley Cup, the NBA Finals, and the rise of summer's strangest athletic events, including the Pillow Fighting Championship (yes, it's real).  But the heart of the episode is hope—the kind that doesn't come from scores or summer plans, but from Christ. They reflect on the Eucharist, the Sacred and Immaculate Hearts, and the graces poured out at recent conferences at Franciscan and Notre Dame. From youth ministry to marriage milestones, they explore what it means to trust God with both our spiritual and everyday needs.  Naturally, they go off on tangents, from hotel bathrobes and awkward airline announcements to anniversary shoutouts and the idea of launching a Franciscan pillow-fighting team (tentative name: the Franciscan Feathers).    Highlighted Sections  (00:00) Bathrobes, Notre Dame, and the $175 Upcharge  Deacon Bob checks in from the Morris Inn at the University of Notre Dame, complimentary robe included. He's there for Notre Dame Vision, a youth program inviting high schoolers into deeper faith. (03:30) Sports Wrap and the Rise of Pillow Fighting  From there, they pivot to sports: the Florida Panthers clinch the Stanley Cup, Oklahoma City Thunder top the Pacers in Game 7, and Canada's Stanley Cup drought continues. And just when you think sports can't get weirder—enter the Pillow Fighting Championship, now with corporate sponsorships and, apparently, rules.  (10:31) Augustine and Airport Public Shaming  Fr. Dave highlights a recent In Focus episode featuring Dr. Shane Owens, where they unpack the enduring relevance of St. Augustine's Confessions in a world increasingly shaped by AI and secular culture. The conversation quickly pivots, though, as Deacon Bob shares a less lofty moment: a painfully awkward moment from his flight to South Bend, where a bathroom break turned into a public shaming over the intercom.  (19:29) Hope as Grace: Conferences and Franciscan Honeymoon  Father Dave shares stories from the Power and Purpose Conference, themed around hope. He reflects on hope as a grace—not just good vibes or optimism—and mentions a couple who spent their 50th wedding anniversary and a couple on their honeymoon at the same event.  (23:01) Corpus Christi and the God Who Satisfies  Jesus didn't just meet spiritual needs. He fed the crowds too. Father Dave and Deacon Bob explore how our trust in God is often strong in the abstract, but wavers in daily stresses. They tie it back to Corpus Christi, Romans 5, and the gift of the Holy Spirit.  (28:34) Sacred Hearts, Summer Kickoffs, and Marriage Milestones  Deacon Bob celebrates 28 years of marriage on the same day as the Feast of the Immaculate Heart of Mary. He also gives a shoutout to the kickoff of Franciscan's high school youth conferences and the ongoing Priests, Deacons, and Seminarians Retreat.  (31:10) Praying for Peace in a Complicated World  The hosts close with a prayer for peace amid global tensions, especially in the Middle East and Ukraine. They close with a reflection on Pope Leo's Angelus invitation to prayer and remind listeners that lasting peace only comes from the Heart of Christ.    Resources & Mentions  ·                     Power and Purpose Conference – A weekend of renewal, prayer, and worship through Steubenville Conferences.   ·                     Notre Dame Vision – A summer youth program helping teens hear God's call.  ·                     Romans 15:13 and Romans 5:5 – Scriptures that anchor this episode's theme of hope  ·                     Pope Leo XIV: Son of St. Augustine– Watch the latest In Focus episode with guest Dr. Shane Owens on Faith & Reason.   ·                     Pillow Fighting Championship– Yes, it's real. Yes, it has rules. Yes, you're going to Google it. 

Madness, piety, gore, and reason! Today on Ascend: The Great Books Podcast, host Dcn. Harrison Garlick and the always insightful Dr. Frank Grabowski delve into the first part of Euripides' The Bacchae—a chilling yet captivating Greek tragedy that explores piety, eros, the nature of the divine, and the fragility of societal order.The guys explore Dionysus, a god transformed from Homer's jovial wine deity into a “cruel” and “diabolical” figure worshipped through “frenzied madness and the bestial release of sex and violence." With its graphic imagery, raw intensity, and ambiguous morality, this play offers a rich discussion, serving as a critical antecedent to Plato's Symposium and revealing surprising parallels to Jesus Christ amidst its sordid chaos.Join us as we peel back the “bloody, terrible layers” of this darkly mesmerizing drama.Visit thegreatbookspodcast.com for our reading schedule and more!Visit our Patreon page to view all our guides to the great books!Guest: Dr. Frank Grabowski: At the time of recordin, a professor of philosophy at Rogers State University, third-order Franciscan, and a valued member of the Sunday Great Books group. His profound insights into Greek literature and philosophy illuminate the complexities of The Bacchae. Dr. Grabowski now serves as the Dean of Faculty at Holy Family Classical School.Why should you read The Bacchae?The Bacchae challenges readers to explore religion, erotics, piety, cosmic order, and human nature in a controversial and unsettling landscape. Euripides' intent is not clear; thus, the reader is left to interpret a drama that seems to test longstanding Greek concepts, like piety and the gods. Dr. Grabowski acknowledges the play as an integral part of the “great conversation” in the Western canon, and Dcn. Garlick agrees by highlighting the play as an important antecedent to Plato's Euthyphro and Symposium.Though the work includes disturbing imagery, it is within those images that Euripides is wrestling with erotics, piety, and the cosmos. Somewhat shockingly, the play presents several parallels to Jesus Christ and invites the reader into challenging comparisons. Overall, The Bacchae stands as an important—though controversial—work in exploring the nature of man and his relation to the divine.Next Episodes:Next week, we continue with Part 2 of The Bacchae, diving into Pentheus' tragic fall, the Bacchae's destructive frenzy, and the play's enigmatic conclusion. Upcoming episodes feature Aristophanes' The Clouds with guest Zena Hits and The Frogs with Tish Oxenreider, as we pave the way for Plato's dialogues.Thank You:A heartfelt thank you to Dr. Frank Grabowski for his brilliant insights and to our listeners for joining us on this ascent through the great books. Keep exploring, and we'll see you next week for more of The Bacchae's darkly mesmerizing drama!

Ilia Delio, founder of the Center for Christogenesis and a Franciscan sister of Washington, DC, and Noreen Herzfeld, the Nicholas and Bernice Reuter professor of science and religion at the College of Saint Benedict and Saint John's University, discuss how religious worldviews and spiritual traditions can inform global AI policy and explore the role of faith leaders in shaping inclusive, ethical, and internationally responsible governance of artificial intelligence. 

Full Text of ReadingsThursday of the Tenth Week in Ordinary Time Lectionary: 362The Saint of the day is Blessed Jolenta of PolandBlessed Jolenta of Poland's Story Jolenta was the daughter of Bela IV, King of Hungary. Her sister, St. Kunigunde, was married to the Duke of Poland. Jolenta was sent to Poland where her sister was to supervise her education. Eventually married to Boleslaus, the Duke of Greater Poland, Jolenta was able to use her material means to assist the poor, the sick, widows, and orphans. Her husband joined her in building hospitals, convents, and churches so that he was surnamed “the Pious.” Upon the death of her husband and the marriage of two of her daughters, Jolenta and her third daughter entered the convent of the Poor Clares. War forced Jolenta to move to another convent where despite her reluctance, she was made abbess. So well did Jolenta serve her Franciscan sisters by word and example, that her fame and good works continued to spread beyond the walls of the cloister. Her favorite devotion was the Passion of Christ. Indeed, Jesus appeared to her, telling her of her coming death. Many miracles, down to our own day, are said to have occurred at her grave. Reflection Jolenta's story begins like a fairy tale. But fairy tales seldom include the death of the prince and never end with the princess living out her days in a convent. Nonetheless, Jolenta's story has a happy ending. Her life of charity toward the poor and devotion to her Franciscan sisters indeed brought her to a “happily ever after.” Our lives may be short on fairy tale elements, but our generosity and our willingness to serve well the people we live with lead us toward an ending happier than we can imagine. Saint of the Day, Copyright Franciscan Media

Send us a textWhat do Lake Como, a stomach bug, and a Franciscan confessional have in common? Apparently… everything! In this episode, Bizzy shares the highs of magical Lake Como, the holiness of Assisi, and the unexpected spiritual freedom that came through getting sick and slowing down. With a heart wide open and a little less on her stomach, she reflects on the power of stillness, forgiveness, and the beautiful truth that letting go leads to peace.Tune in for a conversation full of heart, honesty, and a reminder that it's never too late to change your story.

The earliest documented use of the term pro-life was in a book on parenting and child education. The book, Summerhill: A Radical Approach to Child Rearing, by A.S. Neil, was published in 1960 and contained the statement that “no pro-life parent or teacher would ever strike a child. No pro-life citizen would tolerate our penal code, our hangings, our punishment of homosexuals.”  However, that's not how the term is typically used today. In the early 1970s, following Roe v. Wade, anti-abortion activists began using the term pro-life in reference to their opposition to legalized abortion. Even then, many activists thought being pro-life ought to entail a holistic approach to life issues: that people should oppose not only abortion, but also war, the death penalty, income inequality, and racism.  This idea that pro-life ought to refer to all life really began to pick up steam in 2016, partially as a response to the mainstream pro-life movement's alliance with far right political leaders. Today, many people who used to identify as pro-life no longer do so. They feel the term has been tarnished.  Should “pro-life” mean opposition to abortion, or should it be more inclusive? Has the term been compromised by its association with various political agendas? And how should Catholics respond to this debate?  On this episode of Glad You Asked, the hosts talk to Bishop John Stowe about what it means to be a pro-life Catholic. Stowe is bishop of the diocese of Lexington, Kentucky and a priest in the Order of Friars Minor Conventual. In keeping with the Franciscan tradition, Stowe has long been a pastoral voice for justice for the poor and for environmental justice. He's also spoken repeatedly for immigrant rights and LGBTQ+ inclusion.  Learn more about this topic in these links. “U.S. Catholic readers critique the pro-life movement,” by Kathleen Bonnette U.S. Catholic readers critique the pro-life movement - U.S. Catholic “As election nears, Catholics reflect on abortion politics,” by Cassidy Klein As election nears, Catholics reflect on abortion politics - U.S. Catholic “4 ways progressive pro-lifers can reengage with Democratic leaders,” by Rebecca Bratten Weiss 4 ways progressive pro-lifers can reengage with Democratic leaders | National Catholic Reporter “Will the synod listen to women on reproductive issues?” by Ashley Wilson Will the synod listen to women on reproductive issues? - U.S. Catholic  “In debates about reproductive health, listen to Black women,” a U.S. Catholic interview In debates about reproductive health, listen to Black women - U.S. Catholic “A new way to think about the ‘consistent ethic of life',” by Steven P. Millies A new way to think about the ‘consistent ethic of life' “It's Time to Move Past the Pro-Life / Pro-Choice Dividing Line,” by Rebecca Bratten Weiss It's Time To Move Past The Pro-Life / Pro-Choice Dividing Line | Rebecca Bratten Weiss “Do restrictive abortion laws actually reduce abortion? A global map offers insights,” by Michaeleen Doucleff MAP: Click to see abortion laws — and rates of abortion — around the world : Goats and Soda : NPR “The movement against abortion rights is nearing its apex. But it began way before Roe,” by Deepa Shivaram The history of the anti-abortion movement in the U.S. : NPR Glad You Asked is sponsored by the Claretian Missionaries.

Inside INdiana Business Radio for the afternoon of June 5, 2025. The company behind a planned bioplastics facility in Vincennes is expressing concerns over the potential impact of tariffs on the project. Plus, Franciscan Health is planning a freestanding emergency department in West Lafayette. Get the latest business news from throughout the state at InsideINdianaBusiness.com.

Full Text of ReadingsWednesday of the Seventh Week of Easter Lectionary: 299The Saint of the day is Blessed Angelina of MarscianoBlessed Angeline of Marsciano's Story Blessed Angeline founded the first community of Franciscan women other than Poor Clares to receive papal approval. Angeline was born to the Duke of Marsciano near Orvieto. She was 12 when her mother died. Three years later, the young woman made a vow of perpetual chastity. That same year, however, she yielded to her father's decision that she marry the Duke of Civitella. Her husband agreed to respect her previous vow. When he died two years later, Angeline joined the Secular Franciscans and with several other women dedicated herself to caring for the sick, the poor, widows and orphans. When many other young women were attracted to Angeline's community, some people accused her of condemning the married vocation. Legend has it that when she came before the King of Naples to answer these charges, she had burning coals hidden in the folds of her cloak. When she proclaimed her innocence and showed the king that these coals had not harmed her, he dropped the case. Angeline and her companions later went to Foligno, where her community of Third Order sisters received papal approval in 1397. She soon established 15 similar communities of women in other Italian cities. Angeline died on July 14, 1435, and was beatified in 1825. Her liturgical feast is celebrated on July 13. Reflection Priests, sisters and brothers cannot be signs of God's love for the human family if they belittle the vocation of marriage. Angeline respected marriage, but felt called to another way of living out the gospel. Her choice was life-giving in its own way. Saint of the Day, Copyright Franciscan Media

Ilia Delio, founder of the Center for Christogenesis and a Franciscan sister of Washington, DC, and Noreen Herzfeld, the Nicholas and Bernice Reuter professor of science and religion at the College of Saint Benedict and Saint John's University, discuss how religious worldviews and spiritual traditions can inform global AI policy and explore the role of faith leaders in shaping inclusive, ethical, and internationally responsible governance of artificial intelligence.

In this episode of In the Circle, I am extremely privileged to speak with Father Richard Rohr.Richard Rohr is a Franciscan friar, author, and spiritual teacher renowned for his work in Christian mysticism and contemplative spirituality. Born in 1943 in Kansas, he was ordained a Catholic priest in 1970 and later founded the Center for Action and Contemplation (CAC) in Albuquerque, New Mexico. Through the CAC and the Living School for Action and Contemplation, Rohr has helped thousands explore a deeper, more experiential faith.Rohr's teachings emphasize the union of action and contemplation, encouraging spiritual growth through lived experience rather than rigid doctrine. His message includes ideas like the “true self,” the “universal Christ,” and the transformative power of embracing paradox, suffering, and mystery. He is known for offering an “alternative orthodoxy” that bridges traditional Christian thought with modern spiritual needs.He has authored numerous influential books, including Falling Upward, The Universal Christ, and The Divine Dance. Though recent health challenges have led him to step back from public speaking, Rohr continues to write and guide through his work at the CAC, remaining a vital voice in contemporary spirituality.Tommy Discusses:The role of practiceReligion, spirituality, and science The true recovery goalHealthy vs unhealthy religion Would you like to be a guest on the In The Circle Podcast? Submit Your Question Here: R20.com/inthecircleFurther Links & ResourcesCatch a Meeting. We offer 40+ Live Online Recovery meetings every week. Come and find your community here. Meetings are always free.Want ongoing recovery insights and inspiration delivered to your inbox? Subscribe to the Weekly UPLIFTJoin our Recovery 2.0 Community: access your authentic power, connect with others on a similar path, and thrive in life beyond addictionSubscribe to The Recovery Channel on YouTubeVisit our websiteCome and experience an in-person event or retreat: r20.com/eventsAddiction is part of everyone's journey, but recovery is not. The Recovery 2.0 Membership is a place where you can explore the topics that interest you, find community, and connect with Tommy Rosen on a personal level. It's here that we'll dig into spirituality and union of the mind, body, and spirit, and transform from the inside out. You will learn and grow alongside a community of supportive, conscious, compassionate, and vibrant individuals, like you!Join us at r20.com/welcome to explore how to move beyond addiction and thrive in your life.Connect with TommyInstagramFacebookTikTokRecovery 2.0

Mark Curran interviews Sister Stephanie Baliga, a 2025 inductee to the Sports Faith Hall of Fame. Sister Stephanie shares her story about being a runner and how she became a Franciscan sister.

