Evel Knievel waves to the crowd before stepping into the cockpit of his steam-powered rocket (Courtesy photo) By Philip A. Janquart ICR Editor Father Caleb Vogel—vicar general for the Diocese of Boise—wasn’t there the day a legendary daredevil came to Idaho. But he’s heard the story from his father, Leon Vogel, who was part of the recovery crew following Evel Knievel’s infamous attempt to jump the Snake River Canyon near Twin Falls in 1974, three years before Father Vogel born. For Leon, the memory is not simply about a daredevil, a rocket-powered vehicle and a spectacular crash. It’s a story about fear, prayer and a boat that, for a few tense moments, seemed dangerously close to sinking. And it has always reminded him of another boat — the one carrying Jesus and his disciples through a storm on the Sea of Galilee. Born Robert Craig Knievel on Oct. 17, 1938, in Butte, Montana, Knievel became famous for his daring motorcycle stunts and flamboyant image, including his iconic jumpsuit and red, white, and blue cape and jeweled, open-faced helmet. During the 1960s, he adopted the stage name “Evil Knievel,” later changing the spelling to “Evel” because he thought “Evil” sounded too negative. His stunts were broadcast on national television, and his likeness appeared on lunch boxes, toys, clothing and other merchandise. In 1974, Knievel came to Twin Falls with perhaps his most ambitious plan yet: launching himself across the Snake River Canyon. At the time, Leon worked at a trout farm in the canyon. His job required a heavy riverboat capable of navigating the rapids and reaching areas otherwise difficult to access. Leon was never particularly impressed with Knievel. “I was interested in seeing what he was going to do, but that was as far as it went,” he said. Leon had already encountered Knievel’s operation before the jump. During an earlier test, Knievel’s vehicle had shattered and fallen into the river, and Leon and his coworkers used their boat to retrieve it. Knievel’s family also came to the area to fish. Leon was asked to guide Knievel’s wife and sons because he was known for his careful language and ability to get along with visitors. He soon discovered Knievel’s wife was terrified. “She was scared to death,” Leon recalled. “Yeah, she was in tears.” She was Catholic and asked Leon to pray for her, her sons and her husband. “I told her I would,” he said. The danger was obvious. “If Evel Knievel didn’t make it across the canyon, he’s dead,” Leon said. “And he knew that, and that’s how serious it was.” On the day of the jump, Leon and several others took the boat through the rapids toward the launch site. They stayed well away from the canyon wall because of the enormous crowd gathered along the rim. “We were afraid that with that large group of people on top they’d throw down beer bottles or something,” Leon said. From the river below, four men in Leon’s boat watched as Knievel’s steam-powered “space cycle” blasted from the ramp. “He would have made it, but the parachute came out too soon,” Leon said. “It actually blew the back end of the space cycle off before it even got off the ramp. So, he was being held back by that parachute.” The wind pulled the vehicle back toward the canyon wall. Leon watched as it struck the cliff repeatedly, like a pinball, with Knievel strapped inside and unconscious. “He could have got killed four or five times ricocheting off that canyon wall,” he said. The vehicle finally came to rest near the river. Remarkably, Knievel had survived. Leon and the others immediately headed toward him. They found Knievel unconscious with scratches on his face and secured by a heavy racing-style seat belt that proved difficult to remove. Leon reached down, grabbed Knievel and lifted him so the others could work on the belt. “I was in tremendous shape,” he said. “I was strong and could hold him up.” Leon Vogel, far right, in blue shirt, was part of the recovery crew that assisted Knievel following his crash. (courtesy photo) They freed Knievel from the wreckage, carried him to the water a nd placed him in Leon’s boat. A small aluminum recovery boat with two men in wetsuits had also arrived, along with one of Knievel’s managers in a kayak. Because the rocky terrain and rapids made a nearby helicopter landing impossible, the group began moving downstream. Then Leon realized they had another problem. Eight people were now aboard his boat. He estimated their combined weight at 1,500 to 1,800 pounds, with nose of the boat dropping dangerously low and dipping into the water. “I knew what that boat was doing,” Leon said. “I was hanging back on the motor, and we had to slow the motor clear down because it was plowing, going underwater.” Leon knew he had to act. “I knew I just had to back off on the motor a little bit and go up there and tell those guys to get their butts to the back,” he said. The solution was simple: redistribute the weight, slow the boat and keep it steady. But over the years, Leon came to see something more in that moment. In the Gospel of Mark, Jesus and his disciples are crossing the sea when a violent storm arises. Waves break over the boat while Jesus sleeps. Terrified, the disciples wake him, asking whether he cares that they are about to perish. Jesus rises and calms the wind and sea. Leon saw something familiar in their fear. “They’ve always had rough times, rough water that came close to filling the boat because there were 12 Apostles and Jesus in that small boat,” he said. “All it takes is a little bit of wind coming up, and they’re ready to sink.” The Apostles didn’t understand how Jesus could sleep while they feared for their lives. But it didn’t mean Jesus was ignoring them or had abandoned them. For Leon, the lesson became inseparable from what happened on the Snake River that day. “Don’t rock the boat,” he said. The experience also brought him back to the prayer request Knievel’s wife had made before the jump. She knew her husband might not come home. Leon knew it, too. After the crash, as Knievel regained consciousness, he remembered the battered showman repeatedly saying the same words. “He just hung his head down and said, ‘No more, no more,’” Leon recalled, noting his surprise when he saw a picture of himself and the eight men in Sports Illustrated. He believes Knievel may have made another small motorcycle jump afterward, but the canyon attempt marked the end of his most dangerous stunts and his career. The experience did little to change Leon’s personal opinion of the famous daredevil. He remembers seeing Knievel “strut around” with a cane topped by a large diamond. “I have to confess, I was terribly unimpressed with him, and that was before the jump,” Leon said. “I was more excited about being in Sports Illustrated than being in a boat with Evel Knievel.” Leon said he reached his own conclusion years later. “He wasn’t the friendliest of people,” he said. “Over the years, I decided he had more guts than he did brains.” But Leon does not claim to know much about Knievel’s faith, nor does he judge him. What he remembers clearly is Knievel’s wife and her Catholic faith, as well as her tears and request for prayer. And he remembers the boat. Sometimes faith does not mean the storm will never come. It means remembering who is in the boat when it does. For Leon, that lesson has endured far longer than the spectacle that brought Evel Knievel to the Snake River Canyon more than five decades ago. “That’s been kind of my motto ever since then,” he said. “‘Keep ’er steady, and don’t rock the boat.’”

Por el obispo Peter F. Christensen ¿Alguna vez te has sentido tan cautivado al contemplar algo en la naturaleza que, al instante, te ha dejado sin aliento? Tal vez un colorido atardecer, una majestuosa montaña nevada o una rosa en flor en un jarrón: esos momentos que te transportan al asombro y a la maravilla mientras te deleitas con la belleza de lo que contemplas. Hace poco, una fotografía que me enviaron unos queridos amigos me cautivó profundamente. Era una foto reciente de su nieta. Con el permiso de los padres de la niña, elegí esta imagen para la portada de la edición actual del Idaho Catholic Register. ¡Obsérvenla bien! Es muy probable que ustedes también comprendan por qué esta foto me atrajo tanto cuando la vi por primera vez. Lo único que pensé entonces —y que sigo pensando ahora— fueron estas palabras: ¡La vida es hermosa! ¡Qué regalo de maravilla y belleza se nos ofrece tan generosamente cuando los niños llegan a nuestro mundo! Desde los recién nacidos hasta los que atraviesan sus primeros años de vida, los niños a menudo nos transmiten una profunda sensación de bondad sobre la cual reflexionar; algo que es, verdaderamente, un regalo de Dios. Poseen una mirada libre de cargas, una apariencia pura y humilde, y una cercanía a Dios que se manifiesta con total transparencia en su existencia, simplemente por el hecho de ser obra de Su creación. Hoy en día, tal vez con mayor intensidad que nunca, percibimos el don extraordinariamente hermoso que representan los hijos, precisamente porque esta realidad contrasta directamente con las acciones de quienes buscan destruir la vida de los más vulnerables: los niños aún no nacidos. Hermanos y hermanas, nos enfrentamos a una propuesta en la boleta electoral del 3 de noviembre que resulta tan extrema que, al redefinir el concepto de viabilidad fetal, permitiría el aborto por cualquier motivo hasta bien entrado el octavo mes de embarazo. La Propuesta 1 incluso anula los derechos de los padres al permitir que los menores se sometan a un aborto sin el consentimiento de sus progenitores. Asimismo, eliminaría el requisito de que solo un médico pueda realizar o prescribir un aborto, sustituyéndolo por el término genérico de “proveedor de atención médica”. Y por si fuera poco, la Propuesta 1 pretende proteger a quienes practican abortos, eximiéndolos de cualquier tipo de demanda por negligencia médica en caso de complicaciones. Quienes apoyan la Proposición 1 afirman que solo desean ayudar a las mujeres que presentan complicaciones durante el embarazo. Lo cierto es que, tal como ha declarado claramente la Corte Suprema de Idaho, nuestras leyes actuales ya protegen a las mujeres que sufren dichas complicaciones. De igual forma, los partidarios de la Proposición 1 sostienen que los médicos están abandonando Idaho y que el estado no logra reclutar facultativos debido a nuestras leyes provida. Una vez más, esto no es cierto. Los datos de la Junta Médica de Idaho indican que el número de obstetras y ginecólogos con licencia en el estado ha aumentado un 20 % desde 2022, año en que entraron en vigor nuestras leyes provida actuales. En pocas palabras, si se aprueba la Proposición 1, Idaho se regirá por una nueva ley que prevalecerá sobre aquellas que permitían el aborto durante la vigencia del fallo Roe vs. Wade. Tras un voto a favor se esconden realidades sombrías, tan oscuras que ni siquiera los promotores de la propuesta se atreven a mencionarlas públicamente en su campaña. Por ello, es imperativo que unamos esfuerzos para evitar que esta medida se convierta en ley. Falta poco más de un mes para que debamos alzar la voz, mantenernos firmes y votar «NO» a la Proposición 1. La vida —la vida de un niño y la de cada uno de nosotros— depende de que tomemos la decisión correcta respecto a este don de Dios y permitamos que la belleza de nuestros hijos siga manifestándose mientras viven en el maravilloso mundo que nos rodea. ¿Me acompañarías a rezar de todo corazón la siguiente oración? ¡La vida es hermosa! Padre Celestial, Gracias por el don de la vida. Todo ha sido creado, es conocido y es amado por Ti. Al contemplar el rostro de un niño, recuerdo Tu don infinito de amor. Que Tu amor abra mis ojos para reconocer la dignidad de cada persona, desde el primer momento de la concepción hasta la muerte natural. Señor, ayúdame a cumplir con mi responsabilidad como ciudadano de Idaho. Guía mi voluntad y mi conciencia para buscar la sabiduría, la justicia y el bien común, reflejando mi profundo respeto por el carácter sagrado de toda vida humana. Que por intercesión de nuestra Santísima Madre María, quien tan bien sabía que la vida es hermosa, Jesús, su Hijo, escuche mi oración. Amén. La oración, como bien sabes, suscita una poderosa respuesta de Dios para el bien. Como dijo Jesús a sus discípulos: «En verdad les digo: si dos de ustedes se ponen de acuerdo en la tierra para pedir algo, mi Padre celestial se lo concederá. Porque donde dos o tres están reunidos en mi nombre, allí estoy yo en medio de ellos» (Mt 18, 19-20). Cuéntaselo a los demás y, este 3 de noviembre, sal a votar “NO”. Este próximo fin de semana se distribuirán 60,000 estampas de oración en todas nuestras parroquias e instituciones católicas; estas llevarán la hermosa imagen de un niño —similar a la de la portada— y la oración correspondiente. Ojalá recemos esta oración con frecuencia durante el mes de octubre, dedicado a la causa provida, para así lograr superar la Proposición 1 el martes 3 de noviembre, al acudir juntos a votar «NO».

