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Let us pray that young people, especially in Latin America, follow the example of Mary and respond to the call of the Lord to communicate the joy of the Gospel to the world.

Pope Francis – January 2019

You young people have, in the Virgin Mary, a reason for joy and a source of inspiration.
Take advantage of the World Youth Day in Panama to contemplate Christ together with Mary. We will pray the Rosary together for peace, each of us in our own language.
And ask for strength to dream and to work for peace.
Let us pray that young people, especially in Latin America, follow the example of Mary and respond to the call of the Lord to communicate the joy of the Gospel to the world.

Recemos por los jóvenes, especialmente los de América Latina, para que, siguiendo el ejemplo de María, respondan al llamado del Señor para comunicar la alegría del Evangelio al mundo.

Papa Francisco – Enero 2019

Ustedes jóvenes tienen en la Virgen María un motivo de alegría y una fuente de inspiración.
Aprovechen la Jornada Mundial de la Juventud en Panamá para contemplar a Cristo con María. Cada uno en su idioma, recemos el Rosario por la paz.
Y pídanle fuerzas para soñar y trabajar por la paz.
Recemos por los jóvenes, especialmente los de América Latina, para que, siguiendo el ejemplo de María, respondan al llamado del Señor para comunicar la alegría del Evangelio al mundo.

                                          Silent Night/Stille Nacht/Noche de Paz

                        Homily for Christmas Eve 2018/Homilia para la Navidad 2018

                                                Copy in English / Copia en Español
                                         Isaiah 9:1-6; Titus 2:11-14; Luke 2:1-14

                               Most Reverend Joseph J. Tyson, Bishop of Yakima

        (Read to end of Homily to See a Photo of the Silent Night Chapel in Obendorf)

The altar of the “Silent Night” chapel in Oberndorf, Austria. PHOTO: Hyde Flippo 

Nuestra Señora de Guadalupe: Justicia para los Marginados

Homilía para la Fiesta de Nuestra Señora de Guadalupe 2018

Click here to read in English

Zacarías 2:14-17; Apocalipsis 11,19a, 12, 1-6a, 10ab;1,26-38

Most Reverend Joseph J. Tyson, Bishop of Yakima

(NOTE: Bishop Tyson preached this homily in Spanish only. The English translation is available as a courtesy to readers.)

¡La paz sea con ustedes! Todos los años concluyo las celebraciones diocesanas en honor de Nuestra Señora de Guadalupe con una Misa final aquí en la Catedral. Como la madre iglesia de la Diócesis de Yakima la Catedral es muy parecida al manto de Nuestra Señora de Guadalupe extendiendo su protección y recibiendo a cualquier peregrino de cualquier parroquia que venga a nuestros servicios. Por lo tanto, todos ustedes también son bienvenidos y a todos los de las parroquias vecinas extendemos una especial bienvenida. Gracias por unirse a nosotros y sepan que la Catedral es también su parroquia.

Sin embargo, el manto de la Santísima Virgen María con su aparición en el Tepeyac tiene un significado muy particular para todos nosotros también. Como ustedes saben hay muchas devociones de la Santísima Virgen María: Lourdes en Francia, Fátima en Portugal, Czestochowa en Polonia, Altötting en Alemania, y La Vang en Vietnam sólo para nombrar unas cuantas. Lo que marca su aparición en lo que sería hoy la Ciudad de México como única es que – entre todas las otras devociones – esta es la única aparición en donde la Santísima Virgen María aparece como una mujer embarazada.

Noten bien las imágenes de su manto. Ella es grande con el niño. Los símbolos y decoraciones de su manto son realmente símbolos aztecas de fertilidad. Para los pueblos antiguos de México, al ver su manto y su vestido ellos al instante sabían que esta Santísima Virgen María estaba por dar a luz.

