The Eucharist: The Joy of Easter
Homily for the Ordination of Deacon Kurt Hadley as Priest for the Diocese of Yakima

haz clic aquí para leer en español

Jeremiah 1:4-9; Hebrews 5:1-10; Matthew 9:35-38

Most Reverend Joseph J. Tyson
Bishop of Yakima

Peace be with you! By fortunate coincidence we celebrate this ordination of Kurt Hadley between Easter and Ascension. The Gospel of St. Luke from which we read this liturgical year stresses the unity of Easter and Ascension. Indeed, St. Luke starts his final chapter with the words “on the first day” and then narrates all that happened on that “first day”: the empty tomb, the women telling the brothers the “Good News” of his rising, the disciples on the road to Emmaus who discover Jesus in the breaking of the bread, Jesus´s appearance to his followers in Jerusalem, his eating fish with them, his leading them to Bethany, and his Ascension. These all happen the same day on that “first day.” In St. Luke these events occur on the same day which is the “first day” so we grasp that this journey from Easter to Ascension is one event.

Permit me to suggest that a parallel unity exists among the scriptures Kurt requested for his ordination as a priest: the prophet Jeremiah, the Evangelist St. Matthew and the Book of Hebrews.

Both the opening reading from Jeremiah and the Gospel from St. Matthew point to preaching. We hear of God sending Jeremiah off to preach in our opening reading. Our Gospel cites the poignant observation from St. Matthew the Evangelist that as Jesus preached he “had compassion on them because they were harassed and helpless like sheep without a shepherd.”

Commenting on this passage from St. Matthew, Hilary of Poitiers noted: “No instigator had stirred up the crowds. They were not harassed and helpless because of some mishap or disturbance … but because no shepherd was about to restore to them the guardianship of the Holy Spirit.”

Simply put, when we preach God is present – as Jeremiah discovers. When we preach, Jesus becomes as real and as attractive for the flock in front of us as he did for the flock in the Gospel of St. Matthew.

Certainly, our traditional reading from the Book of Hebrews speaks of Jesus as the new Melchizedek offering the one and singular sacrifice that brings forth eternal salvation. As Catholics, we know that in the sacrifice of the Mass the crucified Christ becomes real in all of his humanity and all of his divinity through the simple elements of bread and wine. Yet this risen presence of the crucified Christ ripples out infinitely from the Eucharist as well.

Thus, with the prophet Jeremiah and the Evangelist St. Matthew surrounding this testimony from the Book of Hebrews we also know that this risen presence of the crucified Christ becomes real when we open up the scriptures through our teaching and our preaching. The risen Christ is present now. He draws near us now. He stands before us now. He points us back to his predecessor Melchizedek and forward to every ordained priest. The risen presence of Christ crucified points us this day to you: Kurt Hadley.

As a priest, in your teaching and in your preaching by the power of the Holy Spirit, you will make real for those you serve the risen presence of Christ just as you will make real his risen presence in the celebration of the Church´s sacraments – most especially the Eucharist. In the same way that St. Luke’s “first day” points to a single-day event of resurrection and ascension so does your ordination as a priest point to a parallel unity between feeding the flock with the Body and Blood of Christ and feeding the flock with solid teaching and good catechesis, because otherwise they would be “sheep without a shepherd.”

So, Kurt, welcome to this “first day.” Enter into this one sacrifice. Become and live into who you are ordained to be: the icon of Christ in Word and in Sacrament for this, His Church. Peace be with you!

Deacon: Serving “Hellenists” and “Hebrews” Today

Homily for the Ordination of Edgar Quiroga to the Transitional Diaconate
for the Diocese of Yakima
Sirach 2:1-11; Acts 6:1-7; John 15: 9-17

Most Reverend Joseph J. Tyson, Bishop of Yakima

(haz clic aquí para leer en español)

Peace be with you! What does it mean to be a deacon? Our second reading from the Acts of the Apostles provides the strongest scriptural basis for understanding the role of the deacon in the early Church. It seems that there were tensions in the early Church between the Hellenists and the Hebrews. The Greek-speaking Hellenist widows were being neglected in the daily charitable distribution. As a result – and note this well – the first deacons listed in this passage from the Acts of the Apostles all had Greek names: Stephen, Phillip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas of Antioch.