Un ultrasonido permite observar al bebé dentro del útero. por Philip A. Janquart Editor de ICR BOISE — A medida que se acercan las elecciones generales del 3 de noviembre, los votantes de Idaho se preparan para tomar, quizás, la decisión más trascendental de la historia del estado, especialmente si se es partidario del movimiento pro-vida. En el centro de todo se encuentra una nueva propuesta de ley que eludiría las leyes vigentes de Idaho en materia de aborto. El secretario de Estado de Idaho, Phil McGrane, del Partido Republicano, anunció a principios de julio que la Ley de Libertad Reproductiva y Privacidad (RFPA) cumplía los requisitos para ser sometida a votación en las elecciones generales. La medida, que aparecerá como «Propuesta 1», establecería un derecho legal a la libertad reproductiva y a la privacidad, incluyendo el aborto hasta la viabilidad fetal y en determinadas emergencias médicas. Las organizaciones provida de Idaho instan a los votantes a rechazar la medida, alegando que iría más allá de los derechos al aborto que existían antes de que el Tribunal Supremo de los Estados Unidos anulara la sentencia Roe contra Wade en 2022, revirtiendo de hecho décadas de avances en la defensa del movimiento provida. “Lo más importante es saber esto: (la Prop. 1) no es lo que dice», afirmó el obispo Peter F. Christensen en una declaración reciente. «Es muy confusa, muy engañosa, y tenemos que fijarnos en el texto y en su significado, porque es destructiva, y tenemos que votar “No” a ella”. El obispo Peter enumeró tres preocupaciones principales. “En primer lugar, y esto es muy preocupante: redefine la viabilidad fetal, y eso puede redefinirse [para permitir el aborto] hasta la viabilidad de ese feto, es decir, hasta el tercer trimestre», Continuó diciendo: El segundo punto es este: eliminaría el consentimiento paterno al permitir que las menores se sometan a un aborto sin el conocimiento de sus padres. De hecho, este sería el único procedimiento médico en Idaho que una menor podría someterse sin consentimiento paterno. “En tercer lugar, eliminaría el requisito de que “solo un médico” pueda prescribir o practicar un aborto, sustituyendo al médico por el término “profesional sanitario”. Es muy preocupante. Por estas razones, y muchas más, les animo encarecidamente a que salgan a votar el 3 de noviembre. Votar “No”, porque esto sería tremendamente perjudicial para la vida en Idaho”. Al menos cinco grupos —entre ellos el comité de acción política (PAC) “Too Extreme for Idaho” ( Demasiado Extrema para Idaho) y el Partido Republicano de Idaho— están llevando a cabo campañas en todo el estado para informar a la ciudadanía sobre lo que “realmente significa” la Proposición 1. Entre otros grupos se encuentran “Idaho Chooses Life”, “Right to Life of Idaho” y el “Idaho Family Policy Center”. El tiempo es fundamental La presidenta del Partido Republicano de Idaho, Dorothy Moon, que lidera una iniciativa impulsada por el Partido Republicano de Idaho, declaró al «Idaho Catholic Register» que los votos por correo son cruciales porque pueden enviarse antes de la fecha real de las elecciones, el 3 de noviembre. Esto significa que, potencialmente, no todos los votantes escucharán el mensaje provida antes de que sus votos queden registrados. La votación por correo comienza el 18 de septiembre, y la votación anticipada, el 13 de octubre. Ambas finalizan el 30 de octubre. En realidad, la votación sobre la Proposición 1 no se celebra en un solo día, y los grupos provida están trabajando sin descanso para informar al mayor número posible de votantes —al igual que los grupos proaborto—. Lo que está en juego “La Propuesta 1 es radicalmente a favor del aborto y legalizaría los abortos tardíos hasta el tercer trimestre», afirmó el obispo Peter en un comunicado del 30 de julio. “Si se aprueba, la Propuesta 1 eliminaría casi todas las protecciones para los bebés no nacidos y pondría en riesgo a las mujeres vulnerables”. La iniciativa, respaldada por Idahoans United for Women and Families, define la atención sanitaria reproductiva de forma amplia para incluir el aborto, la anticoncepción, los tratamientos de fertilidad, la atención en caso de aborto espontáneo, la atención durante el parto y la atención prenatal, durante el embarazo y posparto. La medida establece que toda persona tiene derecho a la libertad reproductiva y a la intimidad, y que el Estado no puede interferir en el ejercicio de ese derecho, salvo en virtud de restricciones que cumplan las normas establecidas en la iniciativa. Los partidarios describen la medida como una forma de restablecer los derechos reproductivos y evitar la injerencia del gobierno en las decisiones entre los pacientes y sus profesionales sanitarios. Los detractores, sin embargo, afirman que la redacción provocaría un cambio mucho más amplio en la legislación de Idaho. Los grupos provida han planteado varias preocupaciones sobre la iniciativa, entre ellas: Aborto tardío Una de las principales preocupaciones de los grupos provida es la definición de “viabilidad fetal” que recoge la iniciativa. La campaña “Stop Prop 1”, organizada por el comité de acción política “Too Extreme for Idaho”, afirma que la iniciativa redefiniría la viabilidad de tal forma que podría permitir abortos hasta bien entrado el séptimo u octavo mes de embarazo. Según la legislación vigente en Idaho, afirman los detractores, la viabilidad fetal se ha definido tradicionalmente como el momento en el que un feto podría, potencialmente, vivir fuera del útero materno con ayuda artificial. La Propuesta 1, en cambio, define la viabilidad en términos de que el feto tenga una “probabilidad significativa de supervivencia sostenida” fuera del útero “sin medidas médicas extraordinarias”. “Stop Prop 1” afirma que este cambio podría excluir de la definición de viabilidad a los bebés prematuros que requieren una intervención médica intensiva, como oxígeno u otros cuidados neonatales. La campaña califica esto como una posible autorización para el aborto en una fase mucho más avanzada del embarazo. Megan Wold, una abogada de Idaho que anteriormente trabajó como asistente del juez del Tribunal Supremo de los Estados Unidos Samuel Alito, ha planteado un argumento similar, afirmando que la definición podría permitir el aborto “por cualquier motivo (o sin motivo alguno)” hasta el octavo mes de embarazo. Los grupos de la oposición también sostienen que la Propuesta 1 iría más allá de la sentencia Roe contra Wade, que, según ellos, permitía una mayor regulación estatal del aborto en etapas más avanzadas del embarazo. Consentimiento de los padres Otra preocupación planteada por los grupos provida tiene que ver con el uso que hace la iniciativa del término “profesional sanitario”. La campaña “Stop Prop 1” sostiene que la Proposición 1 sustituiría el requisito de Idaho de que el aborto solo pueda ser practicado por un médico por una norma más amplia que se aplicaría a “cualquier persona o entidad autorizada que preste asistencia sanitaria o tratamiento médico”. Esto significa que personas que no sean médicos podrían practicar abortos, lo que podría incluir a personas que trabajan en clínicas abortivas. “Esto incluye incluso a personas que no son médicos, como los empleados de clínicas abortivas”, afirma la campaña “Stop Prop 1”. Emergencias médicas Las organizaciones provida afirman que la disposición sobre emergencias médicas de la Propuesta 1 permitiría el aborto después de la viabilidad fetal cuando, según la medida, exista una emergencia médica. Define dicha emergencia en términos que incluyen una afección física que amenace la vida de la mujer embarazada o que provoque un deterioro grave de una función corporal o una disfunción grave de un órgano o parte del cuerpo. Los detractores sostienen que esta disposición es más amplia que la excepción existente en Idaho por “riesgo para la vida de la madre” y que podría permitir el aborto en circunstancias en las que lo que está en juego es la salud de la mujer, en lugar de un riesgo inmediato de muerte. La cuestión ha cobrado mayor relevancia tras una reciente sentencia de un tribunal federal relacionada con las leyes sobre el aborto de Idaho. El 13 de agosto, la jueza federal de distrito B. Lynn Winmill dictaminó que las restricciones al aborto de Idaho no podían aplicarse a los médicos que practican abortos para proteger la salud de una mujer embarazada o para evitar que se autolesione. El fiscal general de Idaho, Raúl Labrador, ha afirmado que recurrirá la decisión. El Idaho Family Policy Center ha sostenido que las leyes provida de Idaho siguen protegiendo a las mujeres y permiten a los médicos proporcionar el tratamiento médico necesario. La organización afirma que la ley de Idaho no prohíbe el tratamiento de abortos espontáneos, embarazos ectópicos o embarazos molares, y que los médicos no están obligados a esperar hasta que sea seguro que una mujer va a morir antes de practicar un aborto para salvarle la vida. El debate sobre los ginecólogos y obstetras El efecto de las leyes sobre el aborto de Idaho en el colectivo de médicos del estado también se ha convertido en parte del debate sobre la Proposición 1. El Centro de Política Familiar de Idaho ha afirmado que las afirmaciones de que Idaho ha perdido un gran número de ginecólogos y obstetras debido a sus leyes sobre el aborto son engañosas. La organización se remite a los datos sobre licencias de la Junta Médica de Idaho, que muestran que el número de ginecólogos y obstetras con licencia en vigor ha aumentado desde que entraron en vigor las leyes provida de Idaho. En una publicación en redes sociales del 3 de agosto, la organización afirmó: «Los defensores del aborto os están mintiendo», y señaló que el número de ginecólogos y obstetras con licencia en vigor en Idaho había aumentado. Esa interpretación ha sido cuestionada por médicos e investigadores, quienes señalan que una licencia médica activa en Idaho no significa necesariamente que un médico ejerza actualmente en el estado. Un estudio de la Universidad Estatal de Boise de 2025 reveló que Idaho había perdido una parte sustancial de su plantilla de ginecólogos y obstetras desde 2022. Sin embargo, la organización «Too Extreme for Idaho» refuta ese informe y afirma que el número de ginecólogos y obstetras en ejercicio en Idaho ha crecido, de hecho, casi un 20 %. El debate sobre la Proposición 1 surge a raíz de la sentencia de 2022 del Tribunal Supremo de los Estados Unidos en el caso «Dobbs contra Jackson Women’s Health Organization», que anuló la sentencia «Roe contra Wade» y devolvió a los estados la competencia sobre las leyes relativas al aborto. Desde entonces, han surgido en varios estados iniciativas electorales relacionadas con la política del aborto, con resultados dispares. Según la legislación vigente en Idaho, el aborto está prohibido salvo en circunstancias limitadas, entre las que se incluyen los casos en que sea necesario para evitar la muerte de la mujer embarazada y los casos de violación o incesto. La legislación estatal también distingue entre el aborto electivo y el tratamiento médico para embarazos no viables, como los abortos espontáneos y los embarazos ectópicos.