Fake Pope? Franciscan Alleges Illegitimate Election of Leo XIV | My Reaction

Fr. Francisco Nahoe OFMConv. has served the Church and the Franciscan Order in Catholic education, campus ministry, parochial ministry and catechesis. Today he teaches humanities at the undergraduate level, while focusing his scholarly efforts on Renaissance rhetoric and Polynesian ethnohistory.   In Today's Show Did St. Aquinas say “tyranny has no rights?” If so, what does that mean? Can you explain the meaning of the parable in Mark 12:1-8? Why did everyone live longer prior to the great flood? How do stories from the Bible come to life in 2025? How does a Catholic get into Heaven according to Franciscan spirituality? What is the difference between the Discalced Carmelites & Conventual? What is the Church's stance on Voodoo? How can Jesus be God's son if the Trinity is involved? Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

A special episode to celebrate our 150th Chapter, with a look at the rather seedy side of London in the 15th century- its sex life. This is a city where the sheer bewildering variety of events in this field leave us wondering what to focus upon. Threesomes with Franciscan monks; respectable political figures profiting from the sex trade; women pimping out their daughters; and what appears to be the first recorded case of a transwoman sex worker; all come along in a remarkably fluid era where many of the ideas of how we imagined sexuality in the Middle Ages was conceptualised seem to run into a city whose intent was to break as many rules as possible. Obviously, this episode contains adult content.

We talk about Pope Le(t)o's striking critiques of AI and the needs for luddism to be an intersectional movement. Then we get into the Republicans' advocacy for AI rights over States' rights, which contributes to a greater hollowing out of government capacity at all levels in an attempt to usher in the great fracturing of society into zones of special economic interest. Finally we sketch a vision of a bold future of post-apartheid integration sparked by Grok's obsession with white genocide. ••• Will Pope Leo XIV be an ally against AI? https://www.disconnect.blog/p/will-pope-leo-xiv-be-an-ally-against ••• The Franciscan monk helping the Vatican take on — and tame — AI https://www.ft.com/content/1fa17d8b-5902-4aff-a69d-419b96722c83 ••• Republicans propose prohibiting US states from regulating AI for 10 years https://www.theguardian.com/us-news/2025/may/14/republican-budget-bill-ai-laws ••• Republicans Try to Cram Ban on AI Regulation Into Budget Reconciliation Bill https://www.404media.co/republicans-try-to-cram-ban-on-ai-regulation-into-budget-reconciliation-bill/ ••• AI agents: from co-pilot to autopilot https://www.ft.com/content/3e862e23-6e2c-4670-a68c-e204379fe01f ••• Insurers launch cover for losses caused by AI chatbot errors https://www.ft.com/content/1d35759f-f2a9-46c4-904b-4a78ccc027df Standing Plugs: ••• Order Jathan's new book: https://www.ucpress.edu/book/9780520398078/the-mechanic-and-the-luddite ••• Subscribe to Ed's substack: https://substack.com/@thetechbubble ••• Subscribe to TMK on patreon for premium episodes: https://www.patreon.com/thismachinekills Hosted by Jathan Sadowski (bsky.app/profile/jathansadowski.com) and Edward Ongweso Jr. (www.x.com/bigblackjacobin). Production / Music by Jereme Brown (bsky.app/profile/jebr.bsky.social)

Tuesday of the Fifth Week of Easter Optional Memorial of St. Bernardine of Siena, 1380-1444; ran the hospital in Siena at the age of 20, during the plague; at 22, he became a Franciscan, and was ordained two years later; lived in solitude and prayer for a dozen years, but his gifts called him to go out and preach; he was known for his devotion to the Holy Name of Jesus, and devised a symbol—IHS, the first three letters of the name of Jesus in Greek—in Gothic letters on a blazing sun; the devotion spread; as general of the Friars of the Strict Observance, he emphasized scholarship and further study of theology and canon law; he died while traveling Office of Readings and Morning Prayer for 5/20/25 Gospel: John 14:27-31

The Franciscan Way: A Conversation with the Reverend Dr. Amy Slaughter In this episode, Jon and Lauren host Reverend Dr. Amy Slaughter, who shares her journey and experiences as a priest in the Episcopal Church and a novice in the Anglican Third Order of the Society of St. Francis. Amy discusses the impact of Franciscan spirituality, the merging of two Episcopal congregations to form St. Francis Episcopal Parish and Community Center, and the importance of community building and conflict resolution. She emphasizes the significance of joy, spirituality, and connection in fostering a thriving, diverse parish that also engages with the local Spanish-speaking community. The discussion highlights how these practices not only deepen her personal faith but also strengthen her leadership and sense of community at St. Francis.00:00 Introduction and Warm Welcome00:33 Discovering the Anglican Third Order04:31 The Franciscan Influence09:15 Community Engagement and Outreach18:29 Challenges and Surprises in Ministry21:42 Final Thoughts and AdviceSt. Francis Episcopal Church & Community Center website: https://stfrancismd.org/Facebook page: https://www.facebook.com/stfrancismdAudio version of this episode is available at podcast platforms linked to https://listening-for-clues.captivate.fm/listenThe Good News! podcast series is part of the ListeningforClues portfolio. Catch us at https://listeningforclues.com/#St. Francis Episcopal Church and Community Center#EDOM #podcast #deacons #Good News! #listeningforclues.comAbout the Rev. Dr. Amy Slaughter:Amy has over 25 years experience in teaching, organizing and leadership development in faith communities, schools and non-profits. Building relationships and equipping people to come together to act on issues that matter to their communities is a key driver in all she does. Amy is an Episcopal priest and currently serves as Rector of St. Francis Episcopal Parish & Community Center in Timonium, Maryland.© 2025 Listening for Clues

Today is the feast of Paschal Baylón, a Franciscan brother who had a great devotion to the Eucharist. He spent hours in the adoration Chapel because of his great love and devotion. How can we grow in devotion of the Eucharist?

Full Text of ReadingsFriday of the Fourth Week of Easter Lectionary: 283The Saint of the day is Saint Margaret of CortonaSaint Margaret of Cortona's Story Margaret was born of farming parents in Laviano, Tuscany. Her mother died when Margaret was seven; life with her stepmother was so difficult that Margaret moved out. For nine years she lived with Arsenio, though they were not married, and she bore him a son. In those years, she had doubts about her situation. Somewhat like Saint Augustine, she prayed for purity—but not just yet. One day she was waiting for Arsenio and was instead met by his dog. The animal led Margaret into the forest where she found Arsenio murdered. This crime shocked Margaret into a life of penance. She and her son returned to Laviano, where she was not well received by her stepmother. They then went to Cortona, where her son eventually became a friar. In 1277, three years after her conversion, Margaret became a Franciscan tertiary. Under the direction of her confessor, who sometimes had to order her to moderate her self-denial, she pursued a life of prayer and penance at Cortona. There she established a hospital and founded a congregation of tertiary sisters. The poor and humble Margaret was, like Francis, devoted to the Eucharist and to the passion of Jesus. These devotions fueled her great charity and drew sinners to her for advice and inspiration. She was canonized in 1728. St. Margaret of Cortona’s liturgical feast is celebrated on February 22. Reflection Seeking forgiveness is sometimes difficult work. It is made easier by meeting people who, without trivializing our sins, assure us that God rejoices over our repentance. Being forgiven lifts a weight and prompts us to acts of charity. Click here for more on Saint Margaret of Cortona! Saint of the Day, Copyright Franciscan Media

Join our Patreon family for access to BTS, bonus episodes, a private group chat, first dibs on ticket and merch sales, exclusive live streams, and more! www.Patreon.com/PsychopediaPod She spit, levitated, cursed in languages she'd never learned, and hissed at holy water like it was acid. This is the chilling story of Anna Ecklund—an American woman whose alleged possession wasn't just a brief encounter with evil, but a decades-long war against it. Raised in a devout Catholic household in early 20th-century Wisconsin, Anna was barely into her teens when something unholy took root. Her appetite turned ravenous. Her thoughts grew violent. She couldn't step foot inside a church without convulsing in rage... until 1928.  That's when Anna was taken to a remote Franciscan convent in Earling, Iowa, where a small group of nuns and priests locked themselves inside with her for 23 harrowing days and battled what they believed were not one, but multiple demons, including Lucifer himself. Inside the convent, witnesses claimed Anna screamed with inhuman voices, predicted death, levitated off her bed, and unleashed a stench so foul it was said to be “not of this world.” Was she tormented by true evil—or trapped in the grips of mental illness, untreated and misunderstood? This is the story of a woman whose torment blurred the line between theology and psychology...and left even the most devout shaken to their core. Patreon: www.patreon.com/psychopediapod Instagram: @psychopediapod @investigatorslater @tank.sinatra Email: psychopediapod@gmail.com Website: www.psychopediapodcast.com To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

In this thought-provoking episode, former neuroscientist-turned-Franciscan sister Ilia Delio offers a radical vision for the future of religion at Theology Beer Camp. Speaking to a community of spiritual seekers, Delio places humanity within our cosmic context—mere seconds in the universe's 13.8 billion-year story—while arguing that we are the universe becoming conscious of itself. She challenges institutional religion's static cosmologies, drawing on Teilhard de Chardin's integration of evolution and faith to advocate for a "religion of the Earth" that recognizes God as "in love with matter." With urgency, Delio warns that if religion doesn't evolve beyond dogma into creative participation with cosmic processes, technology will replace it as humanity's guiding force. The conversation, complemented by responses from biblical scholar Pete Enns, exemplifies the kind of boundary-pushing theological dialogue that makes Theology Beer Camp a unique gathering for those reimagining faith at the intersection of science, ecology, and spirituality. Join us at Theology Beer Camp this October 16-18 in St. Paul, MN. You can WATCH this session on YouTube Theology Beer Camp is a unique three-day conference that brings together of theology nerds and craft beer for a blend of intellectual engagement, community building, and fun. This event features a lineup of well-known podcasters, scholars, and theology enthusiasts who come together to "nerd out" on theological topics while enjoying loads of fun activities. Guests this year include John Dominic Crossan, Kelly Brown Douglas, Philip Clayton, Stacey Floyd-Thomas, Jeffery Pugh, Juan Floyd-Thomas, Andy Root, Grace Ji-Sun Kim, Noreen Herzfeld, Reggie Williams, Casper ter Kuile, and more! Get info and tickets here. Ilia Delio, OSF, PhD is a Franciscan Sister of Washington, DC, and American theologian specializing in science and religion, with interests in evolution, physics, and neuroscience and the import of these for theology. Previous Episodes with Ilia Delio Thinking Theologically about AI with Teilhard de Chardin The Not Yet God Bonaventure & the Cosmos in Process Catching a Cosmic Faith the Entangled God of my Heart Upcoming Online Class:⁠ Rediscovering the Spirit: Hand-Raisers, Han, & the Holy Ghost⁠ "⁠Rediscovering the Spirit: Hand-Raisers, Han, and the Holy Ghost⁠" is an open-online course exploring the dynamic, often overlooked third person of the Trinity. Based on Grace Ji-Sun Kim's groundbreaking work on the Holy Spirit (pneumatology), this class takes participants on a journey through biblical foundations, historical developments, diverse cultural perspectives, and practical applications of Spirit theology. Moving beyond traditional Western theological frameworks, we'll explore feminist interpretations, global perspectives, and innovative approaches to understanding the Spirit in today's world. Whether you've felt the Spirit was missing from your faith journey or are simply curious to deepen your understanding, this class creates space for thoughtful discussion, personal reflection, and spiritual growth. ⁠As always, this class is donation-based, including 0. To get class info and sign up, head over here. ⁠ _____________________ ⁠⁠⁠Hang with 40+ Scholars & Podcasts and 600 people at Theology Beer Camp 2025 (Oct. 16-18) in St. Paul, MN. ⁠⁠⁠ This podcast is a ⁠⁠⁠Homebrewed Christianity⁠⁠⁠ production. Follow ⁠⁠⁠the Homebrewed Christianity⁠⁠⁠, ⁠⁠⁠Theology Nerd Throwdown⁠⁠⁠, & ⁠⁠⁠The Rise of Bonhoeffer⁠⁠⁠ podcasts for more theological goodness for your earbuds. Join over 80,000 other people by joining our⁠⁠⁠ Substack - Process This!⁠⁠⁠ Get instant access to over 45 classes at ⁠⁠⁠www.TheologyClass.com⁠⁠⁠ ⁠⁠⁠Follow the podcast, drop a review⁠⁠⁠, send ⁠⁠⁠feedback/questions⁠⁠⁠ or become a ⁠⁠⁠member of the HBC Community⁠⁠⁠. ⁠⁠⁠Theology Beer Camp | St. Paul, MN | October 16-18, 2025⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies

A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

A cornerstone of the evangelization of early New Spain was the conversion of Nahua boys, especially the children of elites. They were to be emissaries between Nahua society and foreign missionaries, hastening the transmission of the gospel. Under the tutelage of Franciscan friars, the boys also learned to act with militant zeal. They sermonized and smashed sacred objects. Some went so far as to kill a Nahua religious leader. For three boys from Tlaxcala, the reprisals were just as deadly. In Child Martyrs and Militant Evangelization in New Spain (University of Texas Press, 2025), Dr. Stephanie Schmidt sheds light on a rare manuscript about Nahua child converts who were killed for acts of zealotry during the late 1520s. This is the Nahuatl version of an account by an early missionary-friar, Toribio de Benavente Motolinía. To this day, Catholics venerate the slain boys as Christian martyrs who suffered for their piety. Yet Franciscan accounts of the boys' sacrifice were influenced by ulterior motives, as the friars sought to deflect attention from their missteps in New Spain. Illuminating Nahua perspectives on this story and period, Schmidt leaves no doubt as to who drove this violence as she dramatically expands the knowledgebase available to students of colonial Latin America. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