Indeed, while visiting Mundelein Seminary this last spring I had a brief exchange with Fr. Gus Belauskas. He mentioned in passing that one of the striking features of this passage from the Acts of the Apostles is that the division was solely linguistic between the Aramaic-speaking community that was Jewish in origin and the Greek-speaking community that was Jewish in origin. All these people were of the Jewish faith following the “Way” as the early Christians were called.

Today we are painfully aware that our country’s social tensions can be more than merely linguistic: they are cultural and racial. Serving in a diocese that is nearly three-fourths Hispanic and a diocese where most Catholics attend Mass in Spanish, these tensions can become magnified even among our parishioners. Yet the Acts of the Apostles suggests that it is precisely these kinds of tensions that gave rise for the need for the Order of Deacons in the early Church.

So, if being a deacon necessitates service in times of tension how do we prepare ourselves? A clue can be found in the opening reading we just heard proclaimed by Edgar Quiroga’s mother in his native Spanish language: “My child, when you come to serve the Lord, prepare yourselves for trials. Be sincere of heart and steadfast and do not be impetuous in time of adversity. Cling to him, do not leave him, that you may prosper in your last days. Accept whatever happens to you.”

Permit me to begin with the words “my child.” I recall many years ago when I first went to Mexico as a seminarian for Spanish language studies how parents addressed their children “mi hijito” or “mi hijita.” It roughly translates in both masculine and feminine forms as “my child” or “my little one” not unlike the tenderness captured in the opening two words we just heard from Sirach. Yet being new to Spanish, I heard those phrases “mi hijito” and “mi hijita” as one single word because native Spanish speakers slide the possessive adjective “mi” in with the noun for child “hijo” y “hija” (the “h” is silent).

“Mi hijito.” “Mi hijita.” This is what Sirach does scripturally. Sirach deliberately starts with the parental tenderness of God in order to deliver the hard and direct warning that follows. “Prepare yourself for trials.” “Be of sincere heart and steadfast.” Facing trials, accompanying our people in their fears – be that of deportation or be that of being a white minority in a small Central Washington town that has undergone dramatic change – means we must remain, in the words of Sacred Scripture, “sincere of heart” and “steadfast” in our love – even if those we try love reject us as “Hellenists” because of our language or our heritage. We must bring to mind and heart that opening phrase from Sirach: “my child.” “Mi hijo.”

How do we prepare ourselves spiritually to be a deacon? Permit me to suggest a second phrase from Sirach: “Cling to him.” Like a child clings to his mother so in times of division we must cling to God. Indeed, this is the promise of Jesus in today’s Gospel from St. John: “As the Father loves me so I have loved you.” The spirituality of the deacon requires us to remain in God’s love as we serve even in the most difficult of circumstances. In this regard I cannot help but recall how I – as bishop – when I wash the feet of parishioners on Holy Thursday – always wear a deacon dalmatic under my chasuble. I remove my chasuble and in a deacon dalmatic – the liturgical vestment you will see on Edgar today – I wash the feet of parishioners as a symbol of my love for them and – more importantly God’s love for them regardless of whether they are modern day “Hellenists” or “Hebrews.” The wearing of the diaconal dalmatic by the bishop in the Holy Thursday washing of the feet is a regular reminder that I must – in the words of Sirach – “cling to him.”

“Cling to him” and “Stay close to him.” While the painful tensions surrounding language and cultural sometimes seep into the life of our Church, I would note that most of the time we live a deeper and very opposite truth here in Yakima. Because we focus on Jesus – as Spanish and English – or “Hebrews” and “Hellenists” – we live a solution to the political and social tensions of our country that powerbrokers of media and politics can only dream about. We do so because of Jesus. Because of Jesus, we come together as a single Catholic family of faith. Because of Jesus, Mexico sends us their best. That’s not fake news! That’s Good News! That’s the Good News worth trumpeting from the pulpits across the Diocese of Yakima.

Cling to him! Stay close to him! Those words of Sirach are my words to you too, Edgar. Cling to him and stay close to him in those you serve as deacon. In doing so know the gentle joy of the Gospel always present and always real in all those you serve be they “Hellenists” or “Hebrews,” and become the deacon God ordains you to be this day. Peace be with you!