by Lori Hadacek Chaplin For the ICR Lillian Banuelos Fourteen-year-old Lillian Banuelos’ American Heritage Girls (AHG) service project, “Bags of Hope,” will gift moms in need diaper bags filled with necessities and more. Lillian’s response to Prop. 1 Lillian Banuelos’ idea for “Bags of Hope” was born out of her desire to counter the anti-life initiative called “Proposition 1” with something positive. Also referred to as the Reproductive Freedom and Privacy Act Initiative, Proposition 1 is on the ballot in Idaho for the Nov. 3, 2026 election. Falling in line with Catholic teaching on the sanctity of all life (CCC 2270), Lillian believes the unborn are persons who have rights. She told Idaho Catholic Register, “To me, it doesn’t make sense any other way. It’s just difficult for me to wrap my head around how some people think that the baby in the womb is not a person.” Among other extreme consequences, if Prop. 1 is passed, it will open the door to third-trimester abortions by redefining viability. Viability measures when the baby can survive outside the womb — either independently or with medical intervention. The earliest known survival of a premature infant on record is a baby boy, Nash Keen, born in Iowa at 21 weeks. Prop. 1 states that a fetus is not viable until it shows “significant likelihood of sustained survival outside of the uterus without extraordinary medical measures.” What “extraordinary measures” means depends “on a physician’s good faith medical judgment.” Prop. 1 is too open-ended about what viability means. “The most wrong part to me about abortion is the later-term ones, because you lose the argument that it’s just a clump of cells and not a baby,” Lillian points out. Lillian with the items she has collected, to date. Proactive in helping moms Since she is too young to cast a “No” vote on Prop. 1, Lillian has focused her AHG service project on helping mothers experiencing unplanned pregnancies. With a little help from her mom, Brittany, Lillian came up with the Bags of Hope idea. Bags of Hope includes a gift registry on Amazon’s website where people can contribute by purchasing items such as diapers, wipes, bottles, formula, baby socks, baby equipment, prayer books and pregnancy books. Brittany Banuelos, vice coordinator of AHG, told ICR, “We worked with Lifeline in Nampa and asked them what their most needed items were so that we could make sure that Lillian was collecting items that would actually be useful to them.” The pregnancy resource center helps mothers before and after the birth of their babies through their boutique, The Baby Closet. The boutique carries clothing sizes up to 4T. Robin Watters, executive director of Lifeline, said. “Everything at the boutique is 100% free. Mothers can come every two months and pick out what they need. We just put out the fall clothes.” The Baby Closet receives donations weekly from people across the community, but only like-new items are stocked. Lillian’s Bags of Hope will mean a lot to the women who receive them. “We like to tell the clients this set of gifts came from so and so — not particularly the name — but in this case a young person,” Watters explains. “And that is really impactful for them, but for us also.” American Heritage Girls Lillian in her AHG uniform St. Paul’s in Nampa hosts the only specifically Catholic AHG troop, which is a Christ-centered character and leadership development program for girls. The group shares some similarities with the Girl Scouts of the USA, but Girl Scouts is a secular program. Within the AHG organization, prayer and pro-life values are interwoven into the fabric of the organization and are a few of the principles that make it different. Girls even have the opportunity to earn a “Respect Life” badge. “Our troop is passionately Pro-Life. We help with crafting opportunities and caroling at the Meadow View nursing home, attend the Boise March for Life, assist with the [We Care Idaho] Pro-Life Dinner setup, and encourage the girls to participate in service opportunities in the community,” said Theresa Heaton, AHG troop coordinator. Heaton says that her troop hopes “to foster this love of the human person in all stages and circumstances of life.” Community support The service project is off to a good start. People in Idaho and neighboring states have already been rallying by buying items on Amazon, donating gently used baby items, and donating money. Albertsons donated a $100 gift card to support Lillian’s efforts. “With that money, I’ve been able to buy gently used diaper bags, which I clean before filling them,” she explains. Brittany adds, “It is the most beautiful outpouring of community love for these mamas and babes that they don’t even know.” Help Lillian make her goal Lillian’s goal is to have 20 to 25 filled diaper bags. “But I think we’ll have a bunch of extra supplies, so we’ll just donate everything,” Lillian said. People can support Lillian’s cause through the Amazon.com registry via the QR code (see poster below) through Oct. 27. They can also give to her directly by emailing her at ChrisBrittbanuelos@gmail.com. “We want women to feel like they have a community that is showing up for them,” Brittany closes.

by Bishop Peter F. Christensen Have you ever been so captivated while looking at something in nature that it instantly takes your breath away? Perhaps a colorful sunset, or a majestic snow-capped mountain, or a blooming rose in a vase of flowers – those moments which make you feel transported into awe and wonder as you take delight in the beauty of what’s being observed. Recently, I was captivated in such a way by a photo, sent to me by dear friends. It was a recent photo taken of their granddaughter. With the permission of the child’s parents, I chose this photo to be used for the cover of our current issue of the Idaho Catholic Register. Take a good look! Chances are you too can see just why I was so drawn to this photo when I first saw it. All I could think then, as I do now, are the words: Life is Beautiful! What a gift of wonder and beauty made so readily available when children make their way into our world. From those newly born and those within the early years of life, children so often give us a deep sense of goodness to ponder – which truly is a gift from God. So unencumbered in their gaze, so pure and humble in their appearance, so transparently close to God in their existence, simply because they are His creation. Perhaps increasingly heightened today, this amazingly beautiful gift of children is seen, due to the fact it stands in direct contrast by those who seek to destroy the very lives of our most vulnerable – our unborn children. My brothers and sisters, we are currently facing a Proposition on the November 3rd ballot which is so extreme that it would, by redefining viability, allow abortion for any reason well into the 8th month of pregnancy. Proposition 1 even does away with parental rights by allowing minors to get an abortion without parental consent. At the same time, it would also do away with the physician-only requirement to perform or prescribe an abortion and replace it with the term “healthcare provider.” And if that were not enough, Proposition 1 seeks to shield those who perform abortions by exempting them from any kind of malpractice lawsuits when things go wrong. We hear from those in favor of Proposition 1 saying they just want to help women who have pregnancy complications. The truth is, as the Idaho State Supreme Court has clearly stated, our current laws already protect women who have pregnancy complications. We also hear from those in favor of Proposition 1 that doctors are fleeing Idaho and that our State can’t recruit doctors because of our pro-life laws. Again, this is not true. The Idaho Medical Board shows that the number of licensed OBGYNs has increased in Idaho by 20% since 2022, the year our current pro-life laws went into effect. Simply put, if Proposition 1 passes, Idaho will be living with a new law that supersedes those laws which permitted abortions during the time of Roe vs. Wade. Hidden within a “yes” vote are dark realities – too dark for even the proponents of the Proposition to mention publicly in their campaign. Therefore, it is imperative that we all work together so that this does not pass into law. We are just a little more than a month away before we have to stand up, be strong and vote “NO” on Proposition 1. Life, the life of a child, and each of our lives depends on us making the right choice for God’s gift, and allowing for the beauty of our children to continue to be seen, living in our amazing world around us. Will you join me in praying from your heart the following prayer: Life is Beautiful! Heavenly Father, Thank You for the gift of life. All is created, known, and cherished by You. Gazing upon the face of a child, I am reminded of Your boundless gift of love. May Your love open my eyes to recognize the dignity of every person, from the first moment of conception until natural death. Lord, help me to fulfill my responsibility as a citizen of Idaho. Guide my will and my conscience to seek wisdom, justice, and the common good – reflecting my profound respect for the sacredness of all human life. Through the intercession of our Blessed Mother Mary, who knew so well that life is beautiful, may Jesus, her Son, hear my prayer. Amen Prayer, as you well-know, promotes a powerful response from God for good. As Jesus said to His disciples: “Amen, I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. For where two or three are gathered together in my name, there am I in the midst of them.” (Mt 18:19-20). Tell others, and this November 3rd, go out and vote “NO.” Most Reverend Peter F. Christensen Bishop of Boise 60,000 prayer cards with the above beautiful image of a child and prayer will be distributed to all of our Parishes and Catholic Institutions this coming weekend. May we offer the prayer often during this Pro-Life Month of October, doing so to overcome Proposition 1 on Tuesday, November 3rd -- as we together go to vote “NO.”

