Wednesday, September 23, 2026

Buenos Aires tries to postpone Pride march to avoid clash with papal visit

Organisers of the annual LGBT Pride march in Buenos Aires clashed with the city council over plans to postpone the event until after Pope Leo’s visit in November.

Last week, the council announced the march’s date had changed from 7 November to 21 November because all outdoor public events except those relating to the papal visit are now banned for the period 6-13 November.

“This proposal has one objective – to allow the march to take place and the government of Buenos Aires to accompany it with the resources necessary to guarantee a safe, ordered and celebratory event as has occurred in the past,” said the council in a statement.

The organising commission for Pride said in a letter to the leader of the city council that it understood “the institutional relevance of the visit of a head of state and the supreme representative of the Catholic Church as well as the complexity of security operations”.

But it added that it did not believe this was enough of an argument to suspend the march, given that the Pope will arrive in the Argentinian capital on 8 November, the day after the Pride march.

It said the march would go ahead as planned on the 7 November because thousands of people had already booked travel to Buenos Aires for the event and reserved accommodation.

“Changing the date does not mean moving an activity on the agenda. It means altering the organisation of things that have already rolled out at a federal level [and of] commitments accepted months ago and the decisions made by thousands of people so they can take part,” the commission added.

The annual Pride march has taken place in Argentina on the first Saturday of November since 1997 to commemorate the foundation of Argentina’s first LGBT group, Nuestro Mundo.

The commission noted that the request to reschedule the march came from the governing council of Buenos Aires. It  had not received any express request from the national government nor the Vatican.

Report finds inadequate record-keeping, responses to abuse complaints in Panama

The Archdiocese of Panama is in need of significant new procedures to both prevent and respond to incidents of abuse, said an international research group in a new assessment.

Among the recommendations contained in the assessment are improved procedures for listening to abuse victims, better record-keeping, reparation measures for victims, and clear codes of conduct.

The evaluation was a pilot project for the Transparency Commission, an international group of experts on clerical abuse, which hopes to carry out similar assessments in other dioceses.

The independent commission, which is funded by Notre Dame Law School and the Universidad Villanueva Foundation in Spain, consists of more than a dozen experts from eight countries, specializing in the areas of canon law, theology, accountability, communications, sociology, and other fields.

The Transparency Commission was tasked last year by Archbishop José Domingo Ulloa Mendieta of Panama to evaluate the local Church’s management of abuse complaints over the past 25 years.

The commission reviewed the archdiocesan archives, conducted interviews, collected testimonies, and examined local media reports. It released the findings of its evaluation on Tuesday.

The commission said there were 37 complaints of sexual abuse received by the Archdiocese of Panama from 2001-2025. The commission examined 24 of those complaints. The other complaints involved incidents outside of the archdiocese’s jurisdiction or the time period being considered, or did not involve the abuse of minors or vulnerable persons.

The commission noted that there were likely more instances of ecclesial abuse that took place in the archdiocese during this time, but were not reported. It observed that a number of obstacles to reporting abuse persist in Panama.

The archdiocese has made progress in its handling of abuse cases over the past 25 years, the commission said, including by introducing safeguarding guidelines in 2015 and developing a ministry office to respond to allegations in 2024.

However, the report determined, there are still significant areas in which the archdiocese is not taking sufficient action to prevent and respond to abuse allegations.

Records surrounding abuse complaints are “manifestly insufficient,” the commission found. It noted that there was no evidence to suggest that information had been intentionally hidden or destroyed, and that the insufficiencies are likely due to a lack of resources and procedures.

The commission emphasized that “a rigorous and complete record is needed, one that makes it possible to reconstruct what happened and to account for the Archdiocese’s actions.”

In particular, it said, the incomplete records make it impossible to determine what consequences, if any, were carried out for individuals found guilty of abuse, and there are no records of reparation measures offered to abuse victims.

The records that do exist suggest a need for changes in policies in how complaints are received and responded to, the commission said.

“In only 2 of the 24 cases do the files record that the victim was heard, compared with at least 8 in which the accused was heard,” it found.

It called for the archdiocese to build on the work of its new pastoral ministry and listening office in order to offer a more comprehensive response to victims.

“Procedures for receiving and accompanying victims are needed that are independent of the canonical-legal process, centered on victims’ rights, and designed to prevent re-victimization,” the report said.

Furthermore, the commission said, the archdiocese needs to enact additional preventative measures to avoid cases of abuse.

“Codes of conduct for interaction with minors and vulnerable persons, rules for the digital environment, and safeguarding clauses for third parties working with the Archdiocese must be put in place,” it said.

The commission applauded the Archdiocese of Panama’s initiative in calling for an independent review and publicizing the report.

“This initiative does not arise in response to an external complaint, but rather as a voluntary exercise of institutional responsibility,” the commission said.

“What we have today are committed individuals; what’s missing are systems that don’t depend on the goodwill of each individual.”

Among its recommendations, the commission said the archdiocese should “guarantee cooperation with civil justice in accordance with the current reporting obligation, establishing documentary confirmation of each communication.”

In addition, it called for enhanced efforts to offer pastoral care to victims and survivors, separate from the canonical investigation, “so that the person initiating and directing the proceedings is not the only person responsible for the care and support of the victim.”

It encouraged the archdiocese to strengthen the screening and formation of clergy members and other pastoral workers, and to adopt processes to avoid revictimization, for example by “reduc[ing] unnecessary repetitions of the incident.”

The commission also emphasized the need for due process for the accused and a commitment to “publicly restore the good name of the person found to be unjustly reported.”

Child pornography trial: Convicted priest appeals

A priest from North Rhine-Westphalia has appealed against his conviction in the trial for possession of child and youth pornographic content. 

The appeal was received on time, a spokesman for the district court Waldbröl (Oberbergischer Kreis) told the Catholic News Agency (KNA) on Tuesday. 

