Get Ready for World Refugee Day!

Todd Scribner, Education Outreach Coordinator, Migration & Refugee Services/USCCB

Every year on June 20, the international community acknowledges World Refugee Day. World Refugee Day provides an opportunity to reflect on the conditions confronting the millions of people who have been forced from their homes and countries under threat of persecution and possible death and to acknowledge their humanity.

The United Nations High Commissioner for Refugees estimates the number of forcibly displaced people globally to be at about 65.3 million, including 21.3 refugees. We are today experiencing the largest refugee crisis since the end of World War II. This is a troubling fact that deserves careful attention and global collaboration.

World Refugee Day provides us all an opportunity to better understand the international circumstances that give rise to displacement, the various solutions that are in place to respond to the problem, and the important role of the U.S. resettlement system in this process. While important, it is not enough for us to merely learn about refugees; we must also act and advocate in solidarity with them

At a recent audience of Catholic and Lutheran pilgrims, Pope Francis emphasized this point, declaring that “you cannot be a Christian without living like a Christian… It is hypocrisy to call yourself a Christian and chase away a refugee or someone seeking help, someone who is hungry or thirsty, toss out someone who needs my help.”

Spurred by the Holy Father’s words, we turn to numerous refugee crises around the world about which we can both learn and act upon.

The crisis in Syria and Iraq continues to be a pressing concern for the leadership of the Catholic Church as countless millions of men, women, and children continue to be displaced and persecuted because of the ongoing conflict. The forced migration of children and families from the Northern Triangle in Central America is also a troubling phenomenon.

In both situations, the Catholic bishops of the United States have called for expanded protections for the most vulnerable populations in these migrant flows. It is imperative that the international community of nations and civil society, including faith communities, work together in both challenging situations, addressing the root causes of forced migration and putting into place solutions that will provide alternatives to forced migration in both regions.

While both Syria and Central America continue to be a source of troubling refugee crises, we should not forget other parts of the world wherein forced migration is also ongoing phenomenon. The conflict in South Sudan has stretched on for over four years, and is Africa’s largest displacement crisis today. As of October 2016, 1.2 million people had fled South Sudan as refugees to neighboring countries. Other sizable populations have fled the Democratic Republic of the Congo, Eritrea, Somalia, and elsewhere in recent years.

We invite you to download, distribute, and use our World Refugee Toolkit, which contains spiritual-related resources, as well as advice on how to use media to draw attention to the problem, and suggested initiatives that you can use in your local community.

Additionally, a series of other resources is available that highlight various aspects of the refugee resettlement program is available. These publications were created to help you better understand issues related to refugees and other forms of forced migration.

Finally, in addition to learning about these issues, it is important that we act. One way that you can do this is by signing up for the Justice for Immigrants campaign. By doing so, you will receive information about new resources as they become available alongside time sensitive action alerts. By engaging these alerts, you will be in a position to help shape public policy on migration related issues and to help ensure that the human dignity of migrants is respected in the law and in our communities.

Todd Scribner is the Education Outreach Coordinator for Migration & Refugee Services at the USCCB. 

Disrupting a Culture of Resentment, Rebuilding a Culture of Encounter

In February, nine Latino, African-American, and Caucasian leaders from the Archdiocese of Cincinnati flew to Modesto, California, for the U.S. World Meeting of Popular Movements (WMPM). Organized by the Vatican, the Catholic Campaign for Human Development/USCCB, and PICO National Network, the gathering of 700 grassroots leaders from across the country focused on the issues of racism, migration, housing, jobs, and environmental justice.

For the immigrant victim of wage theft, the community leader fighting against foreclosures in his neighborhood, and the African-American woman tackling racial injustice, the issues of the gathering were all ones that directly impacted our delegation’s members. The WMPM injected all of us with new energy and hope, as participants shared each other’s stories, affirmed each other’s struggles for life and dignity, and celebrated our oneness in the Body of Christ.

But the real outcome of the WMPM for our delegation still hinges upon what we can do differently at home in our own archdiocese.

As Pope Francis exclaimed in his message to the WMPM: “It makes me very happy to see you working together towards social justice! How I wish that such constructive energy would spread to all dioceses, because it builds bridges between peoples and individuals. These are bridges that can overcome the walls of exclusion, indifference, racism, and intolerance.”

