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International pro-life group calls for U.S. Bishops to dissolve Catholic Relief Services

The Editors
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Editor’s Note: The following quotes the hard-hitting 3 pages of conclusions in the Population Research Institute’s 119-page report on its on site investigations of Catholic Relief Services in Madagascar. The conclusions summarize the serious contradictions between CRS practices and its Catholic mission. It also emphasizes credible reasons for dismissing on-going CRS denials of the PRI investigation revelations. See the interview transcripts Part I and Part II of two Madagascar bishops supporting the previous series of articles published on LifeSiteNews regarding PRI’s investigations.

See also  PRI and Stephen Mosher should receive an award for exceptional report on CRS Madagascar scandals

September 11, 2013 (LifeSiteNews.com) – Catholic charity has always been, first and foremost, the responsibility of the Catholic faithful, who in living their Christian lives must follow our Lord’s commandment to “Love one another as I have loved you” (John 15:12).  PRI’s president, as the recipient of the Blessed Frédéric Ozanam Award from the Society of Catholic Social Scientists, and who has himself helped to found a number of charitable organizations, has a deep appreciation for this aspect of the Christian calling and a profound respect for those who are involved in such work.  

As Pope Benedict wrote in Deus Caritas Est, such an exercise in charity “needs to be organized if it is to be an ordered service to the community” (“Deus Caritas Est,” 20).  And among the most important of such organized charities, as noted in the Kinshasa Declaration, is the “diocesan Caritas . . . [which] unlike the other organizations of lay groups or religious congregations, [is unique] in being the official organ of the bishop for the service of charity.

Thus the African bishops, in concert with the universal Church, underline the indispensable role of the bishop in his diocese in overseeing both the giving and receiving of charity through the official organs of the Church.  

 This reasonable request—that all the official charitable organs of the Church, including CRS, respect and submit to the authority of the bishop in his diocese—constitutes a major stumbling block for CRS.  After all, it receives most of its funding from an organization—USAID—that forbids it to discriminate in favor of one religion over another.  Were “Catholic” Relief Services actually to attempt following the Church’s dictates and carrying out its government-funded programs through the bishop in his diocese, it would shortly thereafter lose its government funding.  

This same consideration accounts for the failure of CRS to favor Catholics in its hiring policies and to preferentially serve the population whose name it bears.  It bewilders African bishops that a “Catholic” charity does not hire Catholics to carry out programs to help fellow Catholics.  Muslim charities help fellow Muslims, they point out, and Baptist charities help fellow Baptists.  What they don’t realize is that the Muslim and Baptist charities rely upon private funds, but that grants from USAID come with nondiscrimination clauses attached.  Let CRS begin hiring only Catholics, and complaints of “bias” in the hiring would be quickly leveled and, if not corrected, contracts would be cancelled.

In fact, it is to avoid the appearance of favoring the Catholic Church in any way that CRS does not work, modestly and efficiently, out of the existing Catholic network of chanceries and parishes.  Instead, like the other secular humanitarian organizations that it partners with, it sets up an expensive, freestanding headquarters in the countries and dioceses in which it operates.  It may, as a matter of courtesy, inform the local bishop of its activities in his diocese, and it may from time to time, send a private donation his way, but it will not submit to his lawful authority.  It can’t, if it wants to continue to receive a half billion dollars from the U.S. Treasury each year.

CRS goes to great lengths to spin these necessities into virtues.  To explain why it does not preferentially serve Catholics in its programs, it loftily boasts of responding “on the basis of need not creed.”  To explain why an ostensibly Catholic organization does not preferentially hire Catholics, it speaks of hiring on the basis of professional qualifications.  Such claims sound plausible until you understand that they have been imposed on CRS by its principal donor, USAID.  

An authentic Catholic charity would understand that it is a guest in the diocese of the local bishop and would work under his authority.  It would hire faithful Catholics and, while not turning away anyone in need, seek above all to serve its fellow Catholics.  That approach would surely please the vast majority of CRS’ private donors, even if it would displease its enormous public one.  And it is an approach that St. Paul specifically endorsed in his letter to the Galatians: “So then, while we have the opportunity, let us do good to all, but especially to those who belong to the family of the faith. (Galatians 6:10)

What kind of an organization does CRS want to be? Does it want to fundamentally restructure society as many of the secular humanitarian organizations obviously do?  Does it want to prattle on endlessly about fighting for a more just or a more democratic society like the other humanitarian NGOs?  Or does it want to be a physical expression of the personal encounter with the love of Christ which moves us, as the Cardinal Sarah stated, “generously and freely towards the most disadvantaged so as to give witness to the Trinitarian love.”