The district court had found the man guilty last week and sentenced him to a prison sentence of one year and two months on probation. 

According to the court, it involved more than 3,000 image and video files with child pornographic and around 21,000 files with youth pornographic content. 

The defendant had fully admitted the allegations.

With the appeal filed, the judgment is not final. 

According to the spokesman, the district court must now first depose the written judgment.

The court has five weeks to do this, currently about four weeks.

The appeal may still be limited or withdrawn, according to the spokesperson. If the appeal persists, the Bonn Regional Court must deal with the case.

The Archdiocese of Cologne had informed before the trial that the priest had been prohibited after the possible criminal conduct was made known, as well as any activity with minors. 

In addition, a preliminary investigation under church law was initiated. 

This rests during the state criminal proceedings and should be resumed after its final conclusion.

SJM Order Completes Reflection Process After Reappraisal

The multi-year "reflection process" in the Order of the Servants of Jesus and Mary (SJM) is complete. 

The Order Dicastery has declared the process he ordered after the final report of the Apostolic Assistant, Altabt Raimund Schreier, to be over, the community said. 

The Vatican had appointed an Apostolic Assistant at the end of 2022 to accompany the Order in a three-year process in the reappraisal and reflection of its history and its founder Andreas Hönisch. 

This was not a visitation.

According to the Order, in its letter to conclude the process, the Dicastery encourages the continuation of the path taken in recent years. 

These included the promotion of "an open culture of mutual feedback," supported by "a transparent and clearly structured communication," the effort to "good relations with the respective local bishops," the "further development of a missionary pastoral," which also "seeks dialogue with those who have joined external groups outside the ecclesial community," as well as "strengthening of teamwork" in the apostolates of the community, according to the apostolates at the General Chapter in June, the results of the trial were formally enacted.

Interim report had found errors in the early days

The Order had published an initial interim report last year in which it admitted serious errors in the early days without mentioning concrete incidents. 

The need for careful and reflective dealings with spiritual authority, the importance of education and conscientious accountability, and the reflection of polarizations in the early days were mentioned. In the next step, the Order dealt with its charisma.

The servants of Jesus and Mary were founded in 1988 by the former Jesuit Andreas Hönisch. In 1994, the community was recognized as a congregation of papal law by the Vatican. Hönisch was Superior General of the Order until his death in 2008. 

The Community is still closely associated with the Catholic Scouting of Europe (KPE), which Hönisch co-founded in 1976. The Scout Association was founded in demarcation to developments in the German Scouting Association St. Georg (DPSG). 

In the dispute with his order for the activity in the KPE, Hönisch was excluded from the Jesuits and was initially Augsburg diocesan priest.

Latest phase in Scottish Diocesan Structures Consulation

Here is an update from the Bishops’ Conference of Scotland on the continuing Diocesan Structures Consultation:

At the request of the Holy See, we the Bishops of Scotland have been considering how our diocesan structures can best serve our shared mission in the years ahead.

This is not simply a question of boundaries, administrative adjustments or the sharing of resources more effectively. 

Primarily it is about how we can better proclaim the Gospel, support our clergy, religious and lay people, and strengthen our parishes and communities for evangelisation.

As part of this discernment, and informed by the diocesan feedback summaries, we considered a range of possible configurations.

The following options are now being presented for further reflection and consultation across all our eight dioceses:

‎ ‎ ‎ ‎ ‎ 1. Argyll & the Isles and Paisley merge

‎ ‎ ‎ ‎ ‎ 2. Argyll & the Isles and Glasgow merge

‎ ‎ ‎ ‎ ‎ 3. Paisley and Galloway merge

‎ ‎ ‎ ‎ ‎ 4. Galloway and Motherwell merge

‎ ‎ ‎ ‎ ‎ 5. St. Andrews & Edinburgh and Dunkeld merge

‎ ‎ ‎ ‎ ‎ 6. Motherwell, Paisley and Galloway merge

‎ ‎ ‎ ‎ ‎ 7. Maintain the current diocesan structures but with greater sharing and collaboration

These are possibilities for further discernment, not decisions or an agreed map for the future.

As your bishops, we recognise that dioceses are communities of faith with their own histories, relationships and traditions. Any change must therefore be approached with prayer, sensitivity and care for the people and communities involved.

Synodal discernment also asks each of us to look beyond our own self-interests and to consider what will best serve the Catholic Church in Scotland as a whole.

Everyone in every parish is encouraged to make their voice heard when opportunities for consultation are announced locally by their diocesan bishop.

Information packs will be made available in each diocese to support this next phase. These will provide an opportunity to learn more about each of Scotland’s eight dioceses, including important statistics and demographic information, so that the consultation can be informed by a fuller picture of Catholic life across the country. The fruits of the consultation will help us to formulate a concrete proposal to the Holy See.

Finally, we encourage everyone to actively engage in this process, and to the keep this central question at the heart our prayer and reflection:

𝙃𝙤𝙬 𝙘𝙖𝙣 𝙬𝙚 𝙗𝙚𝙨𝙩 𝙚𝙦𝙪𝙞𝙥 𝙩𝙝𝙚 𝘾𝙖𝙩𝙝𝙤𝙡𝙞𝙘 𝘾𝙝𝙪𝙧𝙘𝙝 𝙞𝙣 𝙎𝙘𝙤𝙩𝙡𝙖𝙣𝙙 𝙛𝙤𝙧 𝙢𝙞𝙨𝙨𝙞𝙤𝙣, 𝙚𝙫𝙖𝙣𝙜𝙚𝙡𝙞𝙨𝙖𝙩𝙞𝙤𝙣 𝙖𝙣𝙙 𝙩𝙝𝙚 𝙨𝙚𝙧𝙫𝙞𝙘𝙚 𝙤𝙛 𝙂𝙤𝙙’𝙨 𝙥𝙚𝙤𝙥𝙡𝙚?