We all arrived at the Modesto gathering with the sense that we are immersed in a culture of resentment.  Whether it’s between pro-life and social justice advocates, immigrants and non-immigrants, Christians and Muslims, or black and white people, forces in our culture are encouraging us to see someone else as an “other.”  Yet, in his rousing address at the WMPM, Bishop Robert McElroy spoke of the urgency for us to “disrupt” and to “rebuild.”

We left this gathering with a call to disrupt such a false, divisive narrative about ourselves.  We committed ourselves in turn to rebuild it with a “culture of encounter.”

Some institution in our society must be bold enough to turn our heads towards the “Jesus in disguise” in each other, especially in the most poor and vulnerable among us. We, as the Church, can strive to rebuild a sense of universality among currently polarized peoples by creating spaces where we recognize our shared struggles for human life and dignity.  With our comprehensive Catholic moral and social teachings, we have the vision that few political, economic, or social entities can offer to such an urgent task.

A day after our return, our leaders shared their excitement for the gathering with our local Archbishop Dennis Schnurr. “You just made my day,” he responded with a smile.  We agreed to begin organizing a gathering of pro-life and social justice parish leaders, immigrants, people released from prison, crisis pregnancy volunteers, those experiencing environmental injustice, and others.  Not only do we want to see greater justice for all these people, but we also aim to disrupt the culture that tries to pit us against each other, especially by boxing us into “conservative” and “liberal” corners.

We aim to rebuild it with a sense that we are all each other’s neighbors; that everyday people, not politicians or other figureheads, are our own solutions. Our task now is to imagine and create such a space of encounter and dialogue.

If there’s one thing the WMPM showed me, it’s how much our nation sorely needs a faith community that trusts that we can overcome our divisions.

 

Tony Stieritz is the Director of the Archdiocese of Cincinnati’s Catholic Social Action Office


Going Deeper

Find out how Catholics in the Archdiocese of Cincinnati are responding to the call to be “disruptors” for Christ—through an annual World Day of Peace mass, work to accompany formerly incarcerated individuals, religious sisters fighting human trafficking, and new programs to care for God’s creation.

¡Si Se Puede!

Cesar Chavez, who co-founded the United Farm Workers union in 1962, is pictured in an undated photo. Chavez, who died in 1993, began grass-roots organizing in the 1950s while working in the fruit and vegetable fields of California and defined the farmworker union movement. (CNS file photo)

 

Si se puede – yes we can! It was the mantra of the United Farmworkers Union (UFW) and the movement that they and its leaders, Cesar Chavez and Dolores Huerta, popularized. It captured an attitude that things, no matter how bad they appeared, could be changed.

At 24 years of age, I joined the United Farmworker’s movement on the staff of their national boycott. I went to work for the UFW as an organizer, not knowing what organizing was, only what some of the outcomes of the organizing had been. One of those outcomes was managing to convince millions of people to forgo eating grapes and lettuce from California. The UFW had organized a national boycott of grapes and lettuce, which brought striking farm laborers from California to tell Americans across the country of the meager wages and horrible working conditions they labored under. They waged their battle non-violently, embracing the tactics and vision of Mohandas Gandhi and Dr. Martin Luther King.

I was impressed by the work of their founder, Cesar Chavez, a diminutive Chicano, born in Arizona to Mexican parents who had lost their small homestead in Arizona to foreclosure and then migrated to California to work as farm workers. Chavez dropped out of school in the 7th grade to work with his family in the fields picking peas and lettuce, cherries and beans, corn and grapes.

What attracted me and thousands of other volunteers and organizers to “the Union” was Chavez. He was a different kind of leader. He was not flashy; he did not wear a suit or drive big cars. He had none of the trappings of power. Instead what was attractive about Chavez was his honesty, his willingness to put others first, his hunger and thirst for justice in a state (California) and a country where agricultural workers had experienced precious little justice.

Chavez became a symbol of Si Se Puede. He showed that change was possible, not with guns and not with riots – both of which were being romanticized in the late 60’s and early 70’s and in some ways glorified by revolutionary movements throughout Latin America and in the streets of Detroit and Oakland and Buenos Aires – but with peaceful determination and organizing.  Chavez exemplified a life committed to non-violence, self-discipline, and service to others.

I recall a march to Modesto, California, in which I participated. At the front of the marchers were several priests beside Chavez and other UFW leaders. Someone was carrying an image of Our Lady of Guadalupe. For me it was a vivid example of religious leaders accompanying their flock, in this case in a just struggle for their rights to decent wages and working conditions and equally important – to be treated with dignity and respect.

