EXCLUSIVE: Bishop Joseph Strickland - America's Bishop | Part 1
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Summary
In this episode of The John Henry Weston Show, Bishop Joseph Strickland talks about his life as Bishop of the Diocese of Tyler, Texas, and why he was chosen by Pope Francis to replace Bishop John Paul VI.
Transcript
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The way I would describe what's happened in, you know, the Pope Francis years,
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rather than looking up, looking the vertical, it's all horizontal.
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And it's not certainly all horizontal, but that's what's emphasized.
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Everything's about looking to each other and having conversations
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and frankly, talking about things that are answered questions.
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My friends, it gives me great pleasure to introduce you to this next guest
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We were very, very blessed to be in Tyler, Texas with Bishop Strickland.
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We were there for the final vows of Mother Miriam, which I know you've already seen.
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And if you haven't, go check out the show with Mother Miriam.
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And we were down there for her making her final vows,
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Now, Bishop Strickland, he's like an enigma to people.
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How can this one bishop seem to get it when almost none of the bishops on the entire planet get it?
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With a few notable exceptions, Bishop Schneider, etc.
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I was stunned to learn this from a close friend of his.
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This is from Rich Conin, who was gracious enough to work with us as we were going down to Tyler.
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This is his explanation right before you get the bishop's own of why Bishop Strickland gets it,
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If you go to our cathedral at 7 a.m. on Friday, you'll find the bishop saying Mass.
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But if you go at 5.15 a.m. that same morning, you'll find the good bishop on his knees before the Blessed Sacrament.
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He's there for at least 90 minutes, and all are welcome to join him in the adoration of our Lord.
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If you go to the chancery at noon, you'll find the bishop celebrating Mass there at its small chapel.
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And again, before his Mass, you'll find him in adoration for at least an hour.
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If you want to know who is Bishop Strickland, says Rich Conin, then you have to pursue our Lord,
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because the good bishop is simply always in prayer.
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That really answered my question about how can Bishop Strickland get it.
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But I want you to hear for yourself, from the man himself.
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Stay tuned for this episode of The John Henry Weston Show.
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Hey, my friends, now is the time to stand up and fight.
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We are just about to have the Synod on Synodality,
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and everything that you've seen indicates that it's going to be an absolute disaster.
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We have Fr. James Martin as a personal appointee of the Pope speaking at it.
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These picks of the Pope to engage in this synod are indicative of where we're going.
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And at these times of great crisis, the church, especially those called in the laity to work for the glory of Christ and his church,
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Back in 2014, LifeSite launched something called Rome Life Forum.
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It was a gathering at that point of some 75 life and family leaders from all around the world to strategize as to what we could do.
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And when we gathered, the majority of people were most concerned about what?
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About Pope Francis, about what was going on in Rome.
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Now, a decade on, we are confronted with some of the most severe challenges the church has ever faced.
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And so, our tradition at LifeSite is to continue with Rome Life Forum,
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which has continued every year until we had to take a break over COVID because we weren't permitted.
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October 31st and November 1st, the very end of the synod on synodality.
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And we'll be there to strategize with his eminence, with his excellency,
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and with many life and family leaders from around the world.
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Bishop Strickland, welcome to the John Henry Weston Show.
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We always begin with the sign of the cross, if you wouldn't mind leading us.
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And the Father, and the Son, and the Holy Spirit.
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And it's a great privilege for me to be here with you and to support you
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and to do whatever we can to help you in this beautiful diocese.
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You are a farm boy from Texas, and here you are a bishop.
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I grew up, as you allude to, on 100 acres outside of a little town, Atlanta, Texas,
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here in the Diocese of Tyler, which was at that point the Diocese of Dallas.
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Grew up in the Diocese of Dallas, went to the seminary,
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a diocesan seminary in Irving, a suburb of Dallas,
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associated with the University of Dallas, a great Catholic school.
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I was there for eight years in the seminary, ordained for the Diocese of Dallas.
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And my first assignment was to Immaculate Conception Church here in Tyler,
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the only Catholic church in the county at that time.
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A year and a half later, it becomes the Diocese of Tyler.
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So I became one of the founding priests of the Diocese of Tyler.
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And then we, you know, gradually added seminarians and all.