Let us pray this month that the Church in Africa, through the commitment of its members, may be the seed of unity among her peoples and a sign of hope for this continent.

Pope Francis – May 2019

The ethnic, linguistic, and tribal divisions in Africa can be overcome promoting unity in diversity.
I want to thank the religious sisters, priests, laity, and missionaries for their work to create dialogue and reconciliation among the various sectors of African society.
Let us pray this month that the Church in Africa, through the commitment of its members, may be the seed of unity among her peoples and a sign of hope for this continent.

Recemos este mes para que, a través del compromiso de sus miembros, la Iglesia en África sea un fermento de unidad entre todos los pueblos; sea un signo de esperanza para este continente.

Papa Francisco – Mayo 2019

Las divisiones étnicas, lingüísticas y tribales de África pueden superarse promoviendo la unidad en la diversidad.
Quiero agradecer a las monjas, los sacerdotes, los laicos y misioneros su labor a favor del diálogo y la reconciliación entre los diversos sectores de la sociedad africana.
Recemos este mes para que, a través del compromiso de sus miembros, la Iglesia en África sea un fermento de unidad entre todos los pueblos; sea un signo de esperanza para este continente.

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Risen!

Homily for Easter 2019 – St. Paul Cathedral
Most Reverend Joseph J. Tyson, Bishop of Yakima
(haz clic aquí para leer en español)

Peace be with you! He is risen! This is the Easter cry. Yet note this. Nowhere in scriptures do we have an exact description of the direct event. Nowhere in scriptures do we have a precise account of the actual physical resurrection of Jesus.

What we do have is indirect descriptions. This Sunday we have the indirect evidence of an empty tomb. Next Sunday we have a bodily resurrected Jesus standing before the doubting Thomas. The following Sunday we hear about his physical appearance to the two disciples on the road to Emmaus. But nowhere do we have a description of the actual resurrection event.

But what we do have is artwork often inspired by the words of St. Paul from whom we hear in these Easter liturgies. In our Easter Vigil reading, St. Paul speaks of how, submerged into the waters of baptism, we die with Christ so that rising out of the waters of baptism we can rise with Christ. Similarly, in his First Letter to the Corinthians, St. Paul speaks of Jesus as the “first fruit” rising from the dead. This is precisely how we see the actual event of the resurrection depicted in scripture.

In Rome, the ancient 8th century Church of Santa Maria Antiqua has one of the earliest depictions of this rising of Jesus. It’s available for viewing on our diocesan Facebook page as well as our diocesan web page. The mosaic is badly damaged and cracked with age. But it shows the actual rising of Jesus stepping from the tomb. He tramples upon death personified: Hades. Hades, the Roman god of the underworld, also refers to the ancient prison house of Hades – an actual place in Rome. Jesus is in a tug-of-war with Hades. Hades is trying to pull Adam back down into the prison of death. But the stronger hand of Jesus is pulling Adam by the wrist out of death and into resurrected life.

Note the imagery of the Easter Vigil. Here at the Cathedral, those to be baptized descend into a baptismal font that is shaped like a tomb. Yet we – the body of Christ – pull them out of the baptismal waters and into new life. This is the artistry and this is the poetry that captures the deepest truth about our spiritual lives.

Jesus has physically and bodily risen from the death. At this liturgy through Word and Sacrament, Jesus pulls us by the wrist, inviting us to anticipate at the Eucharist the first fruits of our resurrected life. His rising allows us to rise with him at the end of time. Yet in speaking of how the dead rise, paragraph 1000 of the Catechism of the Catholic Church notes: “This ‘how’ exceeds our imagination and undertaking; it is accessible only by faith. Yet our participation in the Eucharist already gives us a foretaste of Christ’s transfiguration in our bodies.”

The “how” of the resurrection exceeds our imagination. It exceeded the imagination of the women at the tomb, of the doubting Thomas and of those unnamed travelers on the road to Emmaus. This why we turn to art. Even more it is why we gather again and again for Sunday Eucharist. We need help with our imagination, especially in the face of sorrow, suffering and death.