Chavez and the UFW melded religious values with democratic values, self- interest with a vision of the common good.  Blending elements of the Civil Rights Movement, labor organizing, and community organizing, Chavez and the unique group of organizers that formed the UFW leadership exemplified a quiet dignity and austerity. Those who went to work for the UFW as organizers were paid “room and board and $5.00 a week.”  For many of the hundreds of organizers who joined the Farmworker Movement at the time, it was an antidote to the growing materialism and consumerism of our culture and a way of channeling their anger at injustice into a positive initiative to improve our nation.

Immigrant agricultural workers remain among the lowest paid and poorest workers in our nation. They are still denied collective bargaining rights under the National Labor Relations Act, and are still confronted with anti-immigrant fear and hatred. Cesar Chavez may be gone but he and the work of the UFW inspired others to organize and fight for their rights and their dignity.  Struggles are now led by leaders such as Baldemar Velasquez of the Farm Labor Organizing Committee in Ohio, Michigan, and North Carolina, and Lucas Benitez of the Coalition of Immokalee Workers in Florida (who the bishops’ honored in 1998 with the prestigious Cardinal  Bernardin New Leadership Award), who is spearheading a national boycott of the Wendy’s fast food chain, seeking a penny a pound increase for tomato pickers. In Vermont, the group Migrant Justice, representing dairy workers, has negotiated an agreement with Ben and Jerry’s for “Milk with Dignity,” and the Workers Center of Central New York is working on legislation to establish collective bargaining rights for farm workers in the state of New York. The brave women and men risk much working for justice for these groups in environments not always supportive of strangers from foreign countries in their communities.

Pope Francis, speaking at the World Meeting of Popular Movements in Vera Cruz, Bolivia, in the spring of 2015 said,

“In conclusion, I would like to repeat: the future of humanity does not lie solely in the hands of great leaders, the great powers and the elites. It is fundamentally in the hands of peoples and in their ability to organize. It is in their hands, which can guide with humility and conviction this process of change.”

I say, “¡Si se puede!”

Randy Keesler is the Area C grant specialist for the Catholic Campaign for Human Development.


Going Deeper

Learn more about the dignity of work and the rights of workers.  See what Catholics are doing in Yakima, New York, St. Paul-Minneapolis, and South Texas to stand with migrants.

Blessed Pope Paul VI’s Call for Peace and Justice Challenges Us More Than Ever on 50th Anniversary of Populorum Progressio

In Washington, DC, Catholic high school students learn practical skills to become nonviolent peacemakers. In Portland, the Archdiocese trains clergy to seek economic justice for workers. Near Miami, a Catholic university supports economic development in Haiti through a fair trade cooperative. And in San Antonio, youth learn about global solidarity and then take action.

Pope Paul VI pictured in undated portrait

Pope Paul VI, Giovanni Battista Montini, is pictured in an undated portrait from the Vatican. (CNS photo)

This month is the 50th anniversary of Blessed Pope Paul VI’s encyclical, Populorum Progressio (On the Development of Peoples). The examples above are only a few of the ways that Catholic faith communities are responding to Paul VI’s call today.

Paul VI spent the first years of his pontificate shepherding the Second Vatican Council to its conclusion, visiting the United States and the Holy Land and, in doing so, brought the Catholic Church into the modern world. He began healing ancient divisions among Christians and challenged the entire world to peace. It shouldn’t be a surprise, then, that his 1967 contribution to the Church’s social tradition, the encyclical Populorum Progressio (On the Development of Peoples) has been called the “Magna Carta on development.”

In it, Paul VI builds on the already rich social teaching of Pope Leo XIII (1878-1903), Pope Pius XI (1922-39), and St. Pope John XXIII (1958-63) and focuses on inequality and underdevelopment. He offers a global vision for economic justice, development and solidarity. This vision is as challenging in 2017 as it was 50 years ago.

Here are a few major themes of enduring relevance:

Ending poverty: a mandate for all.

Paul VI writes: “The hungry nations of the world cry out to the peoples blessed with abundance. And the Church, cut to the quick by this cry, asks each and every man to hear his brother’s plea and answer it lovingly.”

Ending poverty is the responsibility of all of us.

 Economic justice.

We must work towards a world where all people can be “artisans of their destiny” and where “the needy Lazarus can sit down with the rich man at the same banquet table.” The economy must be made to serve the human person (instead of the other way around).  We must address inequality and restore dignity to workers.  And we must remember that the needs and rights of those in poverty take precedence over the rights of individuals to amass great wealth. The Church has a preferential option for the poor.