¿Y qué dice ella cuando descubre que está por dar a luz al salvador del mundo? ¿Cuál es el mensaje central del misterio del rosario que llamamos la "visitación"? Su reacción a la noticia es lo que ella le dice a su prima Isabel: "¡El Todopoderoso hizo grandes cosas para mí! ¡Santo es su nombre! su misericordia llega de generación en generación a los que lo temen. Ha hecho sentir el poder de su brazo. Dispersó a los de corazón altanero, destronó a los potentados y exaltó a los humildes. A los hambrientos los colmó de bienes y a los ricos los despidió sin nada."

Permítanme hacer una pausa en este momento. Estas palabras cuando María descubre que está por dar a luz al Salvador son palabras que profetizan el poder de Dios en un mundo corrupto y pecaminoso. Estas palabras no son palabras de consuelo para los que construyen muros. Estas palabras no son palabras de consuelo para los que secuestran y extorsionan. Estas palabras no son palabras de consuelo para los que separan a los niños de sus padres. Estas palabras no son palabras de consuelo para los que le dan la espalda a los que buscan asilo, a los migrantes y refugiados.

En una parte muy reveladora de su encíclica “Spe Salve” nuestro Santo Padre Emérito el Papa Benedicto Decimosexto habla sobre el juicio final – no tanto como un acto de justicia sino como de misericordia. En un giro inusual, Benedicto cita al filósofo alemán Theodor Adorno de la Escuela de Filosofía Crítica de Frankfurt. Adorno como también muchos de sus colegas escaparon de la Alemania Nazi y la persecución de los judíos. Cuando Adorno regresó preguntó qué significaba la justicia para los que habían muerto en el Holocausto. Extendiendo esto, preguntó qué significaría la justicia para alguien a quien se haya negado la justicia en esta vida. Él concluyó que si la justicia fuera a tener algún significado, éste necesitaría ser retroactivo. Tendría que extenderse también a los muertos y no simplemente a los que están vivos y los que aún están por venir, quienes, con suerte, disfrutarán de los frutos de una justicia más humana.

Amigos, ustedes saben esto mejor que yo. No hay justicia humana para la joven madre en el valle bajo que regresa a su familia en México a cuidar de un padre anciano, fue secuestrada y sus seres queridos recibieron una nota de rescate demandando cierta cantidad de dinero que ellos no podían reunir. Cuando los familiares de aquí mandaron el dinero, ellos recibieron una bolsa de basura el siguiente día con la información de que recibirían el resto del cuerpo cuando entregaran el resto del dinero. No hay justicia humana para los que dejan su patria por la violencia de los narcotraficantes – narcotraficantes que florecen precisamente por nuestro gran mercado de drogas ilegales aquí en los Estados Unidos. No hay justicia para los jóvenes estudiantes fallecidos que estudiaban para ser maestros – “normalistas” – de la ciudad de Ayotzinapa, México que a lo mejor fueron asesinados por la policía local o por personal del ejército. No hay justicia humana para uno de nuestros propios sacerdotes de Yakima cuyo hermano fue secuestrado y asesinado como parte de una extorsión. No hay justicia humana para las familias aquí en Yakima que perdieron a su hijo por la violencia de las pandillas. Ninguna justicia puede traer de regreso a los seres queridos. No hay justicia humana para los que de otra manera cumplen con la ley pero son barridos en redadas de inmigración y son deportados sin el debido proceso legal. No hay justicia humana en la difamación de los líderes políticos que se refieren a los mejicanos como violadores, y que promueven las emociones más bajas de sus seguidores políticos para obtener ganancias electorales.

Benedicto Decimosexto entrando en la visión filosófica de Teodor Adorno sugiere que esto es precisamente como razonamos sobre el juicio final que vendrá al final de los tiempos, cuando – al igual que Jesús – todos serán resucitados de la muerte. En nuestro mundo tendemos a ver la justicia y la misericordia como competitivas. Tendemos a ver la virtud de la misericordia como sacudiendo el margen de las demandas humanas de justicia. ¿Qué es la justicia si ésta no resulta en el castigo del ofensor? ¿Cómo puede la justicia y la misericordia coexistir? El Papa Benedicto sugiere que el juicio final es el último acto de misericordia – misericordia para aquellos cuyas demandas por justicia no fueron cumplidas durante su vida terrenal pero donde – al final de los tiempos – todos transparentemente verán los hechos de los malhechores juzgados justamente y cuando – como María proclama – Dios sacará a los poderosos de sus tronos y pondrá en su lugar a los humildes.