With every blessing,

+ 𝗟𝗲𝗼 𝗖𝘂𝘀𝗵𝗹𝗲𝘆

Archbishop of St Andrews and Edinburgh

+ 𝗪𝗶𝗹𝗹𝗶𝗮𝗺 𝗡𝗼𝗹𝗮𝗻

Archbishop of Glasgow

+ 𝗝𝗼𝘀𝗲𝗽𝗵 𝗧𝗼𝗮𝗹

Bishop of Motherwell

+ 𝗛𝘂𝗴𝗵 𝗚𝗶𝗹𝗯𝗲𝗿𝘁 𝗢𝗦𝗕

Bishop of Aberdeen

+ 𝗝𝗼𝗵𝗻 𝗞𝗲𝗲𝗻𝗮𝗻

Bishop of Paisley

+ 𝗕𝗿𝗶𝗮𝗻 𝗠𝗰𝗚𝗲𝗲

Bishop of Argyll and the Isles

+ 𝗙𝗿𝗮𝗻𝗰𝗶𝘀 𝗗𝗼𝘂𝗴𝗮𝗻

Bishop of Galloway

+ 𝗔𝗻𝗱𝗿𝗲𝘄 𝗠𝗰𝗞𝗲𝗻𝘇𝗶𝗲

Bishop of Dunkeld

Scottish bishops make proposals on diocese mergers

The Scottish Bishops' Conference has drawn up initial proposals for a possible reduction in the number of dioceses at the request of the Vatican. 

The bishops released seven options in a press release on Monday, five of which envision the merger of two dioceses, one the merger of three dioceses and one to maintain the current diocesan structure, but with stronger cooperation and mutual support. 

With one exception, the merger proposals provide for the merger of dioceses currently in various church provinces. 

All options would now be submitted for further reflection and consultation in the eight dioceses.

The bishops stressed that there was no fixed roadmap and that it was merely possibilities for further decision-making. 

Therefore, there should be a consultation process in which "everyone in every parish" is encouraged to "raise his voice." 

However, the faithful are called upon to "look beyond their own interests and to consider what serves the Catholic Church in Scotland as a whole best."

Focus on Evangelization

At the same time, the Bishops’ Conference underscored that the process is not just about administrative adjustments or a more effective distribution of resources. 

"First and foremost, it is about how we can better proclaim the Gospel, support our clergy, our religious and lay people, and strengthen our parishes and communities with regard to evangelization," it says.

In March, the bishops announced that the Vatican had asked them to review the structure of the Church in Scotland. It should be explicitly discussed whether the current division into eight dioceses is still appropriate. 

The Vatican's mission was justified, among other things, by challenges such as the decline in the number of clergy and dwindling resources. The bishops announced initial results for the autumn.

The Catholic Church in Scotland is divided into two church provinces. 

The Church Province of Glasgow includes the Archdiocese of Glasgow and the dioceses of Motherwell and Paisley; the Church Province of St. Andrews and Edinburgh own the archdiocese of the same name, as well as the dioceses of Aberdeen, Argyll and the Isles, Dunkeld and Galloway. 

According to the census in 2022, around 723,000 people in Scotland are committed to Catholicism, representing a share of 13.3 per cent of the total population.

Bishop of Austin decries ICE shooting as federal officials say man fled arrest

Bishop Daniel E. Garcia of the Diocese of Austin, Texas, said Sunday he was “deeply saddened and disturbed” by an ICE officer’s shooting of a Venezuelan man in Austin, as federal officials described the encounter as an officer responding to the man’s attempt to flee arrest.

In a letter dated Sept. 20, the day of the shooting, Garcia wrote that people in the city are “living in terror and fear because of the increased activity of ICE agents on our streets.”

He asked for prayers for the man who was shot, his family, “all who have been involved and for our entire community,” and for federal, state, and city authorities to be “transparent and honest about what occurred.”

The New York Times reported that ICE agents were checking license plates in north Austin Sunday afternoon when they found a deportation order for Wilber Rafael Garces Perez, 28, whom they pulled over around 12:45 p.m. and told that he would be arrested. Garces Perez then drove away, according to the Times, and a short chase followed.

The Texas Department of Public Safety said ICE requested help about 12:50 p.m. with a vehicle pursuit of a blue Toyota Corolla. Austin Police Chief Lisa Davis said city police were not part of the ICE operation and that the shooting came before troopers arrived.

The Department of Homeland Security said it is investigating, with FBI assistance, “the officer involved shooting of an illegal alien from Venezuela” who it said entered the country illegally and had a final order of removal.

DHS said the man’s condition is stable and that he is in federal custody pending removal.

Video showed the Corolla and an unmarked Ford SUV stopped under a highway overpass when an officer approached the Toyota, which was moving slowly. Witnesses reported multiple shots. Garces Perez, who his family said was making a DoorDash delivery, was shot in the upper torso, treated at Dell Seton Medical Center, then transferred to ICE custody.

His lawyer, Kate Lincoln-Goldfinch, said at a news conference Monday that he is at the South Texas ICE Processing Center in Pearsall. Garces Perez called his attorney during the conference, saying over speakerphone that a bullet remains near his spine, he is not receiving adequate medical care, and he slept on the floor at the facility.

“Iʼm not doing well because of the gunshot I received,” he said in ​Spanish.

Lincoln-Goldfinch disputed that her client knowingly fled identified agents. She alleged that an unmarked vehicle sideswiped him, he did not know it was ICE, and officers shot him after another collision.

Lincoln-Goldfinch also said her client entered the country legally and had a work permit.

“Many people are often being detained only due to the color of their skin or the language they speak,” Garcia wrote.

In a statement to EWTN News on Sept. 22, he said that in his diocese, he is hearing from clergy and parishioners of “specific instances” where people “have been detained as they are going about the ordinary responsibilities of daily life. When good, hardworking people become fearful that they may be targeted because of their ethnicity or appearance, we all have a responsibility to listen and to speak to the human reality that exists within our communities.”

