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Weekly Communique and Jeans for the Journey UPDATE!

Catholic Charities Grupo de Solidaridad August 17, 2018 MISA SOLIDARIDAD THIS SUNDAY The next misa will be August 19 at 9 AM Newman Chapel Corner of 10th and San Carlos Sts.
Included in this week’s Communique: Jeans for the Journey Campaign
MISA SOLIDARIDAD ESTE DOMINGO La próxima misa sera el 19 de agosto a las 9 AM Capilla Newman Esquina de las Calles 10 y San Carlos
Incluido en el Communique de esta semana: La Campaña Jeans para el Camino
============================================================ WEEKLY COMMUNIQUE
The Humanitarian Respite Centers helps arrange for asylum seeking families to get from McAllen Texas to their families or friends’ homes. The Center helps asylum seekers connect so their families here in the US. Families travel from McAllen to dozens of destinations: Houston, Dallas, Boston, New Orleans, Hampstead NY, Richmond CA, Anaheim, Souix Falls, etc…We see two children getting ready to leave from McAllen’s bus station to their relative’s home.
Sunday Reflection: Food for the Journey The gospel text for this and the following week of August are taken from the sixth chapter of John’s gospel. Last week’s selection, we unpacked Jesus’ preaching about manna and how the believers themselves become manna to others and how difficult it was for people to accept the concept that they too had power within themselves to be agents of spiritual and social change. This week’s gospel selection focuses on the other teachers who differed in understanding of interpreting manna as was offered by Jesus-as-the-Christ. Using the interpretive lens of Resistance, we will see how Jesus-as-the Christ interprets the purpose manna rather than the substance of manna and how the misreading of Jesus’ discourse in John 6 created confusion not only for the original listeners, but for generations of Christians.
Recall Jesus-as-the-Christ identified himself as manna, the living bread from heaven in verse 37. In doing so, Jesus identified himself as manna and by implication that he himself was “sent down from God”. On one hand many of the fellow rabbis took exception to the literal assertion that Jesus was sent down from God (verses 41-42). The verses from this week’s gospel (51-59) address the disposition of true believers who were invited to take on the ethical and spiritual demands of being a disciple of Jesus-as-the-Christ in the context of “eating” or consuming/becoming the manna of a new, fair and just economy and radical hospitality.
Food (manna/bread) and hospitality go hand-in-hand in Jewish culture and therefore food is not simply for the nourishment of the body, but also to strengthen the bonds of relationship among those who share a meal. One of the most powerful principles in Jewish culture is hospitality (hachnasat orchim). Jews recite a formulaic declaration of hospitality at a traditional Seder (Passover): “Let all who are hard-pressed come and eat. Let all who are in need come and share the Passover sacrifice.” The ethic of welcoming travelers and the poor is encoded on the heart and soul of those who observe Jewish religious practice. In fact, rabbinic literature states that welcoming those who cannot pay you back is even greater than welcoming the Divine. The Patriarch Abraham stood outside his tent in the burning sun as an indication that he was proactively seeking passing travelers. His hospitality would always include breaking bread with the guest. In breaking bread, the host expresses his or her pledge to watch over, protect and welcome in the guest to be a part of the home. The guest, in return, graciously accepts the invitation and tries his or her best to integrate into the host’s family. Jewish hospitality does not end as the guest walks out the door. The host is expected to walk the guest out and even walk with the guest on his or her way to the guest’s destination with the intention of making sure that the guest gets to his or her next destination safely. Hospitality is the disposition to welcome the stranger, the reception of the stranger into you own home, climaxing with eating and drinking with the guest and closing with a pledge support and protection to the guest on his or her journey. The discourse in John 6 reflects this dynamic of hospitality in the person of Jesus and the Christ.