Are its employees satisfied to be seen by the supposed beneficiaries of its actions as merely extensions of USAID and the anti-life ideology that it spreads?  Or are they seeking a personal relationship with God through prayer and the frequenting of the sacraments so that they can be true witnesses of the love of Christ and not fall into political or social activism or secularism?  

It is logically incoherent to say, as CRS currently does, that it is only necessary that the organization's employees recognize that CRS is officially Catholic.  Clearly, a Hindu employee of CRS is not going to be “frequenting the sacraments.[1]”  And a former CRS-Madagascar director, who happened to be Jewish, is not going to start going to Confession and being a “true witness of the love of Christ.  If Cardinal Sarah of Cor Unum suggests that employees of Catholic charities should be going to Mass, then those same charities, including CRS, are going to have to start hiring Catholics—faithful Catholics.

These are two fundamentally different visions of what Catholic charity should be. The first, which is espoused by many current CRS employees, is essentially secular and humanitarian.  The second, which is espoused by the Church, is sacred and Trinitarian. The Kinshasa Declaration seems to be speaking directly to CRS about its close relationship with USAID when it warns:  “We can thus not let ourselves be absorbed by those with powerful means – financial, of the mass-media, and of a great manipulative capacity – [who] want to spread, under the cloak of a so-called progress and of the vision of an allegedly universal man, a philosophy of rights that we cannot accept.”  

Taken together, the transcripts of the interviews we carried out in Madagascar, the more diplomatic but equally revealing speeches given by African bishops at Kinshasa, and the brief but incisive Motu Proprio issued by Pope Benedict XVI lead to a single conclusion: The official Catholic charities of the North are, at least to many of their supposed “beneficiaries,” no longer recognizably Catholic.  They have devolved into humanitarian relief organizations that are, in their day-to-day operations, indistinguishable from their secular counterparts.  Fundamental structural reforms are required to bring them into conformance with Church teaching.

In Paragraph 10 of the Kinshasa Declaration, the assembled African bishops called “upon our representatives . . . to draw the attention of other members of the Caritas family [to our concerns].”  There is no sign, however, that “other members of the Caritas family,” in particular CRS, have taken meaningful cognizance of the concerns expressed by the African bishops at this meeting.  And, if they have, it is certainly true that they have not shared these concerns with us, the members of the “Catholic community of the United States of America,” to whom the international humanitarian agency CRS supposedly belongs.  

In fact, the only reference to the Kinshasa meeting that a search of the CRS website brings up is a press release entitled, “Catholic Church in Africa 'outraged’ by Congo Violence.” As its title suggests, this one-page release highlighted an armed clash in the Congo that occurred simultaneously with the Kinshasa meeting.  It mentioned only in passing that “The bishops met November 20-22 on the work of Caritas on the continent.” That is the only reference to the Kinshasa meeting, the results of which the African bishops specifically asked to be conveyed to the “other members of the Caritas family”!

CRS continues to engage in the pretense that there is nothing wrong with its current business model.  Here is what a representative of CRS told one member of that American Catholic community who wrote to express concern that at least one African bishop was not at all happy with the American organization:

“We are unaware of any bishops that CRS works with in Africa having refused to work with CRS.  We have a very good working relationship with all of our partners around the world, including the Church, and meet with the bishops regularly to consult on our work and partner on projects.”

This is, purely and simply, a fantasy.  For real-life examples of how far removed it is from reality, remember the remarks of the bishops, priests, and other Catholic officials with whom we spoke in Madagascar, including the president of the Madagascar bishops’ conference.  Almost to a man, they were incensed at the “unequal,” “non-horizontal,” “infantilizing” working relationship that they had with CRS – when they even had a relationship.  As for the “regular” meetings, recall the remarks of the president of the Malagasy Bishops’ Conference about CRS operating out of his sight and behind his back in his own diocese.  Recall the complaints about how it had taken two years for the Malagasy bishops to wrangle a meeting with the U.S. Conference of Catholic Bishops (USCCB)/CRS, and how they had wanted that meeting not for the purpose of congratulating the USCCB/CRS on the “good working relationship” enjoyed by all, but to air their grievances against CRS and to fundamentally alter the one-sided relationship they had with that organization.