He told EWTN News he dispensed those who are afraid from the obligation to attend Sunday Mass, calling it an “extraordinary step.”

“Regardless of a person’s immigration status, every person is created in the image and likeness of God and possesses an inherent dignity that must always be respected and protected,” Garcia wrote Sept. 20. “We cannot allow differences of citizenship to diminish our recognition of the dignity that belongs to every human being.”

During National Migration Week, he added, “we are all brothers and sisters. When one person is harmed, all of us are affected.” He repeated the Church’s call for “comprehensive immigration reform” and “a viable immigration policy that respects the rule of law while recognizing the dignity of every person.”

There will never be a synodal church without synodal seminaries (Opinion)

The reception of the 1962-65 Second Vatican Council has reached a critical juncture in the life of the Catholic Church. 

While the synod on synodality and the magisterium of recent years have firmly established that the church is constitutively synodal by nature, a decisive question remains largely unresolved: How can the church as the people of God, and the shared baptismal dignity of all the faithful, take root if the institutional structures that form our ordained ministers remain anchored in the past? 

Seminaries remain a blind knot in advancing the ecclesial reform initiated by Vatican II. But what does this mean and imply as we are called today to implement synodality?

Study Group 4 of the synod, coordinated by Cardinal José Cobo of Madrid, was tasked with revising the 2016 Vatican document Ratio Fundamentalis Institutionis Sacerdotalis ("The Gift of the Priestly Vocation"). 

The study group addresses this challenge directly in its Final Report, stating that the crisis of seminaries is fundamentally "ecclesiological."

An honest assessment of our ecclesial landscape reveals a persistent danger in many countries: that episcopal conferences, seminaries and theological faculties might reduce the orientations of Study Group 4 to mere cosmetic adjustments.

Adding modular courses on synodality or sporadic workshops on listening and discernment will remain futile if the underlying clerical culture is left intact, sustained by a faculty of professors chained to their desks, disconnected from the pastoral life of living communities. We cannot demand of students what formators and professors do not practice themselves.

As history demonstrates, every major ecclesial reform has required a reconfiguration of priestly identity and of theological and pastoral formation. The Gregorian Reform of the 11th century adopted the monastic horizon as its pastoral paradigm, and the Council of Trent, in 1563, instituted diocesan seminaries to prepare resident pastors for a society of Christendom. Today, 60 years after Vatican II, a comparable structural shift is demanded.

The Second Vatican Council's ecclesiological shift moved beyond the Tridentine model of sacerdotalization and sacralization, reshaping the identity of the presbyterate in Presbyterorum Ordinis —the Decree on the Ministry and Life of Priests — by establishing that those who are configured as ministers through the sacrament of orders have as their primary duty the proclamation of the Gospel, followed by the sacraments and pastoral governance.

The council fathers wanted to make clear that the primary duty of the presbyter was not cult, but mission. The ordained priesthood does not exist as an autonomous, self-referential caste, or as a sacred entity apart from the community. It is a ministry rooted in the communion of all the faithful. 

This dismantles the rigid preconciliar divide between a teaching church and a learning church, reminding us that the ordained minister is primarily a learner, a member of the faithful among the faithful, called to listen and discern with others how the Spirit moves within the living community before attempting to govern or teach.

The urgency of reforming seminaries becomes undeniable when we examine the organizational culture of traditional seminaries, which remains deeply shaped by the Tridentine model. All too often, formation is conceived as a vertical bestowal that authority delivers, and the candidate receives with passive docility throughout years. Indeed, in many seminaries, any opinion voiced by a candidate that differs from that of a superior, formator or professor can lead directly to the seminarian's expulsion.

In this pyramidal framework, maturity is conflated with mere compliance to secure the approval of superiors, while personal vulnerability, affective uncertainty, and human limitation are masked behind a defensive spiritualization. Future ministers are trained in the closed codes of a self-referential guild, rather than equipped to unlearn authoritarian habits and to let themselves be challenged by the everyday life of the people.

In an effort to contribute to the renewal of seminaries, I am leading an international research project sponsored by the Latin American and Caribbean Episcopal Council (CELAM), bringing together more than 30 theologians from Latin America, North America and Europe. Our team examines the institutional variables of the traditional seminary paradigm and designs alternative models of priestly formation to implement the concluding report of Study Group 4. 

Our findings confirm that the model of the seminary as an isolated boarding school, detached from the ordinary life of communities — especially the poor and the excluded — is no longer viable, and that it reinforces a false separation between evangelization and commitment to human development.

Among the essential institutional reforms needed for an authentic synodal conversion, the renewal of seminaries is vital. If future priests are to serve a synodal church, their formation must itself become more synodal.

Seminarians need to be formed not only within the seminary but also through sustained contact with the communities they will one day serve. The report of Study Group 4, for example, proposes alternating residential formation with substantial periods of living and ministering in parishes, ecclesial base communities, and social peripheries. Future priests should therefore discover their identity not in isolation, but through relationships and shared formation with laywomen, laymen, religious, families and the wider community.

This also means giving women a real voice from the earliest stages of vocational discernment. Their participation cannot be reduced to a symbolic role or occasional consultation. Women, families, and other laypersons should participate fully in formation teams, academic faculties, and the formal evaluations that take place before ordination. 

The suitability of a candidate for pastoral ministry cannot be assessed solely within the seminary. It must also be discerned through the experience and active participation of the communities in which the candidate lives and serves.

Such a reform would recover an ancient practice of the church. St. Cyprian of Carthage, in Epistle 67, insisted that the suitability of ministers should be recognized before the entire community. The purpose was not simply to obtain approval, but to ensure that those entrusted with ministry had the trust and recognition of the people they were called to serve.

Seminary formation must prepare future priests for the practical demands of synodal life. For example, they need to learn how to listen, discern together, make decisions with others, and exercise authority responsibly. These practices cannot be taken for granted. They must be intentionally cultivated throughout the formation process. This implies learning that pastoral authority should listen to and take seriously the discernment of the community before making decisions and safeguarding the common good.