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Honestly, I think what happened with the Diocese being created,
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then it just created a situation where I worked closely with my three predecessors.
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Bishop Herzig, the first bishop, didn't live very long, sadly, but I worked with him.
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So I was already getting pulled into not just, I always envisioned, just working in parishes.
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Because I really didn't know the bishop in Dallas very well as a seminarian.
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And so I never even dreamt of being a bishop, you know, didn't, you know, not wanted, didn't want.
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I mean, I just wasn't in my world in the seminary and in early priesthood.
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But then I remember going to Mount Pleasant, and this was my second assignment.
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I was pastor in Mount Pleasant for three years,
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then went to study canon law at the request of the bishops,
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and then came back and was made rector of the cathedral where I had been assistant.
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I've told people I lived in that rectory longer than any other place in my life because I was rector for 16 years.
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It's very often that men become bishops that work closely with bishops and work in the chancery.
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And with, like I said, all three bishops, especially Bishop Carmody as rector of the cathedral.
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I was the judicial vicar of the diocese, worked in the tribunal for 15 years.
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So all of that puts you in the chancery world and, as much as anything, makes you known to the bishop
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and sort of makes you more of a close associate than a lot of the priests are
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that may be a great priest out in a parish, but they just aren't in the chancery so much.
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And then I was chosen by the consulters to be the administrator between Bishop Edmund Carmody and Bishop Alvaro Corrada.
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That was the year 2000. I was administrator of the diocese.
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So I think that that really propelled me more toward, you know, one day being a bishop
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because being an administrator, I was administrator for about a year.
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And, you know, you're administering the diocese.
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You don't have the authority of a bishop, but you have limited authority to basically make sure things continue.
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Even had the delegation to celebrate confirmation for the sake of the faithful.
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And so I had celebrated a lot of confirmations before I ever became a bishop.
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And part of my whole routine was to say, you know, it was sort of a teaching moment that I'm not a bishop,
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But I had the special delegation of being administrator.
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And that, you know, just, so that was my routine of celebrating confirmation.
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And then I had to shift a bit when I actually became the bishop.
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So as I tell people, I'm about 100 miles from that 100-acre farm that I grew up on.
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And it was, it's not like, you know, we lived off the farm.
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I mean, we grew vegetables and had horses and cows and dogs and cats, you know, just typical country life.
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But my father actually worked for Motorola Communications most of the time as I was a kid.
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That he would, and interestingly, as I've thought about it, his sales territory was pretty much the Diocese of Tyler.
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He used to go to Lufkin and the Nacogdoches and Tyler.
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As kids, we would come to Tyler for the big city vacation.
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You know, we'd come, my father was still working.
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Our families, seven kids total, five still living, and six of us grew up together.
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And we had sort of an older three and a younger three.
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The older ones said, we ain't going to have, like, vacation anywhere.
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But we had a couple of days staying in a hotel here in Tyler.
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And people always ask me, you know, what's it like being a bishop where, you know,
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I was the kid priest and then I was the rector of the cathedral.
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And I think it really helped to have been the administrator because I already, you know,
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by the grace of God, I didn't get stupid and I didn't, you know, say, oh, I'm a big dog.
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And I just served and tried to cooperate with the men and tried to help them deal with things
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that they needed to deal with, even though we didn't have a bishop.
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And I think most of the priests appreciated, you know, my kind of low-key approach and just
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trying to help and not lauded over them or anything, which, you know, to me would have
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You know, it kind of goes to your head to think even temporarily you're administering the
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So I had a good rapport with the priests and I have to say I was very humbled all the
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And I've really felt a deep call in prayer and just as a bishop to really care for the
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priests, to be there for them, to try to help support them.
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And in recent years, there are many priests from really around the world.
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I mean, not hugely around the world, but some men in other countries and a lot of men here
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just reaching out to me for support, just to answer questions or whatever.
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And I've been glad to do that because I've really felt a call to support priests and encourage
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them to be the men of prayer that I think all ordained ministers are called to be, deacons,
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priests, and bishops, and especially the priests and the bishops.
00:12:04.180
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You entered the Church at a very interesting time.
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November 2012 is right on the cusp of a kind of a revolution in the Church.
