Sunday, October 18, 2026

Belfast court hears pastor’s appeal over buffer zone preaching conviction

A retired pastor has appealed his conviction over breaching Northern Ireland’s abortion buffer zone laws, after preaching an open-air sermon on John 3:16 outside a hospital. 

Clive Johnston, 78 from County Tyrone, was found guilty of two charges connected with his preaching near Causeway Hospital in Coleraine, in July 2024. 

The prosecution said, under the Abortion Services (Safe Access Zones) Act, he was “conducting a protest” which could be “influencing a protected person” in a buffer zone. He was also convicted of failing to comply with a direction to leave.

Buffer zones around hospitals in Northern Ireland, and similar laws elsewhere in the UK, are designed to prevent protests or behaviour that could influence people accessing abortion services within a set distance of clinics.

At the Court of Appeal in Belfast on Thursday, Johnston’s lawyers said he was wrongly convicted as it could not be established that any “protected person” was present, maintaining that the pastor was preaching the gospel and did not mention abortion.

Prosecution lawyers said the law was in place to make sure people accessing abortion services would be “insulated from [that] behaviour”, according to BelfastLive.

The Christian Institute, which is supporting the former Association of Baptist Churches in Ireland president, said the initial ruling “risks turning an ‘abortion buffer zone’ into a ‘Gospel censorship zone’”. 

Judgement was reserved on the appeal, with Lady Chief Justice Dame Siobhan stating that a ruling will be given “as soon as possible”.

Johnston was fined £450 in May. District Judge Peter King said the pastor “was motivated by two reasons: to test the legislation and to influence anyone who heard him towards the Bible and the Christian message generally”.

Speaking after the hearing, Johnston said “that a positive outcome will help secure much-needed public assurance that there are no gospel-free zones in Northern Ireland.”

He added: “Nobody should be criminalised for expressing the basic truths of their faith. I preached an open-air gospel sermon on a Sunday morning, about the love that God has for all people. In Northern Ireland, of all places, surely we are allowed to express such a good and hopeful message. Yet I was convicted of a crime just for this.

“I have confidence that my right to speak freely and express my faith is protected under UK and international law. Likewise, it is the right of anybody in the area to be allowed to stop and listen to me if they would like to, or indeed to carry on without listening if preferred. It is not the role of the state to decide when and where somebody should be allowed to engage with the Christian message. The police should not be prohibiting peaceful expressions of faith.”

Court filings identify 22 more priests accused of child sexual abuse in RI

The number of Catholic priests and parochial school teachers accused of sexually molesting children in Rhode Island is longer than previously known.

While a bombshell report from earlier this year included 75 clergy "credibly accused" of sexually abusing children, recent court filings include accusations against 22 additional clergymen for sexually abusing children in Rhode Island.

The new lawsuits contain details from alleged cases that are as horrific as those uncovered by Attorney General Peter Neronha's team over the course of their six-year investigation, which concluded that the Diocese of Providence went to great lengths to conceal the abuse by clergy of as many as 300 Rhode Island children over decades.

None of the newly named clergy members appeared on the credibly accused list made public by the diocese in 2019 or the expanded list the attorney general published in March, and none are named more than once.

Of the 22 new names, 21 have been confirmed to be deceased while the status of one Bishop Hendricken High School teacher accused of abuse in 1966 is unknown. If he is still alive, he would be over 100 years old.

What are the new allegations in these lawsuits?

The allegations stretch from 1958 to 1996. 

They involve the alleged molestation of boys and girls, who are now anywhere from 38 to 79 years old, by clergy assigned to churches from Tiverton to Woonsocket and church-affiliated schools, including, in one case, a teacher at Bishop Hendricken.

One priest called it "Father's time." 

Another allegedly gave his victim money "and told him not to reveal the abuse to anyone."

A third allegedly told his 7-year-old victim she was now “a wife of Jesus” as a result of her First Communion and then "grotesquely sexually abused and assaulted" her.

The sexual assault of a then 8-year-old boy took place in a sacristy of St. Francis de Sales Church in North Kingstown.

The alleged rape of two then 7-year-old girls – one of whom has since died by suicide – took place in the bathroom of the St. Madeleine Sophie Church in Tiverton.

The accusations touch on events that allegedly took place in: Saint Margaret's Church in East Providence; St. Benedict Church in Conimicut, Warwick; St. Joseph Parish in Pawtucket; St. Francis de Sales Church in North Kingstown; Saint Augustine Church in Providence; the former Our Lady of Consolation Church in Pawtucket; Sacred Heart Church in Woonsocket; St. Mary’s Church in Providence; Saint Lucy Church in Middletown; Saint Teresa Church in Providence; St. Madeleine Sophie Church in Tiverton; St. Maria Goretti Church in Pawtucket; St. Michael the Archangel Church in Providence; Bishop Hendricken High School in Warwick; Our Lady of Grace Church in Johnston; St. Brendan Church in East Providence; St. Francis of Assisi Church in Wakefield; St. Ann’s Church in Providence; St. Kevin Church in Warwick; Holy Name Church in Providence; St. Christopher Church in Tiverton; and Holy Ghost Church in Providence.