Cuando miramos esta imagen de Nuestra Señora de Guadalupe ¿cómo vamos a asimilar las grandes exigencias de las que ella habla en su Magnificat? Al igual que ella debemos reverenciar a su niño por nacer – Jesús. Si queremos que la justicia prevalezca en nuestra vida cotidiana – y mucho menos para nosotros mismos al final de los tiempos – entonces debemos dedicarnos a la justicia por los no nacidos cuyas vidas son amenazadas por el tormento del aborto. Sin el derecho a la vida los otros derechos humanos no existen. Sin justicia para los no nacidos no habrá más justicia para nadie. La forma en que tratemos a los más vulnerables en nuestro medio es la prueba de justicia para todos los demás.

Lo que une a los no nacidos con los indocumentados es su falta de estatus legal y como resultado, su falta de acceso a la justicia. Nuestra mirada piadosa a esta imagen única de la Santísima Virgen María embarazada, esta aparición de Nuestra Señora de Guadalupe que lleva en su vientre al niño por nacer – Jesús – puede revelarnos mucho sobre la justicia y debemos repetir cada vez que decimos las palabras de la famosa oración el Magnificat.

Por lo tanto, permítanme concluir con toda la oración que María proclama cuando descubre que está embarazada y que va a dar a luz a Jesús el salvador del mundo.

Mi alma glorifica al Señor

y mi espíritu se llena de júbilo en Dios, mi salvador,

porque puso sus ojos en la humildad de su esclava.

Desde ahora me llamarán dichosa

Todas las generaciones,

porque ha hecho en mí grandes cosas

el que todo lo puede.

Santo es su nombre,

y su misericordia llega de generación en generación

a los que lo temen.

Ha hecho sentir el poder de su brazo:

Dispersó a los de corazón altanero,

destronó a los potentados

y exaltó a los humildes.

a los hambrientos los colmó de bienes

y a los ricos los despidió sin nada.

Acordándose de su misericordia,

vino en ayuda de Israel, su siervo,

como lo había prometido a nuestros padres,

a Abrahán y a su descendencia,

Para siempre.

Note: The next International Eucharistic Congress is scheduled for September 13-20, 2020, in Budapest, Hungary. Pope Francis made the following remarks at the Vatican Saturday at a meeting of the Pontifical Committee that is planning the Congress.

(haz clic aquí para leer en español)

Your Eminences,
Dear Brother Bishops and Priests,
Dear Brothers and Sisters,

I am pleased to meet you at the conclusion of the work of your Assembly, and I thank Archbishop Piero Marini for his kind words. I greet the National Delegates designated by the Episcopal Conferences, and especially the Delegation of the Hungarian Committee led by Cardinal Peter Erdő, Archbishop of Budapest, where the next International Eucharistic Congress will be held in 2020. This event will be celebrated against the backdrop of a great European city, in which Christian communities await a new evangelization capable of meeting the challenges of secularized modernity and a globalization that risks eliminating the unique features of a rich and variegated history.

This raises a fundamental question. What does it mean to celebrate a Eucharistic Congress in the modern and multicultural city, where the Gospel and the forms of religious affiliation have become marginal? It means cooperating with God’s grace in order to spread, through prayer and activity, a “Eucharistic culture” – in other words a way of thinking and working grounded in the Sacrament yet perceptible also beyond the limits of the Church community. In a Europe afflicted by indifference and swept by divisions and forms of rejection, Christians renew before everyone, Sunday after Sunday, the simple and powerful gesture of their faith: they gather in the Lord’s name and acknowledge that they are brothers and sisters. And the miracle is repeated: in the hearing of the word and in the sign of the broken bread, even the smallest and lowliest assembly of believers becomes the body of the Lord, his tabernacle in the world. The celebration of the Eucharist thus becomes a cradle of attitudes that generate a Eucharistic culture, for it impels us to express in our way of life and our thinking the grace of Christ who gave of himself to the full.