IMAGE CREDIT Elza Fiúza/Abr, CC BY 3.0 BR, via Wikimedia Commons LINKS Vatican bio of Cardinal Leonardo Ulrich STEINER: https://press.vatican.va/content/salastampa/en/documentation/cardinali_biografie/cardinali_bio_steiner_l.html  Leonardo Ulrich STEINER on FIU's Cardinals Database (by Salvador Miranda): https://cardinals.fiu.edu/bios2022.htm#Steiner  Cardinal Leonardo Ulrich STEINER on Gcatholic.org: https://gcatholic.org/p/5762                    Cardinal Leonardo Ulrich STEINER on Catholic-Hierarchy.org: https://www.catholic-hierarchy.org/bishop/bulst.html   Archdiocese of Manaus on Gcatholic.org: https://gcatholic.org/dioceses/diocese/mana1.htm?tab=info       Archdiocese of Manaus on Catholic-Hierarchy.org: https://www.catholic-hierarchy.org/diocese/dmanb.html   2022 Aleteia.org profile of Cardinal-Elect Steiner: https://aleteia.org/2022/08/26/a-red-hat-for-the-amazon-basin/  2022 Vatican News profile of Cardinal-Elect Steiner (Portuguese): https://www.vaticannews.va/pt/igreja/news/2022-05/presidencia-da-cnbb-sauda-os-novos-cardeais-do-brasil.html  Special Assembly for the Pan-Amazon Region–list of participants: https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2019/09/21/0723/01479.html  2017 La Stampa coverage of the Amazon Synod (archived version): https://web.archive.org/web/20190618142401/https://www.lastampa.it/2017/10/15/vaticaninsider/eng/world-news/a-synod-for-the-indigenous-peoples-of-south-america-bu6BcrTX8a4HWl645ztM6O/pagina.html Post-Synodal Apostolic Exhortation Querida Amazonia: https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20200202_querida-amazonia.html  Ecclesiastical Conference of the Amazon on Gcatholic.org: https://gcatholic.org/dioceses/organizations/j02.htm  The Revealer.org profile of Sister Manso Pereira: https://therevealer.org/in-the-amazon-religious-women-lead-the-way/  2023 America Magazine report of indigenous women leaders from the Ecclesiastical Conference of the Amazon meeting with Pope Francis: https://www.americamagazine.org/faith/2023/06/06/women-deacons-indigenous-pope-francis-meeting-245437 2023 National Catholic Reporter piece on women ministering in the Amazon: https://www.ncronline.org/opinion/guest-voices/sisters-model-womens-diaconal-ministry-amazon  Cruxnow coverage of 2022 delegation of bishops (including Archbishop Steiner) meeting with Pope Francis to discuss violence in Amazonia: https://cruxnow.com/church-in-the-americas/2022/06/brazilian-bishops-discuss-violence-in-the-amazon-with-pope-francis    Thank you for listening, and thank my family and friends for putting up with the time investment and for helping me out as needed. As always, feel free to email the show at Popeularhistory@gmail.com  If you would like to financially support Popeular history, go to www.patreon.com/Popeular. If you don't have any money to spare but still want to give back, pray and tell others– prayers and listeners are worth more than gold!   TRANSCRIPT Welcome to Popeular History, a library of Catholic knowledge and insights.   Check out the show notes for sources, further reading, and a transcript.   Today we're discussing another current Cardinal of the Catholic Church, one of the 120 or so people who will choose the next Pope when the time comes.   The thirteenth of sixteen children, Leonardo Ulrich STEINER was born on November 6, 1950 in Forquilhinha, a community in Brazil's second southernmost state of Santa Catarina. He's our third Brazilian Cardinal, but he won't be our last, in fact one of his cousins is fellow Brazilian Cardinal Paulo Evaristo Arns.   Leonardo joined the Franciscans in 1972 at the age of 21, making his solemn profession in ‘76. In a pattern we've seen before, he studied philosophy and theology in Brazil, then went to Rome for more advanced studies, obtaining a licentiate and then a doctorate from the Antonianum. I don't know if I've emphasized the Franciscan affiliation of the Antonianum before, but it's certainly there–the Anthony it's named after is the Franciscan Anthony of Padua, after all.   When Leonardo was ordained in 1978, it was carried out by his Cardinal-cousin I mentioned earlier, fellow Franciscan and then-Archbishop of São Paulo Cardinal Arns. He did pastoral work for a while, then he served as a formator at, uh, a seminary. From 1986 till 1995 Father Steiner was Master of Novices at, *a* seminary, presumably the same one, though that's not especially clear. The third source I checked for this particular detail described the posts he took up at the Antonianum in Rome in 1995 as the result of a transfer between institutions, so it I guess can rule that out as our mystery institution. While at the Antonianum, he served as a secretary–I expect the high level kind–and as a professor of Philosophy. He was in Rome for several years before moving back to southern Brazil in 2003.   Back home, he served both as a pastor and lecturer, this time at the Bom Jesus Faculty of Philosophy, “bom” meaning "good” or I would perhaps suggest “sweet Jesus” as the more familiar English phrase with a close meaning.   In 2005, Father Steiner's white phone rang and he learned he was being made Bishop-Prelate of São Félix. His episcopal consecration was carried out by none other than his longserving cousin, Cardinal Arns, who had been fully retired for years by that point, but apparently didn't mind making it a family affair. By the way, the voice on the other end of that white phone must have been fairly shaky, because Pope John Paul II died in the few months between the appointment and Bishop Steiner's actual consecration.   Oh, also, did you catch that Prelate part of “Bishop-Prelate”? You see, São Félix was not and actually still is not a full-on diocese, rather it's at an intermediate sort of state called a “Territorial Prelature”. To give you an idea of why it's in an unusual state canonically, let me give you some stats. São Félix covers an area larger than England, with a total population of a bit under 200,000. At the time of his consecration, Bishop-Prelate Steiner had about ten priests to work with to address the spiritual needs of about 130,000 Catholics.   The relatively sparse population is due to São Félix being on the edge of the Amazon Rainforest. This was not Bishop-Prelate Steiner's last contact with Amazonia. In May 2011 he became secretary general of the Brazilian Episcopal Conference, a post he held for the next eight years, and later on in 2011 Bishop-Prelate Steiner was appointed as an auxiliary bishop of the capitol, Brasília, working alongside Cardinal da Rocha, who we discussed in fall 2023.   In 2017 Pope Francis announced the Synod on the Amazon, something which Bishop Steiner had apparently personally handed Pope Francis a document requesting on behalf of the Brazilian bishops. The Synod was duely held in 2019, and had a special focus on the indigenous peoples of the area, who, to quote Pope Francis, are “often forgotten and without the prospect of a serene future”. Another substantial issue is the ecology of the matter, with Pope Francis being known as an environmentalist before and certainly no less so after his 2015 encyclical Laudato Si, which called out the Amazon specifically as in need of special care.   Bishop Steiner notably did *not* participate in the synod. I was fully expecting to say he had, and maybe I missed something, but the list of hundreds of official participants is linked in the show notes, and he's not on it. In reality his delivery of the bishop's request for the Synod was probably due to his formal role in the overall Bishop's conference and not due to his own connection to the region, which at this point was minor.   However, despite that narratively inconvenient historical fact, later that year Bishop Steiner did become a full-on Amazonian bishop, being appointed the Archbishop of Manaus in the rather pointedly named Brazilian state of Amazonas. There he got to experience the staffing and geographic issues he had seen in his Bishop-Prelate days on a larger scale: there's a reason the Amazon Synod discussed things like allowing for married priests to help with the shortages, something which was much discussed in media coverage but was in truth only a minor topic in the Synod itself.   One real fruit of the Amazon Synod was the establishment of the Ecclesiastical Conference of the Amazon. Adding yet another organizational wrinkle to the megacluster of organizational wrinkles that is the Catholic Church, an *Ecclesiastical* Conference functions like a Bishop's Conference, but is not limited to Bishops. In 2022, Archbishop Steiner became its First Vice-President. In yet another example of the organizational wrinkling I just joked about, I don't mean he's the first person to hold that office, instead, “First Vice-President” is his actual title, as the Ecclesiastical Conference actually has multiple Vice-President roles.   I've been fairly brief and matter-of-fact in my descriptions here, so I want to end on a more human note, as there is real struggle in Amazonia. So let's hear from another Vice-President of the Ecclesiastical Conference, Sister Manso Pereira.   A descendent of the Kariri Brazilian tribal group, Sister Manso Pereira recently related a conversation she had with the Karipuna people about the danger  they face from armed groups of illegal logging and mining companies. Quote:    “We sleep well when you are here, because you're with us.' I said, ‘Why? If they come for you to kill you, they're going to kill me, too.' And they said, ‘We know if you went missing, the church would come looking for you. They would know you were gone.'”   In 2022, Pope Francis made Archbishop Steiner the first Cardinal from the Amazon region, also adding him to the Dicastery for the Institutes of Consecrated Life and the Societies of Apostolic Life.   Leonardo Ulrich STEINER  is eligible to participate in future conclaves until he turns 80 in 2030.   Today's episode is part of Cardinal Numbers. Stay tuned to see if today's Cardinal gets selected  for a deeper dive in the next round! Thank you for listening; God bless you all!

We mark the passing of Pope Francis by asking: is there such a thing as "Catholic Economics"? If so, what is it, and what strain of Catholic economics did the Pope represent? We start with a lad stopped by the Italian cops on a Vespa in Rome, and a most unusual and uplifting conversation with the Pope, Bono, and yours truly. Yeah, for real. We explore liberation theology, the roots of Franciscan banking, and the common and deeply embedded DNA of Catholic social teaching in the economic policy of Catholic countries, despite widespread secularism. By the way, I did pay the fine! Join the gang! https://plus.acast.com/s/the-david-mcwilliams-podcast. Hosted on Acast. See acast.com/privacy for more information.

Description: Today, Jen and Amy sit down with a treasured friend of the show, Franciscan priest and truth-teller, Father Richard Rohr. Father Rohr has been a genuine hero of the faith who has guided us through much uncertainty over the years. Sometimes, we turn to him for mystic insights into lighter things like our Enneagram types and relationships. But today, we turned to him for help processing the anger, grief, and dismay we feel living in America right now. And he met the moment, as he always does. With gentle grace, Father Rohr guides us through our toughest questions, like: How do we live compassionately in a time of violence and despair? And what can we do with our private disappointments and the anger we feel in such an unjust world? What can we do? Non-violent resistance is our chief responsibility right now. Like John Lewis said, these times call for some “good trouble”. Join the marches, call and write our elected leaders, and mobilize strategically for upcoming elections. We have several democratic tools at our disposal. Where can we look for inspiration? Father Rohr talks to us about his latest project, The Tears of Things, which recounts the timeless wisdom of the Hebrew prophets and notes “If we can understand the prophets so poorly, if at all, no wonder we have not understood Jesus.”  What's one thing we can do to live prophetically in these chaotic times? And Father Rohr tells us what is giving him hope today. You'll find it contagious. Thought-provoking Quotes: You know that the book of Lamentations was included in the Bible and it's very telling that it's not lamenting any single war or single death. It's about universal sadness, giving us permission for a universal lament for the tragic sense of life.” -  Fr. Richard Rohr “We have to dig deep for hope. There isn't a logical basis for it today. But I do find it in nature.” – Fr. Richard Rohr “Tears put us in touch with the soul and that's their great gift.” – Fr. Richard Rohr “Trust the excluded ones. Trust the little people. Jesus told us that. They will be much closer to the inside of the gospel than anybody who's easily holding power or position. Look for the fruits of the spirit: love, joy, peace, patience, kindness, gentleness, and self-control. You won't as readily find that in billionaires as you will in the little people.” – Fr. Richard Rohr “You're ping ponging back and forth between rage and lament. And it's hard to find your center. And then the next day it's something different. It is a daily onslaught right now. It's so overwhelming.” – Amy Hardin Resources Mentioned in This Episode: Everything Belongs: The Gift of Contemplative Prayer by Fr. Richard Rohr - https://amzn.to/4iaaBU0 Falling Upward: A Spirituality for the Two Halves of Life by Fr. Richard Rohr - https://amzn.to/4jrgkpy The Universal Christ: How a Forgotten Reality Can Change Everything We See, Hope For, and Believe by Fr. Richard Rohr - https://amzn.to/44ruxhU The Tears of Things: Prophetic Wisdom for an Age of Outrage by Fr. Richard Rohr - https://amzn.to/3XUyPKP Live Yourself Into a New Way of Thinking: Richard Rohr - https://jenhatmaker.com/podcasts/series-16/live-yourself-into-a-new-way-of-thinking-richard-rohr/ Enneagram Ones – The Reformers with Father Richard Rohr - https://jenhatmaker.com/podcasts/series-27/enneagram-ones-the-reformers-with-father-richard-rohr/ Everything Belongs: The Gift of Contemplative Prayer by Fr. Richard Rohr - https://amzn.to/3Edg7Yi Center for Contemplation and Action - https://cac.org/ Guest's Links: Website - https://cac.org/ Twitter - https://x.com/RichardRohrOFM Connect with Jen! Jen's Website - https://jenhatmaker.com/ Jen's Instagram - https://instagram.com/jenhatmaker Jen's Twitter - https://twitter.com/jenHatmaker/ Jen's Facebook - https://facebook.com/jenhatmaker Jen's YouTube - https://www.youtube.com/user/JenHatmaker The For the Love Podcast is presented by Audacy. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

Fr Mícheál Mac Craith, a Franciscan priest who is Guardian of St Isidore College in Rome, on the beauty of Pope Francis' writings & words.

Easter matters beyond the Sunday celebration.Franciscan spirituality invites us to breathe hope into ordinary moments.Living as Easter people means seeing the world differently.Francis's journey teaches us about gradual transformation.Our spiritual walks often involve slow movements toward love.The heart of Franciscan living is found in community and family.Anxiety can disrupt our peace and connection with others.Franciscan wisdom offers pathways to reclaim peace.Easter hope is found in everyday moments and interactions.We are called to be instruments of peace in a hurting world. Produced, Edited and mixed by Paul R. Long, OFSFor further Information visit our Website OurWalkTogether.comor contact: PaulLongOFS@gmail.com

4/9/25 - Blessed Solanus Casey was a humble Franciscan friar whose deep faith and unwavering devotion to service continue to inspire people worldwide. Born in 1870 in Wisconsin, Solanus faced many challenges, including struggles in his early religious studies. Despite being deemed intellectually unsuitable for the priesthood, he was ordained a priest in 1904 but was assigned to simpler tasks like hearing confessions and serving in the friary's kitchen. Known for his extraordinary humility, Solanus became a source of spiritual comfort and healing for all who sought his help. His deep prayer life and trust in God led to countless stories of physical and spiritual healings, earning him the reputation of a miracle worker. As a porter at St. Bonaventure Monastery in Detroit, he greeted visitors with kindness and compassion, always ready to listen and pray for their needs. Through his years of faithful service, Solanus touched the lives of thousands, and his legacy lives on through the miracles attributed to him, including the miraculous healings that played a role in his beatification. In 2017, he was declared Blessed by the Catholic Church, a step closer to sainthood.