This is consistent with the ancient principle cited in the final document of the synodNihil sine consensu plebis — nothing without the consensus of the people. This entails, following the synod's document, that when pastors reach a decision that differs from the opinion expressed by the community, they should not simply impose their will. They should explain the reasons for their decision and remain accountable to the people they serve. 

Seminary formation must therefore prepare future priests to understand authority not as power exercised alone, but as a ministry of listening, discernment, responsibility and service within the whole people of God.

The reform of priestly formation is no peripheral matter. It is the decisive testing ground for the credibility and institutional conversion of the church today. Without a profound spiritual, relational and structural reform of the seminary, the vision of a missionary and synodal people of God will remain an unrealized conciliar promise. 

The church today does not need administrators of the sacred, but servant-pastors who walk with the faithful, listen to the Spirit speaking through them, and understand their ministry as a service of communion in the midst of the world, especially in solidarity with the poor and excluded.

The historical and prophetic courage to translate conciliar memory into concrete institutional reforms will ultimately determine the vitality of ordained ministry and of Catholic life for decades to come.

French victims of clerical abuse hope Pope's visit can deepen Church reform

Ghislaine Magoarou, 65, was 9 years old when her teacher, Brother Gabriel Girard, pulled shut the curtains of their classroom in a fishing town in northwest France and raped her.

That incident marked the start of a months-long cycle of abuse at the now-shuttered Catholic school that eventually led Magoarou to attempt suicide by throwing herself ​into the sea.

"I had gone swimming with friends and simply let myself sink," Magoarou recalled during a walk along the beach in Loctudy with three other survivors. "I ‌let the waves carry me away, and I had absolutely no desire to come back up. I felt at peace in the water, as if I were being cleansed."

POPE DUE TO MEET FRENCH SURVIVORS

Magoarou is one of at least 330,000 French minors who were abused between 1950 and 2020 by priests, religious figures, or laypeople working in Church institutions. Those figures were revealed in a landmark 2021 report that found France's Catholic Church had ignored the issue ​for far too long.

Pope Leo will seek to redress some of that harm during a visit to France, when he will meet next Sunday with seven victims of Church sexual abuse ​in Lourdes, some of those involved said in a press release.

During a visit to Spain in June, in which he met Spanish survivors of clerical ⁠abuse, Leo told bishops they must listen to survivors and offer them reparations.

In meeting with survivors, Leo is carrying on the work of his predecessor, Pope Francis. He took steps to address clerical abuse, ​although some groups have criticised them as insufficient.

Girard abused an estimated 50 to 70, 8-to-9-year-olds at the school in Loctudy, a pretty seaside town in Brittany, from 1969 until 1972. Survivors recounted how ​he would summon a child to the front of the class and abuse them while ordering the rest of the class to keep their heads down.

He died in 1979, by which time he had assaulted an estimated 170 children across France, without ever facing justice.

The Frères de Saint-Gabriel, the religious congregation that operated the school, did not respond to a request for comment. It has previously recognised and condemned all acts of physical and sexual ​abuse committed by its members, including Girard.

HOPES FOR LASTING CHANGE

Magoarou, who met Pope Francis at the Vatican in 2023, said she could "almost forgive" Girard as "there was something wrong with him", but still struggled ​to understand the other adults who had enabled or turned a blind eye to his actions.

Fellow survivor Michèle Le Reun-Gaigné said her life was ruined by Girard's abuse, leading to her dropping out of school and ‌losing faith ⁠in adults. Still, she remained optimistic that she and others like her could help engender a change in how the Church handles such cases.

"Change won't happen overnight; we might not even live to see it," she said. "But what we are trying to do, in our own modest way, is to lay down small stepping stones to try and improve things, especially for future generations."

Alain Esquerre, 66, a spokesperson for victims at the Notre-Dame de Bétharram Catholic institution, said he wanted a genuine mea culpa from the Pope and the Church.

"I believe Leo bears the immense responsibility of 'declaring enough is enough' - of putting ​a stop to this so that children across ​the globe will no longer be raped ⁠by priests," he said.

NEW COMPENSATION MECHANISM UNDER SCRUTINY

The 2021 report by the Independent Commission on Sexual Abuse in the Church led to the creation of the Independent National Body for Recognition and Reparation (INIRR), which offers compensation of up to €60,000 for victims of abuse.

Over five years, 1,969 victims contacted INIRR, according ​to INIRR President Marie Derain de Vaucresson. Both Magoarou and Le Reun-Gaigné were among those who received a payout.

The French Bishops' Conference says ​the INIRR will cease operations ⁠on October 1, after which previously undeclared victims will have to contact local parishes to seek compensation, recognition and support.

The Bishops' Conference has described the new system, in which victims' first point of contact would be the local parish, as a continuation of its efforts to compensate people who have been abused.

Ampaseo, a victims' association, said the new scheme lacks the independence and judicial oversight that made the previous system ⁠a success.

"How ​could victims entrust their journey to an institution that failed in its duty of protection?" it said in a statement.

Véronique ​Margron, 68, a Dominican theologian who has supported many victims of clerical abuse, said she hoped Leo would mandate obligatory processes across the entire Church to aid victims in speaking out, adding that highlighting abuse was particularly difficult in Africa ​or India.

"All victim advocacy groups say - and rightly so - that not enough is being done," she said. "The response must be systemic."

Raphoe-Derry Diocese merger ‘hasn’t gone off the table’ at Vatican

A possible cross-border merger between the Catholic Dioceses of Raphoe and Derry is still on the table in the Vatican.

The outgoing Bishop of Derry, Donal McKeown, has said that the Catholic Church’s hierarchy are still exploring an amalgamation.

Bishop McKeown recently retired as the Bishop of Derry after 12 years in the role and his successor, Bishop Michael Router, was formally installed at St Eugene’s Cathedral in Derry on Sunday. 