The first of these attitudes is communion. At the Last Supper Jesus chose, as the sign of his gift, bread and the cup of fellowship. It follows that the celebration of the memorial of the Lord, in which we are nourished by his body and blood, requires and establishes our communion with him, as well as the communion of the faithful with one another. Communion with Christ is the real challenge facing Eucharistic pastoral activity, since it entails helping the faithful to communicate with Jesus present in the Sacrament in order to live in him and with him in charity and mission. A powerful contribution to this is also made by Eucharistic worship outside of Mass, which has always been an important moment in these ecclesial gatherings. Prayer of adoration teaches us not to separate Christ the Head from his Body, our sacramental communion with him from our communion with his members and from the missionary commitment that follows from this.

The second attitude is that of service. The Eucharistic community, by sharing in the lot of Jesus the Servant, becomes itself “servant”: by eating the “body that is given”, it becomes the “body given up for many”. By constantly returning to the “upper room” (cf. Acts 1:13), the womb of the Church, where Jesus washed the feet of his disciples, Christians serve the cause of the Gospel by being present in places of frailty, under the shadow of the cross, in order to share and to bring healing. How many situations there are in the Church and in society on which the balm of mercy can be poured through spiritual and corporal works! We think of families in difficulty, young people and adults without work, the sick and the elderly who are abandoned, migrants experiencing hardship and acts of violence – and rejected, and also many other forms of poverty. In these places of wounded humanity, Christians celebrate the memorial of the Cross and make living and present the Gospel of Jesus the Servant, who gave himself up for us out of love. The baptized thus spread the seeds of a Eucharistic culture by becoming servants of the poor, not in the name of an ideology but of the Gospel itself, which becomes a rule of life for individuals and communities. We see this in the constant witness borne by so many saints of charity, men and women alike.

Finally, each Mass nourishes the Eucharistic life by bringing to the fore those words of the Gospel that our cities have often forgotten. We need think only of the word mercy, almost removed from the dictionary of contemporary culture. Everyone laments the corrosive river of misery flowing through our society. It is made up of different kinds of fear, oppression, arrogance, cruelty, hatred, forms of rejection and lack of concern for the environment, not to mention others. And yet, Christians realize every Sunday that this swollen river is powerless against the ocean of mercy that inundates our world. The Eucharist is the wellspring of this ocean of mercy, for in it the Lamb of God, slain yet standing, makes flow from his pierced side streams of living water; he pours out his Spirit for a new creation and he offers himself as food at the table of the new Passover (cf. Apostolic Letter Misericordiae Vultus, 7). Mercy thus enters the veins of this world and helps to form the image and structure of the People of God suited to our modern age.

The forthcoming International Eucharistic Congress, continuing a more than century-old tradition, is called to point to this path of newness and conversion, and to remind everyone that the Eucharist stands at the very heart of the Church’s life. It is a paschal mystery that can enhance the baptized as individuals, but also the earthly city in which they live and work. May the Budapest Eucharistic Congress foster processes of renewal in Christian communities, so that the salvation whose source is in the Eucharist will find expression in a Eucharistic culture capable of inspiring men and women of good will in the fields of charity, solidarity, peace, family life and care for creation.

I now entrust the forthcoming International Eucharistic Congress to the Virgin Mary. May Our Lady watch over and accompany each of you and your communities, and enable your efforts, for which I am deeply grateful, to bear abundant fruit. I ask you please to pray for me, and to all of you I cordially impart my Apostolic Blessing.

+FRANCIS

John Washington, a seminarian from the Archdiocese of Atlanta, spent his summer tending to Washington state’s bountiful apple trees, speaking “field Spanish” with Latino migrant workers, learning about life in the migrant camps and bringing the Gospel to the agricultural laborers.