Why are the names surfacing now?

These lawsuits have all been filed since July 1, when the General Assembly, in a law championed by Rep. Carol McEntee, authorized a "revival window" of two years for victims to file civil claims against their abusers and the institutions that failed to protect them, which until recently were barred by statutes of limitations and other legal restrictions.

Since the window opened on July 1, at least 180 lawsuits alleging clergy sex abuse had been filed as of Oct. 2, by a number of different law firms, though none have filed more than Decof, Mega & Quinn, who have filed 155 as of that point.

While the details differed, the core argument for the payment of punitive and other damages remained the same in each case.

"For decades, the Diocese of Providence exploited its immense institutional power and the public’s trust to shield child predators among its clergy from accountability," Julie Jyang, a lawyer with Sweeney Merrigan, wrote in one of the lawsuits.

"Rather than protect the minor children entrusted to its care, the Diocese protected its own reputation through concealment, inadequate investigation, and the reassignment and retention of clergy who posed a foreseeable risk of sexual abuse to children."

Put another way: The Roman Catholic bishop of Providence – and each individual church where the alleged abuse took place – failed to "maintain a reasonably safe environment and to protect" children from harm, "including sexual abuse committed by those in positions of trust and authority," according to multiple filings by Decof, Mega & Quinn.

This was the response from the diocese to Journal inquiries about the newly surfaced names of alleged child predators within the church:

"Each time we hear stories of victim-survivors, the trauma and pain are made real once again," said spokesman Michael Kieloch. "It's important to acknowledge that distress, as well as the efforts over many decades towards healing."

But "claims like those recently asserted, on average, from 50 years ago, raise many challenges for courts and litigants including lost evidence, deceased witnesses, and altered memories. 

Allegations contained in filed complaints are in active litigation and diocesan responses will be in that forum."

While The Providence Journal asked for the diocese's help confirming if the newly named priests were dead or alive, and their assignment histories, the diocese did not respond.

Attorney General Neronha says they are not yet adding names to the credibly accused list

Neronha is not surprised that more names have surfaced since the opening of the revival window.

"We have never been of the view that the attorney general’s credibly accused list is a fully comprehensive, final list of all possible abusers within the Diocese of Providence," Neronha spokesman Timothy Rondeau told The Journal.

"But the fact that a civil complaint has been filed against the Diocese in which a priest is named is not, by itself, sufficient for the [attorney general's] office to add names to the list," Rondeau said.

Rondeau elaborated that the Rhode Island State Police and the attorney general's office would want to speak to additional alleged victims and review "materials in their possession that may not have been shared with this office and with the investigators during our review," he said.

As part of their investigation, Rondeau said Neronha's office reviewed more than 250,000 documents to develop the list of "credibly accused" clergy members.

In this context, he said, "credibly accused" means a case of alleged abuse against a child "where there is a reasonable basis to believe that the alleged conduct more likely than not occurred ... based on the totality of information" in the attorney general's possession, including law enforcement records, records of criminal proceedings and records “voluntarily produced by the Diocese."

Why weren't these clergy on the credibly accused list?

"I am not able to explain why the priests named in these cases didn’t appear on the AG’s list of credibly accused," said Mark Decof, with Decof, Mega & Quinn. "We have our suspicions, but nothing factual yet."

When asked if these cases against priests not on the credibly accused list would be harder to prove in court, Decof answered, "not necessarily."

"We will seek information when necessary from the AG’s investigation," he said. "We expect evidence that was obtained by or available to the AG would likewise be available to us. Our discovery efforts may be more productive."

Going deeper into the allegations

Some of the newly filed cases are sparse on details, but what details there are build up to allegations of 1st degree sexual assault in several cases – which means sexual assault with penetration – and 2nd degree sexual assault in others of lesser, but still highly inappropriate, sexual interactions with children.

One complaint alleges that the Rev. Auguste J. C. Delvaux Jr., now deceased, "placed [the plaintiff] and other children on his lap in the sacristy of St. Francis de Sales Church in North Kingstown, and touched a then eight-year-old boy inappropriately and without his consent."

His "conduct eventually escalated to grotesque sexual assault that occurred on multiple occasions," during what Delvaux allegedly called “Father’s time," according to the filing.

Another case filed by Decof's firm involves a complaint that actually reached the police – and then appeared to die in the face of adamant denials by the priest.

A now-79-year-old Westerly man alleges he was abused at age 12 by Monsignor Bernard J. Lennon, at St. Margaret Church in Rumford, when he was studying to be an altar server.

Lennon had been a major figure in the church's history.

"The tiny mission church of the 1880s became a leading parish in the diocese [when] on April 4, 1955, in answer to the community’s fast-growing needs, the pastor, Msgr. Bernard J. Lennon, began construction of a school and convent," according to the church's history on its website.

"A few months later, on Sept. 5, 1956, the doors of the St. Margaret’s school opened for the first time. It was a proud day on June 14, 1963, when thirty boys and girls became part of the first graduating class," the website reads.

The recently filed lawsuit tells a different story.

What began as "frequently touching ... escalated when Monsignor Lennon grotesquely sexually abused and assaulted plaintiff," the lawsuit says.