Introduction to Bishop Christensen’s Pastoral Reflection The following pastoral reflection from Bishop Peter F. Christensen is offered in response to various public statements and commentaries concerning Proposition 1, including statements from individuals who identify themselves as Catholic while expressing support for the measure. Rather than addressing particular individuals, Bishop Christensen invites all Catholics to consider the questions raised by Proposition 1 in light of the Gospel, the dignity of human life, the formation of conscience and the teaching of the Catholic Church. “If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free.” — John 8:31–32 By Most Reverend Peter F. Christensen, M.A., D.D. Bishop of Boise Dear Brothers and Sisters in Christ, Over the many years of my priesthood and episcopal ministry, I have had the privilege of accompanying people at almost every stage of the Christian journey. I have witnessed the joy of people encountering Christ for the first time, the quiet faithfulness of those who have followed Him for decades, and the struggles of good people trying to reconcile the demands of the Gospel with the circumstances of their lives. One lesson has become increasingly clear to me: following Jesus Christ is not simply a matter of believing in Him. It means allowing Him to change us. That conversion is rarely completed all at once. It is the work of a lifetime. Each of us has places in our lives that we would rather not surrender. There are teachings of Christ that console us and others that challenge us. There are truths we readily embrace and others that require prayer, humility and sometimes a painful reordering of our thinking. Yet this is precisely where discipleship becomes real. Jesus does not ask us merely to admire Him; He asks us to follow Him. As Idaho approaches the November 3 election and the decision concerning Proposition 1, I believe this truth deserves our prayerful attention. Proposition 1 concerns matters of profound moral significance, particularly abortion, human dignity, freedom and the protection owed to unborn human life. These questions cannot be separated from our Catholic faith simply because they appear on a ballot. The voting booth does not somehow stand outside our relationship with Christ. I sometimes hear it said that Catholics should not attempt to “legislate morality.” Yet every society makes moral judgments through its laws. We prohibit murder, assault, abuse, exploitation and theft precisely because we recognize that some actions violate the dignity and rights of others. The deeper question is therefore not whether moral principles will influence our laws, but which moral principles will do so and whether those principles protect every member of the human family, especially those who cannot protect themselves. This brings me to the unborn child. Proposition 1 speaks in the language of reproductive freedom and privacy. Freedom and privacy are important human goods, but as Christians, we understand that freedom is never simply the ability to do whatever we choose. Freedom must always be directed toward what is true and good. When our choices affect another human life, we must also consider the dignity and rights of that other person. The words of the Lord to Jeremiah have always spoken powerfully to this reality: “Before I formed you in the womb I knew you, before you were born I dedicated you” (Jeremiah 1:5). Before anyone else knew Jeremiah, God knew him. Before anyone else could see his gifts, his personality or his future, God saw him and loved him. That same mystery surrounds every human life. The child developing quietly within a mother's womb may be unseen by most of the world, but that child is not unseen by God. The child's dignity does not begin when he or she becomes wanted, independent, viable or useful. That dignity comes from God Himself. For this reason, the unborn child can never simply be excluded from our understanding of freedom, compassion or the common good. In conversations about abortion, I often notice how easily the child can disappear from our language. We speak about privacy, autonomy, medical decisions and difficult circumstances, all of which can involve genuine human concerns. But as Christians, we must always ask one more question: What about the child? Who speaks for the one who cannot speak? Who protects the one who cannot vote, protest, advocate or defend himself or herself? Jesus continually drew attention to those whom others overlooked. “Whatever you did for one of these least brothers of mine, you did for me” (Matthew 25:40). Surely our concern for “the least” must include those whose lives are completely dependent upon others. There is another lesson I have learned through many years of ministry. The Christian faith cannot be divided into those teachings we accept and those we set aside. All of us struggle with this temptation in different ways. Sometimes a teaching of the Church conflicts with our political loyalties. Sometimes it challenges the culture in which we live. Sometimes it confronts choices we have made or asks something of us that we would rather not give. At those moments, the temptation is to ask the Gospel to change, but conversion asks something very different: conversion asks us to change. St. Paul writes, “Do not conform yourselves to this age but be transformed by the renewal of your mind” (Romans 12:2). Those words are as important today as when Paul first wrote them. We live in a culture that continually asks Christianity to conform itself to changing ideas about human life, sexuality, marriage, family and freedom. Yet the direction of Christian conversion is the opposite. We allow Christ to transform us. This does not mean that a faithful Catholic never has questions or struggles with Church teaching. Questions can deepen faith, and honest struggle can lead us more deeply into truth. I have known many faithful Catholics who have wrestled seriously with difficult teachings and have grown precisely through that struggle. There is, however, an important difference between struggling to understand a teaching and deciding that the teaching must change because we do not accept it. The humble disciple says, “Lord, help me understand.” The danger begins when we say, in effect, “Lord, I will follow, but only where I have already decided You are right.” Jesus promised His disciples something far greater than a faith fashioned according to personal preference. He promised them the Holy Spirit: “When he comes, the Spirit of truth, he will guide you to all truth” (John 16:13).Notice again that beautiful phrase: the Spirit of truth. The Holy Spirit does not simply confirm what we already believe. He teaches, corrects, strengthens and transforms us. This is particularly important during an election season. We hear many voices—political parties, advertisements, commentators, social media, friends, family members and even fellow Catholics. Some will tell us that Catholic teaching must accommodate the political realities of our time. Others may suggest that sincerely holding an opinion is enough to make that opinion compatible with Catholic faith. But sincerity alone does not determine truth. Our conscience is a wonderful gift from God, but conscience must be formed. We do not form it merely by listening to the voices with which we already agree. We form it through prayer, Sacred Scripture, reason, the moral law and the teaching of the Church Christ established. A properly formed conscience does not ask first, “What do I want to be true?” It asks, “Lord, what is true, and give me the grace to live it.” I believe this is one of the great spiritual challenges before us as November 3 approaches. Proposition 1 is certainly a political question before the citizens of Idaho, but for Catholics the issues it raises are also moral questions. Our faith accompanies us into every dimension of our lives—our families, our workplaces, our relationships, our communities and our responsibilities as citizens. We should therefore approach this moment neither with anger nor with fear, but as disciples. We should pray, read carefully, form our consciences, listen to the teaching of the Church and, above all, ask the Holy Spirit to free us from the temptation to make Christ conform to us rather than allowing ourselves to be conformed to Christ. I return again to the words of Jesus: “If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free” (John 8:31–32). Jesus does not tell us that our preferences will set us free, that political parties will set us free, or that the culture will set us free. He tells us that the truth will set us free. As November 3 approaches, let us remain in His Word. Let us remember the child whose voice cannot be heard in the political debate. Let us remember the mother who needs our compassion, love and support. Let us remember that authentic Catholic faith never asks us to choose between truth and charity, because in Christ the two belong together. And let each of us—including your bishop—continue asking the question every disciple must ask throughout life: Am I asking Christ to conform to me, or am I allowing Christ to transform me? May the Holy Spirit, the Spirit of Truth, guide us into all truth and give us the courage and humility to live faithfully what we have received. Faithfully yours in Christ, Most Reverend Peter F. Christensen, M.A., D.D. Bishop of the Diocese of Boise

Del 21 al 27 de septiembre de 2026, la Conferencia de Obispos Católicos de los Estados Unidos (USCCB) nos invita a celebrar la Semana Nacional de Migración. Esta jornada de oración, concientización y acción comunitaria concluye el domingo 27 de septiembre coincidiendo con la 112.ª Jornada Mundial del Migrante y del Refugiado, convocada por el Vaticano. Para la jornada de 2026, el Papa León XIV y el Dicasterio para el Servicio del Desarrollo Humano Integral han propuesto el lema «Aunque sea uno solo de estos niños», inspirado en el Evangelio de San Mateo: «El que recibe en mi nombre a un niño como este, a mí me recibe» (Mt 18,5). A través de su mensaje oficial, la Santa Sede enfoca la atención de la Iglesia universal en los menores de edad desplazados por guerras, pobreza extrema, desastres ambientales y violencia. El Vaticano enfatiza que la protección y el cuidado de la niñez debe estar por encima de cálculos políticos o estadísticos: no se trata de debatir porcentajes, ya que cada vida humana posee una dignidad infinita. El llamamiento urgente exige garantizar a los niños migrantes el acceso a la educación, la salud, la reunificación familiar y un entorno seguro donde desarrollarse. La Iglesia católica exige priorizar la dignidad de los niños y familias migrantes De acuerdo con las indicaciones de la Santa Sede, la USCCB hace un llamado a las parroquias, diócesis y fieles del país para que transformen la acogida pastoral en iniciativas concretas de integración y defensa de los derechos humanos. Los obispos estadounidenses destacan que la Semana Nacional de Migración es una oportunidad para: • Reflexionar sobre la realidad local: Visibilizar los desafíos y aportes de las comunidades migrantes dentro de las parroquias y la sociedad. • Fomentar el diálogo pastoral: Promover espacios donde jóvenes locales y menores migrantes puedan integrarse, evitando la exclusión y el aislamiento social. Aunque sea uno solo de estos niños • Promover reformas justas y compasivas: Exigir a las autoridades políticas soluciones legislativas que protejan la unidad familiar, respeten el debido proceso de asilo y garanticen la integridad física de los más vulnerables. Nuestra diócesis de Boise invita a todos los sacerdotes, diáconos y laicos a hacer oración por todos aquellos hermanos que como muchos de nosotros han dejado sus países de origen para venir a los Estados Unidos en busca de nuevas oportunidades y que actualmente viven en el miedo y la incertidumbre. Estamos llamados a orar por ellos y a ayudarlos en la medida de nuestras posibilidades. Pidamos, pues, la intercesión de Santa Francisca Cabrini, patrona de los migrantes, quien tuvo como compromiso recordarnos nuestra herencia inmigrante. Ella nos invita a vivir nuestra fe con mayor entrega frente a los retos de la actualidad. Como comunidad, estamos llamados a defender la dignidad humana de nuestros hermanos migrantes y refugiados con quienes convivimos en el día a día. Santa Francisca Javier Cabrini Patrona de los migrantes Intercede por todas las familias que han dejado sus tierras en busca de una vida digna. Protégelas de los peligros del camino, de la explotación y de la indiferencia. Concédenos la gracia de abrir nuestros corazones y ofrecer hospitalidad a quienes buscan refugio, para que juntos nos reconozcamos como una sola familia en Dios Amén.