 “Development is the new name for peace.”

Paul VI’s challenge on poverty leads directly into his appeal for peace. Development is “the new name for peace,” he writes. Development leads to peace, since “peace is not simply the absence of warfare.” And war, which destroys societies and the individuals who inhabit them, and which the pope railed against in his 1965 address to the United Nations, is human development in reverse. Authentic development responds to the needs of the whole person, including both material and spiritual needs. It results instead from fighting poverty and establishing justice. Paul VI would distill this in his theme for World Day of Peace 1972: “If you want peace, work for justice.”

Solidarity.

True development requires a true commitment to solidarity—the idea that we are one human family, each responsible for all.  Without solidarity, there can be no progress toward complete development. Those who are wealthy can also be poor—morally poor—as they live blinded by selfishness. We have to overcome our isolation from others, so that “the glow of brotherly love and the helping hand of God” is reflected in all our relationships and decisions.

Think global, act local.

Inequality is a global issue, and wealthy countries should act to help nations in need through “aid,” relief for poor countries “overwhelmed by debt,” “equitable trade relations,” “hospitable reception” for immigrants, and, for businesses operating in foreign countries, a focus on “social progress” instead of “self-interest.” Sadly, these are all issues still in need of our attention.

 

So enduring was Paul VI’s vision, John Paul II revisited it in Sollicitudo rei Socialis (1987), as did Benedict XVI in Caritas in Veritate (2009). Its themes are also strongly apparent in Pope Francis’ vision of peace rooted in integral human development in Evangelii Gaudium (2013) and Laudato Si’ (2015). Pope Paul and Pope Francis both challenge our current response to poverty and violence. They challenge us with the alternative of a vision that is cohesive and global, Catholic in the truest sense.

Jill Rauh is assistant director of education and outreach of the Department of Justice, Peace and Human Development of the U.S. Conference of Catholic Bishops.


Going Deeper

Visit WeAreSaltAndLight.org for additional examples of Catholic faith communities’ efforts to pray, reach out, learn and act together. You can also see ideas for faith-inspired action.

Catholic Schools: Un-rivaled

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Last week our Church joined ecumenical efforts worldwide in praying for and celebrating our Christian Unity. Perhaps Catholic Schools Week will not only be a time to celebrate the great gift and legacy of Catholic education, but also a time to answer our call to Catholic unity, even if that means working with your high school’s arch-rival!

Often times, our Catholic schools may unintentionally compartmentalize our efforts for peace and justice formation. An invitation comes to your high school for your students to participate in a social action. “Oh, stick it his box. He is our peace and justice guy.” Does this sound familiar? That was me. I often had many service or faith-based advocacy invitations from religious congregations, local pro-life and human rights groups, or our diocesan social action office with whom I would have loved for my students to become acquainted. It can sometimes feel like one teacher or campus minister is tasked with a colossal project: introducing our students to Catholic social teaching and the discipleship of living out our faith in society. At least that is how it felt to me.

Until one day about 15 years ago.

It was the run-up to the war in Iraq, and our pope and bishops had been speaking out to slow our nation’s rush to military action. I was a busy high school theology teacher, and my conscience was tugging at me to engage my students with the reality unfolding before our eyes. But I felt somewhat overwhelmed and disconnected – the moral stakes of war were just too big a task for one person to address. Little did I know, I was not alone. The Holy Spirit was about to spark a flame of justice in a new generation, bringing to birth Catholic Schools for Peace and Justice (CSPJ) in the Diocese of Cleveland. A former teacher of mine was feeling the same call to act in his school, so he sent an email to several friends and colleagues from various academic disciplines in high schools across our diocese. He invited us all to meet, and it was this motley collection of mostly teachers and campus ministers who came up with an unrivaled proposal. Eventually, we would approach our bishop and ask if we could gather with students at the Cathedral to pray for peace and continue with a public witness at Cleveland’s Public Square. The collaboration was exhilarating. As adult leaders, we found solidarity with one another in our common struggle to support our students in living out our baptismal call to work for justice and peace. The prayer and witness for peace (2003) exceeded our wildest expectations. We had representative participation from nearly all of the high schools in the diocese, totaling around 750 students and teachers. The collaborative spirit of that event began to spread as an inextinguishable fire. Students and teachers found hope and freedom in joining beyond the parochial boundaries that usually separated us. As in many places, folks from our Catholic high schools in Cleveland most commonly met one another at competitive athletic events or in uncomfortable admissions-related encounters. CSPJ was different. We found common ground in our faith and vocation to live the gospel.