“I wanted an adventure this summer,” Washington said with a chuckle as he plunged a shovel into the dark earth while planting a replacement apple tree. “I’d say I got one.”

He looked around and spotted a few other seminarians from the Diocese of Yakima and two Spanish-speaking migrant workers, who showed him how deep he should plant the tree.

The future priest’s summer in the Pacific Northwest’s agrarian fields was part of the Diocese of Yakima’s migrant ministry program, which he learned about from a Mundelein classmate, who is a Yakima seminarian.

All seminarians from the Diocese of Yakima are required to spend their summers working in the fields. It’s part of their formation to work alongside the migrant laborers, to understand their plight, as well as their language, and to bring the faith to the people where they live and work.

When Washington heard about this program, it was something he knew he wanted to experience.

With favorable nods from both his vocation director at the Archdiocese of Atlanta and Yakima Bishop Joseph J. Tyson, the seminarian joined the team out west for the summer of 2018.

Yakima’s migrant ministry program began in the summer of 2011, shortly after Bishop Tyson became the shepherd of the diocese.

The question of what to do with the seminarians during the summer months while they were not in school came up and the answer became clear, he said.

“We decided they should go out in the fields and pick apples,” he said. “Good parents almost always require their children to get a job while they are home from college during the summer. It seemed natural to require the same from the seminarians and to do the kind of work that so many people here do.”

In a nutshell, Bishop Tyson wants his future priests to really understand the lives of the population they will be serving as priests, and since the largest sector of the state of Washington’s economy is agriculture, he decided the seminarian formation must include working with the migrants.

The seminarians rose four days a week at 4 a.m. at the Yakima rectory where those involved in the migrant ministry stayed during the summer, prepared for a day of physical labor, met for morning prayer at 4:45 a.m. and left at 5 a.m. for the hourlong drive to the assigned apple orchard in Prosser, Washington.

When the eight seminarians and interns (those still discerning religious life) arrived at the orchard for their first day on the job, they were handed trimming tools by the foreman and directed to join the Latino migrant workers in the field to prune the rows of young apple trees.

The intention of the experience isn’t necessarily meant to humble the seminarians, although Bishop Tyson told Catholic News Service that is an encouraging outcome.This work required the men to sit on the ground, kneel and bend over, awkward positions that strained their joints and made their backs ache, further complicated by the blazing sun beating down on them.

“It’s important that our future priests know in their bones the labor of the bread and the wine,” said Bishop Tyson, “and know the lives behind our agricultural workers.”

The Diocese of Yakima has roughly 40 parishes and mission churches and regularly serves about 170,000 Catholics, but during the harvest, an additional 100,000 migrant workers reside in the region, most of whom are Spanish-speaking Latinos.

“The seminarians’ presence in those fields is very important,” Bishop Tyson said. “Many of those workers don’t have the ability to get to church. So, we need to bring church to them.”

Seminarian Jacob Sevigny is no stranger to the agricultural fields in central Washington. He grew up in the area and has worked different farm and

construction jobs throughout his young life.

“When they become priests, when they preach the Gospel, they’ll be able to aim the Gospel knowing the reality of the lives of the people they are serving,” Bishop Tyson said.He believes the migrant ministry will help him and his fellow seminarians become better priests, because, “in the words of Pope Francis, it’s important for us to smell like the sheep and share our lives and understand the lives of our people.”

Since all priests in the diocese are required to be bilingual, the migrant ministry provides Spanish immersion.

“Many of the people out here speak very little English,” said seminarian Matthew Ockinga, who practiced his Spanish while speaking with the migrant workers in the field. “About 60 percent of the Catholics in the diocese attend Spanish Mass. You have to know how to speak the language of your people and the Spanish in the field is different than traditional Castilian Spanish.”

Though the work in the field is a stark contrast to a seminarian’s life at school, Ockinga said he believes their contact with the migrant workers is more valuable than the labor they are providing.