Madre Angie Gutiérrez, Sierva de la Inmaculada Concepción. Por Vero Gutiérrez Editora Asistente “Elegir el camino de la vida religiosa no es fácil, pero la buena noticia es que, en este recorrido, Jesús ha estado siempre conmigo”. Con estas palabras, la Madre Angélica Gutiérrez, conocida cariñosamente como Madre Angie, resume los 25 años que ha vivido como Sierva de la Inmaculada Concepción. La Madre Angie, llegó de México a Idaho en el año 2023 gracias a un programa de intercambio entre la Diócesis de Boise y Catholic Extension Society y, actualmente colabora en diversos ministerios en la parroquia de Saint Edwards en Twin Falls. Rodeada de amigos, miembros de la comunidad, sacerdotes, el obispo Peter Christensen y hermanas de su congregación que viajaron desde México para acompañarla, Madre Angie, dió gracias por 25 años de vida consagrada en una celebración Eucarística, presidida por el Padre Julio Vicente. Después de la celebración eucarística, la Madre Angie junto con sus hermanas de congregación, quienes viajaron desde México para acompañarla , los sacerdotes que participaron en la Misa y el grupo de monaguillos. (Foto ICR/Vero Gutiérrez) Con motivo de este aniversario, Madre Angie compartió con nosotros su historia, sus aprendizajes y lo que ha significado para ella vivir estos 25 años al servicio de Dios y de los demás. ¿Cómo describiría estos 25 años de vida religiosa? Ha sido un camino lleno de experiencias y aprendizajes, de muchas alegrías y también de sacrificios, pero, sobre todo, de haber experimentado el amor de Dios en mi vida. He descubierto que la vida religiosa no consiste solo en renunciar a muchas cosas, sino en encontrar una felicidad más profunda al saber que mi vida tiene un sentido: amar y servir al Señor a través de los demás. Han sido años en los que he aprendido a confiar más en Dios, he crecido en la fe y he aprendido también a conocerme y aceptar mis limitaciones. También he descubierto que su gracia y misericordia son suficientes en mi camino. Hoy, después de todo este tiempo, siento que ya no sabría cómo vivir sin Él. La Madre Angie junto a los sacerdotes Mauricio Medina, José de Jesús González, Camilo García, Joseph Lusting, Julio Vicente y Nelson Cintra. (Foto ICR/Vero Gutiérrez) Lo que más he disfrutado es poder experimentar la presencia de Dios en lo cotidiano: en la oración, en la comunidad, en el servicio y especialmente en las personas a quienes he podido acompañar en su crecimiento espiritual. Una de mis mayores alegrías ha sido descubrir que Dios puede servirse de una persona sencilla para tocar el corazón de los demás. Ver el crecimiento espiritual de las personas a las que he acompañado, sus conversiones, sus testimonios y su deseo de acercarse a Dios ha sido una experiencia muy hermosa. También he disfrutado mucho de la fraternidad, de compartir la vida con las hermanas y de saber que no camino sola y que soy parte de una familia espiritual. ¿Cuál ha sido la experiencia más bonita que ha vivido como religiosa? Creo que lo más especial es saber que mi vida le pertenece a Dios y que puedo ofrecerle cada día mi tiempo, mis capacidades, mis alegrías y también mis dificultades. Es una gran gracia saber que uno vive solamente para amar y servir. Y lo más gratificante es descubrir que la verdadera felicidad no está en tenerlo todo, sino en saber para quién vivimos. Entregar la vida a Dios no significa perderla sino encontrarla en un amor más grande, más libre y fecundo. Parroquia de Saint Edward the Confessor en Twin Falls. ¿Cuál ha sido la tristeza más grande que ha experimentado? Son varias. Una es la de un joven que fue asesinado por consumir drogas y que era uno de mis alumnos. Y otras son los momentos de separación de las familias, en los que me gustaría ayudar más a las personas, pero creo que es tarde cuando una de las personas se ha cansado de luchar para continuar viviendo juntos. Hay mucho dolor y muchas cosas por perdonar. Sin embargo, esos momentos me han enseñado que la vocación no se sostiene solo con momentos bonitos, sino con fidelidad, oración y confianza en Dios. He aprendido que incluso en días difíciles, el Señor sigue trabajando y que, muchas veces, es precisamente en la cruz donde más se fortalece nuestra entrega. Después de 25 años de vida religiosa ¿cómo ha vivido la distancia de su familia y qué significa hoy para usted esa relación con ellos? Mi familia siempre ha sido una parte muy importante de mi vida. Aunque no siempre he podido estar físicamente cerca de ellos, nunca han dejado de estar presentes en mi corazón y en mis oraciones. La distancia a veces duele especialmente en momentos importantes como las enfermedades, la muerte de algún ser querido, las celebraciones o las situaciones en las que uno quisiera estar presente. Pero también he aprendido que el amor no depende solo de la cercanía física. He tratado de acompañarlos de otras formas, ya sea con la oración, con una llamada, o con un mensaje y confiando en que Dios los cuida. Estoy agradecida por su comprensión, por sus sacrificios y por el apoyo que, de una u otra manera, me han brindado a lo largo de estos años. El Padre Julio Vicente imparte la bendición a la Madre Angie Gutiérrez, acompañado por el seminarista Memo Gutiérrez ,en la parroquia Saint Edwards. (ICR Foto /Vero Gutiérrez ) Después de todo este tiempo, ¿cómo describiría su experiencia de vivir en comunidad? La vida en comunidad es una escuela diaria de amor, paciencia, humildad y perdón. Después de todos estos años he aprendido que vivir con otras personas no siempre es fácil, porque cada una tiene su propia manera de ser, sus costumbres, talentos y limitaciones. Pero precisamente ahí está la riqueza; aprender a aceptar, escuchar, dialogar, perdonar y avanzar juntas. La comunidad me ha enseñado que no se trata de que todas pensemos igual, sino de aprender a construir unidas desde nuestras dife- rencias. También es una gran bendición tener a las hermanas con quienes comparto la fe, las alegrías, las preocupaciones y la misión. La vida en comunidad también me ha librado de la depresión, de buscar amistades fuera de ella que no son sanas y me ha enseñado a compartir todo lo que tengo y todo lo que soy. ¿Qué ha significado para usted venir a Idaho como misionera y vivir aquí esta etapa de su vida religiosa? Estar aquí como misionera ha sido una gran bendición no solo para mí, sino para toda mi comunidad de Siervas de la Inmaculada Concepción. Servir a la comunidad de Twin Falls y a todos sus alrededores me ha enriquecido, tanto espiritualmente como también en mi forma de ver el mundo; es decir, estos tres años de compartir mi fe con la comunidad han abierto más mi mente; he conocido más esta cultura que está llena de riqueza; he crecido en la forma de entender mejor el mundo en el que vivo. También estar aquí me ha llevado a un encuentro más profundo con Dios y a dedicar más tiempo a la oración personal. ¿Qué ha aprendido de la comunidad y de las personas que ha conocido durante su misión en Idaho? Es edificante ver a los grupos pastorales trabajar y reunirse cada semana, lo que me habla de que tienen una fe viva que está en acción y en cre- cimiento. A veces pienso que cada persona siente que vino a este mundo para cumplir una misión: aportar bienestar. Cuando visitamos a las personas en su casa, ellas nos reciben muy amablemente y, a veces, yo me digo en mi interior: “No me lo merezco”…y mi forma de agradecérselo es hacer oración por ellas. También me han enseñado a adaptarme al clima y a sus estaciones y a disfrutar de la belleza de un verano soleado, así como de un invierno con nieve. En estos lugares las personas son muy amables y muy acogedoras con nosotras. Yo me siento muy bien con ellas y poder acompañarlas en este camino de fe me enriquece. ¿Qué recomendaría a una joven que siente que Dios la está llamando a la vida religiosa? Mi recomendación es que no tenga miedo de escuchar la voz de Dios. Que se dé la oportunidad de conocer más de cerca la vida religiosa, que ore mucho, que busque acompañamiento vocacio- nal y que no tome decisiones solamente desde la emoción, sino desde una relación profunda con el Señor. Que se pregunte con sinceridad “¿Señor, ¿qué quieres de mí?”. Y que tenga paciencia, porque la vocación es un camino de discernimiento. También que no piense solamente en lo que va a dejar, sino en todo el amor, la alegría y la vida nueva que Dios puede regalarle. Y si Dios está llamando a su corazón, que tenga el valor de responderle. Nunca se arrepentirá de haberle dado a Dios una oportunidad en su vida.