Today is the feast of Francis of Paola, a saint who founded a Franciscan order known as the Little Ones. Father shares some words from this great saint who helps us understand the terrible effects of recalling ways we have been injured.

Mis entrevistados en este episodio son Anny Gabriela Ventura Puac y Jairo Chamalé Lemus. Anny es ajquij(guía espiritual), politóloga e investigadora, actual curadora en jefe de Espacio/C. Nacida en Chuwila, Chichicastenango, Quiché, Guatemala. Es mujer Maya Kiche con identidad diversa, sanadora y contadora del tiempo. Tiene estudios en Ciencias Políticas y Sociales, Relaciones Internacionales y una especialidad en ODS para Naciones Indígenas. Es confundadora de Espacio C, en dónde se ha desempeñado como gestora cultural desde 2013 y curadora en Jefe desde 2023.En Guatemala su trabajo está presente en diversos espacios sociales, políticos y culturales, como consultora independiente para organizaciones no gubernamentales, trabajando con niñas, mujeres y adolescentes mayas y no mayas a nivel nacional, en temas concretos como empoderamiento político, salud (diabetes / VIH) y sanación desde la Cosmovisión Maya.Jairo es persona disidente, del territorio Poqomam de Mixco, viajero e investigador se la religiosidad popular, las expresiones culturales y la espiritualidad de su contexto cercano. Es guía de turismo y estudiante de antropología.Notas del EpisodioAnny y Jairo y el Cristo NegroEl camino de peregrinacion entre Mixco y OaxacaQuirio Catano y las origines del cristo negroLas diversas formas de sacrificar y bailarLas colonizaciones de EquipulasEl base de cristo negro en el mundo maya/mexicaEl crisis climatico y la falta de ofrendasLas consecuencias de la perdida de hospitalidadLa memoria vivida del intercambio intercultural antiguaTarea Abisaí Navarro María Jacinta Xón / Proyecto Tux Cocina Gourmet de OrigenHoja de Pacaya - InstagramLos Cofrades Chichicastenango - Instagramespacio/C arte+memoria - InstagramTranscripcion en espanol (English Below)S6 - Anny Puac & Jairo - Peregrinacion a EsquipulasChris: [00:00:00] Bienvenida y bienvenido al podcast El Fin del Turismo Annie y Jairo. Gracias a ambos por acompañarme hoy. Me encantaría que pudieran contarles a nuestros oyentes desde dónde llaman y cómo aparece el mundo ahí para cada uno de ustedes.Anny: Muchas gracias, Chris y buenos días a quienes nos escuchen o buenas tardes o buenas noches, dependiendo su zona horaria.Mi nombre es Anny y yo le saludo desde el territorio maya K'iche' de Chuwila, K'iche' Guatemala específicamente.Jairo: Buenos días a ambos, para mi un gusto estar por acá. Sawe ta inteer winaq (Buenos días a todas y todos) mucho gusto desde el territorio pues Poqomam de Mixco y también desde las cercanías a la ciudad de Guatemala, pues gracias por esta [00:01:00] oportunidad para compartir conocimiento.Chris: Y gracias a ustedes dos. Yo estoy aquí en Oaxaca y el mundo parece obviamente un poco raro. Bueno, quizás no es obvio, pero parece más raro día por día. Estamos aquí hoy para hablar de Esquipulas en Guatemala. Y Esquipulas es el lugar de varias iglesias que han abergado al cristo negro de la ciudad, que es famosa por sus supuestos milagros durante los últimos cuatro siglos.De manera similar, la peregrinación al santuario es la más grande de América Central y la segunda más grande de las Américas, con lo que leí, 5 millones de personas que lo visitan cada año. Ahora, para empezar, ¿Estarían dispuestos a explicar que impulsó a cada uno [00:02:00] de sus intereses o relaciones con este lugar y la práctica de la peregrinación?Anny: Sí, por supuesto Chris. Pues, yo desde como mi relación, digamos personal o individual como familia, yo tengo, digamos, como clara la idea de cuando inician estas peregrinaciones, de pronto, cuando yo ya tenía unos siete u ocho años de edad, así, para decirte que yo tengo claridad, pero cuando yo retrocedo a los archivos de la familia, pues veo que el tema de peregrinar a Esquipulas, pues comienza con mis abuelas.Jairo: Entonces yo te podría decir que dentro de mi familia, la peregrinación a Esquipulas , así quizá llevará mínimamente unos 80 años presente en la familia, sobre todo del lado de [00:03:00] mi abuela materna. Que ella es de un territorio K'iche' de Quetzaltenango, en donde pues empezaban el viaje, en conjunto, allá fuera un viaje de barrio organizado por el barrio, o era un viaje familiar, entonces se iban uno o dos buses en aquel tiempo cuando no había tanto transporte, verdad? Era un lujo también irse por alguna ruta en donde hubiera paso para bus. Y pues, lo que no se pudiera transitar ya en bus, pues se hacía caminando, se hacían burros, pero, más o menos por ahí viene un poquito la historia de de cómo inician estas rutas de peregrinaje en mi familia, digamos. Con el caso de nosotros, yo no tengo conciencia de pequeño de haber, pues, llegado a Esquipulas. Bueno, hay un dato bien interesante, cuando yo cumplo 40 días de haber nacido, mi familia decide llevarme a [00:04:00] Esquipulas, eso pues está en el archivo fotográfico de la familia como agradecimiento, porque al final nací con... nací bien.Jairo: Y entonces la familia decide peregrinar es el dato más cercano que tengo de la personal de las idas a Esquipulas. Claro, esto siempre lo he tenido muy familiarizado dentro de mi contexto cercano, puesto que la gente pues de mi municipio suele ir justo organizada en excursiones de las diferentes organizaciones religiosas que hay en mi municipio.Estas, pues designan fechas y son buses llenos de aproximadamente 50 personas. Cada bus suelen llegar hasta tres, de acá de Mixco, pues que se van para para Esquipulas. Y ese es algo bien interesante porque es pues, parte de la modernidad, digámoslo ir en bus, pero hay muchas anécdotas de las personas de acá del pueblo que [00:05:00] cuentan cómo, pues iban de una forma más rústica, verdad? Que podía ser, pues en peregrinaje caminando, que no era la única peregrinación, de hecho la del cristo negro de Esquipulas. Hoy puntualmente, vamos a hablar de ella.Pero pues están también las peregrinaciones Antigua Guatemala que está aquí cerquita, aquí detrás de nosotros hay un cerro que es el cerro Alux. Este cerro se cruzaba, pues caminando, todavía lo hace la gente caminando porque detrás del cerro está, pues la bajada para llegar a la Antigua Guatemala.Chris: Gracias. Gracias a ustedes. Pues así, por conocer un poco más de sus historias, como de peregrinación, me gustaría saber un poco más si se podrían ofrecer algo de la larga historia de Esquipulas, del cristo negro y pues, ¿Cómo se originó la la peregrinación? ¿De donde viene esa historia?.Jairo: Bueno, como lo mencioné antes, diciendo algunas [00:06:00] palabras en el idioma poqomam. Es el idioma que se hablaba, pues en nuestro pueblo. Lo voy a decir nuevamente más despacio para, pues, describirles que es lo que dije, técnicamente es:Sawe' ta inteer winaq, kiroo wilkee' chipam ma' q 'oriik taqee, reh ma' ojeer winaq reh qatinimiit Mixko' buenos días a todos. Qué gusto pues poder compartir estas palabras y también un poco de la historia de la gente antigua de nuestro pueblo. Porque pues, la verdad es que el peregrinaje a Esquipulas está muy relacionado e intrínseco con la gente de Mixco y justamente también con el territorio oaxaqueño. Mi nombre, pues es Jairo, Jairo Andrés Chamale Lemus. Yo pues pertenezco a este territorio, a la gente maya poqomam. De acá es la mitad de mi familia de mis antepasados. Y , pues me dedico al turismo. Yo soy guía [00:07:00] de turistas de hace aproximadamente ocho años ya desde que me gradué muy joven. Y, pues me he dedicado justo a peregrinar para que las personas conozcan también el contexto histórico de Guatemala y de las diferentes expresiones culturales, religiosas y también de resistencia de la gente en el territorio de lo que ahora conocemos como Guatemala.Pues también, soy estudiante de la carrera de antropología, de la licenciatura específicamente en antropología, y pues me he dedicado también a estudiar el caso del idioma maya poqomam en Mixco, que es una comunidad muy cercana a la ciudad de Guatemala, que hemos tenido pues un impacto, demográfico y social, pues bastante fuerte, pues debido al crecimiento del área metropolitana de la ciudad de Guatemala. Es algo a lo que me he dedicado a estudiar durante los últimos años. Y también, pues, a [00:08:00] documentarlo, porque tenemos muchas prácticas culturales y espirituales en nuestro pueblo, que han ido desapareciendo conforme este avance demográfico de la ciudad, muchísimas gracias. Rontyoox aq'oo taAnny: Bueno Chris. En realidad hay un registro, digamos histórico, donde dice que el primer peregrinaje que se inicia a Esquipulas, fue en Marzo 1595, cuando la imagen sale del taller de este señor escultor Quirio Cataño, que sale hacia Esquipulas, hacia Chiquimula. Esto está al oriente de Guatemala. Nosotros lo conocemos como la zona caliente de de Guatemala. Pero es la zona, digamos, como caliente árida. Es un territorio en donde hay comunidad Xinca, Popti', si no estoy mal Chortí también. Y pues, la producción que se [00:09:00] tiene por las tierras de por allá, estamos hablando de frutas de algunas plantas, de algunos tubérculos más o menos, pero más que todos se dedican a la fruta, verdad.Esta primera peregrinación la documenta y la registra el cronista, que se llama Miguel Álvarez. Y él dice que, cuando cuando salióó del taller y se dirigió hacia Esquipulas la imagen iba haciendo diferentes milagros en todo el recorrido hasta llegar a la basílica. Entonces habían personas que le pedían justamente que, que por favor que la imagen pasara por lo menos una noche dentro de la casa de las personas para, bendecirlo. Y Y más o menos se calcula cada año, digamos en la actualidad, ahora en Guatemala y en alrededor de 300 mil personas de todo el mundo, más que todo entre México, Centroamérica, países del sur, por ejemplo de Perú [00:10:00] de Ecuador de Ecuador, Bolivia, si no estoy mal, es como mucha la cantidad de gente que llega, más o menos entre noviembre, que ahorita es como una fecha de noviembre y diciembre y todo enero, digamos, esas son como los tres meses de muchísima más afluencia de personas que llegan llegan a la basílica, verdad? Entonces se le puede llamar romerías, se le puede llamar una peregrinacion que peregrinación, usualmente, pues ahí si que las personas que visitan puede ser que hagan así como un día de visita nada más o puede ser que pueda prolongarse una visita hasta por 10, 15 días, verdad?De la ciudad de Guatemala, hasta Esquipulas hay una distancia más o menos como entre unos 220 a 250 kilómetros y se recorre, si vas como en romería, pasando por lugares como muy puntuales de toda la peregrinación, en promedio [00:11:00] cada día tú vas haciendo un tramo de 40 kilómetros, al día, digamos si tu intención es ir en peregrinaje así. Entonces eso es más o menos como más datos históricos y el relato, verdad?Chris: Y estoy un poco curioso, dentro de las estancias, al llegar a Esquipulas, si yo fuera peregrinando, por ejemplo, ¿ Qué haría? ¿Se van parando para hacer sus rezos? Me gustaría saber por alguien que nunca ha hecho una peregrinación, como aparecía esos días antes de venir.Anny: Bueno, yo te voy a contar un poquito el relato de de mi familia porque mi abuela materna, ella sí era una señora, pues muy católica, no? Entonces, pues ella, su peregrinaje, digamos para ella, era su sacrificio, verdad? En el año, decir bueno, por agradecimiento [00:12:00] a mi salud, a los milagros que me concedió, porque era como muy devota. Era el hecho de salir en ruta de peregrinaje. ¿Qué implicaba esto? Inclusive, preparar comida para no digamos como perder el tiempo, tú pensando en qué comer durante el camino, porque la idea para ellos y para ellas era, pues, ir en como en recogimiento, en rezo constante, en oración, digamos en petición, ir como parando cada cierto tiempo, verdad? Cada 40 kilómetros, porque que ya dentro de la comunidad, católica-cristiana, hay puntos que están como marcados dentro de la ruta en donde tú puedes ir parando con cada familia, porque puede ser que tengan una réplica de la imagen del cristo negro, porque de hecho, cuando fue la primera peregrinación, puede ser que esta familia haya sido una de las [00:13:00] familias que recibió por primera vez el cristo negro.Entonces se convierte como en ese punto de de parada, verdad? Entonces, cuando hacen ese punto de parada, pues ya bajan. Bajan a hacer oración, bajan a platicar y a convivir con las personas de pronto, a compartir un alimento. Ya sentir, pues, así que también como su fé, su devoción, pero al mismo tiempo su convivencia, su alegría en este, en este tramo de compartir no?.Entonces eso digamos, es lo que usualmente, pues se ve. Yo también he visto otras personas que, por ejemplo, ya cuando quedan unos, son los últimos 20 kilómetros de recorrido por ejemplo, descienden de sus vehículos y caminan de rodillas esos 20 kilómetros hasta llegar a la basílica. Entonces, pues, los ves, ya puede ser que sea solo el papá con con el hijo, o el papá y la mamá, o pues la diversidad de personas que puedan llegar, que van y que pues hacen su penitencia, y [00:14:00] entregan digamos, pues su sacrificio de esta forma. Así como hay personas que puede ser que, que durante toda su ruta de peregrinaje, hay un ejemplo de unos, de unas personas cercanas a nosotros que tienen un conjunto de marimba, de música, y pues lo que hacen es que van con un vehículo y van ejecutando música todo el trayecto hasta llegar a Esquipulas, y ya cuando llegan a la basílica, bajan con sus instrumentos y se dedican a cantar ya sea una canción, un tiempo, verdad?Ahí, entonces, pues yo creo que depende, varía mucho de lo que te puedas tú dedicar o el agradecimiento que tú quieras pues dar, o a lo que, pues, lo que tu corazón salga, no? En mi caso como muy puntual, pues nosotros hacemos el recorrido completo los 220 kilómetros en vehículo hasta llegar a Esquipulas. Y luego, pues ahí ya, o sea, nos establecemos [00:15:00] y como nuestras dinámicas son un tanto como diferentes porque yo no soy católica. Yo soy de la cosmovisión maya, y pues ahí he crecido buena parte de mi vida. Mi concepción como de ver esta ruta de peregrinaje es diferente, porque si bien es cierto el que el cristo negro, pues es una figura de un cristo crucificado cristiano, Jesús, nosotros aprendimos a ver cómo la historia del pueblo Poptí y Chorti y Chortí, en cuanto a que esta ruta de peregrinaje es bien interesante, porque durante toda tu ruta más, más o menos, me atrevería a decir que tal vez un 70 de la ruta, tú vas encontrando montañas de obsidiana, entonces es una ruta que en sí es una ruta de sanación y para nosotros, digamos dentro de la cosmovisión maya está muy relacionada con el Nahual Tijax, que es la obsidiana y para [00:16:00] quizá buena parte de Oaxaca o de su Istmo o de la cultura Náhuatl, por ejemplo, está relacionado con Tezcatlipoca que era justamente esta veneración de esta mujer que decían que era brillante y color de cobrizo y de nigriso verdad? Y por tanto, Y pues tú sabes que ambas piedras o estos relatos que nos cuentan, pues es justamente sanación y de ahí que nosotros creemos que por eso el cristo negro es tan milagroso cuando se trata de temas de salud.Jairo: Desde nuestro lado, por así decirlo, forma parte ya de un peregrinaje que no solamente se hace el 15 de enero. Claro, el 15 de enero es el día establecido para hacer el peregrinaje de cristo negro de Esquipulas. Pero pues, muchos de los grupos que les comentaba que son bastante diversos acá en Mixco, grupos religiosos principalmente católicos, o pues sincretizados de [00:17:00] alguna forma, establecen también estas visitas como parte de su organización dentro del grupo de personas que inciden.Y entonces si, justamente dentro del bus, también se suele, pues, ir rezando el rosario, que es esta práctica de ir rezando las novenas con un orden establecido con cantos y la gente, pues suele ir desde que salen de ciudad de Guatemala o desde que salen de acá desde Mixco, que hay que cruzar la ciudad y luego la ruta hacia el oriente de Guatemala, la gente va haciendo estas oraciones cada cierto tiempo, pero depende mucho del grupo y de qué tan católico sea de alguna forma, porque hay grupos que solamente lo hacen como una excursión claro. El fin principal es de la visita, pues a la basílica del cristo negro y la veneración de cristo negro como tal.Y, pues solamente llegan en en el bus hasta la basílica y algo que caracteriza mucho a la cultura de [00:18:00] Mixco, es el, la quema de pólvora. A nosotros nos fascina la pólvora y cuando llegamos a Esquipulas justamente esa es la premisa, no? Llegar a quemar bombas de sonido, de sonido estridente en aviso que la gente de Mixco ya llegó.Y también fuegos pirotécnicos de colores. Es bien curioso porque depende mucho del grupo y a lo que el grupo, pues aunque sea católico o sincretizado con lo maya, a lo que este grupo religiosamente se dedique, encaminado a eso va la actividad que se va a realizar allá.Tengo conocimiento de un grupo que, de hecho, ya se documentó a gracias al CECEG, al Centro de Estudios Culturales de la Universidad de San Carlos, de Guatemala, es el grupo El Baile de Moros de los Seis Toritos, que es básicamente un grupo de danza tradicional que nace en la aldea Lo De Bran que está acá en Mixco siempre dentro [00:19:00] del área metropolitana y ellos, pues se dedican a bailar El Torito. El Torito es básicamente la representación de una danza que se hace en alusión a dueños de una finca y el trato hacia los animales. Entonces los animales tienen una especie de de revelación contra este dueño de la finca, una historia bien, sutilmente contada desde lo maya también. Y entonces van a hacer esta representación de la danza a Esquipulas. Esto lo hacen justamente para la fiesta del cristo negro. Bailan todo el día, durante tres días seguidos frente al atrio de la iglesia de Esquipulas, mientras millones de personas visitan la basílica de cristo negro y en ese momento ellos están bailando ahí.Chris: Qué fascinante. Me encanta ese sentido, esa onda que, que hay tanta diversidad, en la forma, los caminos, las celebraciones que se niegue un poco [00:20:00] ese sentido occidental que es como de siempre asumir o buscar una sola respuesta, una sola historia, una sola manera, de actuar, de entender.Y así fue sorprendiente para mí por leer, por investigar las historias de Esquipulas y de las peregrinaciones porque encontré muchas historias diversas. Entonces voy a leer un poquito de lo que encontré y me gustaría escuchar de ustedes, si se podrían comentar un poco de si hay sentidos de "eso es como puro chisme o es un rumor" o si hay capas y capas dentro de las historias de Esquipulas y las peregrinaciones.Entonces, pues la primera va que "en la ciudad sagrada de Copán se celebraban grandes fiestas en honor [00:21:00] a dios maya Ek-Kampulá que significa: 'el que empuja las nubes', pues se le atribuía el poder de alejar las lluvias y permitir los días del sol necesarios para preparar la siembra.Ek-Kampulá que era de color negro, estaba rodeado con una antorcha en la mano izquierda. Su figura se puede apreciar en las graduadas de uno de los templos de Copán." Ahora, el segundo."Algunos relatos dicen que la figura del cristo negro fue ordenada por los conquistadores españoles en Guatemala en ese momento para facilitar la conversión de los pueblos locales al cristianismo."Ahora, el próximo. "Las leyendas piadosas afirman que la imagen se oscureció debido a los misioneros españoles que deseaban convertir a los [00:22:00] nativos que adoraban a la deidad nebulosa pagana Ek-Kampulá en el área que también era representada como una figura oscura." Entonces, supongo que mi pregunta es como, ¿Cuántas de estas historias han escuchado Y ¿Cuáles historias son las meras meras verdaderas según ustedes? O si hay capas y capas y capas de historias en qué todas merecen su lugar.Jairo: Yo creería que, Copán tiene un papel bien importante dentro de lo que estamos hablando. Ahora es un sitio arqueológico del área residencial o el castillo, por así decirlo, y los templos de la gente maya de ese tiempo, recordemos que es el clásico. Y pues esta ciudad fue colonizada por otra ciudad que se llama Quiriguá, que está siempre en las riberas del Río Motagua, un río muy [00:23:00] importante que comunica toda la parte de las montañas de Guatemala con el Caribe. Y en Copán si hay muchas expresiones espirituales. Seguro, Anny nos va a ampliar un poco más de esto. Pero lo que yo he visto son muchas expresiones, rituales espirituales y también, un centro de peregrinaje como tal ya fungía Copán. O sea, ya era una capital política, religiosa y cultural muy importante que está muy cerca de Esquipulas. Es increíblemente como un sitio maya tan importante del clásico está tan cerca a una ciudad, que es tan importante para todo el área mesoamericana. Es decir, desde México hasta Costa Rica, conocen al cristo negro de Esquipulas. Y pues también algo que a mi me llama la atención relacionado a lo que acabas de decir es como, Esquipulas, pues si es un referente para la gente pues católica, la gente católica que no es maya va [00:24:00] también a Esquipulas como una forma de peregrinaje, pero, a mi me llama mucho la atención, la práctica también de la espiritualidad maya y otras espiritualidades que se llevan a cabo en Esquipulas, no?quizás no es tan directamente relacionado con la figura que acabas de mencionar, que yo he escuchado como Ek-Chuah, sino que es esta figura de la piedra de los compadres, que es una leyenda, no? Una leyenda de adulterio, por así decirlo, en el cual hay dos piedras que están pegadas en alusión a dos amigos que llegan al peregrinaje de cristo negro de Esquipulas y en un acto sexual, estos compadres se quedan pegados como castigo por haber cometido el adulterio. Esa es la leyenda. Y en esa piedra, pues se practica la espiritualidad maya, es decir a pocos ni siquiera un kilómetro de la de la basílica del cristo negro de Esquipulas, puedes ver esta piedra donde la gente coloca, [00:25:00] pues, sus candelas, su incienso y hay altares dedicados completamente a la espiritualidad maya dentro del mismo pueblo.Entonces esto va un poco aunado a lo que nos decía Anny no? Como la figura de cristo negro, también es muy representativa y es la reminiscencia de algo que se practicó muy fuertemente durante la época prehispánica.Yo no descartaría del todo, pues el valor de Ek-Chuah dentro de estas prácticas espirituales y que sí, definitivamente los españoles, trataron de tomar elementos de la de la espiritualidad maya que ya eran importantes para imponer la religión católica. Pero la gente maya, yo siempre lo digo, fue muy estratega y lo es hasta la fecha para continuar resistiendo, practicando, pues la espiritualidad tamizado con elementos católicos y con este significado profundo.Anny: Sí, yo también voy a coincidir un poquito en el [00:26:00] tema de no descartaría la relación que se tiene con Ek-Chuah, porque está asociado con la deidad Chortí. El otro punto que tú hablabas del tema, un tanto político, sí hay algunos historiadores, políticos que justamente, enuncian este uso de figuras que está asociada con el trabajo y sobretodo, digamos a la carga y explotación laboral de los campesinos, y cómo también estas zonas fueron como fuertemente impactadas durante el tiempo de la colonia. Entonces eso, yo tampoco lo, lo descartaría y tampoco diría que es un mito. Por ejemplo, yo, sé que la antigua población de Esquipulas, fue una de las ciudades en este punto incendiadas por los españoles durante la invasión aquí a Guatemala el 1525 verdad?