Bishop Anthony Pilla believed in us and guided us to work with our Diocesan Social Action Office to formalize our relationship with one another in this work through renewing annual covenants between the CSPJ adult team and the schools we represented. We have since received the vital support of not only Bishop Pilla, but also his successor, Bishop Richard Lennon. Consequently, CSPJ has been graced with a tremendous cast of partners at each of our schools: encouraging administrators, energetic and emerging student leaders, and a contagiously inspiring mix of both veteran and rookie educators. CSPJ has engaged thousands in the past 15 years through countless events. Our creativity is not bound by the divisive political climate that separates us into “either-or” boxes. Rather, our collective energy arises explicitly from our Catholic “both-and” moral conviction and imagination. We gather annually during Respect Life Month in October for a Mass and public witness where our students courageously share their personal stories and dreams for building a Culture of Life.  This is not a one-issue event. Rather, all life issues in the Consistent Ethic are valued and represented. Following the lead of the Ohio bishops, CSPJ has also advocated for the end of the death penalty through our presence at vigils at the

Southern Ohio Correctional Facility during executions. We have organized public witnesses at the Statehouse, including “Wheels for Justice,” a 3-day, 150-mile bicycle trip from Cleveland to Columbus (2006). Other highlights over the years include:

Some may not think it possible that long-time high school rivals can work together. But when we come together with humble hearts, the Holy Spirit may grant us a glimpse of the unity we seek – realizing we’re all on the same team.augie-pacetti

Augie Pacetti is a co-founder of Catholic Schools for Peace and Justice and serves as Director of Campus Ministry at Saint Ignatius High School in Cleveland, Ohio.

 Going Deeper

Read more about Catholic Schools for Peace and Justice on our WeAreSaltAndLight.org website. There, you can also access resources and educational activities to engage high school students in learning about Catholic social teaching and poverty.

 

Church Sounds Warning on Nuclear Weapons (Once Again)

Demonstrators in Washington protest nuclear weapons April 1. (CNS photo/Tyler Orsburn)

Demonstrators in Washington protest nuclear weapons April 1. (CNS photo/Tyler Orsburn)

It will not surprise anyone that Pope Francis has warned of nuclear catastrophe. In connection with the Vienna Conference on the Humanitarian Impact of Nuclear Weapons in December 2014, Pope Francis declared plainly, “The humanitarian consequences of nuclear weapons are predictable and planetary.” He went on to call for nuclear weapons to be “banned once and for all, to the benefit of our common home.”

What may surprise casual observers is that the Pope’s vision of a world without nuclear weapons is not new. In 1963, Saint John XXIII wrote in his encyclical, Pacem in Terris: “Nuclear weapons must be banned. A general agreement must be reached on a suitable disarmament program, with an effective system of mutual control.”

The Church’s profound concern for nuclear armaments was reinforced by Blessed Paul VI, Saint John Paul II, and Pope Benedict XVI. In his 2006 World Day of Peace Message, Pope Emeritus Benedict had a particularly poignant passage: “What can be said, too, about those governments which count on nuclear arms as a means of ensuring the security of their countries? Along with countless persons of good will, one can state that this point of view is not only baneful but also completely fallacious. In a nuclear war there would be no victors, only victims.”

What motivates the Church’s engagement in the nuclear question? The answer is at once simple and profound. The Gospel requires the Church’s teachers to defend human life and dignity. In an April 2010 letter to President Barack Obama, the late Cardinal Francis George, OMI, then president of the U.S. Conference of Catholic Bishops, wrote: “The horribly destructive capacity of nuclear arms makes them disproportionate and indiscriminate weapons that endanger human life and dignity like no other armaments. Their use as a weapon of war is rejected in Church teaching based on just war norms.”

The Church is careful to stay in its own lane in public debates over nuclear nonproliferation and disarmament. Church teachers do not possess military and technological expertise, but they can provide moral guidance. In that same April 2010 letter Cardinal George admitted, “We are pastors and teachers, not technical experts. We cannot map out the precise route to the goal of eliminating nuclear weapons, but we can offer moral direction and encouragement…Although we cannot anticipate every step on the path humanity must walk, we can point with moral clarity to a destination that moves beyond deterrence to a world free of the nuclear threat.”