Some may conclude that CRS’ refusal to acknowledge its problems—and even its uncharitable attacks on its critics—are merely typical bureaucratic stonewalling.  We disagree.  We believe that the CRS leadership understands, perhaps better than the African bishops, and perhaps even better than the bishops who serve on its board, what is at stake here.  They understand the risks, both to their funding and to their careers, of acknowledging their past failures and embarking upon a process of reform.  They understand that extricating CRS from the smothering secular embrace of USAID will result in the loss of perhaps two-thirds of the organization’s funding.  They understand that re-establishing its identity as a truly Catholic charity means giving up its current pose as a humanitarian NGO and reintegrating it into the Catholic Church under the direct control of the bishops.

They understand that CRS, if it is to be an authentic Catholic charity as demanded by the Motu Proprio, “On the Service of Charity,” will cease to exist in its current form.  

Recommendations

 1.­ That the non-profit corporation known as Catholic Relief Services be dissolved.

 2. That the charitable activities of the U.S. Conference of Catholic Bishops (USCCB) be carried out by an office, known as International Catholic Charities (ICC), located in the USCCB itself.

 3.  That all programmatic activities carried out by ICC be done in concert with the bishop in the local diocese where the program is located, under his guidance, approval, and supervision.

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Federal court says NY allowed to ban ‘Choose Life’ plates as ‘patently offensive’

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By Ben Johnson

ALBANY, NY, May 26, 2015 (LifeSiteNews.com) – The pro-life message can be classified as “patently offensive,” a federal appeals court ruled last week. The new opinion came as a three-judge panel ruled that New York state was right to reject a “Choose Life” license plate on the grounds that it may grate on New Yorkers' political sensibilities.

The judges split on whether New York could deny a pro-adoption group the right to have its own license plate, although the state has in the past allowed plates endorsing political causes associated with the liberal viewpoint, such as environmentalism.

Judge Rosemary Pooler, who was appointed by President Clinton, wrote that the state's denial did not harm anyone's right to freedom of expression, because drivers “may display a ‘Choose Life’ bumper sticker — or even cover every available square inch of their vehicle with such stickers. That message will resonate just as loudly as if vehicle displayed a ‘Choose Life’ license plate.”

Judge Debra Ann Livingston, a President George W. Bush appointee, wrote in her dissent that “a proposed custom plate depicting a sun and two smiling children, and bearing the words, ‘Choose Life’ [thought] to be ‘patently offensive’” was “surprising.”

“Pro-adoption organizations should have the same speech rights as any other organization. While the district court affirmed this basic freedom, the circuit court denied free speech in favor of government censorship,” said Jeremy Tedesco, senior counsel at ADF. “The state doesn’t have the authority to target The Children First Foundation specialty plates for censorship based on its life-affirming viewpoint.”

The ruling is the lastest round in a legal battle that has raged for more than a decade and, pro-lifers say, seen state officials repeatedly suppress their First Amendment rights.

The Children First Foundation applied for the specialty license plate in 2002, but state officials say the message and design was “too controversial.” In 2004, the Alliance Defending Freedom filed a lawsuit on CFF's behalf.

New York's Department of Motor Vehicles repeatedly denied the “Choose Life” license plates on the grounds that the message was “patently offensive.”

The same appeals court rejected an effort to suppress the plates made by then-Attorney General Eliot Spitzer and agreed that Albany officials denied the plates based on viewpoint discrimination.

In 2006, a three-judge panel of the Second Circuit Court of Appeals noted that CFF “specifically alleges that defendants denied the picture-plate application ‘based on their disagreement with [the] life-affirming viewpoint expressed on the plate.’”

“On a motion to dismiss, we must accept this allegation, and all reasonable inferences drawn from it, as true,” the judges ruled.

Spitzer, a Democrat who strongly supported abortion-on-demand and gay “marriage,” served as governor beginning in 2007 but resigned his office in the midst of a prostitution scandal only 15 months later.

In November 2011, a federal court ruled that “New York has run afoul of the First Amendment by giving the Commissioner unbridled discretion to engage in viewpoint discrimination.”

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Yet the case has dragged on through the appeals process.