[00:27:00] En el centro de la plaza de Esquipulas, según cómo lo relatan, decía que habían, cuatro árboles de de pochotl que es la ceiba, que la ceiba pues ahí si que para nosotros es un árbol sagrado, verdad? Porque bajo sus sombras, siempre se han realizado ceremonias vinculadas con prácticas agrícolas, que duraban desde el solsticio de invierno hasta el equinoccio de primavera.Entonces se iniciaban más o menos también en esta zona por el 21 de diciembre, pero tenían ritualidades más unciosas, por ejemplo, como el 15 de enero. Y de ahí que parte que una de las fechas propicias para visitar Esquipulas sea 15 de enero. Entonces, las otras fechas de celebración que iban entre el equinoccio y el solsticio.Del 15 de enero al 25 de febrero, más o menos 40 días. Porque en 40 días estábamos viendo que se operaba el paso del sol por el cenit en la otra banda del [00:28:00] trópico, en un punto en donde estaba hasta cierto punto equidistante del círculo máximo de la tierra, donde según la posición del sol, se tomaba la medida del tiempo en que se produciría el fenómeno de la tierra que ya fuera el fenómeno del niño o de la niña, como se le nombra, verdad?Exactamente, se hacía esto dentro de los días comprendidos del 20 al 31 de enero, que es cuando se operan como los fenómenos en los hemisferios, y de ahí es como de donde viene esta creencia de las cabañuelas, de cuando muy va iniciando el año más o menos por ahí, entonces hay como una relación también ciclo-agrícola y por eso es que a mí no se me hace como un mito el hecho que está asociado con Ek-Chuah porque Ek-Chuah de hecho está asociado con en este, no me gusta llamarlo Dios, pero con la energía del trabajo, verdad? Porque me parece que esa es como la expresión correcta. En cuanto a lo del señor de Esquipulas, la [00:29:00] relación de las ceremonias con la natividad de cristo, digamos, así como el establecimiento de la festividad del señor de Esquipulas el 15 de enero, pues si siguen teniendo continuidad con las formas religiosas prehispánicas en el área maya guatemalteca, los antiguos habitantes de Esquipulas, si hay un relato, de Castañeda que lo mencionan en lo en el 55 que se dice que , "adoraban a un Dios que era el protector de las siembras de la cosecha y del trabajo."Esto lo dice, este historiador "que seguramente él dice no pertenecía a las deidades mesoamericanas, especialmente al panteón mexica, universado en momentos previos a la llegada de los españoles. La representación antropomorfa de las deidades no era desconocida en Mesoamérica, por el contrario, era abundante y generalizada desde Sinaloa hasta Honduras. [00:30:00] Además, 'del Dios principal,' el comenta fray Diego Durán, 'él hace como una alusión, con Tezcatlipoca, que él dice era una piedra muy relumbrante y negra como azabache obsidiano. Piedra de la que ellos hacen navajas y cuchillos para cortar.' Además, ciudades era de palo entallada en una figura de un hombre todo negro de las sienes para abajo con la frente, narices y boca blanca, de color de indio bestia" dice él, "de algunos atavíos galanos a su indiano modo a lo primero que tenía era unos ojeras de oro y otras de plata. En el labio bajo tenía un bezote de laverde cristalino en el que está metida una pluma verde y otras veces es azul, que después de afuera parece esmeralda o rubí. Era este bezote como un geme de largo encima de coleta de caballos que tenían la cabeza. Entonces, lo que se puede apreciar en esta descripción [00:31:00] de Tezcatlipoca corresponde casi literalmente a lo que se pudo percibir como la primera figura del cristo negro, especialmente en la representación de las imágenes talladas en madera que se veneraban en las ciudades periféricas del imperio mexica. La diferencia en el atuendo de ambas deidades radican las connotaciones religiosas de cada una de las culturas, materias, simbologías, espirituales y atributos, pero en esencial es parecido e indescutible indiscutible.Recordemos que la celebración principal, digamos de la obsidiana de Tezcatlipoca y de lo que tú mencionabas relacionado con el tema de las lluvias, pues era justamente esto, la petición para que lloviera, sobre todo por ser tierras en este punto, muy áridas, muy secas . Y bueno, yo me quedo por aquí.Chris: Bueno, muchas gracias Anny y Jairo, para explicar un poco de eso. Entonces, [00:32:00] así, me gustaría preguntar cómo dar los cambios en los objetos de los mayas a los cristianos y la naturaleza de la peregrinación, hacia el turismo. Es una pregunta rara, pero, ¿Ustedes creen que los viejos alimentos, o energías, o antepasados todavía se alimentan?Es decir, para vivir en un lugar ya una década que tiene una sequía, que también saqueo, que va empeorando y empeorando, poco a poco me voy pensando si hay una falta de rezos de conocimiento, de recuerdo, de memoria, de ofrendas. Anny: Bueno, yo es en realidad esta sequía saqueo, esta crisis climática y toda la crisis alrededor de la tierra, a mí, en lo [00:33:00] personal y tanto en lo comunitario, a mí me parece que es una crisis a nivel comunitaria, nacional, mundial en donde todos los territorios, se han visto afectados. Por ejemplo, así como aquí en Guatemala, que tenemos zonas como muy áridas, muy secas, que por su propia condición geográfica en donde han estado, sin duda se ha intensificado en estos últimos años, derivado del saqueo del recurso natural, sobre todo en estas zonas del oriente de Guatemala que son montañas que están, pues ahí si que dedicadas a la explotación de material para la construcción. Hablemos de piedra, hablemos de arena, hablemos de cal, por ejemplo, y de otros elementos que son para la explotación minera. Así como hay otros aquí en Guatemala, donde pues la zona es bastante húmeda, pero sus montañas son [00:34:00] propicias para el oro, para la plata, para el cobre, para el zinc y para otros elementos. Entonces, yo si siento que aparte de que falte de repente un toj, un pagamento, o un Xukulem, como nosotros decimos, dar la gratitud a la tierra que sin duda, pues es evidente cuando, y eso es evidencia no solo en la explotación de la tierra, sino que es evidencia en el sentir de las personas, porque usualmente, se piensa que un peregrinaje únicamente es ir a ver una figura, verdad? O una persona, una deidad, un cristo, ir a esa energía y sentir la energía para yo recargarme, sin considerar que yo al momento que también me voy a recargar de esa energía, estoy siendo un tanto extractivista muchas veces con mi práctica. Pero mi práctica también va más allá de enajenarme de qué está pasando, porque si bien es cierto, tengo ahí al cristo negro frente a mí y soy muy devota, pero entender que el cristo negro también puede estar [00:35:00] presente en las montañas, en los ríos, en los valles, en los lagos, en las cuencas y en todo eso que a mí me da de comer, en todo eso que a mí me permite vivir. Entonces, yo creo que más allá de que falta un rezo, yo sí creo que falta mucha conciencia, mucho trabajo espiritual de hacerle ver a las personas, a los peregrinos, a las peregrinas que mi ruta de peregrinaje, o sea, por donde yo paso, existe porque hay un territorio, un territorio que es ajeno a mi territorio, pero que aun así yo paso porque voy a ver algo en específico, pero que eso también tiene un impacto y que eso también tiene una responsabilidad. Preocuparme por todo lo común que pasa alrededor de de mi territorio, de mi país, del mundo, por ejemplo. Entonces, Mas allá de yo decirte si mira, Chris, falta que la gente reze, falta que la gente ofrende para que ya no haya sequía, que si bien es cierto, tiene una parte súper importante, es muy espiritual y que nosotros que [00:36:00] hemos visto que es verdad. O sea, no es un mito, no es una mentira, sino que es verdad, pero tiene que ir de la mano la ritualidad con mi práctica, tiene que ir de la mano mi discurso con lo que yo estoy haciendo y con los enunciados y los postulados que yo tengo en mi compromiso con la tierra, verdad? Osea, para mí ese es como, como el punto focal, verdad?Jairo: Sí, Chris y Anny pues, también he de añadir que, mucho de la modernidad y la facilidad para poder llegar a establecer una ruta de peregrinaje, también, pues influye dentro de las prácticas sociales y culturales, y pues si de tal vez, una ofrenda o un rezo, también estoy de acuerdo con Anny en ese sentido, es la conciencia de las personas, no? Y no se trata en el caso de la gente, pues católica de ser anticuados y de decir, bueno, vamos a irnos callados todo el [00:37:00] camino, aunque eso es una práctica que hacía la gente antes, verdad? Lo nombro como la gente antigua de Mixco lo dice. Ya no se tiene el respeto, dice la gente, por llegar y ir en una ruta de oración y de pedir o de agradecer. Y pues, por tanto, llevar una actitud de respeto, sino que ya se toma como un viaje de excursión y puede llegar a pasar, cualquier cosa dentro de ese viaje a excepción que se visita a la basílica y se visita a cristo negro. Pero dentro de ese viaje también de muchas personas ya no toman en cuenta el significado, o siquiera la ruta en la que están atravesando, verdad?Creo que es parte de la influencia occidental, de alguna forma de los medios también, que no han difundido pues, esta historia, porque esto que estamos hablando no te lo cuentan en los medios de comunicación. Ni siquiera dentro de la iglesia católica. La iglesia católica te dice que está cristo negro de Esquipulas, que es un día reconocido [00:38:00] dentro de la espiritualidad, por así decirlo, guatemalteca, religiosidad popular, como querramos llamarlo, pero no te hacen este trasfondo histórico que hay dentro de él, verdad?Pues la iglesia católica se encarga de lo litúrgico si vamos a llamarlo de esa forma, se hace una misa, se participa dentro de las misas. Pues hay frailes franciscanos que están constantemente bendiciendo lo que se compra como souvenir dentro del lugar. Pero que más que una oración que haga falta, creo que si hace falta entender un poco más que es lo que estamos haciendo, pero pues es parte del cambio socio cultural influido, como digo por lo occidental de alguna forma, que está permeando pues esta memoria histórica en cuanto a la visita del cristo negro. No digo que deje de ser fuerte porque esto tiene muchísima fuerza todavía dentro del contexto mesoamericano.Chris: Claro, claro, [00:39:00] gracias a ustedes dos. Pues la mayoría de las pláticas en el podcast, son críticas, de lo que falta, lo que no hay, en en el mundo, en la cuestión del movimiento de viaje de devoción también, y agradecimiento.Bueno es obvio como las dinámicas transaccionales o capitalistas, etc afectan los movimientos de la gente. Cómo se proceden, como llegan, como piensen en sus movimientos, también queremos pensar en otros mundos, y parte de eso, tiene que ver con lo que algunos llaman la hospitalidad radical. Es decir, como lo más básico, según yo, la hospitalidad local, enraizado, para el extraño o extranjero o extranjera, etc. Entonces, tengo curiosidad por saber ¿Qué tipo de hospitalidad [00:40:00] radical ustedes han encontrado en Esquipulas o en la peregrinación, si es que han encontrado algo.Anny: Bueno, no te voy a hablar como mucho de esto, porque no tengo como una experiencia, porque no ha sido mi búsqueda también, como encontrar esto. Siento que es como un paso como más personal individual, quizá de de soledad, pero de de sentirte bien en el, así que solo, en el buen sentido.Te puedo decir que hay gente que tiene como muchas experiencias, verdad? De de encontrarse con las personas que abren las puertas de su casa para que estén, para que visiten, para que entren. Claro, ahorita pues mucha situación ha cambiado. Siento que la seguridad ya no es la misma. La situación que atraviesa Guatemala. La conflictividad que se ha ido acrecentando en estos últimos años con estas [00:41:00] miradas fascistas también, con la división entre iglesias, por ejemplo, entre protestantes fascistas, radicales, y protestantes neopentecostales. Y todavía medio que la iglesia evangélica presbiteriana, que es la que intenta mediar entre ambas y la iglesia católica. Todo esto, además que el oriente de Guatemala está catalogado como zonas de bastante menudeo de narco, corredores de narcotráfico también. Entonces, todas estas situaciones políticas y geopolíticas han ido modificando mucho el hecho de que tú busques tu propia protección y que la gente también, cuando no son épocas de de peregrinaje, no tiendan a abrir sus casas, sino que quizás las abren más como para cuando hay un poquito más de afluencia, pero ya es como muy poco ver este tipo de dinámicas. Lo otro es que mucha gente mayor, digamos de la zona ya ha [00:42:00] fallecido. Y pues ha quedado como gente joven, inclusive gente que no es ya de Esquipulas, sino que por tema laboral ha migrado ahí, entonces ya va perdiendo como un sentido de pertenencia, verdad? De como ese sentido de comunidad. Pero si algo yo puedo rescatar de hace como mucho tiempo y que nos queda de repente el bonito recuerdo y la historia que quizá Jairo quiere hablar ahí un poquito, es de cómo se fueron tejiendo ciertas rutas comerciales entre por ejemplo, Oaxaca, Mixco y la gente de que aprovechaba para ir a Esquipulas. Y también como pensar cómo fueron cambiando también los productos de consumo, porque ahora, pues, vemos una invasión de productos plásticos, verdad? Provenientes de China, de estas grandes pirámides de estafa que y de explotación de mano de obra en Malasia, que te viene producto chino también de por allá o de la india, por ejemplo. Vemos como la entrada de mucho de este, [00:43:00] de este producto, verdad?Entonces tampoco es que podamos estar hablando como de esta comunidad, o de encontrar como redes de comunidad en cuanto a la economía o en cuanto a la producción, porque es ahí si que tú sabes que el capitalismo es voraz y la globalización y todos estos factores que están pasando en este momento son muy crueles con las dinámicas y las formas de vida de acuerparnos, de querernos, de apapacharnos y que se intensifica cada vez más.Creo que ahí si que lo importante es, nombrarlo para que si alguien quizá no se había dado cuenta de cómo se han ido afectando las dinámicas. Pues ahora lo, se se pueda ver, verdad? Y que a veces también es un poco como egoísta de mi parte, porque ves ahí vamos al hecho de que, como yo solo lo voy una vez allá, pues no me importa al final, como si tejo o no tejo, verdad? Puede ser que sea el pensamiento de alguien, verdad? Bueno, yo [00:44:00] solo voy una vez, yo voy a lo que voy y no me importa pues si hay alguien ahí que me pueda acuerpar, recibir o lo que sea.Entonces también como estas dinámicas, estos pensamientos frívolos que también por la misma dinámica de la vida, de la economía y demás, se intensifican no? Entonces, pues yo pues yo, eso te podría decir.Jairo: Si, dentro de como el capitalismo, el sistema capitalista, ha influido también dentro de estas dinámicas. Yo puedo nombrar puntualmente durante las últimas veces que he ido a Esquipulas, justo desde acá de Mixco, como pues lo económico ha afectado, o sea, el nivel socioeconómico también determina lo que vas a llegar a hacer verdad? Porque muchas personas de que vienen de acá, ni siquiera pues ya piensan en hospedarse, sino que van en la noche, madrugada de un día, y se quedan en [00:45:00] el bus o solo van y peregrinan, rezan, dejan sus candelas, no se paga hotel y regresan, verdad? Eso ha sido en un par de ocasiones. Si bien, pues hay ahora opciones de hospedaje digámoslo de diferentes tipos, que se suelen reservar con anticipación. También está esta otra situación, que también deja un poco de lado a lo que se solía hacer de preparar comida, de llevar ya huevos duros, como le decimos nosotros, huevos cocidos con salsa de tomate, eso es muy de viajar en este contexto de Mixco, los tamales de viaje que les llamaban también que es básicamente pasta de maíz cocida con la tusa, que es la cáscara del maíz. Estos tamales, pues servían para eso, para poder mermar el hambre mientras se llegaba a Esquipulas y que ahora esto ha sido poco a poco reemplazado justo lo que nombraba Anny, por productos pre-elaborados, frituras, que no tienen ningún [00:46:00] sustento, ni siquiera enlazan, con la memoria de la cocina, sino que técnicamente es algo que se desecha. Y claro, la basura, también otro papel importante, porque tenemos poca educación o ninguna en cuanto al ambiente y las empresas que nos hacen responsables de sus paquetes, de sus sobrecitos, de sus botellas y todo esto, resulta en los caminos y, pues sí, es una ruta de peregrinaje, pero también hay basura plástica, verdad? Dentro de esa ruta de peregrinaje. Y, pues, nombrar también, este era un poquito la cereza del del pastel que yo quería dejar para esta conversación, porque, como las dinámicas económicas han afectado rutas comerciales y de peregrinaje que puede que lleven alrededor de 2 mil años de existir, verdad? Tu que te desenvuelves en Oaxaca, puedes preguntar sobre cristo negro de Esquipulas y vas a encontrar a mucha gente que es devota al cristo negro de Esquipulas [00:47:00] y que probablemente tengan una réplica, pues en varios lugares de Oaxaca. Sobre todo el área, pues de el Istmo, verdad? En el, en el área también, zapoteca, vas a encontrar mucha gente que es devota y producto, pues de ello eso, ya lo tenemos, pues registrado antropológicamente. Ya no se da, pero gracias a las abuelas de mi pueblo esto sobrevive y es como nosotros, como Mixco estamos en medio de una ruta comercial entre básicamente, el centro de México y el oriente de Guatemala que está hacia allá. Entonces, pues Esquipulas está casi, en un punto distinto a esta ruta, verdad?Pues hay una memoria de de cómo nuestra gente antigua de Mixco interactuaba comercialmente con gente que venía del centro de México. Y esto lo tenemos evidente en el uso de la indumentaria maya del Poqomam de Mixco, que tiene muchísima influencia de la indumentaria que viene del pueblo [00:48:00] zapoteca, y del pueblo mixteca, en Oaxaca y producto de ello, sé que en el audio no saldrá, pero lo voy a describir. Tenemos acá estas fajas, estas fajas vienen de santo Tomás Jalieza en Oaxaca. Las famosas fajas de Jalieza, que se utilizan en Oaxaca y que formaban parte de la indumentaria antigua de Mixco. Esto cambió más o menos a mediados de los años 60s.Hay memoria, yo escuché de boca de muchas de las señoras antiguas de acá de mi pueblo que decían, venían las mexicanas a vendernos ropa, técnicamente, pero no es la ruta de Tapachula moderna, ahora que se va por la costa, sino que se refieren a textiles. Y esto encontramos fotos, inclusive fotografías del siglo 19, de finales del siglo 19, principios del siglo 20 en el que vemos el uso de estas fajas, y las reconocemos técnicamente por esta figura que seguro, pues ya la, la verás más representada en en Oaxaca. [00:49:00] La gente acá en Mixco le dice a esto los bailadores, en Oaxaca les tienen un nombre, ahora específicamente, no lo recuerdo, pero es gracias a este danzante o bailador que reconocemos las fajas que vienen de ese lugar porque en Guatemala no encuentras ninguna otra faja que sea de este material, porque es lana, o bien puede ser bastante grueso el tejido en telar de cintura con estos diseños.Entonces, gracias a Abisaí Navarro, que ojalá pueda escuchar este material, es un amigo que es de Oaxaca, quien conocí por las redes sociales, en quien básicamente se ha dedicado a documentar las expresiones culturales también de Oaxaca y de la