By Marco Roman, PhD Director of Communications “Human life must be respected and protected absolutely from the moment of conception.” — Catechism of the Catholic Church, 2270. A television advertisement currently airing in Idaho presents abortion restrictions as an assault upon personal freedom and human dignity. The message is emotionally compelling: individuals should be free to make deeply personal decisions about their own lives without interference from others. But there is a fundamental problem with this argument. It speaks about the freedom and dignity of some while ignoring the freedom, dignity and very life of another. The unborn child is not an abstraction. The unborn child is not simply a political issue, a religious belief or an obstacle standing in the way of someone else’s freedom. The unborn child is a living human being possessing an inherent dignity that does not depend upon whether that child is wanted, recognized, convenient, healthy, economically secure or capable of speaking in his or her own defense. This is precisely why the Catholic Church begins the discussion of abortion not with politics, but with the dignity of the human person. The Catechism teaches: “Human life must be respected and protected absolutely from the moment of conception” (CCC 2270). It continues: “From the first moment of his existence, a human being must be recognized as having the rights of a person — among which is the inviolable right of every innocent being to life” (CCC 2270). Those words expose the fundamental contradiction in presenting abortion as a matter of human freedom. Freedom cannot be defined in such a way that one person’s exercise of freedom requires another human being to lose his or her life. The Church strongly defends human freedom because freedom belongs to the dignity of the human person. The Catechism calls freedom “the power, rooted in reason and will, to act or not to act” and teaches that “God created man a rational being, conferring on him the dignity of a person who can initiate and control his own actions” (CCC 1730). But freedom is not absolute autonomy. It is not the power to declare something morally good simply because we desire it or choose it. Authentic freedom is ordered toward what is true and good. “The more one does what is good, the freer one becomes,” the Catechism teaches. “There is no true freedom except in the service of what is good and just” (CCC 1733). That distinction is essential to any honest discussion of abortion and human freedom. A society cannot simultaneously proclaim the equal dignity of every human being and then decide that some human lives may be intentionally ended because protecting them restricts another person’s choices. Once dignity becomes dependent upon whether another person recognizes it, desires it or permits it, dignity is no longer inherent; it has become conditional. Catholic teaching says exactly the opposite. “The dignity of the human person is rooted in his creation in the image and likeness of God” (CCC 1700). Human dignity is therefore not bestowed by government, courts, popular vote, parents, physicians or circumstances. It comes from God. Neither is dignity acquired gradually as we become older, stronger, more independent or more capable of exercising our desires. If human dignity belongs to us because of who we are, rather than because of what we can do, then the unborn child possesses that dignity as surely as the newborn child, the teenager, the adult, the elderly person and the person approaching death. This is why the right to life is foundational. Pope St, John Paul II stated this with remarkable clarity in Christifideles Laici: “The inviolability of the person which is a reflection of the absolute inviolability of God, finds its primary and fundamental expression in the inviolability of human life.” He then warned that appeals to other human rights become “false and illusory if the right to life, the most basic and fundamental right and the condition for all other personal rights, is not defended with maximum determination” (38). That is the question we cannot avoid: What does freedom mean if a human being is denied the right to live long enough to exercise it? What does personal dignity mean if the smallest and most vulnerable human beings can be excluded from its protection? What meaning do “human rights” ultimately possess if membership in the human family is not itself sufficient to guarantee the most fundamental right of all — the right not to be intentionally killed? The Church’s opposition to abortion is therefore not a rejection of human freedom or dignity. It is their defense. Indeed, the Church’s teaching is radically inclusive. It refuses to divide humanity into those whose dignity must be respected and those whose lives may be intentionally ended. Mother and child both possess dignity. Mother and child both deserve compassion. Mother and child both deserve protection. Difficult circumstances surrounding a pregnancy are real and can involve fear, abandonment, poverty, medical concerns and tremendous suffering. Christians must never minimize those realities. We are called to accompany women and families with concrete love, material assistance, compassion and sacrifice, but compassion for one human being can never require the intentional destruction of another. The Catechism could hardly be clearer: “Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable” (CCC 2271). The reason is not partisan politics. The reason is the inviolable dignity of innocent human life. This also reveals why abortion ultimately represents a false freedom. It proposes freedom through the elimination of another human being and promises autonomy by making the existence of another person subject to someone else’s decision. But authentic freedom never requires us to deny the humanity of our neighbor, and the unborn child is our neighbor, among the smallest and most vulnerable of our brothers and sisters. The unborn child cannot vote, protest, purchase television advertising, hire an attorney, tell his or her story or plead for protection. The unborn child is completely dependent upon others to recognize a truth he or she cannot yet articulate: I am here. I am alive. My life matters too. A civilized society should be judged not merely by how vigorously it protects the freedom of the powerful and independent, but by how faithfully it protects those who possess no power at all. For Catholics, this truth is inseparable from the Gospel. Jesus repeatedly directs our attention toward the vulnerable, the forgotten and those who cannot repay us. Christian freedom is never freedom from responsibility for another. It is freedom for love — freedom to choose the good, defend the innocent, sacrifice for our neighbor and recognize Christ in those whose lives the world may consider burdensome. Pope St. John Paul II’s warning, therefore, deserves to be heard again. If the right to life is not protected, appeals to every other human right ultimately become “false and illusory.” There can be no meaningful right to liberty without first possessing the right to live. There can be no exercise of freedom without first being allowed to exist. And there can be no authentic defense of human dignity that excludes the human being developing within the womb. True freedom does not destroy another person’s freedom. True dignity does not deny another person’s dignity. And authentic human rights cannot begin by denying the most fundamental human right of all: the right to life. The unborn are not exceptions to human dignity; they are among those who most desperately need us to defend it.

By Philip A. Janquart ICR Editor A sonogram shows what a baby looks like in the womb. BOISE — As the Nov. 3 general election draws nearer, Idaho voters are preparing to make, perhaps, the most consequential decision in the state’s history — especially if you are a pro-life supporter. At the center is a proposed new statute that would circumvent Idaho’s existing abortion laws. Idaho Secretary of State Phil McGrane, a Republican, announced in early July that the Reproductive Freedom and Privacy Act (RFPA) qualified for the general election ballot. The measure, which will appear as “Proposition 1,” would establish a statutory right to reproductive freedom and privacy, including abortion up to fetal viability and in certain medical emergencies. Pro-life organizations in Idaho are urging voters to reject the measure, saying it would go above and beyond the abortion rights that existed before the U.S. Supreme Court overturned Roe v. Wade in 2022, effectively reversing decades of progress in pro-life advocacy. “The foremost thing is to know this: it (Prop. 1) is not what it says,” stated Bishop Peter F. Christensen in a recent statement. “It’s very confusing, very misleading and we have to look at the language and look at the meaning, because it’s destructive, and we have to vote ‘No’ on it.” Bishop Peter listed three major concerns. “First, and it’s very concerning: it redefines fetal viability, and that can be redefined [to allow abortion] up to the viability of that fetus, up until the third trimester,” he explained in an Aug. 30 video accessible via the QR code at bottom right. He continued, “The second point is this: it would do away with parental consent by allowing minors to obtain an abortion without their parents’ knowledge. In fact, this would be the only medical procedure in Idaho that a minor could have done without parental consent. “Thirdly, it would do away with the ‘physician-only’ requirement to prescribe or perform an abortion by replacing the physician with the term ‘healthcare provider.’ Very concerning. For these reasons, and many more, I really do encourage you to go out and vote on Nov. 3. Vote ‘No,’ because this would be tremendously damaging to life in Idaho.” At least five groups — including the political PAC (Political Action Committee) Too Extreme for Idaho and the Idaho Republican Party — are conducting statewide campaigns to educate the public about what Proposition 1 “really means.” Other groups include Idaho Chooses Life, Right to Life of Idaho and the Idaho Family Policy Center. Time is of the essence Idaho GOP Chairwoman Dorothy Moon, who leads an Idaho Republican Party-led effort, told the Idaho Catholic Register that absentee ballots are crucial because they can be submitted earlier than the actual Nov. 3 election date. It means that, potentially, not all voters will hear the pro-life message before their votes are locked in. Absentee voting begins Sept. 18, with early voting beginning Oct. 13. Both close Oct. 30. In reality, the Proposition 1 vote doesn’t happen on a single day, and pro-life groups are working overtime to educate as many voters as possible — so are pro-choice groups. What’s at stake “Prop 1 is radically pro-abortion and would legalize late-term abortions into the third trimester,” said Bishop Peter in a July 30 statement. “If passed, Prop 1 would remove nearly all protections for pre-born babies and put vulnerable women at risk.” The initiative, backed by Idahoans United for Women and Families, defines reproductive health care broadly to include abortion, contraception, fertility treatment, miscarriage care, childbirth care, and prenatal, pregnancy and postpartum care. The measure says every person has a right to reproductive freedom and privacy and that the state may not interfere with the exercise of that right except under restrictions that meet standards established in the initiative. Supporters describe the measure as a way to restore reproductive rights and prevent government interference in decisions between patients and their health care providers. Opponents, however, say the language would create a much broader change in Idaho law. Pro-life groups have raised several concerns about the initiative, including: Late-term abortion One of the principal concerns for pro-life groups is the initiative’s definition of fetal viability. The Stop Prop 1 campaign, organized by the Too Extreme for Idaho PAC, says the initiative would redefine viability in a way that could permit abortions well into the seventh or eighth month of pregnancy. Under current Idaho law, opponents say, fetal viability has traditionally been defined as the point at which a fetus could potentially live outside the mother’s womb with artificial aid. Proposition 1 instead defines viability in terms of a fetus having a “significant likelihood of sustained survival” outside the uterus “without extraordinary medical measures.” Stop Prop 1 says the change could exclude premature babies who require intensive medical intervention, including oxygen or other neonatal care, from the definition of viability. The campaign