“I’m hoping that the migrant workers come away with the sense that they are part of the church no matter where they are at,” Bishop Tyson said. “And that we love them and care for them and they are always welcome. There’s always a place at the table.”

After a month working in the fields, the seminarians shifted their presence to the migrant camps, where they taught a literacy program, provided catechesis and assembled prayer services.

The outreach is similar to the early church, where missionaries brought the Gospel to the people, Washington said.

“Talk about the new evangelization, this is reminding the (seminarians) that the parish isn’t the building, it’s the area and they are responsible for all of the souls in that area and not just the Catholic souls,” Bishop Tyson said.

And it’s the bishop’s expectation that these lessons will become entrenched in the ministry of each of the seminarians when they become priests.

“I don’t want them to wait for people to come to us,” he said. “I want them to go out. I want them to know ‘you’re church for that person in front of you.’”

Story and videos by Chaz Muth, Catholic News Service.

Magnificat

WHAT IS MAGNIFICAT?

Magnificat is a program of faith formation for all the people who want to learn more about their Catholic Faith. Through classes of theology taught by teachers specialized in different topics we are looking to enhance the spiritual growth of each student as well as in the in-depth study of the pastorals and theological aspects of our faith in order to awaken in each on the desire of server to the Lord bybeing Missionary Disciples: Witnesses of God’s Love in the distinct ministries that we serve in, and continue to learn how to teach our catechetical programs with children.

Magnificat is the single largest initiative that brings together Spanish and English leadership here in the Diocese of Yakima on a monthly basis. We are the only diocese in the region to have such a large, consistent and robust gathering of catechetical leaders. You are key in building up Magnificat and in helping its future leadership in building a more unified instruction and a more unified witness that brings together the large Hispanic Catholic Community with our more historical and very vibrant English-speaking community!

“Credo ut intelligam, intelligo ut credam”

“I Believe to understand, understand to believe”

Saint Augustine of Hippo

KNOW MORE ABOUT V ENCUENTRO

Encuentro started in 1972 as an initiative of the United States Conference of Catholic Bishops as a tool to reach out to the growing and emerging Hispanic presence in the United States. The first three "Encuentro" processes in 1972, 1979 and 1984 engaged Hispanic communities in the United States in how we, as a Church, could better evangelize, welcome and receive the gifts of immigrant communities migrating north from Mexico as well as Central and South America. The fourth Encuentro in 2000 was a celebration of the many diverse communities from around the world: Africa, Asia and the Pacific Islands as well as Mexico and Latin America. Its focus moved from evangelization to celebration and appreciation.  This fifth "Encuentro" process is almost the reverse of the first three "Encuentro" processes of the 1970s and 1980s.  Rather than asking about outreach to the Hispanic community, this fifth "Encuentro" is about the formation of the Hispanic community as missionaries who can evangelize North America with the singular love that comes from our Lord and Savior Jesus Christ. This fifth "Encuentro" is meant to emphasize how the Hispanic community is not an "object" of the Church's missionary impulse but is now the spark and initiator calling everyone – including the North American anglophone community – to deeper discipleship. 

So why are we doing this in the Diocese of Yakima? First and foremost we are doing this with all of our Magnificat leaders in both English and Spanish because for the Spanish-speaking side of the Church to know how to reach the entire Church – especially the English-speaking side – it's important that we do the process together and have the conversation across the traditional language and cultural divides. The Diocese of Yakima is now nearly 75 percent Hispanic with the majority of our worshippers going to Mass in Spanish – not English. 

Goals of V Encuentro:

• For the Hispanic community and the English speakers to come in unity and into discipleship with Jesus Christ
• Extend the invitation to English speakers to initiate a program or a service for V Encuentro
• Make the commitment to work together to build up the Church in this new moment here in Central Washington

¿QUÉ ES MAGNIFICAT?