“The state has wrongly gotten away with speech discrimination against our client for more than 10 years,” Tedesco said after last week's ruling.

He said ADF is considering its next legal move.

As of this writing, “Choose Life” license plates are available in 25 states and the District of Columbia.

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Michael Coren stands outside St. James Anglican Cathedral as he prepares to be received into the Anglican Communion on April 19, 2015. Anglican Diocese of Toronto / Facebook
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‘Official’ Catholic newspaper defends running pro-abortion piece by Michael Coren

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By Pete Baklinski
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MUENSTER, Saskatchewan, May 26, 2015 (LifeSiteNews.com) -- The Prairie Messenger, described as the "official Catholic newspaper for western Canada," is defending the publication of a piece last week in which ex-Catholic author Michael Coren openly advocates for abortion in the case of rape while saying the notion of “criminalizing abortion” is “repugnant.”

In his piece titled "Seamless garment," Coren — who recently left the Catholic Church to join the Anglican Communion over Catholic teaching on homosexuality — writes that the 10-year-old Paraguayan girl who seized international headlines after becoming pregnant by rape should be legally allowed to abort her baby.

“A terrified little girl victimized by those around her and forced by a government to give birth to the child of her rapist? That is not justice, that is not life, that is not right. God must be weeping,” he writes.

Criminalizing abortion, Coren writes, would “give state legitimization and authority to a minority view and what is to a very large extent a particular religious teaching.”

The Catechism of the Catholic Church takes a different position, however. In paragraph 2273, it states that “as a consequence of the respect and protection which must be ensured for the unborn child from the moment of conception, the law must provide appropriate penal sanctions for every deliberate violation of the child's rights." Catholic teaching holds that every human life is sacred since it comes from God. There is no exception for rape. 

For many years, Coren was one of the most prominently pro-life broadcasters in Canada. Calling himself a “journalist for life,” he wrote a column for The Interim, Canada’s life and family newspaper, and was a frequent paid speaker at pro-life events. The Prairie Messenger column appears to be the first time that he has publicly renounced his pro-life position.

Prairie Messenger: “We live in a diverse society where the challenges of daily living cause people to be confronted with difficult circumstances in a world where nothing is black and white."

Rebecca Kiessling, founder of Save The 1, told LifeSiteNews that she was disgusted to see an article in a Catholic newspaper that supports abortion. Kiessling, who was conceived by rape, is a public advocate for those targeted for abortion because they were conceived in rape.

“We are also told in Deuteronomy not to punish a child for the sins of the father and we are not to shed innocent blood. Doing so goes against every concept of justice. I did not deserve the death penalty for the crimes of my biological father. There is a misplaced compassion when anyone wants to kill the innocent child. Punish rapists, not babies,” she said.

Monica Kelsey, who was also conceived in rape, told LifeSiteNews that she was “deeply saddened to hear about Christians standing for the killing of an innocent child.”

“We all agree that this is a situation that deeply saddens us all, but killing this young woman’s child is not going to unrape her. It will further victimize her and, in the process, kill an innocent child.”

“As a child conceived through a brutal attack and rape where my birth mother almost died, I am deeply saddened that Mr. Coren is making an exception for this precious child's life, simply because his father is a rapist. God can get this 10-year-old child through this tough time, but why compound the issue with an abortion? This girl needs us to walk beside her, loving her and helping her make an adoption or parenting plan,” she said.

"This is a life, this is justice for this child. Saving this pre-born child's life is the right thing to do,” she added.

Dolores Castellanos, the doctor who is monitoring the 10-year-old girl in Paraguay, has confirmed that the pregnancy is developing without affecting the health of the infant or the little girl. Nevertheless, the international abortion lobby has latched onto the case as an opportunity to force the small South American country to change its pro-life constitution which currently protects life from the moment of conception.

Prairie Messenger is a weekly Catholic newspaper published by the Benedictine monastic community at St. Peter’s Abbey in Muenster, Saskatchewan. The Diocese of Saskatoon, the Archdiocese of Saint Boniface, and the Archdiocese of Regina are among those that promote the newspaper.

When LifeSiteNews asked Prairie Messenger News Editor Rev. Peter Novecosky, OSB, why it ran a piece from an ex-Catholic who advocates for positions at extreme odds with clear Catholic teaching, spokesperson Maureen Weber responded: “Because we have much to gain by listening to the voices of others.”