characterizes that as a potential authorization for abortion much later in pregnancy. Megan Wold, an Idaho-based attorney who previously clerked for U.S. Supreme Court Justice Samuel Alito, has made a similar argument, saying the definition could permit abortion “for any reason (or no reason)” into the eighth month of pregnancy. The opposition groups also argue that Proposition 1 would go further than Roe v. Wade, which they say permitted greater state regulation of abortion later in pregnancy. Parental consent Another concern raised by pro-life groups involves the initiative’s use of the term “health care provider.” The Stop Prop 1 campaign argues that Proposition 1 would replace Idaho’s physician-only requirement for abortion with a broader standard applying to a “licensed person or entity that provides health care or medical treatment.” It means non-physicians could perform abortions, potentially including people working at abortion clinics. “This even includes people who aren’t doctors — such as abortion clinic employees,” the Stop Prop 1 campaign says. Medical emergencies Pro-life organizations say Proposition 1’s medical-emergency provision would permit abortion after fetal viability when, according to the measure, a medical emergency exists. It defines such an emergency in terms that include a physical condition that threatens the pregnant woman’s life or causes serious impairment to a bodily function or serious dysfunction of a bodily organ or part. Opponents argue that the provision is broader than Idaho’s existing life-of-the-mother exception and could permit abortions in circumstances where a woman’s health, rather than her immediate risk of death, is at issue. The issue has gained additional attention following a recent federal court ruling involving Idaho’s abortion laws. On Aug. 13, U.S. District Judge B. Lynn Winmill ruled that Idaho’s abortion restrictions could not be enforced against doctors providing abortions to protect a pregnant woman’s health or prevent self-harm. Idaho Attorney General Raúl Labrador has said he will appeal the decision. The Idaho Family Policy Center has maintained that Idaho’s pro-life laws continue to protect women and allow physicians to provide necessary medical treatment. The organization says Idaho law does not prohibit treatment for miscarriages, ectopic pregnancies or molar pregnancies and that physicians are not required to wait until a woman is certain to die before providing a life-saving abortion. The OB-GYN debate The effect of Idaho’s abortion laws on the state’s physician workforce has also become part of the Proposition 1 debate. The Idaho Family Policy Center said that claims Idaho has lost large numbers of OB-GYNs because of its abortion laws are misleading. The organization points to Idaho Board of Medicine licensing data showing that the number of actively licensed OB-GYNs has increased since Idaho’s pro-life laws took effect. In an Aug. 3 social media post, the organization said, “Pro-abortion advocates are lying to you,” and said that the number of actively licensed OB-GYNs in Idaho had increased. That interpretation has been challenged by physicians and researchers, who note that an active Idaho medical license does not necessarily mean a doctor currently practices in the state. A 2025 Boise State University study found that Idaho had lost a substantial portion of its OB-GYN workforce since 2022. Too Extreme for Idaho, however, refutes that report, stating that the number of practicing OB-GYNs in Idaho has actually grown by almost 20%. The debate over Proposition 1 comes in the wake of the U.S. Supreme Court’s 2022 decision in Dobbs v. Jackson Women’s Health Organization, which overturned Roe v. Wade and returned authority over abortion laws to the states. Since then, ballot initiatives addressing abortion policy have appeared in multiple states, with varying outcomes. Under current Idaho law, abortion is prohibited except in limited circumstances, including when necessary to prevent the death of the pregnant woman and in cases of rape or incest. State law also distinguishes between elective abortion and medical treatment for nonviable pregnancies, such as miscarriages and ectopic pregnancies. Aug. 30 video statement from Bishop Peter

Por Dr. Marco Roman, Director de Comunicación «La vida humana debe ser respetada y protegida de manera absoluta desde el momento de la concepción». — Catecismo de la Iglesia Católica, n.º 2270 Un anuncio de televisión que se emite actualmente en Idaho presenta las restricciones al aborto como un ataque a la libertad personal y a la dignidad humana. El mensaje resulta emocionalmente convincente: las personas deberían ser libres de tomar decisiones profundamente personales sobre sus propias vidas sin la injerencia de otros. Pero hay un problema fundamental con este argumento. Habla de la libertad y la dignidad de unos, mientras ignora la libertad, la dignidad y la propia vida de otros. El niño por nacer no es una abstracción. El niño por nacer no es simplemente una cuestión política, una creencia religiosa o un obstáculo que se interpone en el camino de la libertad de otra persona. El niño por nacer es un ser humano vivo que posee una dignidad inherente que no depende de si ese niño es deseado, reconocido, conveniente, sano, económicamente seguro o capaz de hablar en su propia defensa. Precisamente por eso la Iglesia católica aborda el debate sobre el aborto no desde la política, sino desde la dignidad de la persona humana. El Catecismo enseña: «La vida humana debe ser respetada y protegida de manera absoluta desde el momento de la concepción» (CIC 2270). Y continúa: «Desde el primer momento de su existencia, hay que reconocer al ser humano como titular de los derechos de la persona, entre los que se encuentra el derecho inviolable a la vida de todo ser inocente» (CIC 2270). Esas palabras ponen de manifiesto la contradicción fundamental que supone presentar el aborto como una cuestión de libertad humana. La libertad no puede definirse de tal manera que el ejercicio de la libertad de una persona implique que otro ser humano pierda la vida. La Iglesia defiende firmemente la libertad humana porque la libertad forma parte de la dignidad de la persona humana. El Catecismo define la libertad como «la facultad, arraigada en la razón y en la voluntad, de actuar o no actuar» y enseña que «Dios creó al hombre como ser racional, confiriéndole la dignidad de persona capaz de iniciar y controlar sus propias acciones» (CIC 1730). Pero la libertad no es autonomía absoluta. No es el poder de declarar que algo es moralmente bueno simplemente porque lo deseamos o lo elegimos. La auténtica libertad está orientada hacia lo verdadero y lo bueno. «Cuanto más se hace el bien, más libre se es», enseña el Catecismo. «No hay verdadera libertad sino en el servicio del bien y de la justicia» (CIC 1733). Esa distinción es esencial para cualquier debate honesto sobre el aborto y la libertad humana. Una sociedad no puede proclamar al mismo tiempo la dignidad igualitaria de todo ser humano y, a continuación, decidir que se puede poner fin intencionadamente a algunas vidas humanas porque protegerlas limita las opciones de otra persona. Una vez que la dignidad pasa a depender de que otra persona la reconozca, la desee o la permita, deja de ser inherente; se ha convertido en algo condicional. La doctrina católica afirma exactamente lo contrario. «La dignidad de la persona humana tiene su origen en su creación a imagen y semejanza de Dios» (CIC 1700). Por lo tanto, la dignidad humana no es otorgada por el gobierno, los tribunales, el voto popular, los padres, los médicos o las circunstancias. Proviene de Dios. La dignidad tampoco se adquiere gradualmente a medida que nos hacemos mayores, más fuertes, más independientes o más capaces de satisfacer nuestros deseos. Si la dignidad humana nos pertenece por lo que somos, y no por lo que podemos hacer, entonces el niño por nacer posee esa dignidad con la misma certeza que el recién nacido, el adolescente, el adulto, la persona mayor y la persona que se acerca a la muerte. Por eso el derecho a la vida es fundamental. San Juan Pablo II lo afirmó con notable claridad en Christifideles Laici: «La inviolabilidad de la persona, que es un reflejo de la inviolabilidad absoluta de Dios, encuentra su expresión primera y fundamental en la inviolabilidad de la vida humana». A continuación, advirtió que las apelaciones a otros derechos humanos se vuelven «falsas e ilusorias si no se defiende con la máxima determinación el derecho a la vida, el derecho más básico y fundamental y la condición para todos los demás derechos personales» (Christifideles Laici, n.º 38). Esa es la pregunta que no podemos eludir: ¿qué significa la libertad si a un ser humano se le niega el derecho a vivir el tiempo suficiente para ejercerla? ¿Qué significa la dignidad personal si los seres humanos más pequeños y vulnerables pueden quedar excluidos de su protección? ¿Qué significado tienen, en última instancia, los «derechos humanos» si el mero hecho de pertenecer a la familia humana no basta por sí solo para garantizar el derecho más fundamental de todos: el derecho a no ser asesinado intencionadamente? La oposición de la Iglesia al aborto no es, por lo tanto, un rechazo de la libertad o la dignidad humanas. Es su defensa. De hecho, la enseñanza de la Iglesia es radicalmente inclusiva. Se niega a dividir a la humanidad entre aquellos cuya dignidad debe respetarse y aquellos cuyas vidas pueden ser interrumpidas intencionadamente. Tanto la madre como el niño poseen dignidad. Tanto la madre como el niño merecen compasión. Tanto la madre como el niño merecen protección. Las circunstancias difíciles que rodean un embarazo son reales y pueden implicar miedo, abandono, pobreza, problemas médicos y un sufrimiento tremendo. Los cristianos nunca deben minimizar esas realidades. Estamos llamados a acompañar a las mujeres y a las familias con amor concreto, ayuda material, compasión y sacrificio, pero la compasión por un ser humano nunca puede exigir la destrucción intencionada de otro. El Catecismo no podría ser más claro: «Desde el primer siglo, la Iglesia ha afirmado la maldad moral de todo aborto provocado. Esta enseñanza no ha cambiado y sigue siendo inmutable» (CIC 2271). La razón no es la política partidista. La razón es la dignidad inviolable de la vida humana inocente. Esto también revela por qué el aborto representa, en última instancia, una falsa libertad. Propone la libertad mediante la eliminación de otro ser humano y promete autonomía al someter la existencia de otra persona a la decisión de otra. Pero la auténtica libertad nunca nos exige negar la humanidad de nuestro prójimo, y el niño por nacer es nuestro prójimo, uno de los más pequeños y vulnerables de nuestros hermanos y hermanas. El niño no nacido no puede votar, protestar, comprar publicidad en televisión, contratar a un abogado, contar su historia ni suplicar protección. El niño no nacido depende por completo de que los demás reconozcan una verdad que él o ella aún no puede expresar: «Estoy aquí. Estoy vivo. Mi vida también importa». Una sociedad civilizada no debería juzgarse únicamente por la firmeza con la que protege la libertad de los poderosos e independientes, sino por la fidelidad con la que protege a quienes carecen por completo de poder. Para los católicos, esta verdad es inseparable del Evangelio. Jesús dirige repetidamente nuestra atención hacia los vulnerables, los olvidados y aquellos que no pueden devolvernos el favor. La libertad cristiana nunca es libertad frente a la responsabilidad hacia el prójimo. Es libertad para amar: libertad para elegir el bien, defender a los inocentes, sacrificarnos por nuestro prójimo y reconocer a Cristo en aquellos cuyas vidas el mundo puede considerar una carga. La advertencia de San Juan Pablo II, por lo tanto, merece ser escuchada de nuevo. Si no se protege el derecho a la vida, las reivindicaciones de cualquier otro derecho humano acaban siendo, en última instancia, «falsas e ilusorias». No puede haber un derecho significativo a la libertad sin poseer primero el derecho a vivir. No puede haber ejercicio de la libertad sin que primero se nos permita existir. Y no puede haber una defensa auténtica de la dignidad humana que excluya al ser humano que se desarrolla en el seno materno. La verdadera libertad no atenta contra la libertad de otra persona. La verdadera dignidad no niega la dignidad de otra persona. Y los auténticos derechos humanos no pueden partir de la negación del derecho humano más fundamental de todos: el derecho a la vida. Los no nacidos no son una excepción a la dignidad humana; se encuentran entre quienes más desesperadamente necesitan que la defendamos.