Magnificat es un programa de formación en la fe para todas las personas que desean aprender más sobre su fe católica. A través de las clases de teología impartidas por maestros especializados en diferentes temas, buscamos mejorar el crecimiento espiritual de cada estudiante, así como en el estudio a fondo de los aspectos pastorales y teológicos de nuestra fe para despertar en cada uno el deseo de Servir al Señor por ser discípulos misioneros: Testigos del amor de Dios en los distintos ministerios en los que servimos, y continuar aprendiendo cómo enseñar nuestros programas catequéticos a los niños.

“Credo ut intelligam, intelligo ut credam”

“I Believe to understand, understand to believe”

Saint Augustine of Hippo

APRENDE MÁS SOBRE V ENCUENTRO

Encuentro comenzó en 1972 como una iniciativa de la Conferencia de Obispos Católicos de los Estados Unidos como una herramienta para llegar a la presencia hispana creciente y emergente en los Estados Unidos. Los primeros tres procesos "Encuentro" en 1972, 1979 y 1984 involucraron a las comunidades hispanas en los Estados Unidos cómo nosotros, como Iglesia, podríamos evangelizar, recibir y recibir mejor los dones de las comunidades de inmigrantes que migran hacia el norte desde México y Centro y Sur America. El cuarto Encuentro fue en el 2000 fue una celebración de las diversas comunidades de todo el mundo: África, Asia y las Islas del Pacífico, así como México y América Latina. Su enfoque pasó de la evangelización a la celebración y el aprecio. Este quinto proceso de "Encuentro" es casi el reverso de los primeros tres procesos de "Encuentro" de los años setenta y ochenta. En lugar de preguntar acerca de llegar a la comunidad hispana, este quinto "Encuentro" trata de la formación de la comunidad hispana como misioneros que pueden evangelizar a América del Norte con el amor singular que proviene de nuestro Señor y Salvador Jesucristo. Este quinto "Encuentro" pretende enfatizar cómo la comunidad hispana no es un "objeto" del impulso misionero de la Iglesia, pero ahora es la chispa y el iniciador que llama a todos, incluida la comunidad anglófona de América del Norte, a un discipulado más profundo.

Entonces, ¿por qué estamos haciendo esto en la Diócesis de Yakima? En primer lugar, estamos haciendo esto con todos nuestros líderes de Magnificat tanto en inglés como en español, porque para que el lado hispanohablante de la Iglesia sepa cómo llegar a toda la Iglesia, especialmente al lado de habla inglés, es importante que hagamos el proceso juntos y mantengan la conversación a través del lenguaje tradicional y las divisiones culturales. La Diócesis de Yakima es ahora casi un 75 por ciento hispana, y la mayoría de nuestros fieles van a Misa en español, no en inglés.

Nuestras metas con el programa de V Encuentro:

• Para que la comunidad hispana y los hablantes de inglés vengan a la unidad y al discipulado con Jesucristo
• Se hace una invitación a personas de habla inglesa para iniciar un programa o servicio de V Encuentro
• Hacer el compromiso de trabajar juntos para desarrollar la Iglesia aquí en el centro de Washington.

Friends:

As noted in a recent message from Cardinal Daniel DiNardo, president of the United States Conference of Catholic Bishops, the sexual abuse scandal in the Church has been and continues to be a “moral catastrophe.” It summarizes the pain and scandal caused by those clergy and laity ministering in the church who sexually abuse minors and vulnerable adults. Even more the “moral catastrophe” stems from the failure of us as a body of bishops to have better accountability for our oversight of our flock and of each other. I am so very, very sorry. 

I want to uplift Pope Francis’ message for all of us to consider as we work together to create better structures of accountability, especially in the case of bishops who abused minors or failed to act in the face of abuse in their own dioceses. These are moral failures and criminal acts that need careful attention.  Please find attached to this message the following:

Pope Francis Letter to the People of God  ENGLISH | SPANISH

Cardinal DiNardo Message to the U.S. Church  ENGLISH | SPANISH

Be assured of my prayers for all of you. Kindly place in prayer all victims of sexual abuse too. They and the healing of their pain need to remain our key focus. 

+Bishop Joseph Tyson
Diocese of Yakima