The abuse continued until the alleged victim was called out of his elementary school class and was asked to speak to a detective from the East Providence Police Department or the Rhode Island State Police. 

According to the lawsuit, the officer interviewed him about the alleged abuse, "and then instructed him to go home and tell his parents."

According to the lawsuit, the boy and his parents confronted Lennon, who responded by telling the boy it was "not nice to say things like that," and prayed with him on the altar of St. Margaret Church.

At some point in the 2020s, the alleged victim spoke with the Rhode Island State Police "about the abuse committed by Monsignor Lennon. 

He was told that they would not be able to pursue criminal charges because Monsignor was deceased."

Was anything more done by the school, the police or the church? That is not clear from the filling.

Lawsuits detail lifelong, horrific injuries

All of the filings seek damages for the lasting effects of childhood sex abuse, ranging from nightmares to night sweats, emotional distress, relationship difficulties, sexual dysfunction, substance abuse and a long-term need for counseling and treatment.

In one case, a woman now 64 years old describes the "severe and painful bowel issues'' she had as a child and the "rectal fissures" she dealt with later after repeated assaults that started when she was a 7-year-old attending catechism classes "associated with" St. Madeleine Sophie Church in Tiverton.

This filing graphically describes a priest, identified in the filing as the Rev. James Beagan, following two young girls into the bathroom, abusing them, and forcing the two girls "to watch each other being abused." 

The second girl mentioned in the filing has since died by suicide.

As of the 1990s, Beagan appears to be deceased.

Vatican News praises Cardinal Bernardin, McCarrick's "dear friend"

The official portal of the Holy See has devoted extensive coverage to the thirtieth anniversary of the death of Cardinal Joseph Louis Bernardin, Archbishop of Chicago from 1982 to 1996. 

Under a headline presenting him as a current example for the Church and the world, Vatican News publishes in full the lecture delivered by his successor, Cardinal Blase Cupich, on Friday in Fiera di Primiero, the Trentino town from which Bernardin’s parents originated, as part of events organized by the Archdiocese of Trento between October 15 and 17.

The tribute omits a detail that Theodore McCarrick himself put in writing. 

When Bernardin died in November 1996, the then-Archbishop of Newark bid him farewell as a good and holy priest and confessed that with him he had lost a dear friend.

A warning among friends

The closeness between the two prelates goes beyond funeral rhetoric. Both were central figures in the progressive wing of the post-conciliar U.S. episcopate. 

Bernardin, first secretary general and later president of the bishops’ conference, shaped the country’s episcopal appointments for decades, and McCarrick rose within that same ecosystem to the see of Washington and the cardinalate.

The report published by the Vatican in 2020 on McCarrick recounts a revealing episode. At the end of 1992, anonymous letters began circulating among U.S. bishops warning of an imminent scandal involving an archbishop. 

When Cardinal John O’Connor asked for an explanation, McCarrick replied that Bernardin had already been kind enough to warn him about the letter from his “secret admirer.” 

The Archbishop of Chicago was therefore among the first to alert the predator from Newark.

That complicity had its echo in the opposite direction. 

According to the same report, McCarrick repeatedly defended Bernardin as an innocent victim of a false accusation and used that case as an example of the calumnies to which bishops were exposed. 

It was the same argument he would later invoke to proclaim his own innocence before John Paul II.

Geneva Lake, April 1977

The most serious accusation against Bernardin comes from McCarrick’s best-known victim. 

James Grein, who reported having been abused by the former cardinal since the age of eleven and whose testimony was decisive in his expulsion from the clerical state in 2019, stated that same year in an exclusive interview with Church Militant that Bernardin had sexually assaulted him in 1977, in a house on the shores of Geneva Lake in Wisconsin, two hours from Chicago. 

According to his account, the encounter had been arranged by McCarrick, whom his family called “Uncle Ted.”

The accusation did not remain limited to an interview. In 2023 the Walworth County prosecutor’s office filed criminal charges against McCarrick for that episode. 

The complaint states that the young man, then eighteen years old, was in the water by the dock when the accused and “another adult man” joined him, touched him without his consent, and commented to each other on what they were doing. It adds that McCarrick had raped him in Chicago the previous day. 

In December 2023 Grein confirmed to the CNA agency that the other man was Cardinal Bernardin, who in 1977 was Archbishop of Cincinnati and president of the bishops’ conference.

The case never reached trial. 

In January 2024 the court suspended proceedings after a psychologist determined that McCarrick, already in his nineties, was not fit to mount a defense, and the prosecutor’s office did not appeal. McCarrick died in April 2025 without having answered to any court. 

Bernardin, who died in 1996, was never questioned about the events.

The seamless garment, with papal endorsement

None of this appears in the text disseminated by Vatican News. Cupich centers his praise on the “consistent ethic of life,” the famous seamless garment Bernardin presented at Fordham in 1983, which placed abortion, the death penalty, and the nuclear arms race on the same level. 

That doctrine served for decades as a refuge for Catholic politicians who voted in favor of abortion and presented themselves as consistent thanks to their social causes.

The Archbishop of Chicago links that legacy to Leo XIV, recalling that the Pope said no one can be called a defender of life who opposes abortion and supports the death penalty. 