Let us return to text: Jesus said in verse 51, “I am the living bread that came down fom heaven; whoever eats this bread wil live forever; and the bread that I wil give is my flesh for the life of the world.” Jesus-as-the-Christ assumed the identity of the most basic element of a meal, the bread. The teaching, which had by this point, had taken a wide departure from traditional Torah commentary was predictably confusing, “How can this man give us [his] flesh to eat?” (Verse 52). Jesus-as-the-Christ offered a response that was explicit and provocative, “…unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I wil raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him.” (verses 53-56). He leaned into identifying his “flesh” completely with the manna and went a step further, “eat my flesh” and “drink my blood.” The reference to himself as food led up his use of the word, “eat.” Note that the evangelist used “eat” (“trogo,” meaning “to gnaw, to chew.”) Note that “trogo” is not used elsewhere in Christian scriptures except in John 6:54, and 56-58. The use of “trogo” stands in contrast to “phago,” meaning, “to consume,” (in a normal way, as in a meal). The contrast between “trogo” and “phago” is used to distinguish the disposition of the one who is eating. A “phago” eater is one who eats to satisfy hunger, but “trogo” typically was used to describe an animal that gnaws on a bone. The discourse suggests that those who would want to follow Jesus and become his disciples would have to really “gnaw” and “chew” on his teachings because his teachings are not something easily digested and forgotten. Radical hospitality, establishing an ethical economy built on communal interdependence and assuming the responsibility in building a wo rld on the pillars of justice and fairness is not an easy task. Those who wish to eat this manna must literally chew on the words of Jesus-as-the-Christ. Aspiring disciples must think about what it will take to create a new type of society where relationships between people are built on mutuality as in the opening verses of John 6. They must ask themselves what it will take to create a manna economy in the midst of the economy of the Empire.
Next week we will close the discourse with a reflection on the power and role of the Holy Spirit in the process of responding to the invitation to eat and drink the food that Jesus-as-the-Christ offered.
Weekly Intercessions This past week myself and two other staff members from Catholic Charities went to the Humanitarian Respite Center in McAllen Texas to work with asylum seekers who have legally presented themselves to the US border patrol. These families spent several days in detention before being released with electronic ankle bracelets to find their way to a relative’s home where they will take up residence until the time of their asylum hearing. The Humanitarian Respite Center, in operation for about 4 years, picks families up from the bus station where they are dropped off by DHS and walk them to the Humanitarian Respite Center where they will get a shower, new clothes, meals, a place to stay, help to arrange bus tickets to their family’s home, and a list of pro-bono attorneys in the area where they will have their asylum hearing. The Humanitarian Respite Center sees on average between 120-200 people a day, (during the time when family separation was finally ended by a court order, there were upwards of 400 people a day). The people in the shelter are all families who have traveled from their home countries between 15-28 days on foot, bus, and on top of trains. Where the majority of the guests come from Honduras, Guatemala, El Salvador and Nicaragua, we have also helped families from Cuba and Venezuela. The people I spoke to told me stories of being knifed, shot, extorted, robbed, and being attacked by street thugs while the local authorities did nothing. Those seeking asylum cannot return to their home countries because they would be killed. Asylum seekers have literally lost everything and thus, what they carry with them when they enter the Humanitarian Respite Center are all the things that they possess. Volunteers from all over the country come to help out at the Humanitarian Respite Center each day and Catholic Charities USA has partially funded support teams from other Catholic Charities affiliates from throughout the country to support the work in McAllen (the Respite Center has only 4 employees). Let us pray for the asylum seekers who have left everything behind and seek to make this country their own home. We also pray for the work of staf and volunteers at the Humanitarian Respite Center.