Bishop McKeown had held talks with Church leaders about a planned merger with the Raphoe Diocese - and pointed to concerns regarding the cross-border elements.

“It hasn’t gone off the table in terms of the Vatican saying: ‘We have too many dioceses in Ireland’,” Bishop McKeown said.

"It's possible Derry and Raphoe may be asked to work together in the future.

"I have made clear to the Vatican it would need a major civic reorganisation, one diocese is registered as a charity in Dublin, the other in Belfast, who would be in charge?

"I can also see on the map, there's really nowhere else that Raphoe can go other than with Derry in terms of the border that it shares."

Eleven of the Derry Diocese’s 51 parishes are within Co Donegal.

Bishop McKeown previously told the Vatican that there are “civil problems” in terms of a cross-border amalgamation. 

Last year, it was confirmed that the then Apostolic Nuncio of Ireland, Archbishop Luis Mariano Montemayor was examining the future of the Diocese. He met with Bishop McKeown and there is a broader consultation process being overseen by the Dicastery for Bishops in Rome. 

Archbishop Montemayor resigned in July and Ireland is without a Papal Nuncio at present with the role to be filled at some point in the future.

The Bishop of Raphoe, Niall Coll, and Bishop Emeritus of Raphoe, Philip Boyce, were among the clergy present for Bishop Router’s installation on Sunday.

There have been concerns raised within the Vatican corridors that there are too many Diocese in Ireland. At the moment there are 26 Roman Catholic Diocese in Ireland while there are 27 in Germany, where the Catholic population is said to be around 19million.

Ireland presently has 26 diocesan bishops, including four archbishops. 

On Sunday, Bishop Router’s installation ceremony was led by the Archbishop of Armagh, Eamon Martin.

Bishop Router was the principal celebrant and homilist and he touched on the future of the Church.

“Of course, there is a realistic awareness of decline and change, but also a conviction that considerable spiritual resources remain, and that the Diocese of Derry possesses a recognisable ecclesial culture and identity that will endure,” he said.

“Both the priests and the laity I listened to in the formal meetings and in casual encounters, valued inherited traditions but they also recognise the need for renewal, for new approaches that speak to people immersed in a modern culture so completely different from anything experienced before in history.” 

US Archbishop with strong Roscommon roots to be beatified

The late US-based Archbishop Fulton J. Sheen, the grandson of Roscommon emigrants, will be beatified in Missouri this Thursday, September 24th.

The beatification ceremony will place him one step away from canonisation as a saint.

Archbishop Sheen’s maternal grandparents, John and Mary Fulton, were natives of Croghan. They emigrated to the United States in 1855, settling in Illinois. Their daughter Delia would marry Newton Sheen, himself the son of Irish-born parents.

Fulton J. Sheen was born on May 8th, 1895 in El Paso, Illinois, the oldest of four sons of Newton and Delia. He was baptised as ‘Peter John’ but came to prefer the name ‘Fulton”, his mother’s maiden name.

Ordained a priest in 1919, he went on to pursue advanced studies in Washington, Leuven in Belgium and Rome before embarking on an academic and pastoral career that would eventually make him one of the best-known religious figures in America.

He later served as Bishop of Rochester, New York, from 1951 to 1969 before being appointed Titular Archbishop of Newport, Wales. He died in New York on December 9th, 1979, aged 84.

A gifted communicator, his radio programme The Catholic Hour attracted millions of listeners during the 1930s and 1940s. His fame reached extraordinary heights with the television series Life Is Worth Living, launched in 1951.

Drawing audiences estimated at up to 30 million viewers, he brought theological and philosophical discussions into American living rooms with a style that combined scholarship, wit and dramatic flair. His popularity earned him two Emmy Awards and even a place on the cover of Time magazine in April 1952, a remarkable achievement for a Catholic bishop.

The path to beatification began many years after his death. In 2012, Pope Benedict XVI recognised Sheen’s heroic virtues and declared him “Venerable,” an important step towards sainthood.

A major breakthrough came when the Vatican recognised a miracle attributed to his intercession. The case involved the extraordinary recovery of an Illinois infant who was apparently stillborn in 2010 and showed no signs of life for an extended period. Medical experts were unable to provide a scientific explanation for the child’s recovery following prayers offered through the intercession of Archbishop Sheen.

In 2019, Pope Francis authorised the decree recognising the miracle, thereby clearing the way for beatification.

The beatification ceremony on Thursday takes place in St. Louis, Missouri where tens of thousands of Catholics are expected to attend the ceremony at The Dome stadium, which can seat more than 82,000 people.

Cardinal Luis Antonio Tagle, Pro-Prefect of the Dicastery for Evangelization, will preside at the Beatification Mass on behalf of Pope Leo XIV.

Sheen was a regular visitor to Ireland and in a celebrated visited to Croghan on April 20th, 1952, while serving as Auxiliary Bishop of New York, he rededicated the rebuilt Church of St. Michael.

In a contemporary report, the Roscommon Herald described the occasion as a “day of major importance in the life of Croghan Parish” as “the grandson of a parishioner, now a world-famous bishop, returned to the land of his forefathers.”

Every house in the village had been painted or whitewashed. Papal, Irish and American flags fluttered from homes and church towers, while a large banner stretched across the church front bearing the words: “Welcome Dr. Fulton Sheen.”

One of the first places he visited was the house from which his grandmother Mary Fulton had emigrated nearly a century earlier. The house stood just yards from the church he had come to dedicate.

The Herald reported that, after arriving at the church, Sheen “shook hands with every man, woman and child in Croghan village.” Villagers presented him with an inscribed blackthorn stick and an antique flute said to have been played by his grandfather.

“Won’t I be proud walking down 6th Avenue next St. Patrick’s Day,” he told the gathering. “I often heard my grandmother talking about a blackthorn and now I have one.”