These are the words with which the Pontiff endorsed in September 2025 Cupich’s tribute to the pro-abortion senator Dick Durbin, which InfoVaticana analyzed at the time. 

Vatican correspondent Sandro Magister later recovered a 2023 speech in which then-Bishop Robert Prevost, in Chiclayo, made Bernardin’s vision his own and proposed it as a path for the Church today.

Thirty years after his death, the Holy See’s official communications organ presents as a model the prelate who bid McCarrick farewell with a friend’s tears and whom McCarrick’s principal victim places beside him in a sexual assault that reached the courts. 

That it does so with the explicit backing of the reigning Pope deserves more than pious silence.

Scots rebel priest builds 40ft church in back garden without planning permission

A HOLY row has broken out after a rebel priest opened a church in his back garden without planning permission.

Father Caleb Armour turned a 42ft-long wooden shed next to his home into a chapel where up to 37 meet for Mass on Sundays.

But angry neighbours in Cumbernauld have now asked council chiefs to order the building’s removal amid claims of parking problems and noise.

Fr Armour, a cleric in the Sedevacantist breakaway Catholic movement, says attendance at his Our Lady of Sorrows Church is by invitation only.

He revealed a separate building is an overflow room for family activities and gatherings.

But one local hit out: “How can they let someone build a chapel in their garden? Will it hold weddings and funerals?”

Fr Armour’s application to North Lanarkshire Council said daily Mass usually attracts four people, with larger gatherings just once a week.

He added: “In no way is it my intention to disturb the quiet peace of our neighbourhood.”

Officials recommended allowing the church to operate for a two-year trial.

But councillors delayed a final decision.

Leader Jim Logue said: “There are genuine concerns.”

When approached at his home, Fr Armour declined to answer questions about the row.

Instead, he advised our reporter: “Be devoted to our Lady of Sorrows.”

Mangaluru Police arrest absconding priest for sexually abusing minor boys

Mangaluru South Police have arrested Catholic priest Father Cyprian Pinto for allegedly sexually abusing a minor boy over a prolonged period.

The police registered a case under Section 8 and 10 of the POCSO Act and Section 75(2) of BNS 2023.

Police Commissioner Sudheer Kumar Reddy said the priest was arrested from a relative’s residence. 

He will be produced before a magistrate after interrogation and completion of the necessary procedures.

Soon after the POCSO case was registered, the accused Church Father went absconding.

As per the complainant, the priest lured the minor boy who regularly visited Valencia St Vincent Ferrer church for prayers. 

The priest allegedly invited the boy to a private room and personal quarters, subjecting the minor to repeated sexual abuse and inappropriate physical contact.

The incident came to light when the victim shared it with his friends and found out that other boys had also faced similar abuse.

Pinto hails from Shirtady and served as parish priest of St. Sebastian Church, Permanur, for six years before being appointed as Parish priest of St. Vincent Ferrer Church, Valencia, in May 2026. 

He was handed administrative leave from August month end.

Office to promote women's inclusion in Catholic Church voted down

A national office for women, to promote their inclusion in the Irish Catholic Church, was not recommended by more than half of delegates at the National Synodal Assembly today.

More than 300 delegates gathered in Co Meath to consider proposals regarding the future direction of the Church on issues including ministry, family, healing, women and young people.

As part of the voting process, delegates, which included men, women, lay, religious, and clergy, were asked to choose from four options: 'highly recommend', 'recommend', 'requires further discernment' and 'I do not recommend'.

55% of delegates chose 'I do not recommend' for the proposal to establish a national office for women to promote their inclusion in the Church.

A separate proposal suggesting that Ireland advocate for ongoing exploration of women's ministry, including the diaconate, received a more mixed response.

42% of delegates selected 'highly recommend', while a further 12% selected 'recommend'.

Meanwhile, 19% said the proposal required further discernment and 27% did not recommend it. The 27% vote against the proposal was the second-highest level of opposition recorded at the Assembly.

Another proposal relating to the role of women resulted in 20% opposition. It called for a national review in Ireland in light of paragraph 60 of the Vatican's Final Document of the Synod on Synodality published in 2024.

Paragraph 60 recognises that women and men have equal dignity through baptism, while acknowledging that women continue to face obstacles to the recognition of their gifts, vocation and contribution to Church life.

It also calls for greater opportunities for women to exercise leadership, and that existing provisions in Church law allowing women to take on roles of responsibility be fully implemented.

It says the question of women’s access to the diaconate remains open to further discernment.

The proposal received 41% 'highly recommend' responses and a further 17% 'recommend' responses. Some 22% of delegates said it required further discernment, while 20% did not recommend it.

Proposals that delivered the strongest support included a review of catechetical provision and sacramental preparation, which 69% of delegates highly recommended; a ministry of listening, welcoming and belonging in dioceses and parishes (63%); and engaging with Irish society in discerning the common good (63%).

Healing was also a key priority of the Assembly, reflecting calls for the Church to respond to the experiences of people who have been excluded, abused, wounded or hurt. 67% of delegates emphasised the need for listening to be accompanied by concrete action to support those affected.