Intercesiónes semanales La semana pasada, yo y otros dos miembros del personal de Catholic Charities fuimos al Centro de Respiro Humanitario en McAllen, Texas, para trabajar con solicitantes de asilo que se han presentado legalmente a la patrulla fronteriza de los EE. UU. Estas familias pasaron varios días en detención antes de ser liberadas con pulseras electrónicas de tobillo para ir al hogar de un pariente donde residirán hasta el momento de su audiencia de asilo. El Centro de la Restauración Humanitaria, en funcionamiento desde hace aproximadamente 4 años, recoge a las familias de la estación de autobuses donde las deja el DHS y las llevan al Centro de la Restauración Humanitaria, donde se bañan, se ponen ropa nueva, se sirven comidas, se alojan , ayude a organizar boletos de autobús para el hogar de su familia, y una lista de abogados pro-bono en el área donde tendrán su audiencia de asilo. El Centro la Restauración Humanitaria ve en promedio entre 120 y 200 personas por día (durante el tiempo en que la separación de la familia finalmente se terminó por una orden judicial, había más de 400 personas por día). Las personas en el refugio son todas las familias que han viajado desde sus países de origen entre 15 y 28 días a pie, en autobús y en la parte superior de los trenes. Donde la mayoría de los invitados provienen de Honduras, Guatemala, El Salvador y Nicaragua, también hemos ayudado a familias de Cuba y Venezuela. Las personas con las que hablé me contaron historias de cuchicheos, disparos, extorsiones, robos y ataques de matones callejeros mientras las autoridades locales no hacían nada. Aquellos que buscan asilo no pueden regresar a sus países de origen porque serían asesinados. Los solicitantes de asilo literalmente han perdido todo y, por lo tanto, lo que llevan consigo cuando ingresan al Centro de la Restauración Humanitaria son todas las cosas que poseen. Voluntarios de todo el país vienen a ayudar en el Centro todos los días y Catholic Charities USA ha financiado parcialmente equipos de apoyo de otras afiliadas de Catholic Charities de todo el país para apoyar el trabajo en McAllen (el Centro tiene solo 4 empleados) . Oremos por los solicitantes de asilo que han dejado todo atrás y buscan hacer de este país su propio hogar. También oramos por el trabajo del personal y los voluntarios en el Centro de la Restauración Humanitaria.
Reflexión del domingo: Alimentación por el Camino El texto del evangelio para esta y la siguiente semana de agosto están tomadas del sexto capítulo del evangelio de Juan. La selección de la semana pasada, desempaquetamos la predicación de Jesús sobre el maná y cómo los creyentes se hicieron maná para los demás y lo difícil que fue para las personas aceptar el concepto de que ellos también tenían poder dentro de sí mismos para ser agentes de cambio espiritual y social. La selección del evangelio de esta semana se enfoca en los otros maestros que difieren en la comprensión de la interpretación del maná tal como lo ofreció Jesús-como-el Cristo. Utilizando el lente interpretativo de Resistencia, veremos cómo Jesús-como-elCristo interpreta el maná del propósito en lugar de la sustancia del maná y cómo la lectura incorrecta del discurso de Jesús en Juan 6 creó confusión no solo para los oyentes originales, sino también para las generaciones de cristianos.
Recuerde que Jesús-como-el Cristo se identificó a sí mismo como maná, el pan vivo del cielo en el versículo 37. Al hacerlo, Jesús se identificó a sí mismo como maná y, por implicación, que él mismo fue “enviado por Dios”. Por un lado, muchos de los compañeros rabinos se opusieron a la afirmación literal de que Jesús fue enviado por Dios (versículos 41-42). Los versículos del evangelio de esta semana (51-59) abordan la disposición de los verdaderos creyentes que fueron invitados a asumir las exigencias éticas y espirituales de ser un discípulo de Jesús-como-el Cristo en el contexto de “comer” o consumir / convirtiéndose en el maná de una economía nueva y justa y de una hospitalidad radical.
La comida (maná / pan) y la hospitalidad van de la mano en la cultura judía y, por lo tanto, la comida no es simplemente para la alimentación del cuerpo, sino también para fortalecer los lazos de relación entre quienes comparten una comida. Uno de los principios más poderosos en la cultura judía es la hospitalidad (hachnasat orchim). Los judíos recitan una declaración de hospitalidad formal en un Seder tradicional (Pascua): “Que todos los que están en apuros vengan y coman”. Dejen que todos los necesitados vengan y compartan el sacrificio de la Pascua “. La ética de dar la bienvenida a los viajeros y a los pobres está codificada en el corazón y el alma de aquellos que observan la práctica religiosa judía. De hecho, la literatura rabínica declara que dar la bienvenida a aquellos que no pueden devolverte el dinero es incluso más que dar la bienvenida a lo Divino. El patriarca Abraham estaba fuera de su tienda bajo el sol ardiente como una indicación de que estaba buscando activamente a los viajeros y forasteros que pasaban. Su hospitalidad siempre incluiría partir el pan con el invitado. Al partir el pan, el anfitrión expresa su promesa de velar, proteger y recibir a los invitados para que sean parte de la casa. El invitado, a cambio, gentilmente acepta la invitación y hace todo lo posible para integrarse en la familia del anfitrión. La hospitalidad judía no termina cuando el invitado sale por la puerta. Se espera que el anfitrión pasee al invitado e incluso camine con el invitado en su camino hacia el destino del huésped con la intención de asegurarse de que el huésped llegue a su próximo destino de manera segura. La hospitalidad es la disposición para recibir al extraño, la recepción del extraño en su propio hogar, culminando con la comida y la bebida con el invitado y cerrando con un apoyo de promesa y protección al invitado en su viaje. El discurso en Juan 6 refleja esta dinámica de hospitalidad en la persona de Jesús-como-el Cristo.