espiritualidad en los pueblos mixteca y zapoteca. Y él me envió estas fajas desde Oaxaca. Osea, yo ya no puedo decir las compré con señoras oaxaqueñas. Yo como mixqueño, no las compré con ellas porque ahora vienen en bus, la dinámica comercial cambió y además en Mixco ya no se usa la [00:50:00] indumentaria maya, de uso diario. Este es por un lado, y por el otro lado, también tenemos a este otro lugar que se llama Yalalag, que es gente zapoteca también, en el cual usan esta prenda sobre la cabeza, ellos le llaman tlacoyales o rodetes, que consiste pues en lana cruda, de de oveja teñida, colocado sobre la cabeza, que es la emulación, pues a una serpiente. Esto, pues, tampoco esto no lo traje de Oaxaca, esto lo conseguí pues gracias a una historiadora justamente de Chichicastenango que Anny conoce, María Jacinta Xón, ella pues su papá se dedicó muchísimo tiempo, y ella también se ha dedicado, pues a la elaboración de hilos y a la obtención de la seda, y el papá de ella que ya descansa, pues fue con quien pudimos investigar un poco de dónde venía esta lana. Esta lana ya no se produce ni siquiera en Chichicastenango, en el contexto de Anny, sino [00:51:00] que básicamente esta es la última que él tuvo la oportunidad de teñir, pero es exactamente la misma lana que inclusive él desconocía su procedencia sin pintar, de dónde venía.Y ahora esto ni siquiera aquí en Guatemala se consigue, entonces es la evidencia de cómo Mixco en medio de una ruta comercial entre básicamente todo el área de el Istmo y la costa sur hacia el oriente de Guatemala, que es otro mundo que, de no haber llegado la invasión española y de no haber este sistema que de alguna forma ha ladinizado decimos nosotros, o sea despojado de su identidad a la gente maya. Y, pues, tendríamos una gran diversidad también de personas en aquel territorio. Y pues es un poco de las dos prendas que acá en Mixco se utilizan todavía por las mujeres que participan en las cofradías, pero los nos hace pensar en las mujeres de Oaxaca también. Es bien curioso. Tengo un video que lo describe, si gustan lo pueden ver allá en mis redes sociales, [00:52:00] aparezco como "hoja de pacaya" y hay un video donde hablo de esto del tecoyal justamente.Anny: Si, Chris y algo que yo, quería como agregar nada más a la conversación. Es el hecho de que, en medio de esta forma de turismo que muchas veces es gentrificador y que también como que estas dinámicas de ir y venir hace que justamente todo alrededor de lo que sucede en Esquipulas pues cambie su dinámica Si bien es cierto, ahora cuando vas tú a Esquipulas, ya hay hoteles de repente, tal vez no de cadena, pero si de cinco estrellas. La gente ha intentado mantener hoteles que sean como de su familia. Pero eso no quita, por ejemplo, que ya haya más lugares de recreación, de consumo, de compra y de intercambio comercial.Porque pues tú sabes que al final, la situación económica, creo que a nivel mundial no es del todo buena para ninguno, [00:53:00] verdad? Entonces, pues siempre se busca la manera como de irte agenciando de ciertos fondos. Pero, ahora que lo pienso mejor, digamos en esta conversación, yo si puedo ver algo muy especial. Por ejemplo, aquí en Guatemala, hay dos lugares más en donde hay peregrinación a ver a cristo negro, que no tienes que ir a Esquipulas y que lo encuentras, aquí, de de donde yo vivo más o menos es a una hora, se llama Chinique de Las Flores. Y luego de Chinique de Las Flores a más o menos como unas tres horas, puedes llegar a Cunén. Cunén, también aquí en K'iche', que son estas, rutas de peregrinación para ir a ver también, réplicas del cristo negro de Esquipulas, pero que entonces ahí si te puedo decir que estamos encontrando aquello que una vez encontramos en Esquipulas [00:54:00] hace más de 400 años por así decirlo, 300 años.Entonces, lo estamos volviendo a encontrar ahí porque, claro, son zonas todavía de pronto un poco más pequeñas, en donde todavía el ambiente es más, comunal, comunitario, en donde, pues todavía es de pueblo, le decimos nosotros, todavía sí que está la esencia conservada de un pueblo. Entonces no se convierte en un lugar para ir a quedarte y pasar ahí una semana, que sé yo, sino que se convierte en un lugar de visita, de recogimiento de sí, ir a hacer tu tu peregrinaje, tu oración, tu penitencia.Entonces, a mí me parece que ahí todavía es en donde, donde se encuentra una esencia muy, muy rica.Chris: Pues, gracias a las energías, a los dioses y dioses que todavía hay lugares y gente que honran esas, esas tradiciones y las de también como Jairo [00:55:00] mencionó, que pues la memoria también está pegado dentro del textil, de tejido, justo tambien he visto como una una bebida chocolatosa tradicional aquí en Oaxaca que, según algunas personas tiene su origen en en el K'iche'. Aunque, se dice que ese proceso, esa receta no existe en el K'iche' ahora, pero todavía la memoria existe dentro de esas prácticas no? Entonces la cuestión de la hiper movilidad y el sentido de guerra constante en muchos sentidos en el el mundo contemporáneo, ¿Cómo piensan que, la peregrinación o las posibilidades de peregrinar pueden ofrecernos una manera, o maneras, o caminos a [00:56:00] socobar, la hiper movilidad, a la guerra, la comida chatarra como mencionaron, estas dinámicas y estructuras económicas que, pues nos están matando poco a poco? ¿Qué clave puede tener la peregrinación en un mundo donde queremos vivir?Anny: Pues yo creo que la responsabilidad de cada uno de nosotros que, que vamos con llevar también mensajes de esperanza, o sea, siempre hay rutas no? Está la ruta migratoria, está la ruta de la mariposa monarca. Está que esa peregrinación que hacen, van y vienen, y estas peregrinaciones que nosotros también hacemos como personas humanas, independientemente de si seamos cristianos o no, pero siempre hay una ruta que tú buscas de peregrinaje para sanar tus [00:57:00] dolores, tus enfermedades, tus traumas, tus miedos, así sea que tú vayas a peregrinar a una montaña, un volcán, un cerro, a una iglesia, a una basílica a donde sea.A mí lo importante, y lo que me parece a mi súper esperanzador es que tú tengas como también ese compromiso de compartir una luz con quienes tú te vayas encontrando en el camino. Puede ser que también tu peregrinaje entonces no parta desde el hecho de, ah voy a ir pensando solo en rezos, no, sino que, ¿Qué también puedo yo compartir en el camino?O sea que otras rutas también puedo ir yo dejando, mencionando, creo que esto lo hemos logrado con bastante efectividad cuando pensamos en las rutas migratorias y como podemos echarle una mano a les compas migrantes verdad?, Entonces a mí me parecería que una estrategia pues muy parecida, podría ayudar bastante, a ver esto con otros ojos y a ver esto, pues más allá de, [00:58:00] o sea, que que siempre podemos hacer varias cosas, cuando tenemos de repente solo una finalidad, pero al final podemos ir haciendo como mucho, entonces yo creo que como mensaje yo, eso te dejaría, o sea que, pues al final en medio de toda esta hiper movilidad, pues que la aprovechemos, no solo para quemar codos, sino para ir dejando otros mensajes a la gente, verdad? De cómo también nos vamos moviendo, movilizando, qué vamos pensando y qué está pasando alrededor del mundo. Jairo: Sí, bueno, entender que nuestras dinámicas han cambiado con el tiempo, que somos una generación que nos tocó ver cambios abismales dentro de las dinámicas de como nos hemos relacionado con otras personas, cómo aprendemos incluso porque ahora pues gracias a la hiper movilidad también, inclusive, pues a la tecnología conocemos nuevas cosas, pero no dejar de lado el en el caso, pues de la gente que peregrina, verdad? Las [00:59:00] reflexiones que hacíamos, el por qué se hace, un poquito, y también el que hacer de nosotros cuando vamos a un lugar y cuando nos movemos, verdad? El hecho de verdad estoy comprando con las personas que son de allí o me estoy yendo a meter un supermercado, de verdad esto beneficia la comunidad o esto beneficia a una empresa, pues que al final explota personas y que les compra super barato y regateado el producto, verdad? Creo que se ha mantenido, pues al menos en Esquipulas esa dinámica de consumir, pues lo que es de allí, la gente, pues esfuerza mucho porque saben que hay, personas de muchos contextos que vienen a ese lugar, por lo menos una vez al año. Entonces, entender estas dinámicas, creo que es un reto también dentro de nuestro contexto y entender también que el humano siempre se ha movido. Gracias a las personas [01:00:00] antiguas que se movieron hace 3 mil años hacia acá es que nosotros tenemos estas evidencias históricas y aprender de esas movilidades también, cómo nosotros generamos un buen impacto cuando nos estamos moviendo, pienso.Chris: Que vamos aprendiendo y recordando a la vez, cómo movernos con respeto y agradecimiento y devoción a lo que nos da vida. Vamos a asegurar que las imágenes de esos textiles hermosas, van a salir con el episodio, en el sitio web web de El Fin del Turismo. Y también los nombres y contactos si quieren de los compas que mencionaste Jairo. Y pues ha sido como un gran conversación, y me dan muchas ganas de seguir con esa [01:01:00] cuestión de peregrinación.Y en el nombre de de nuestros oyentes, me gustaría ofrecerles mis a agradecimientos más sinceros a ambos ustedes por acompañarnos hoy, y estar dispuestos a enfrentar y luchar con algunas de las contradicciones y pues también las colonizaciones que han afectado al acto y al arte de la peregrinación en nuestros tiempos. Si los oyentes tienen ganas a conocer más de lo que ustedes hacen en la vida, ¿Hay una manera de comunicar o conectar?Anny: Sí, por supuesto, en nuestras redes personales, yo soy la curadora en jefe actual de Espacio C, en Chichicastenango, entonces pues por ahí pueden , encontrarme en Instagram, o en Facebook, se escribe [01:02:00] ESPACIO/C ARTE+MEMORIA. Y luego en mis redes personales, por si alguien pues también desea buscar. Yo me encuentro en Instagram como "Anny Puac," así me pueden encontrar a mí también en Instagram para que pues vean, de pronto un poquito también de, de mi trabajo y, luego en nuestras redes comerciales como Los Cofrades Chichicastenango, así me pueden, nos pueden ir encontrando y pues ahora Jairo.Jairo: Gracias. Yo he tratado de crear contenido no de lleno, tampoco tan comercial. He hecho reflexiones en cuanto a estos elementos, ahí sí que de ambos lados, verdad? De la espiritualidad en Guatemala en general, tanto de lo católico como de lo maya, y cómo esto tiene un punto medular, es un poquito lo que ha sido mi [01:03:00] premisa durante los últimos años, evidenciar que no es netamente todo católico, cristiano y que hay elementos pues de la espiritualidad maya que prevalecen como lo que hablamos hoy.Me pueden encontrar pues, como Hoja de Pacaya en las redes sociales. La hoja de pacaya es la que se usa para decorar en las puertas de las fiestas acá en el contexto pues de Guatemala. La pacaya es una palma. También se come la flor durante los viajes, justo durante los peregrinajes. La flor de la pacaya se envuelve con huevo y se le pone salsa de tomate encima y es algo muy para viajar. Y pues, a la hoja de pacaya le dicen dentro del contexto guatemalteco a las personas que les gusta la fiesta y que no se pierden ninguna.Entonces es un poco la premisa de mi usuario, porque pues sí, me gusta documentar las fiestas, pues que se llevan a cabo en Guatemala con trasfondo, quizá de análisis [01:04:00] y de reflexión. Y pues, gracias por el espacio. Estoy muy agradecido por ello, a ambos. Chris: De nuevo, muchísimas gracias a ustedes dos por sus tiempos hoy, por sus reflexiones y sus compromisos en el mundo, en la vida. Anny: Qué gusto conocerte también. Y pues ahí estamos siempre en comunicación. Yo te de con un fuerte abrazo y no haber un fuerte abrazo a tierra que de Oaxaca también.English TranscriptionChris: [00:00:00] Welcome to the podcast The End of Tourism Annie and Jairo. Thank you both for joining me today. I would love for you to tell our listeners where you are calling from and what the world looks like there for each of you.Anny: Thank you very much, Chris, and good morning to everyone listening, or good afternoon or good evening, depending on your time zone.My name is Anny and I greet you from the K'iche' Mayan territory of Chuwila, K'iche' Guatemala specifically.Jairo: Good morning to both of you, it's a pleasure to be here. Sawe ta inteer winaq (Good morning to all of you) a pleasure from the Poqomam territory of Mixco and also from the outskirts of Guatemala City, thank you for this [00:01:00] opportunity to share knowledge.Chris: And thank you both. I'm here in Oaxaca and the world seems obviously a little weird. Well, maybe not obviously, but it seems weirder by the day. We're here today to talk about Esquipulas in Guatemala. And Esquipulas is the site of several churches that have housed the Black Christ of the town, which is famous for its supposed miracles for the past four centuries.Similarly, the pilgrimage to the shrine is the largest in Central America and the second largest in the Americas, with, from what I read, 5 million people visiting it every year. Now, to start, would you be willing to explain what prompted each of [00:02:00] your interests or relationships with this place and the practice of pilgrimage?Anny: Yes, of course Chris. Well, from my personal or individual relationship as a family, I have, let's say, a clear idea of when these pilgrimages began, suddenly, when I was about seven or eight years old, so, to tell you that I have clarity, but when I go back to the family archives, well, I see that the issue of going on pilgrimage to Esquipulas, well, it begins with my grandmothers.Jairo: So I could tell you that within my family, the pilgrimage to Esquipulas, well, maybe it has been present in the family for at least 80 years, especially on my maternal grandmother's side . She is from a K'iche' territory in Quetzaltenango , where they would begin the trip, together, there was a neighborhood trip organized by the neighborhood, or it was a family trip, so one or two buses would go at that time when there wasn't much transportation, right? It was also a luxury to go by some route where there was a bus stop. And well, what couldn't be traveled by bus, well, it was done on foot, they used donkeys, but, more or less that's where the story of how these pilgrimage routes began in my family, let's say.In our case, I was not aware of having arrived in Esquipulas when I was little. Well, there is a very interesting fact, when I was 40 days old, my family decided to take me to [00:04:00] Esquipulas, so that is in the family's photo archive as a thank you, because in the end I was born with... I was born well.Jairo: And then the family decides to go on a pilgrimage. This is the closest information I have about the person going to Esquipulas. Of course, I have always been very familiar with this within my immediate context, since people from my municipality tend to go organized in excursions from the different religious organizations that exist in my municipality.These, well, designate dates and are buses filled with approximately 50 people. Each bus usually arrives up to three, from here in Mixco, well, they go to Esquipulas. And that is something very interesting because it is, well, part of modernity, let's say going by bus, but there are many anecdotes from people from here in town who [00:05:00] tell how, well, they went in a more rustic way, right? It could be, well, on a walking pilgrimage, which was not the only pilgrimage, in fact that of the black Christ of Esquipulas. Today, specifically, we are going to talk about it.But there are also the pilgrimages to Antigua Guatemala, which is very close by. Here behind us there is a hill called Alux Hill. This hill was crossed on foot, and people still do so on foot, because behind the hill is the descent to get to Antigua Guatemala.Chris: Thank you. Thank you all. So, to learn a little more about your stories, like the pilgrimage, I would like to know a little more if you could offer something about the long history of Esquipulas, of the black Christ and well, how did the pilgrimage originate? Where does that story come from?Jairo: Well, as I mentioned before, saying some [00:06:00] words in the Poqomam language. It is the language that was spoken, well, in our town. I'm going to say it again more slowly to, well, describe to you what I said, technically it is:closely related and intrinsic to the people of Mixco and also to the Oaxacan territory.My name is Jairo, Jairo Andrés Chamale Lemus. I belong to this territory, to the Poqomam Mayan people. Half of my family and my ancestors are from here. And, well, I am dedicated to tourism. I have been a tourist guide for approximately eight years , since I graduated very young. And, well, I have dedicated myself to pilgrimages so that people also learn about the historical context of Guatemala and the different cultural, religious and also resistance expressions of the people in the territory of what we now know as Guatemala.Well, I am also a student of anthropology, specifically a bachelor's degree in anthropology, and I have also dedicated myself to studying the case of the Poqomam Mayan language in Mixco, which is a community very close to Guatemala City, which has had a very strong demographic and social impact, due to the growth of the metropolitan area of Guatemala City. It is something that I have dedicated myself to studying during the last few years. And also, well, to [00:08:00] documenting it, because we have many cultural and spiritual practices in our town, which have been disappearing as the city's demographic advances, thank you very much. Rontyoox aq'oo ta Anny: Well Chris . In fact there is a record, let's say historical , which says that the first pilgrimage to Esquipulas was in March 1595 , when the image left the workshop of this sculptor Quirio Cataño, heading towards Esquipulas, towards Chiquimula. This is in the east of Guatemala. We know it as the hot zone of Guatemala. But it is the zone, let's say, like hot arid . It is a territory where there is a Xinca, Popti' community, if I'm not mistaken, Chortí as well . And so, the production that is [00:09:00] They have in the lands over there, we are talking about fruits from some plants, some tubers more or less, but most of them are dedicated to fruit, right ?This first pilgrimage is documented and recorded by the chronicler, who is called Miguel Álvarez. And he says that, when he left from the workshop and headed towards Esquipulas, the image was performing different miracles along the way until reaching the basilica . Then there were people who asked him precisely that, please, that the image spend at least one night inside the house of people to bless it. And more or less it is estimated every year, let's say currently, now in Guatemala and around 300 thousand people from all over the world, mostly between Mexico, Central America, southern countries, for example from Peru [00:10:00] from Ecuador from Ecuador, Bolivia, if I'm not mistaken, it is like a lot of people who arrive, more or less between November, which right now is like a date from November to December and all of January, let's say, those are like the three months with the greatest influx of people who arrive at the basilica, right? So you can call it a pilgrimage , you can call it a pilgrimage, what pilgrimage, usually, well there if the people who visit can do like a day's visit only or it can be that a visit can be extended for up to 10, 15 days, right?From Guatemala City to Esquipulas there is a distance of approximately 220 to 250 kilometers and if you go on a pilgrimage, you go through very specific places along the entire pilgrimage, on average [00:11:00] Every day you are doing a stretch of 40 kilometers, a day, let's say if your intention is to go on a pilgrimage like that . So that's more or less like more historical data and the story, right?Chris: And I'm a little curious, inside the estancias, when I arrive at Esquipulas, if I were on a pilgrimage, for example, what would I do? Do they stop to say their prayers? I would like to know from someone who has never made a pilgrimage, how it looked those days before coming.Anny: Well, I'm going to tell you a little bit about my family's story because My maternal grandmother, she was a lady, very Catholic, right? So, for her, her pilgrimage, let's say, was her sacrifice, right? In the year, to say well, out of gratitude [00:12:00] to my health, to the miracles that she granted me, because she was very devout. It was the fact of going on a pilgrimage route. What did this imply? Even preparing food so as to not say waste time, thinking about what to eat along the way, because the idea for them was, well, to go in a kind of contemplation, in constant prayer, in prayer, let's say in petition, to stop every so often, right? Every 40 kilometers, because within the Catholic-Christian community, there are points that are marked within the route where you can stop with each family, because they may have a replica of the image of the black Christ, because in fact, when the first pilgrimage was, this family may have been one of the [00:13:00] families who first received the black Christ.So it becomes like that stopping point, right? So, when they make that stopping point, they go down. They go down to pray, they go down to talk and to socialize with people, maybe, to share a meal. And to feel, well, like thei