Perhaps in our quieter moments this Easter season we might want to reflect. Where have we experienced death: Was it the death of a loved one? Was it the death of a dream? Was it the death of a relationship? Was it the sense of death that comes from health failures? Was it the deadly fear of financial loss? Was it the death of a career? Was it the deadly fear of deportation?

In life there are no guarantees. The one guarantee central to the Easter promise is that Jesus is there. Jesus walks the road between our Emmaus and our Jerusalem. Jesus walks the rocky path of our lives as they are – not as we think they should be. There are no guarantees other than this great promise of the resurrection, the reality that Jesus accompanies us now in the shadow of death. As with Adam, Jesus pulls us forward by our wrists, inviting us at the Eucharist to his new and eternal life. Peace be with you!

Artwork: Anastasis mosaic, Church of Santa Maria Antiqua, Rome

Forgive from the Cross

Homily for Good Friday 2019 at St. Paul Cathedral
The Passion: John 18:1 – 19:42
Most Reverend Joseph J. Tyson, Bishop of Yakima

Peace be with you! As many of you know, here at the Cathedral we have a beautiful fountain in our courtyard. It’s titled “The Forgiveness Fountain.” Inscribed at the base of the fountain are the words from the Lord's Prayer: "Forgive us our trespasses as we forgive those who trespass against us." Jesus put what he taught into practice in last Palm Sunday’s Gospel from St. Luke, when he said from the cross: “Forgive them, Father, for they know not what they do.” (Luke 23:34)

“Forgive them, because they do not know what they are doing?” questions St. Augustine in his famous fourth-century homily on this passage. Then he continues: “He prayed as man, and as God with the Father, he heard the prayer. Even now he prays in us, for us and is prayed to and by us. He prays in us as our high priest. He prays for us as our head. He is prayed to and by us as our God.”

Tonight’s Passion from St. John underscores this human prayer of Jesus – this prayer in the flesh. Pilate declares: “Behold the man!” Jesus says to John: “Behold your mother.” Jesus turns to his mother: “Behold your son!”

Terrible things happen in life. Terrible suffering comes upon us. This suffering is often unavoidable and unjustified. The death of a loved one. The separation from family far away in order to survive and support our family. Gang banging and violence. The loss of our culture. The sense that we are strangers and foreigners in our own town – be we English speakers or Spanish speakers. Among our elderly there is loneliness and abandonment sometimes by children. A loss of a job. The loss of a child. A reverse in our finances. A debilitating illness. Terrible things can happen in our life.

This year’s Good Friday collection for the Holy Land reminds us that terrible things happen in our world. The suffering of war, the exodus of Christians from the Holy Land, the violent conflict between branches of Islam. Today we have the largest refugee crisis in the world. We see acts of terrorism. Acts of anti-Semitism. In the Middle East, the Catholic Church is often the only institution on the ground educating the young – young who are mainly followers of Islam – but whose parents desire a better life for their children and an end to the cycle of violence. Terrible things go on in our world.

What’s our response? Our response is the response of Jesus: “Forgive them Father, for they know not what they do.” This is the attitude we bring to our prayer and worship tonight. We bring before the wood of the cross all of our pain and all of the suffering we see in the world. We lay it before Jesus. We place our confidence in the prayer dynamic captured so well by St. Augustine. We trust that this all too-human Jesus, whose tortured face we see with the words of Pilate “Behold the Man,” will now bear again our darkness, our sin and the scandalous suffering of the world. By our gesture of reverence for the cross, we become more ourselves, more human, and thus more like Christ – more Christian, more the person God intends us to be.

Friends, I dare say there is not one of us unmoved by the fire this Monday of Holy Week at the Notre Dame Cathedral in Paris. Yet perhaps the most dramatic photo I saw was that of the golden cross of Notre Dame gleaming and shining in the midst of darkness. That golden cross shone over and above the rubble of a collapsed roof. That same is true for us, too, when we allow our forgiveness of those who harm us to shine forth from our lives as flowers of Jesus. May we “Behold the Man.” May we “Behold our Mother.” May we “Behold our Son.” As we reverence the cross, may our words be those of Jesus: “Forgive them, Father, for they know not what they do.” Peace be with you!