Other proposals that got strong support included pathways of belonging for young people through pilgrimages and gatherings (55%), communities of accompaniment, discipleship and belonging (53%), and a national strategy for youth-focused online content (51%).

General Secretary of the Irish Synodal Pathway Julieann Moran, who has led the Irish synod for five years, described the gathering in Meath, as an extraordinary moment for the Church in Ireland.

The results will be sent to the Irish Bishops for their consideration over the coming months.

Archbishop of Armagh and President of the Irish Catholic Bishops’ Conference Eamon Martin said some of the recommendations made today, could be activated easily and quickly, but that others would require greater planning, deployment of resources and personnel.

"I also hope that initiatives which are already happening around the country can be shared with greater clarity in the light of the momentum coming from today’s Assembly," he said.

Hebda opens canonical proceedings against a young priest following his association with the FSSPX

Archbishop of Saint Paul and Minneapolis, Bernard Hebda, has initiated a canonical process to clarify the situation of Father Philip Conklin, a 38-year-old priest of his archdiocese who, after remaining six months apart from parish ministry to discern his vocation, has decided to affiliate with the Priestly Fraternity of Saint Pius X (FSSPX).

The decision was communicated by Hebda to the faithful of the parishes of Saint Michael and Saint Mary, in Stillwater, where Conklin had served as parochial vicar from July 2024 until last March. 

The information was initially published by The Catholic Spirit, the archdiocesan newspaper, and subsequently reported by AdVaticanum.

Conklin was ordained a priest by Hebda himself on May 25, 2024 and was soon assigned to the two parishes in Stillwater. In March of this year, he began a six-month period of absence for the purpose of discerning his priestly vocation. During that time, he ended up affiliating with the FSSPX. The archdiocese itself confirms that Saint Michael and Saint Mary were his first assignment after ordination.

As the archbishop now explained, he maintained contact with the priest and personally confirmed that Conklin had no intention of ending that affiliation.

“After confirming with Father Conklin that he has no intention of ending this affiliation, I have been compelled to initiate a canonical process to clarify the situation and his status,” Hebda stated.

While the procedure is resolved, the archbishop has instructed the priest not to exercise publicly the priestly ministry.

A priest ordained barely two years ago

The case is especially significant due to the short time elapsed since Conklin’s ordination. Before entering the seminary in 2017, he had received training as a pilot and served for six years in the United States Air Force as an air traffic controller. He also later worked as a civilian contractor at Bagram Air Base in Afghanistan.

After seven years of seminary, he was ordained in 2024 and immediately began his parish ministry in Stillwater. Less than two years later, he requested the period of absence that has led to his affiliation with the FSSPX.

The pastor of Saint Michael and Saint Mary, Michael Creagan, asked the faithful not to speculate about Conklin’s canonical situation and to leave the resolution of the case in the hands of the archbishop and the Church.

Creagan also clarified that the sacraments celebrated by Conklin during the time he legitimately exercised his ministry in Stillwater are valid, in light of the doubts the news might have raised among some parishioners.

The case comes after the episcopal consecrations in Écône

Conklin’s decision comes barely three months after the serious crisis that opened between Rome and the FSSPX following the episcopal consecrations performed on July 1 in Écône without a pontifical mandate.

Leo XIV had previously made a personal appeal to the superior general of the Fraternity, Father Davide Pagliarani, not to proceed with the ordinations. In the end, four new bishops were consecrated.

On July 2, the Dicastery for the Doctrine of the Faith declared that the consecrations constituted a schismatic act and noted the corresponding latae sententiae excommunications of the consecrating and consecrated bishops. The FSSPX subsequently filed a canonical appeal against the decree.

Hebda made explicit reference to those events when explaining Conklin’s situation, noting that the July consecrations had aggravated the rupture between the Fraternity and Rome.

The archbishop, however, has not yet announced any canonical penalty against Conklin. On the contrary, he has specified that the recently initiated procedure is intended to determine his legal situation after the priest has confirmed his willingness to maintain his affiliation with the FSSPX.

Neither Conklin nor the archdiocese has so far offered further details about the specific circumstances that led the young priest to make this decision.

Closing arguments heard at Polish bishop’s landmark trial

Closing arguments were delivered this week in the landmark trial of a Polish bishop accused of failing to notify law enforcement promptly about abuse allegations, with a verdict expected at the end of October.

The prosecution and defense delivered their closing arguments Oct. 15 in the trial of Bishop Andrzej Jeż of Tarnów, southern Poland.

Jeż is accused of failing to promptly notify law enforcement after receiving credible information about alleged sexual offenses against children under 15 by two priests in his diocese. He denies the charges.

Prosecutor Marcin Stępień requested a 10-month prison sentence, suspended for three years, and a fine of 20,000 złotys (around $5,140), if the bishop is found guilty, the Polish Press Agency reported.

Stępień argued that the diocese reported the cases to law enforcement more than three years after an obligation to report sexual offenses against minors came into force in 2017.

He added that the diocese only reported allegations against one of the priests after they were publicized in a blog post. The prosecutor said the delay in reporting the allegations meant that the offenses fell outside of the statute of limitations.