Despite the fact that the Catholic Church has a longstanding goal of pursuing a world without nuclear weapons, this is not to say that there has been no development in the Church’s moral analysis. It is fair to say that the 1983 judgment of the U.S. Bishops in The Challenge of Peace on nuclear deterrence, a judgment they made citing Saint John Paul II, is undergoing development in light of current circumstances.

Even in 1983, the “strictly conditioned moral acceptance of nuclear deterrence” was not considered “adequate as a long-term basis for peace.” Such deterrence was morally acceptable only as “a step on the way toward progressive disarmament.” At the time, the bishops called for ongoing evaluation of deterrence policy in light of the goal of a world without nuclear weapons.

In more recent years, the Holy See’s Permanent Observer to the United Nations, Archbishop Bernardito Auza, has articulated a shift in the moral evaluation of nuclear deterrence: “Today there is no more argument, not even the argument of deterrence used during the Cold War, that could ‘minimally morally justify’ the possession of nuclear weapons. The ‘peace of a sort’ that is supposed to justify nuclear deterrence is specious and illusory” (April 2015).

Nuclear deterrence is increasingly seen as an excuse for the permanent possession of nuclear arsenals that threaten humanity’s future. Most of the nuclear powers have embarked on incredibly expensive programs of “modernization” of their nuclear arsenals, hardly an encouraging sign of moving toward disarmament. The dire specter of miscalculation or human error could lead to a nuclear calamity.

Pope Francis in characteristically direct language said, “Spending on nuclear weapons squanders the wealth of nation. … When these resources are squandered, the poor and the weak living on the margins of society pay the price.” This is another reason why he sounds the alarm, “Nuclear deterrence and the threat of mutually assured destruction cannot be the basis for an ethics of fraternity and peaceful coexistence among peoples and states.”

Colecchi headshotStephen M. Colecchi is director of the Office of International Justice and Peace of the United States Conference of Catholic Bishops.

This article first appeared on the Berkley Forum, November 17, 2016.


Going Deeper

The Catholic Study Guide for Use with the movie, Nuclear Tipping Point, can help small groups reflect on Catholic social teaching and nuclear weapons while watching the film. Use this guide along with the 2017 World Day of Peace message resources.

Promoting Peace in Northern Ghana

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Kris Ozar, Country Representative for Catholic Relief Services in Ghana

In Pope Francis’ statement for the 2017 World Day of Peace, he notes that “the Church has been involved in nonviolent peacebuilding strategies in many countries, engaging even the most violent parts in efforts to build a just and lasting peace.”

At Catholic Relief Services (CRS), our peacebuilding work often tries to anticipate conflicts and to defuse them before they explode into violence. A good example is an ongoing project in Ghana leading up to this month’s Presidential and Parliamentary elections.

You might not think Ghana, known as a beacon on stability in West Africa, is a country that needs peacebuilding work, but its northern regions are particularly troubled where a significant number of recurring conflicts that have at times erupted into violent clashes with fatal consequences. The country’s stability can be threatened when elections exacerbate simmering political, religious, and ethnic tensions.

Ghana’s youth constitutes about a third of its 26 million people. For this reason, the CRS peacebuilding project, dubbed “Promoting Peace in Northern Ghana,” is focused on helping people between the ages of 15 and 25 understand and act out their role as agents of peace. Working with partners, including three dioceses in Northern Ghana, during the several months leading up the election, CRS trained approximately 675 youth in peacebuilding and preventing electoral violence. In addition, 30 youth leaders, called Young Peace Ambassadors selected from communities particularly prone to violence have been implementing community-based peace advocacy activities to promote peaceful elections in December 2016.

For much of the next year, efforts will focus on further strengthening the role of youth as productive citizens and positive contributors to the Ghanaian economy by continuing to work with youth leaders and building up the peacebuilding capacity of diocesan units.

At CRS, we know from experience that violence can be contagious. But so can peace. Projects like this one in Ghana are like stones tossed in a pond, rippling far beyond those directly affected.

As Pope Francis said, “in 2017 may we dedicate ourselves prayerfully and actively to banishing violence from our hearts, words and deeds, and to becoming nonviolent people and building nonviolent communities that care for our common home. ‘Nothing is impossible if we turn to God in prayer. Everyone can be an artisan of peace.’”

Kris Ozar is Country Representative for Catholic Relief Services in Ghana.


Going Deeper

Read Pope Francis’ message for the 2017 World Day of Peace. Join with Catholics Confront Global Poverty to advocate with others to change the conditions that prevent peace globally.