Regresemos al texto: Jesús dijo en el versículo 51, “Yo soy el pan vivo que descendió del cielo; el que come este pan vivirá para siempre; y el pan que yo daré es mi carne para la vida del mundo “. El asumió la identidad del elemento más básico de una comida, el pan. La enseñanza, que en este punto ya se había apartado ampliamente del comentario tradicional de la Torá, era predeciblemente confusa: “¿Cómo puede este hombre darnos [su] carne para comer?” (Versículo 52). Jesús-como-el Cristo ofreció una respuesta que fue explícita y provocadora, “… a menos que comas la carne del Hijo del Hombre y bebas su sangre, no tienes vida dentro de ti. El que come mi carne y bebe mi sangre, tiene vida eterna, y yo lo resucitaré el último día. Porque mi carne es verdadera comida, y mi sangre es verdadera bebida. El que come mi carne y bebe mi sangre, permanece en mí y yo en él” (versículos 53-56). Se inclinó para identificar su “carne” completamente con el maná y dio un paso más, “comer mi carne” y “beber mi sangre”. La referencia a sí mismo como alimento lo llevó a usar la palabra “comer”. Tenga en cuenta que el evangelista usó “comer” (“trogo”, que significa “roer, masticar”). Tenga en cuenta que “trogo” no se usa en ninguna parte de las escrituras cristianas, excepto en Juan 6:54 y 56-58. El uso de “trogo” contrasta con “phago”, que significa “consumir” (de una manera normal, como en una comida). El contraste entre “trogo” y “phago” se usa para distinguir la disposición del que está comiendo. Un comedor “phago” es aquel que come para satisfacer el hambre, pero el “trogo” generalmente se usa para describir a un animal que roe o mastica un hueso. El discurso sugiere que aquellos que quieran seguir a Jesús y convertirse en sus discípulos deberían realmente “roer” y “masticar” sus enseñanzas porque sus enseñanzas no son algo fácil de digerir y olvidar. La hospitalidad radical, establecer una economía ética basada en la interdependencia comunitaria y asumir la responsabilidad de construir un mundo sobre los pilares de la justicia y la equidad no es una tarea fácil. Aquellos que desean comer este maná deben literalmente masticar las palabras de Jesús-como-el Cristo. Los aspirantes a discípulos deben pensar en lo que se necesitará para crear un nuevo tipo de sociedad donde las relaciones entre las personas se basen en la reciprocidad como en los primeros versículos de Juan 6. Deben preguntarse qué se necesitará para crear una economía maná en medio de la economía del Imperio.
La próxima semana cerraremos el discurso con una reflexión sobre el poder y el papel del Espíritu Santo en el proceso de responder a la invitación de comer y beber la comida que Jesús-como-el Cristo ofreció. IMPORTANT FAQ LINK FROM ILRC REGARDING DACA ** blog.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=b447747a76&e=105d556a20 (blog.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=27ee6ab0d0&e=105d556a20)
Catholic Charities Zanker Road office offers Free DACA Clinics every Monday and Wednesday, from 9 am – 12:00 pm until further notice. Space is limited. For more information call (408) 944-0691. 2625 Zanker Road, San Jose, CA 95134 Free DACA renewals at Most Holy Trinity Parish every Friday 9:30am to 12:30 pm
Renovación de DACA en la Parroquia de Santisima Trinidad cada viernes 9:30am hasta 12:30 pm
2040 Nassau Drive, San José
Simple immigration consults are also free.