During his visit, he also noted: “If there is anything good in me it is because my people came from Croghan.”

During the rededication of the church, the Bishop of Elphin, Dr. Vincent Hanly, praised Sheen as a preacher and scholar known throughout the world but also as a man remembered for his kindness, simplicity and loyalty to Ireland.

Seventy-four years after he stood at the door of St. Michael’s Church greeting parishioners, the people of Croghan - and the county - can look on with pride as their famous descendant takes another historic step on the road to sainthood.

Opus Dei responds to the bishop of Barbastro

Without the slightest reference to the text made public by the bishop of Barbastro-Monzón, Monsignor Ángel Javier Pérez Pueyo, on August 31, the Prelature of Opus Dei has issued a statement, today at noon.

In this statement he clarifies, without a doubt, with data and references to documents, some of the claims, suspicions and misrepresentations of the reality that had sown the episcopal text, mainly on the process of the appointment of the Pontifical Commissioner Plenipotentiary, the dean of the Roman Rota, Monsignor Alejandro Arellano Cendillo, his subsequent actions, on the ownership and use of the image of Our Lady of the Angels.

Defend the truth

Although at first authorized spokesmen of the Prelature insisted that Opus Dei would not answer what was written in a passionate way by the bishop, before the avalanche of demands that the truth be defended, before the accumulation of questioning and before a series of news published by the media, some of them based on leaks of personal documents of the bishop's relationship with Pope Francis on the case, the Opus Dei

"This particular Church has not been curated"

The bishop of Barbastro-Monzón pointed out, in the beginning of his letter, after a series of emotivistic arguments, that “on October 9, 2024, Pope Francis arranged a plenipotentiary pontifical curatorship for the Torreciudad complex. 

That curatorship falls on Torreciudad; not on the Diocese of Barbastro Monzón. 

This particular Church has not been curated and retains intact the pastoral responsibility that corresponds to its faith in its people, its popular piety and the memory that has been entrusted to it”, to add, later, that “I have contemplated in these months how the plenipotentiary curatorship on the complex of Torreciudad was transformed into a kind of mediation between them and the diocese, as if this people who expected justice had to accept resignations instead of defending their rights

A year ago, the drafting of the opinion was completed

According to Religion Confidential, what the bishop of the diocese on Torreciudad did not say is that about a year ago the drafting of the opinion on the issue in dispute was already concluded. Opinion that was communicated to the parties and the higher bodies and that has not been implemented.

On the appointment and functions of the Pontifical Commissioner, the Prelature now points out that this appointment, made by Pope Francis, “came at the request of the bishop of Barbastro-Monzón.” 

In a statement on October 9, 2024, “the diocese itself recognized it this way, and “thanked the response to “his request,” expressed his “absolute confidence in the Holy See’ resolutions,” and made himself available to the commissioner.”

“The Prelature also expressed its full readiness to collaborate and remains committed to welcoming the Holy See’s resolution,” the statement added.

But the central question is the statement, by the bishop of Barbastro, in his letter that “in recent years the Diocese has gathered historical and legal documentation that, in our opinion, prevents us from considering the departure of the image of its hermitage as a voluntary renunciation of this people to their custody and their original place. 

Before the present temple, before the controversies and before any of us, for more than a millennium this image was united to this earth and its hermitage. 

And his authorized departure, according to right, does not appear to us in the archives of either the Cabildo or the Diocese.”

The ownership of the image has never been in discussion

Opus Dei recalls that “it has never been in dispute that the ownership of the image corresponds to the diocese. The dispute relates to the scope and validity of the rights of use, custody and location established by agreements between the parties.”

The legal milestones, whose documentation Opus Dei has made available to the public, start from that “in the public deed of September 24, 1962, registered in the Property Registry of Benabarre, the useful domain – not the property, which corresponds to the diocese – of the old hermitage and the image was given in perpetuity. 

In return, its restoration and conservation, the promotion of worship and the guarantee of access to pilgrims were assumed, among other obligations.”

“Subsequently, the agreement documented on September 8, 1966 established that the Board of Trustees would build and finance the new sanctuary on the express condition that the image received worship and veneration in it. The same agreement provided that the old hermitage and the new temple form “a single enclosure conveniently fenced.”

The image was not transferred to another town or apart from Torreciudad

According to the Prelature of Opus Dei, “the bishop who accepted this provision was Monsignor Jaime Flores, the same one who had signed the 1962 agreement. 

The image was not transferred to another town or apart from Torreciudad: it was placed, with documented authorization of the diocese, in the new temple built a few meters from the hermitage and within the same devotional set.

Therefore, “the carving at no time was clandestinely appropriate. Always with the authorization of the bishop, it was restored in 1964 and again around 1970, and since 1975 presides over the altarpiece of this new temple, publicly exposed to the veneration of all the faithful.

A legal difference cannot become an offensive accusation

It follows from this story, according to the statement published today, that “it is legitimate that there are currently different interpretations about the legal effects of the agreements. It is up to the competent authority to resolve them. But a legal difference cannot become a baseless offensive accusation. 

For all these reasons, we reject that what happened can be described as a subtraction, a usurpation or an illegal withholding, as the Bishop of Barbastro suggests in the statement of August 31.”

The bishop of Barbastro-Monzón, as he did earlier in another intervention, uses documentation and private conversations with Pope Francis about Torreciudad.

He recalls, for example, that “during the visit ad Limina of December 2021 welcomed our concern for popular piety and the ecclesial rootedness of Torreciudad. Later, in a manuscript dated July 13, 2023, he wrote to me in his fist and letter: “Do not give in!”

And on September 18, 2024, when I met him in St. Peter’s Square, he asked me directly again: “Angel, have you already lowered the Virgin?” A few weeks later, in another manuscript dated October 13, 2024, he expressly warned me of “the mafia intrigues that are ongoing” around this matter, as I warned in the homily of our cathedral just now a year ago.”