Stępień also accused the 63-year-old bishop of failing to apologize for his alleged negligence, offering only general condemnations of sexual abuse and the duty to combat it.

He commented: “There are no reasons that could justify concealing pedophilia. If someone believes they were doing it for the good of their own environment, or out of fear of criticism from society, then they deserve punishment all the more.”

The defense called for Jeż’s acquittal, arguing there was legal uncertainty about whether the duty to promptly report offenses introduced in 2017 applied to offenses committed before the change took effect.

Poland’s Supreme Court clarified in 2022 that the reporting obligation, which took effect on July 13, 2017, also applied to people who had already received credible information about offenses before that date but failed to notify law enforcement after the obligation came into force.

The defense argued that Jeż should not be judged as though the legal interpretation was settled at the time he made the decisions concerning the two priests.

The defense also noted that the allegations against one of the priests were known to others in authority.

Defense lawyer Zbigniew Ćwiąkalski said: “One cannot be held responsible for the institution itself, for the knowledge possessed by other people, or for years of inaction by numerous institutions, including state institutions. Yet in this particular case, no one seems eager to bring charges against the officials or employees of those institutions.”

He added: “The accused cannot be judged on the basis of knowledge acquired later or a legal interpretation developed subsequently. Therefore, in the defense’s view, the only conclusion to be drawn is that the accused should be acquitted of both charges.”

The defense insisted that justice would not be served if the bishop was convicted out of a desire to symbolically hold the Church accountable for its broader failures to combat abuse.

Defense lawyer Paulina Majtkowska said: “Justice does not mean finding someone to convict in every tragic story. It means convicting only the person whose guilt can genuinely be established.”

The verdict is expected to be announced Oct. 29.

The district prosecutor’s office in Tarnów filed an indictment against Jeż in April 2024, accusing him of violating Article 240 of the Polish Penal Code, which requires people to report certain specified offenses to law enforcement. The amendment that took effect in 2017 expanded the offenses to include specified sexual offenses against minors under 15.

The indictment referred to the cases of two priests of the Tarnów diocese, identified only as Fr. Stanisław P. and Fr. Tomasz K.

Polish media have reported that Fr. Stanisław P. allegedly abused at least 95 boys in Poland and Ukraine between 1987 and 2008. Fr. Tomasz K. is accused of abusing three minors between 2008 and 2010.

The bishop’s defense team called for the bishop to be acquitted also because of doubts over jurisdiction as many of Fr. Stanisław P.’s offenses were committed in Ukraine.

The Tarnów diocese has previously said that it opened a canonical process against Fr. Stanisław P., informing the Vatican’s Dicastery for the Doctrine of the Faith, which launched canonical administrative and penal proceedings that ultimately resulted in the priest’s dismissal from the clerical state.

Polish criminal law treats sexual offenses against under 15s with particular severity, while Church law defines sexual abuse of a minor as involving a person under 18.

Defense lawyers said that Jeż initially believed that all of Fr. Tomasz K.’s victims were over 15 years old, but promptly contacted law enforcement when he learned that one victim may have been under 15.

The Tarnów diocese has previously said that Fr. Tomasz K was punished by the Church for acts committed against minors under the age of 18, before it was known that one of the victims may have been under 15.

Prosecutors filed an indictment against Fr. Tomasz K. before the district court in Nowy Sącz in 2024.

The bishop’s trial, which is described as unprecedented by Polish media, opened Feb. 18. Jeż apologized to abuse victims but denied the charge, insisting that the cases were reported to the authorities in accordance with the law.

The Tarnów diocese consistently records the highest level of Catholic practice in Poland. The latest statistics, published in December 2025, showed the diocese has the highest rate of Sunday Massgoers in the country (62.3%), well ahead of the next highest dioceses of Rzeszów (52.4%) and Przemyśl (50.0%).

The diocese also has the highest proportion of recipients of Holy Communion (26.2%).

UK archbishop grants initial permission for ancient Sarum Rite Mass

Archbishop Bernard Longley of Birmingham granted “in principle” permission for Mass to be celebrated according to the ancient Sarum rite in the archdiocese earlier this month after a layman’s request.

In a letter dated October 6, Archbishop Longley granted layman Peter Caffrey’s request for Mass to be celebrated according to the Sarum use, which dates back to the Middle Ages, within the Archdiocese of Birmingham, per an AdVaticanum report. 

While permission has been granted in principle, the priest who ultimately plans to celebrate the Sarum Mass(es) will still need to submit a formal request to the archdiocese before scheduling.

“Thank you for setting out your request so clearly and for including a copy of the reply responsa ad dubia from the Pontifical Commission Ecclesia Dei,” the archbishop wrote in his letter. “I am happy to agree in principle to the celebration of Mass according to the Use of Sarum at a location or locations within the Archdiocese of Birmingham. This should enable you to make further detailed plans.”

“I hope that this is helpful to you and I assure you, in the meantime, of my prayers and every kind wish,” the letter concluded.

The Sarum Use of the Roman Rite, which is similar to the Traditional Latin Mass (TLM), dates back to the late 11th century in Salisbury (Sarum is Latin for “Salisbury”) and became the predominant way to celebrate the Roman liturgy in Southern England, Ireland, and Scotland until the Protestant revolt. 