Family Separation
Sign the petitions that have been put together by advocacy organizations asking our elected officials and leaders to take action:
Firme las peticiones que han elaborado las organizaciones de defensa para pedirles a nuestros funcionarios y líderes electos que actúen: * ** Families Belong Together (blog.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=3106e2d359&e=105d556a20) * ** CAIR (blog.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=45e4c92388&e=105d556a20) * ** MoveOn (blog.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=11715b59f1&e=105d556a20) * ** CredoAction (blog.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=fcd7f65a1e&e=105d556a20)
Refugee Foster Care Support for Youth!
We are looking for a host home for an 18 year old refugee student. This young man could pay $500.00 a month. He recently came into our program and is living in a group home, but is lonely. He will be a senior at Del Mar High School in San Jose. If you are interested in helping make a difference in one person’s life, keep reading!
Becoming a Refugee Foster Parent Q. Who can become a refugee foster parent? A. Refugee foster parents can be of any religious faith, race, or age over 21. You can be married or single, have a big family or no children at all. Catholic Charities will support you every step of the way – through licensing and the entire time your foster child is with you. Foster families receive training, monthly financial reimbursement, and lots of support.
Q. What is the process of becoming a refugee foster parent? A. To become certified as a refugee foster parent, families must attend two days of training, usually offered on two Saturdays. Additionally, families must complete an application packet, a home study and interview, certifications for CPR and First Aid, and background checks. The process timeframe varies but can be as fast as 5-6 weeks. Note: All adults 18 and over who live in the house are required to be fingerprinted.
Q. Can refugee foster parents communicate preferences, such as gender, country, or age of the foster child? A. Our goal is to find a good match for the foster parents and the refugee youth. Families may state their country or gender preference; however, we do not control the referrals we receive from overseas and may not always be able to make an exact match. We do attempt to match by language and culture, when able.
Q. How long will a youth stay in my home? A. We look for long-term foster care placements. Ideally, a youth would stay from time of arrival until exiting foster care at age 21. Some may stay longer! We also need respite or temporary family homes, which provide temporary care from one night or weekend to up to two or three months.
Q. After I’ve become certified as a foster parent, what happens next? A. Once you are certified, we will begin approaching you with referrals we believe would be a good match for you and your family. The referral is a small biography we receive from overseas sharing information about the youth. You will have the option of looking at the referral and either accepting or denying.
Q. After I accept a youth, how long before they will arrive? A. Refugee youths usually arrive one to three months after a family accepts the referral. Asylees, trafficked youth, and other minors, usually arrive one to three weeks after a family accepts the referral. Internal referrals may be able to arrive within one to eight days.
Q. I am working full-time; can I still become a foster parent? A. Most of our refugee foster families are working. Case managers help out in taking youths to their medical and dental appointments, handling school registration, and so forth. Youth can also receive permission to be alone for a few hours a day. They are not allowed to stay alone overnight. The foster parent can arrange for a friend, neighbor or family member to baby-sit during the day if they will be gone for several hours. Many youth also participate in after school programs to limit time alone at home.
Q. When you are fostering a refugee youth at home, are you allowed to take them out of the county for weekend trips or vacation? A. Foster youth are allowed to travel out of the county or state, but not out of the United States. Anytime you travel and will be away from home overnight, you will need to let us know ahead of time and make sure we have a way to contact you.
Q. What do you do if there is an emergency or you need to spend a weekend without the refugee youth? A. We have families who sign-up as respite providers, which means they can cover for permanent foster families when the family requests it. Respite families may care for a youth for a night or a weekend.. Respite may be in the provider’s home, or a provider may stay at your home.
Q. How will you assist refugee foster parents? A. There are many ways in which we will support you. Our case managers will be supporting you throughout the program, which includes the following: * Reimbursement for the costs of fostering a youth (housing, food and clothing). * Support from social workers. * Monthly training sessions. * Opportunities for cross-cultural exchange and sharing of experiences with other refugee foster parents.
Contact Claire Collins at ccollins@catholiccharitiesscc.org or 1-866-842-1467 JEANS FOR THE JOU

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