Artwork:Titian, 1558 Ancona Crucifixion
http://bit.ly/2ZoVv5R

“Sine dominico non possumus.”

Homily for Holy Thursday 2019 at St. Paul Cathedral in Yakima, Washington USA
Most Rev. Joseph J. Tyson, Bishop of Yakima

 (haz click aquí para leer en español)

Peace be with you! “Without the Lord we cannot live!” “Sine dominico non possumus.” That’s the response given by the fourth century Christian Emeritus to the Roman proconsul in the North African town of Abitene.

On this solemn Holy Thursday permit me to meditate with you on the centrality of the Eucharist for the early Christians. At the beginning of the fourth century, Christian worship was still forbidden by the imperial Roman authorities. The emperor Diocletian ordered that “the sacred texts and holy testaments of the Lord and the divine Scriptures be found, so that they could be burnt; the Lord’s basilicas were to be pulled down and the celebration of sacred rites and holy reunions of the Lord were to be prohibited.” (Acts of the Martyrs, I)

Among those disobeying the emperor’s orders, a group of 49 Christians from Abitene who included Senator Dativus, the priest Saturninus the virgin Victoria and the reader Emeritus. They gathered weekly rotating through different homes to celebrate Sunday Eucharist. The day of their arrest in 303 A.D. they were at the home of Octavius Felix. Having been arrested they were taken into Carthage to Proconsul Anulinus for interrogation.

When the proconsul asked them if they kept the scriptures in their homes, the martyrs courageously answered that “they kept them in their hearts,” thus revealing that they did not wish to separate faith from life. During their torture and torment, the martyrs uttered exclamations such as “I implore you, Christ hear me,” “I thank you, O God,” “I implore you, Christ have mercy.” Along with their prayers they offered their lives and asked that their executioners be forgiven.

Among the testimonies they gave is that of Emeritus and it is his quote that the Holy Father Pope Benedict XVI lifted to close his apostolic exhortation on the Eucharist. The proconsul asked Emeritus, “Why have you received Christians in your home, transgressing the imperial dispositions?” Emeritus answered, “Sine dominico non possumus.” This response of Emeritus can be translated in two different ways for “dominico” means both “Lord” and “Sunday.” “Without Sunday we cannot live!” “Without the Lord we cannot live.”

How can we possible live without the Lord? How can we possibly live without the worship of the Lord’s Day? These two threads can come together this night as we pray and meditate before the Blessed Sacrament. The famous lyrics of the hymn “Pange Lingua” remind us of how – in the Eucharist – we receive the Body and Blood of Christ in all of his humanity and all of his divinity. Yet the very music and the very worship speak to how this miracle occurs precisely in the context of worship.

Without the Lord we cannot live and without the celebration of the Sunday Eucharist we cannot live. “Sine dominico non possumus.” These two threads of the liturgy and the Lord come together with our devotion following this Holy Thursday Mass of the Lord’s Supper. For in the Eucharist we receive the Body and Blood of Christ in all of his humanity and all of his divinity. We receive his life. Yet this life of the Eucharist is directly related to worship at Mass where the everyday elements of bread and wine become the Body and Blood of Christ.

In 303 these early Christian witnesses living in Abitene were martyred for their faith during the persecution of the Emperor Diocletian. Similarly, our own Holy Father, Pope Francis asks to remember the modern-day martyrs like those of Abitene who are persecuted for their faith. Pope Francis recently made a short video on this topic that is posted on our Diocese of Yakima Facebook page. Likewise, tomorrow’s Good Friday collection for the Holy Land reminds us of how difficult it is today to maintain our Christian presence in the Holy Land.

May we resolve this Holy Thursday to united ourselves to the great witness of faith – those of fourth century Abitene – and those living their faith in dangerous conditions today. May we pray for them. May we support them. May their witness deepen within us the reality that like them, we too cannot live without the Eucharist. We too cannot live without the Lord. We too cannot live without this night’s worship of God in our midst. Peace be with you!

Artwork: The Christian Martyrs' Last Supper, Jean Leone Gerome (1824-1904)
http://bit.ly/2PhyQ7b

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

Magnificat 

¿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"

“Creo para entender, entiendo para creer”

San Agustín de 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.