While Mass celebrated according to the Sarum Rite has largely fallen out of use, as cited in Caffrey’s initial letter, the now-defunct Pontifical Commission Ecclesia Dei clarified in 2013 that its use was never abrogated and could be celebrated with an ordinary’s permission.

If a Mass celebrated according to the Sarum Use receives final approval, it will be the first time a Catholic priest has celebrated it in Britain in about 25 years.

The archbishop’s decision follows an in-person conversation with Caffrey during the Annual Pilgrimage Mass at Harvington as well as a formal request he submitted on September 30.

While initial permission for celebrating the ancient Sarum Rite in Britain has been granted, the ancient Tridentine Mass (TLM) largely remains restricted worldwide after Pope Francis’ 2021 motu proprio Traditionis Custodes, including in parts of the UK.

‘The shackles came off’: Inside Ammi Burke’s troubled relationship with Arthur Cox

Future historians might well wonder at the preponderance given in news coverage to the activities of the Burke family from Castlebar, Co Mayo.

However, public fascination has invariably followed the evangelical Christians — parents, Seán and Martina and their 10 children — as they appear intent on demanding that Irish society and legislation be moulded in accordance with their religious beliefs.

Reaction to the family has ranged from bemusement at their disruptive antics to abhorrence at their courtroom outbursts and refusal to adhere to the rule of law.

Most focus has been on teacher Enoch Burke and his long-running campaign against his dismissal by Wilson’s Hospital School in Multyfarnham, Co Westmeath. His breaching of court orders to stay away from the school has seen him spend over 700 days in jail. 

However, other family members have also taken combative stances against perceived injustices.

The latest instalment of the family’s legal challenges played out in the Labour Court this week, where Enoch’s sister, Ammi, appealed the decision of the Workplace Relations Commission (WRC) in April 2022 to dismiss her claim of unfair dismissal after she was fired from her job as a solicitor with one of the country’s top commercial law firms, Arthur Cox, in November 2019.

Even before the hearing opened in the Labour Court on Tuesday, the case has had a chequered history.

Ms Burke’s original unfair dismissal claim was previously abandoned in May 2021 following a Supreme Court ruling which impacted procedures at all WRC hearings.

That decision was the subject of an unsuccessful judicial review by the solicitor in the High Court before a fresh hearing was held by the WRC in April 2022.

On that occasion, the WRC adjudication official, Kevin Baneham, whose own role was challenged at the outset by Ms Burke amid accusations of perceived bias, decided to dismiss her claim following repeated outbursts and disruptions at the hearing by the claimant and her mother, Martina.

The WRC ruling was subsequently the subject of another judicial review by Ms Burke, which was rejected by the High Court in June 2023.

Ms Justice Marguerite Bolger threw out the solicitor’s challenge because of her disruptive behaviour in court — a ruling upheld by the Court of Appeal in April 2024, which described Ms Burke’s conduct as “utterly appalling and egregious”. 

By comparison with previous legal proceedings involving the Burkes, this week’s Labour Court hearing was a relatively tame affair with two days of evidence heard without any major interruption and no walkouts or shouting over witnesses.

The conduct of the case can largely be attributed to the no-nonsense style of Labour Court chairperson, Louise O’Donnell, a seasoned trade unionist, who let both sides know clearly from the outset of her dislike of irrelevant or repetitive legal argument and questioning, as well as an unwillingness to tolerate any disrespect.

It resulted in more detailed evidence being revealed about the background to Ms Burke’s summary dismissal by Arthur Cox than at any other previous hearing to date.

The Labour Court heard how she was well regarded as a trainee solicitor with the firm, which she joined in May 2016. Her impressive legal skills resulted in her being offered a permanent contract on a salary of €70,000 as an associate solicitor in January 2019.

However, it appears that issues began to emerge shortly afterwards, which ended up in Arthur Cox taking the decision to summarily dismiss her 11 months later without engaging in any disciplinary process.

Ammi Burke evidence

In an opening submission, Ms Burke, accompanied by her mother and siblings, Isaac and Simeon, claimed she had an unblemished record with the firm and had received exemplary performance appraisals during her time with Arthur Cox.

The solicitor, who is seeking reinstatement to her former role, complained that she was fired without warning and told it was a “no fault” dismissal by a HR director who also informed her that she had done “nothing wrong".

Ms Burke maintains that Arthur Cox broke employment law by showing “a flagrant and reckless” disregard for its own disciplinary procedures and threw her out of her office “on a cold winter’s night” without time to collect her personal belongings.

She claimed the manner of her dismissal has also affected her career prospects because of difficulties in securing alternative employment.

Arthur Cox evidence

Not surprisingly, Arthur Cox claims Ms Burke has been the author of her own misfortune with its counsel, Peter Ward SC, claiming she “could not have caused more damage to herself". Mr Ward maintained Ms Burke’s contract had been terminated because the firm’s trust and confidence in her had been “irreparably destroyed” by her conduct.

He cited an unprecedented breakdown in the relationship between the solicitor and three senior partners in Arthur Cox — Kevin Lynch, Gráinne Hennessy and Ultan Shannon.