Author and radio personality John Fugelsang joins The God Pod to discuss how the right continues to twist the Bible and Jesus with sickening levels of hypocrisy. Buckle up, this is a PERFECT 36-minute episode. Letters from God is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. 1. This Week on The God Pod: John Fugelsang John Fugelsang is a Drama League nominated actor, comedian & broadcaster who hosts the acclaimed "Tell Me Everything" series on SiriusXM Progress #127. His first book, "Separation of Church and Hate: A Sane Person's Guide to Taking Back The Bible from Fundamentalists, Fascists, and Flock-Fleecing Frauds" will be published this August by Simon & Schuster's Avid Reader Press. John, the child of an ex-nun and an ex-Franciscan brother (yes, really), has a lifetime of perspective on faith, religion, and the way it's been hijacked by fascists and frauds. He's thrilled to speak directly with God and Jesus so he can finally say what's been on his mind: stop spinning the Bible to justify cruelty. We also put John on the spot: What would you say to Elon Musk if you spoke to him directly? As you might expect, he nails it.

In this episode of Closer to Venus, host Johnny Burke talks with Rod Bradley, a veteran journalist, trans dimensional communication (TDC) practitioner, and author of 'The Monk's Path.' They delve into Bradley's accidental discovery of TDC in 2005 and his experiences of recording disembodied voices related to Electronic Voice Phenomenon (EVP). Bradley shares stories about his past life as a Franciscan monk in 17th-century Sicily, connections with his current family from that time, and the mystical experiences and recordings that have reinforced his beliefs in reincarnation and fate. Bradley also discusses skepticism surrounding TDC and EVP, potential scientific approaches to validate them, and how these practices could help mediums and skeptics understand the spirit world better. Throughout the discussion, Bradley's personal encounters with psychic mediums and unique experiences are highlighted, providing an in-depth look at the mysteries of reincarnation and trans dimensional communication. 00:00 Introduction to Rod Bradley and the Mysteries of Reincarnation 00:36 Rod's First Encounter with Trans Dimensional Communication 02:58 Exploring Electronic Voice Phenomenon (EVP) and TDC 05:31 Skepticism and Evidence in Trans Dimensional Communication 06:45 The Monk's Path and Past Life Memories 08:53 Recollections and Research on Past Lives 18:58 Mystical Experiences and Christian Connections 22:41 The Concept of Sacred Vows and Pre-Birth Planning 29:31 Future of TDC and Overcoming Skepticism 36:30 Conclusion and How to Find More Information https://www.rodbradley.uk/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Full Text of ReadingsFriday of the Second Week of Lent Lectionary: 234The Saint of the day is Blessed John of ParmaBlessed John of Parma's Story The seventh general minister of the Franciscan Order, John was known for his attempts to bring back the earlier spirit of the Order after the death of Saint Francis of Assisi. He was born in Parma, Italy, in 1209. It was when he was a young philosophy professor known for his piety and learning that God called him to bid good-bye to the world he was used to and enter the new world of the Franciscan Order. After his profession, John was sent to Paris to complete his theological studies. Ordained to the priesthood, he was appointed to teach theology at Bologna, then Naples, and finally Rome. In 1245, Pope Innocent IV called a general council in the city of Lyons, France. Crescentius, the Franciscan minister general at the time, was ailing and unable to attend. In his place he sent Friar John, who made a deep impression on the Church leaders gathered there. Two years later, when the same pope presided at the election of a minister general of the Franciscans, he remembered Friar John well and held him up as the man best qualified for the office. And so in 1247, John of Parma was elected to be minister general. The surviving disciples of St. Francis rejoiced in his election, expecting a return to the spirit of poverty and humility of the early days of the Order. And they were not disappointed. As general of the Order, John traveled on foot, accompanied by one or two companions, to practically all of the Franciscan convents in existence. Sometimes he would arrive and not be recognized, remaining there for a number of days to test the true spirit of the brothers. The pope called on John to serve as legate to Constantinople, where he was most successful in winning back the schismatic Greeks. Upon his return, he asked that someone else take his place to govern the Order. At John's urging, Saint Bonaventure was chosen to succeed him. John took up a life of prayer in the hermitage at Greccio. Many years later, John learned that the Greeks who had been reconciled with the Church for a time, had relapsed into schism. Though 80 years old by then, John received permission from Pope Nicholas IV to return to the East in an effort to restore unity once again. On his way, John fell sick and died. He was beatified in 1781. The liturgical feast of Blessed John of Parma is celebrated on March 20. Reflection In the 13th century, people in their 30s were middle-aged; hardly anyone lived to the ripe old age of 80. John did, but he didn't ease into retirement. Instead he was on his way to try to heal a schism in the Church when he died. Our society today boasts a lot of folks in their later decades. Like John, many of them lead active lives. But some aren't so fortunate. Weakness or ill health keeps them confined and lonely—waiting to hear from us. Saints Francis and Clare: Something Old, Something New Saint of the Day, Copyright Franciscan Media