By Philip A. Janquart ICR Editor He says there is nothing better than having a place to go, plenty of asphalt ahead and time to think. And for Father Caleb Vogel — vicar general for the Diocese of Boise — there have been plenty of roads in life. Some led to the priesthood; others have carried him through Idaho’s mountains, across the country and into Canada on the back of his Triumph motorcycle. But long before he was riding motorcycles or celebrating Mass in parishes across Idaho, his most important road began in Jerome, where he grew up surrounded by family, friends and a parish that was never far from home. “It was a blessed upbringing,” Father Vogel told the Idaho Catholic Register. He was one of six children. Both sets of grandparents lived within a short bicycle ride, two aunts lived across the street and St. Jerome Catholic Church was only three blocks away. “We knew all of our neighbors,” Father Vogel said. “So, I grew up, really, with being surrounded by family. My friend group was really my family group.” Church life was a big part of that family life. St. Jerome was a close-knit parish, and the family was involved in just about everything. His parents participated in the Cursillo movement and retreats. His mother eventually became the parish’s director of religious education. Father Vogel, right, takes a break during his early seminary years to go for a ride with his brother, Nick. (Courtesy photo) And the family even helped take care of the church. “We were the janitors of the church,” Father Vogel said. He and his brother eventually took care of the parish lawn, which meant they spent plenty of time around the church — and around its priests. “So we were around the church all the time,” he said. “I got to see priests outside of Sunday, and staff people.” That early exposure gave Father Vogel a glimpse of something he would eventually come to know for himself: the priesthood was not simply what happened at the altar on Sunday. It was a life lived among people. The first person to suggest that life might be his own was his grandmother. A seed takes root Father Vogel was about eight when his grandmother told him she could see him becoming a priest someday. “I remember this,” he said. “This is a memory, whether it’s true or not.” He understood what she meant, even if he was too young to understand what becoming a priest really involved. Still, the idea stayed with him. “That idea of being a priest was really lovingly planted, that seed, by my grandma, who I really respected and loved,” he said. “And so that seed just kept growing.” By high school, the idea had become much more serious. “From a young age, I didn’t always know I was going to be a priest, but I always wanted to be,” he said. “By the time I got to high school, that was the dominant idea, and I knew I wanted to at least try.” He decided to test that calling in a straightforward way. “When I graduated high school, the only school I applied to was the seminary,” he said. His thinking was simple: “That’ll be my sign. If I make it, great.” He entered Mount Angel Seminary in Oregon in 1995, studying philosophy. In 1999, he transferred to St. Patrick’s Seminary in Menlo Park, California, where he completed his theological studies. He was ordained a priest in 2004 at the Cathedral of St. John the Evangelist, Boise, by Bishop Michael Driscoll, alongside Father Dat Vu. His first assignment took him to Idaho Falls, where he served two churches as well as missions in Roberts and Mud Lake. From there came assignments in St. Anthony, Rexburg and Driggs, followed by campus ministry at the University of Idaho in Moscow. Moscow was not an assignment he expected. “I never expected that,” he said. “It was a wonderful opportunity to work with students.” It was also where he began helping with vocations. After six years in Moscow, he was assigned to St. Paul’s in Nampa. Six years later, Bishop Peter asked him to serve at the Diocesan Pastoral Center. Today, Father Vogel serves as vicar general while also serving as pastor of parishes in McCall, Cascade and Riggins. That means plenty of time on the road. “I go up on Thursday afternoon, and then try to do all that I can to serve the parish there on the weekend,” he said. The arrangement is part of a larger reality facing the Church: There simply are not enough priests. “I think the idea right now is (I’ll do this) for as long as it’s needed and I’m able,” he said. “We need more priests.” And that brings Father Vogel to another kind of road. Father Maruisz Majewski, St. Thomas the Apostle in Coeur d'Alene, and Father Vogel take time for a quick photo before heading out on a long trip to the Arctic Circle north of Canada. (Courtesy photo) The road itself His love of motorcycles goes back to childhood, when he watched his father ride a Honda Trail 90. Over the years, Father Vogel has owned several motorcycles, including a Kawasaki Ninja, a Honda VFR 800 and a Yamaha 750 Special. He has ridden across much of the country and into Canada. One trip took him to Florida and then to Slave Lake in Canada’s Northwest Territories with Father Mariusz Majewski. More recently, he completed a 4,500-mile trip. These days, he often rides with Father Mark Uhlenkott. “We’ll go on big adventures,” he said. But for Father Vogel, riding is not really about speed or the power of the motorcycle. It is about experiencing the journey. “It’s just such a great way to travel,” he said. “I feel like when I’m driving, I’m not driving.” On a motorcycle, there is nothing between him and the world around him. He feels changes in temperature. He smells the trees, the river and everything else along the road. He sees wildlife and scenery that might otherwise pass unnoticed. “It’s completely open,” he said. “I get to be fully exposed to nature, meaning I feel every change in temperature, all of the smells, good or bad.” The difference is especially noticeable on the ride to McCall. “I’m not boxed in by a car,” he said. “I see everything, and I’ve seen so much beautiful scenery and wildlife, and it just changes my mindset when I ride a motorcycle.” It also changes the way he thinks about time. On the way to McCall, there are plenty of places where he can pull off the road. Sometimes he does. “I’ll bring a little lunch, and I’ll just pull off,” he said. He might find a spot along the river, set up a camp chair and sit for half an hour. “I’ll set up my camp chair down by the river, and I’ll have lunch,” he said. “And just take, like, 30 minutes or whatever.” That is something he rarely does in a car. “The motorcycle changes my mindset to where I’m much more engaged in what’s happening, like, in the travel and nature,” he said. “Whereas in a car, I’m all about business.” A car is about getting somewhere. A motorcycle makes the trip itself part of the experience. “On my motorcycle, I’m like, ‘I’m on a trip,’ even when I’m going to do Mass.” For him, that feeling is less about freedom than about being alive and present. “I feel like maybe more alive,” he said. “I feel energized. Again, it feels like I’m on a trip, like on a vacation.” And sometimes, the ride becomes something more. A quiet place For Father Vogel, one of the best things about riding is the quiet. Not necessarily literal silence, but the chance to step away from everything else. “It’s a real undistracted time, and I’m just there with my thoughts,” he said. “So it’s a real peaceful time for me because all I’m doing is just driving.” Sometimes he listens to an audiobook or soft instrumental music. Often, though, he simply rides. “Most of the time, I’m just there quietly,” he said. That quiet can become prayer. “It’s uninterrupted,” he said. “And it can be prayerful. It can be thoughtful. It could be just mindless. I could be working through problems. It could be all kinds of things.” There is something about being on the road, with little else to do but ride, that allows everything else to fall away. “It’s just like the world disappears almost,” he said. “And it’s just me, the road, the bike, and the world there. And my thoughts. It’s pretty cool.” Of course, Father Vogel knows motorcycles can be dangerous. He learned that firsthand during a heavy thunderstorm near Meridian. His motorcycle hit standing water and hydroplaned. “I hit that lake at 55 miles an hour,” he said. “When I hit it, the bike just completely hydroplaned, and it just started fishtailing, and it just laid down.” He was wearing his protective gear and escaped serious injury. The experience reinforced something he had decided years earlier as a young priest: If he was going to ride, he was going to do it responsibly. “I owe it to the Church. I owe it to myself, but really to the Church, that I always wear my gear,” he said. “I have a great helmet. I wear top-grade gear. I don’t really mess around with that. I wear it. I use it because it really works.” For Father Vogel, the motorcycle has become more than a way to get from one place to another. It is a way to slow down.