“To carry only Catholic columnists who repeat the catechism would mean never hearing and acknowledging the voices of those who are living the hard realities of life on the peripheries, as Pope Francis puts it. Other columnists present other viewpoints that reflect these difficult life issues. Our readers can address these issues when they are presented and, as thinking adults, they need to do more than repeat rote answers.”

Weber said that the editors of Prairie Messenger “refuse to see abortion as a single issue, but rather, as a seamless garment of protection for all of life, both the unborn and the born, support for women, for work toward alleviating the poverty that leads so many women to make desperate decisions, restorative justice rather than harsh sentences with no possibility of rehabilitation, defence policies, health care, policies on the disabled, the aged, euthanasia and assisted suicide.”

“We live in a diverse society where the challenges of daily living cause people to be confronted with difficult circumstances in a world where nothing is black and white,” she said.

Cardinal Gerhard Müller, prefect for the Congregation for the Doctrine of the Faith, criticized in 2013 those who champion the Church’s moral vision as a “seamless garment” while ignoring actual occasions of real injustice.

“The ‘seamless garment’ image was used to great effect to root the Church’s response to various moral issues — from nuclear proliferation to poverty — within the overarching teaching on the sanctity of human life, from natural conception to natural death,” he said.

“Unfortunately, however, it is also true that the image of the ‘seamless garment’ has been used by some theologians and Catholic politicians, in an intellectually dishonest manner, to allow or at least to justify turning a blind eye to instances of abortion, contraception, or public funding for embryonic stem cell research, as long as these were simultaneously accompanied by opposition to the death penalty or promotion of economic development for the poor - issues which are also part of the fabric of Catholic moral teaching,” he said.

The Prairie Messenger, which acts as the newspaper for a number of dioceses in Western Canada, has faced criticism in the past for opposing Catholic teaching.

In a July 2004 Catholic Insight article titled “A flawed stewardship,” Joe Campbell of Saskatoon, SK, called the Prairie Messenger’s editorial stance “disappointing” for taking what he called a “cafeteria approach to teachings on faith and morals, accepting some while rejecting others.”

Campbell criticized then-editor Rev. Andrew Britz, OSB, for failing to support Church teachings on issues such as the male priesthood, contraception, fornication, and homosexuality.

“Not only has Fr. Britz failed to support certain teachings, but he has repeatedly challenged them. He has managed this in three ways: through his editorials; through regular columnists he has retained; and through unbalanced coverage of certain events and issues,” he wrote at that time.

Jim Hughes, national president of Campaign Life Coalition, told LifeSiteNews that a Catholic publication should publish what the Catholic Church teaches.

“Why they would allow this to be published is certainly beyond me. I think it behooves a Catholic publication to stand-up for what the Church actually teaches. Without some counter argument in defense of Church teaching right along side this piece, I think it's wrong to run something like that,” he said.

Contact info for respectful communcations:

Diocese of Saskatoon (home of Prairie Messenger) 
Bishop Donald Bolen
Ph: 306-659-5824 ext. 824
Email: [email protected]

Prairie Messenger 
Rev. Peter Novecosky, OSB
Ph: 306-682-1772
Email: [email protected]

Archdiocese of Saint Boniface
Most Rev. Albert LeGatt, DTh
Ph: 204-237-9858
Email: [email protected]

Archdiocese of Regina
Archbishop Daniel Bohan
Ph: (306) 352-1651
Director of Communications
Bobbi Yanko - ext 230
Email: [email protected]

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Lisa Bourne

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BREAKING: Dutch bishops’ aid group funding Planned Parenthood, Marie Stopes

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By Lisa Bourne

May 26, 2015 (LifeSiteNews.com) – Cordaid, the Dutch arm of the Vatican’s charitable umbrella Caritas Internationalis, is openly promoting contraception and says access to birth control is vital for the good of women in developing countries. The group has also given money to leading international abortion providers Planned Parenthood and Marie Stopes International.

Cordaid defended itself when questioned by LifeSiteNews. Calling itself a “proud member” of Caritas Internationalis, a representative said that “access to affordable and good-quality family planning and sexual and reproductive healthcare are crucial to strengthening the position of women in developing countries and to lowering the rate of unwanted pregnancies.”

A new report by the Lepanto Institute details evidence of numerous violations of Church teaching from Cordaid's own website.