Merriam-Webster's Word of the Day for March 19, 2025 is: juggernaut • JUG-er-nawt • noun A juggernaut is something (such as a force, campaign, or movement) that is extremely large and powerful and cannot be stopped. // The team is a juggernaut this year, winning more games than any team before it has. See the entry > Examples: "[Judd] Apatow talked about the box office success of 'Wicked,' the Universal musical that became a juggernaut over the holiday season and has been an awards darling ..." — Cynthia Littleton, Variety, 8 Feb. 2025 Did you know? In the early 14th century, Franciscan missionary Friar Odoric brought to Europe the story of an enormous carriage that carried an image of the Hindu god Vishnu (whose title was Jagannāth, literally, "lord of the world") through the streets of India in religious processions. Odoric reported that some worshippers deliberately allowed themselves to be crushed beneath the vehicle's wheels as a sacrifice to Vishnu. That story was likely an exaggeration or misinterpretation of actual events, but it spread throughout Europe. The tale caught the imagination of English listeners, and they began using juggernaut to refer to any massive vehicle (such as a steam locomotive) and to any other enormous entity with powerful crushing capabilities. While the word is still used sometimes in British English to refer to a very large, heavy truck (also called a "juggernaut lorry"), juggernaut is more commonly used figuratively for a relentless force, entity, campaign, or movement, as in "a political/economic/cultural juggernaut."

In this powerful episode of the Health Coach Academy Podcast, I sit down with Brian Metzger, a former Franciscan monk turned spiritual director and entrepreneur, to uncover the deep connections between spirituality, mindset, and financial success. Brian shares his incredible journey—from spending years as a monk, living in some of the world's most impoverished areas, to leaving the monastery in 2019 and navigating the challenges of entrepreneurship. He discusses how he overcame limiting beliefs about money, turned his spiritual calling into a business, and now helps others transform their lives through spiritual direction and coaching. If you're a health coach, entrepreneur, or professional struggling with money blocks, purpose, or self-worth, this episode is for you. Brian shares practical strategies to shift your mindset, build wealth without guilt, and integrate spirituality into your business for lasting success. What You'll Learn in This Episode: ✅ How spirituality and business are deeply connected (and why ignoring this limits your success) ✅ Overcoming limiting beliefs about money—shifting from scarcity to abundance ✅ The importance of self-worth in financial success ✅ Why health coaches and other professionals unintentionally inherit a "poverty mindset" ✅ How to align your passion with profit—without sacrificing your values ✅ The role of rituals, habits, and sacred practices in personal and business growth ✅ Why financial freedom isn't a dream—it's a choice you make daily Brian's wisdom will shift your perspective on money, mindset, and spirituality, helping you break free from self-imposed limits and step into your full potential as an entrepreneur. About Brian Metzger Brian Metzger spent over two decades as a Franciscan monk, dedicating his life to spiritual growth, service, and human formation. After leaving the monastery, he founded Mission 1249, where he helps individuals integrate spiritual transformation into their personal and professional lives. Today, Brian works as a spiritual director, mentor, and speaker, guiding entrepreneurs, high-performers, and purpose-driven professionals in discovering clarity, fulfillment, and success in all areas of life.

This episode has been a very long time in the making: Richard Rohr is a Franciscan friar, the founder of the Center for Action and Contemplation, and one of the most profound teachers. Today, we explore the prescient themes from his new book The Tears of Things: Prophetic Wisdom for an Age of Outrage. He helps us to make sense of disorder, evil, anger, and grief—and he helps us to find our fulcrum of growth. He makes the case that the impulse to deconstruct is ultimately less useful than the impulse to construct, or reform. He breaks down why we fall into scapegoating, and the reputation lie. And we talk about why he puts action before contemplation. For more on Richard Rohr and all the show notes, head over to my Substack. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

For four decades, Rebecca “Puck” Stair has built teams to tackle complex, high-profile, high-dollar projects. In 2023, she came to the New Mexico state energy office after two decades in the New Mexico film industry, where she worked as a producer and location manager on over a hundred films, television shows, commercials and other media projects, including podcasts and conferences for the Franciscan monk Father Richard Rohr. In 2020, she ran for NM Senate, and subsequently served as a policy analyst for our House of Representatives Consumer & Public Affairs Committee. For two years, Stair served as president of New Mexico's largest film crew union, IATSE Local 480. Stair graduated Cum Laude from Amherst College with a BA in English Literature, and completed some graduate study in linguistics at Georgetown University. Between championing clean-energy projects for the state, she rides horses, skis, races triathlons, and other questionable activities that require helmets. This episode is sponsored by the coaching company of the host, Paul Zelizer. Consider a Strategy Session if you can use support growing your impact business. Resources mentioned in this episode include: New Mexico Clean Energy site Atomic 66 site Rep. Andrea Romero Awarepreneurs interview Michael Poffenberger Awarepreneurs interview Kristy Drutman Awarepreneurs interview NMClimate newsletter New Mexico's Community Solar program New Mexico's Energy Transition Act Paul's Strategy Sessions Pitch an Awarepreneurs episode

In this episode, Fr. John and Mary reflect on how convicted they are by David's extreme reticence to harm King Saul, a man who is actively trying to kill David, and offer an examination of conscience to consider focused on how we think and speak of others. Scripture | 1 Samuel 26:2, 7-9, 12-13, 22-23 Rescue LIVE Acadiana | Register here (RescueMe.live)! Greece Pilgrimage May 27-June 6, 2026 | Register here (ctscentral.net)! Franciscan priest, deacon and seminarian retreat June 23-27, 2025 | Register here (steubenvilleconferences.com)! If submitting topics to ACTS XXIX regarding "nonverts", email us at mission@actsxxix.org Connect with us and our community on our websites and social media. Or simply reach us via email at mission@actsxxix.org (mailto: mission@actsxxix.org) ACTS XXIX - Mobilizing for Mission Web: https://www.actsxxix.org Instagram: @acts.xxix Facebook: @ACTSXXIXmission The Rescue Project Web: https://rescueproject.us Instagram: @the.rescue.project Our Streaming Channels Web: https://watch.actsxxix.org/browse YouTube: @actsxxix (https://youtube.com/actsxxix)