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A lot in the pro-life movement would describe it as a time before that, when there might
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have been a lot of bishops, maybe even priests, and maybe even bishops, or sometimes a lot
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of bishops, who didn't agree with what you were doing in the pro-life movement, without
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thinking, oh, they're too rigid, and, you know, or they're daring to confront the law
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with rescuing, or with even suggesting, you know, going up front of clinics and suggesting
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to women, please come, we have something else, a better way for you.
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And so you weren't supported, but you were massively supported by John Paul II.
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You always felt the Pope had your back as a pro-life activist.
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And you felt the same with Benedict, because you knew while John Paul II was rah-rah with
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you, Benedict was writing the documents that supported everything you did.
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That changed right after 2013, where that feeling was gone.
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You've been in that milieu, the new milieu, almost your whole life as a bishop.
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You grew up in a time under JP II and Benedict, and the Church was one way.
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Really, honestly, it's easy for me to get emotional about it, because it is just so profoundly
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And in that context, I think that the best way I can describe where we are, and, you know,
00:15:10.340
I went in the seminary in 1977, and really, as I look back on the years of St. John Paul
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the Great, that's what I like to call him, that was, it was sort of rebuilding, making
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the Church, again, robust in its beauty, in its clear theology, and in, and I guess the
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John Paul II and then Benedict were really pulling us to the vertical again, to look to
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I mean, here we are celebrating the assumption of the Blessed Virgin Mary, you know, look to
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That's why in architecture, churches are built to just drive the eyes up.
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I mean, the great technologies and everything of today, I mean, a lot of it's used in the
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And, you know, in the ancient church, architecture got people's attention.
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And it said, look up, look to the heavens and the beautiful ceilings and domes, and just
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the whole sweep of the architecture was to look up.
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And I think John Paul, like you said, Benedict and John Paul, in different ways, were saying,
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look to God, look to the heavens, look to your higher self.
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And I think the way I would describe what's happened in, you know, the Pope Francis years,
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and it's certainly not all Pope Francis, but it's a whole milieu, as you say, of rather than
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looking up, looking the vertical, it's all horizontal.
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And it's not certainly all horizontal, but that's what's emphasized.
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Look to each other, be in community, have conversations.
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But instead of saying, well, the answers are up there, let's look up there.
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Instead, it's, well, let's just all have conversations.
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And honestly, I think that's what has put me where I am, and where I've kind of grown
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to be as a bishop of, in November, it'll be 11 years, of more or less in conflict with
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that new worldview, in a sense, of the church, that everything's about looking to each other
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and having conversations, and frankly, talking about things that are answered questions.
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We don't need to have a discussion, in my opinion, about things where we have the answer.
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I mean, going, and if anything, and I hope and pray that, you know, after I'm gone, they'll
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say Bishop Strickland stood for the sanctity of life and the sanctity of the unborn.
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To me, that's the preeminent linchpin of all of it.
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If the life of the most innocent, sacred child in the womb, the potential that a newborn
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child or a newly conceived child has, it's the potential of God in the world, of all
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We should treasure that beyond anything and foster that and just celebrate every time a
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And we're so far from that in our culture, and sadly, even as you allude to, with too
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We should be absolutely crystal clear that the greatest gift the world has is a newly conceived
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And instead, it's all the negative is just heaped on that reality to the point where, I mean,
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we have presidents and other world leaders that, I mean, too many people in Congress, too
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many people in the church that are saying, oh, well, you need to have options.
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I mean, I just saw another political candidate coming out that, you know, said, oh, well, you
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know, he supports abortion from up until birth.
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I'm glad to, I mean, there are a lot of things that I can make mistakes, or I don't know that
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But the sanctity of the life of the unborn, there are no questions.
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We have to always be compassionate toward the people that are deluded.
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But sadly, too many, even leaders in the church these days, are deluded to think, you know,
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something less than the sanctity of the life of every child conceived.
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There's no, because, again, going back to this is God's gift, and whatever the, yeah,
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there's tragic circumstances and unintended circumstances.
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But when a child is conceived, it always has the potential of transforming the world.
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They were conceived in a womb, just like you and I were, just like every human being.
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I mean, they're trying to even mess with that now.
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How do we come into the world, a man and woman come together, hopefully, in a loving relationship
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of matrimony for life and open to those children?