In 2012 Cordaid started a program called “Making sexual and reproductive health services work for the next generation” in Burundi, Rwanda, and the Democratic Republic of Congo.

Cordaid: “Access to affordable and good-quality family planning and sexual and reproductive healthcare are crucial to strengthening the position of women in developing countries and to lowering the rate of unwanted pregnancies.”

“There is a clear need for sex education and contraception in the African Great Lakes region,” Cordaid wrote of the program. “Its aim is to provide a better future for young generations, reduce childbirth mortality among women through more effective family planning and alleviate poverty among families.”

It began another contraception program the following year in Burundi, Congo, and Rwanda. A Cordaid program distributed condoms in the Congo in 2012, and another worked to provide condoms and other contraceptives in Malawi in 2013, while a third provided condoms in Sierra Leone in 2011 and 2012.

The Cordaid website also shows that it gave the Philippines Planned Parenthood affiliate €220,491 in 2013 for a teen sex ed program, and partnered with another affiliate in Sierra Leone in 2013 and 2014. Cordaid gave a Marie Stopes affiliate over half a million Euros in 2013 to provide birth control, including sterilization.

Cordaid is not only a member but also a co-founder of Caritas Internationalis, the Vatican’s coalition of Catholic relief, development, and social service organizations. There are 165 members in some 200 countries and territories across the world, and Cordaid is Caritas Internationalis’ local affiliate for the Netherlands.

The head of Caritas Internationalis was released from her position in 2011 amidst internal changes requested by the Vatican, prompted by concerns over the development agency’s Catholic identity. The following year Pope Benedict XVI ordered a reform of Caritas Internationalis.

The Lepanto Institute’s Michael Hichborn criticized Cordaid’s open flaunting of its membership in Caritas Internationalis while obviously disobeying Church teaching.

"With Cordaid boasting its proud membership in Caritas Internationalis while simultaneously fully admitting to dispensing contraception and funding Planned Parenthood and Marie Stopes International, Caritas has an obligation to expel Cordaid from its rosters," he told LifeSiteNews.

Responding to LifeSiteNews’ inquiry into the report’s specifics, in addition to stating that women benefit from “family planning” services and expressing importance in reducing “unwanted pregnancies,” Cordaid insisted it is not involved in providing abortion.

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“Cordaid's instruments of family planning and sexual and reproductive healthcare do not include abortion,” the relief group said.

Cordaid also said it had the esteem of those with whom it collaborates. “Our partners, governments and our funding partners respect the way we, as a proud member of Caritas Internationalis, fulfil our role to build bridges between faith based and non-faith based organizations in north and south.”

“The catholic social teachings are the fundament of our identity and work,” the group added. “The fundamental elements of the catholic social teachings, subsidiarity, solidarity, bonum com unum and human dignity, inspire and guide us in our mission to build flourishing communities in the world’s most fragile and conflict affected areas.”  

LifeSiteNews sent inquiries to Caritas Internationalis regarding Cordaid’s activities in conflict with Church teaching, and did not receive a response before press time.

Hichborn decried the thought of Catholics in the Netherlands funding anti-Catholic initiatives. "Are the bishops of the Netherlands aware of what Cordaid is doing?” he asked. “Do Catholic parishes in the Netherlands take up collections for Cordaid? The Catholic faithful need to be made aware of what is happening in our Church."

Cordaid’s full statement to LifeSiteNews:

As a Catholic organization, Cordaid has long experience in healthcare in developing countries, especially sexual and reproductive healthcare.

In our programs one of our aims is to build bridges between citizens and governments, partners in the North and partners in the South, and bring together both religious and non-religious organizations.

Our long experience has taught us that good, complete and timely information and access to affordable and good-quality family planning and sexual and reproductive healthcare are crucial to strengthening the position of women in developing countries and to lowering the rate of unwanted pregnancies. Cordaid's instruments of family planning and sexual and reproductive healthcare do not include abortion.

Our partners, governments and our funding partners respect the way we, as a proud member of Caritas Internationalis, fulfil our role to build bridges between faith based and non-faith based organizations in north and south. The catholic social teachings are the fundament of our identity and work. The fundamental elements of the catholic social teachings, subsidiarity, solidarity, bonum comunum and human dignity, inspire and guide us in our mission to build flourishing communities in world’s most fragile and conflict affected areas.   

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