On this matter, the prelature of Opus Dei affirms nothing, logically. No one in ordinary conditions, even in extraordinary conditions, publicly comments on private conversations or does not control the making public of a pope’s private correspondence with a bishop.

The fact that the bishop of Barbastro reproduces that conversation, and today the media reproduces some personal writings of Pope Francis to the bishop, according to canonical sources consulted by Religion Confidential, does not imply, neither that the cause is judged, nor that the procedure established by Pope Francis or has been replaced. 

Personal writings, these sources point out, which deserve to be treated with great respect, do not amount to legal decisions, nor do they replace the established legal procedures.

Opus Dei has promoted the rootedness of this advocation in Barbastro-Monzón

What if we met writings or private conversations of this case in the opposite direction to that adduced by the bishop, for example?

Opus Dei concludes, after recalling the value of this devotion and the centrality of the Shrine of Torreciudad, which “deeply respects and has promoted the rootedness of this advocation in Barbastro-Monzón and in Upper Aragon. That bond is enriched by the fact that Our Lady of the Angels is venerated by people from many other places. 

The Prelature has promoted since 2020 the legal update of Torreciudad and came to propose that the new temple be recognized as a diocesan sanctuary. He now reiterates his willingness to dialogue, his respect for the bishop, his willingness to collaborate with the pontifical commissioner and to accept what the Holy See has in place.”

Investigation of Baton Rouge Bishop Submitted to Vatican

The interview phase of the Vatican’s investigation into how Baton Rouge Bishop Michael Duca handled an accusation of sexual misconduct by a priest has ended and the material has been sent to Rome, a witness told the Register.

Luke Zumo, who filed the complaint that triggered the investigation, said he received an email message Monday, Sept. 21, from New Orleans Archbishop James Checchio saying that the prelate has completed his report and sent it to the Vatican’s Dicastery for Bishops. 

The archbishop was responding to an email message Zumo sent late last week requesting an update, Zumo said.

The Register contacted a spokesman for the Archdiocese of New Orleans on Monday night but did not hear back as of publication of this story. 

A spokesman for the Diocese of Baton Rouge contacted Monday night did not immediately respond to a request for comment.

Zumo told the Register that investigators from out of state working under the archbishop came to Baton Rouge to conduct interviews at least twice — once in June and again in July.

Zumo filed the complaint on Feb. 19, about seven months ago.

According to Zumo, Archbishop Checchio received a letter from the Vatican authorizing an investigation of Bishop Duca on May 4, which is about four and a half months ago.

Zumo noted that’s longer than the 90 days envisioned by Vatican guidelines.

“But it also means that it happened, and it’s going to a final step. I’m thankful for that,” Zumo told the Register.

Zumo made the complaint against Bishop Duca under Vos Estis Lux Mundi, an apostolic letter issued by Pope Francis in May 2019 that established a process for investigating bishops in sexual-abuse cases, including how bishops handle complaints about clerics under their jurisdiction. 

The document suggests 90 days for an investigation but allows for a longer term at the outset and for extensions for what it calls “just reasons.”

It’s unclear how long the Vatican will take to render a decision and whether that decision will become public.

Complaint About Priest’s Conduct

The investigation stems from a purported incident from nearly a year ago.

A man in his mid-60s has said that on Sept. 27, 2025, Father Charbel Jamhoury, a Maronite priest who at the time was pastor of St. Isidore the Farmer in Baker, Louisiana, used an early-morning Saturday meeting at the otherwise-deserted parish office to make sexual advances on the man and also stated that he missed having oral sex with boys.

The priest has denied the accusations.

As the Register reported in May and in June of this year, the purported victim says he informed the Diocese of Baton Rouge about the incident in early October 2025.

But the purported victim and Zumo, a longtime friend, have told the Register that the bishop was hard to reach and slow to respond.

The bishop put the pastor on leave in late December 2025 and removed him as pastor in early February 2026. Zumo said the bishop acted only under pressure, after Zumo contacted law enforcement, and that parishioners didn’t learn of the accusations against the priest until about four months after the diocese first received the purported victim’s complaint.

The diocese issued a statement Feb. 10 saying that Bishop Duca engaged in “extensive conversation with all parties involved” and considered interviews conducted by a private investigator hired by the diocese and by law enforcement as well as a “full health assessment” of Father Jamhoury before removing him as pastor.

The written statement acknowledged that “many members of the community have been frustrated due to the length of this process and perceived silence,” but said that “due diligence in such matters is necessary to protect the interests of both the claimant and the priest.”

The purported victim has told the Register that Bishop Duca informed him in mid-May 2026 that Father Jamhoury, who is originally from Lebanon, left the United States.

Bishop Duca, 74, is about eight and a half months from turning 75 (in June 2027), which is the normal retirement age for a bishop, though the pope can extend a bishop’s time in office.

Results?

As metropolitan archbishop of New Orleans, Archbishop Checchio under Vos Estis is the ordinary investigator of bishops in the Ecclesiastical Province of New Orleans, which includes the Diocese of Baton Rouge.

Zumo said that he has asked Archbishop Checchio whether he will learn what the Vatican decides to do.

He noted that Vos Estis says: “In compliance with the instructions of the competent Dicastery, the Metropolitan, upon request, shall inform the person who has alleged an offence, or his/her legal representatives, of the outcome of the investigation.”

Zumo told the Register he has asked Archbishop Checchio about that passage in the document.

“He shared with me in a professional and candid way that he’s under obedience to the Vatican and that he’ll only reveal to me what the Dicastery for Bishops allows him to reveal,” Zumo said.

“Because of that, I’m trying to spiritually and emotionally prepare myself to receive whatever outcome is shared or not shared with us as God’s will,” he said.

Zumo told the Register he appreciates his interactions with the archbishop.

Zumo said, “Archbishop Checchio really has been incredibly responsive and personable throughout, each time I have reached out to him. And that has been a comfort and an encouragement through a difficult process.”