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But a lot of what the pushback I've gotten is that, and again, it's the vertical understanding
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of that child in the womb is directly from God.
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That is pro-creation, but it's God who gives life.
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Yes, original sin, and we need to get them baptized, but, you know, they've not committed any personal sin
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when they're conceived in the womb, and they have the potential of being the greatest saints
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and transforming our world by keeping that vertical connection with God from their conception.
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So, it's our mission to foster, as I know you and your wife have done the best you can,
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to foster that connection to God because we're created in His image and likeness.
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And that would be, I guess, that even, you know, certainly the church is affected deeply by it
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and in some ways corrupted by a world that has turned its back on God.
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And too many people in the church are sort of giving God a cold shoulder, even claiming to be Catholic,
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I mean, so, I think that that image of looking too horizontal and just sort of staying in the world,
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looking to each other and forgetting we came from God.
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We need to keep looking to God and being lifted to our highest potential by God's grace.
00:22:40.600
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One of the things that often people say with regard to the life issue is that, you know,
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It's an issue coming up in politics right now, and we've been dealing with it for years already.
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Every bit as important, maybe more important than abortion, than the right to life in the womb.
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How come you pro-lifers don't care about people outside the womb, and so on and so forth.
00:23:53.140
How does abortion compare to immigration on that kind of, you know,
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what are Catholics to discern about that relationship?
00:24:00.700
I believe we have to see that all of the evils, and there are tremendous evils.
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I mean, human trafficking, the border issues, all the transgender, it's just overwhelming.
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I think logically and according to the truth that God has revealed to us,
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it traces back to a lack of respect for human life.
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If the respect isn't there for the one who has no voice, who has no wealth, who has no power,
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I mean, even a, you know, very innocent young child, at least they can scream.
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They, I mean, we're probably familiar with the silent scream.
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So, and that, you know, I know that many in the church and otherwise in the culture,
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and, you know, the border issues are devastating, but to me it traces back to
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decisions that are made and the ways people are treated.
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I mean, so much of it is the drug trafficking that is tied to that,
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And so it all ties together, as I see it, logically and spiritually, it all ties back to,
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it's almost sadly a consequence, I believe, of, you know, being ready to, I mean,
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we don't need to get too graphic about the reality of what abortion is,
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but it's literally chopping up human bodies, ripping them apart.
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And so, and it's interesting, when we see that happening, sadly, sometimes that sort of thing
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or that kind of violence toward another child or innocent person happens in our world constantly,
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at the border or in our broken cities or all kinds of ways.
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And thankfully, people still respond in horror to an image like that.
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But we've forgotten the horror of it happening in the womb.
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And that lack of horror there sort of creeps out to,
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oh, well, we're a little too complacent about some of the other issues.
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But we can't start with fighting over border issues, in my opinion.
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We have to start with a new culture that recognizes the sanctity of life.
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If you recognize that, then super wealthy means super helpful to the people of God
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instead of building bigger and bigger mansions and having just, you know, obscene things that
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because you've got the money, you can, you know, have just things that no person could ever need
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or should ever want if they have any sort of balanced understanding of what life is.
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That's part of what drives the border is super wealthy people
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that are taking advantage of people who have nothing, that are closer to being in the womb.
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The same thing with, I mean, the border issues, but then you get to the euthanasia and older people.
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I just read something about, you know, in California, the assisted suicide rate is just going through the roof.
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Again, a lack of the value of life and a lack of understanding.
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I mean, people are just saying, well, life's not so good.
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So I'm opting out or we're opting you out for you.
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And to me, we get sanity when we go back to life is from God.
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And then, I mean, you as a successful man have to ask yourself, how much do you need?
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Well, through a lot of hard work, but also through blessings from God.
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How do we be brothers and sisters to each other instead of, you know, squandering wealth on, you know, unnecessary luxuries that forget that they're people that don't have a home, don't have clothing, don't have food.
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I mean, it's very complicated and also very simple to me.
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As you're speaking, I thought, wow, that whole concept makes for a beautiful rejoinder when anybody says you don't care about immigration.
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Actually, no, I totally care about immigration.
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If you don't care about the child in the womb, you don't care about immigration because it flows right to that and to every other issue we deal with.
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That's the first border that people can't cross is the womb.
00:29:05.540
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