In an opening submission, Mr Ward pointed to Burke’s “superiority complex” and condescending attitude to colleagues and her “poor judgement in interpersonal relationships". 

He also noted that she had quickly developed a reputation for having “run-ins” with senior partners, while also sticking to a rigid 9am-5.30pm work schedule — an oblique reference to the profession’s reputation for staff, particularly junior ones, burning the midnight oil.

Ironically, one of the complaints against Ms Burke arose when she was approached by Kevin Lynch, who thanked her for working late on a project.

The court heard that the solicitor allegedly remonstrated with the senior partner and argued she would not have been stuck late in the office if his team “was doing what they were supposed to do”. 

Retired partner, Ultan Shannon, who had worked closest with Ms Burke and effectively acted as her mentor, gave evidence of being genuinely shocked at her “passive-aggressive” response when he tried to raise concerns about her conduct.

Arthur Cox’s managing partner, Geoff Moore, who had been prevented by Ms Burke and her mother from giving evidence to the WRC in 2022, outlined how the decision to sack the solicitor was his alone.

While he took no pleasure in summarily dismissing Ms Burke, the lawyer said he believed engaging in a disciplinary process would have been “futile”. 

Nevertheless, Mr Moore said he decided to give the young solicitor an ex-gratia payment of €70,000 and the offer of help to find work with another legal firm in recognition that she was at the start of her career.

Behaviour

However, he also stressed that he was reinforced in believing his decision was correct by Ms Burke’s subsequent conduct at various court hearings, which he described as “utterly appalling” for anyone, but particularly a solicitor.

His view was also bolstered when members of Ms Burke’s family began near-daily protests outside Arthur Cox’s offices, which only came to an end in March 2020 due to the covid-19 pandemic.

On the question of Ms Burke’s reinstatement, Mr Moore said the prospect of her working again for Arthur Cox was “unthinkable”. 

The Labour Court also heard that Ms Burke has not paid any of Arthur Cox’s legal costs that she was directed to pay by court order as a result of unsuccessful legal challenges.

In one aside, Mr Moore acknowledged that many people had asked how Arthur Cox had ever employed Burke in the first place but did not suggest an answer.

Former partner, Gráinne Hennessy, offered a possible explanation during her evidence when she observed that the young solicitor had behaved during her training period before the “shackles came off” once she had received a permanent employment contract.

Ms Hennessy was the first person to have concerns about Ms Burke’s conduct as the Labour Court heard she engaged in a “frantic rant” over having been inadvertently left out of an invitation for new associate solicitors in January 2019.

It was the “worst case of victim mentality I have ever witnessed,” Ms Hennessy remarked.

While the Burke family’s win-loss ratio in the courts to date has been one with which only their native county’s GAA fans could truly empathise, employment law experts believe she has a good chance of the Labour Court finding her sacking was unfair due to the lack of a formal disciplinary process.

However, they equally believe such a finding would be a bittersweet victory as the prospect of reinstatement is unrealistic. The case was adjourned until a date to be fixed in early 2027, when Ms Burke will give her direct evidence about her dismissal.

Fr Declan Hurley, ‘This was surely the most significant coming together of people in the recent history of the Catholic Church’

A Phobail Dé, is cúis lúcháir domsa bheith anseo in éineacht libh go léir agus muid bailithe le chéile ó ngach dúiche in Éireann.

Gabhaim buíochas lenár nEaspag Tom Deenihan, Easpag na Mí, as ucht an fáilte a chuir sé romhainn.

Agus gabhaim buíochas chomh maith leis an Ardeaspag Eamon Martin a chuir ós ár gcomhair amach an dualgas naofa atá orainn go léir inniu.

It is a source of great joy for me to be with all of you here today. We have come from every corner of Ireland and we carry a sacred duty here today – the sacred duty of being faithful to the mission entrusted to all of us from our Baptism, namely, to fulfil our calling as members of the Body of Christ, and to do what God asks of us.

I wish to welcome very warmly the ecumenical friends who joins us as our guests today:

  • Rev Dr Karen Campbell, General Secretary, Irish Council of Churches

  • Ms June Butler, representing the Church of Ireland

  • Ms Gillian Kingston, representing the Methodist Church

  • Rev Canon Katharine Poulton, Archdeacon of Meath and Kildare

Thank you for being with us today, and thank you for your Christian fraternity that is supporting us and encouraging us today as we gather for this National Synodal Assembly.

We all know that when our Bishops announced a National Synodal Pathway in 2021, they put before us the question that has been the object of our discernment ever since: what does God want of the Church in Ireland at this time? Our listening to one another, and our listening together to God, led us to hear a call to return to our Baptism, and to rediscover there our identity, our dignity, and our mission – to become a Church fully alive in our common and shared Baptism.

Our discernment of the call to return to our Baptism helped us to see clearly what emerged as priorities from our listening while we were embedded in the universal synod – seven priorities, seven areas of the life of the Church, that resonated as true. It was a decisive moment in our process – a hopeful moment for some as they saw issues that really matter to them come to the fore, a painful moment for others as issues that matter deeply to them seemed to fade into the background. That has been a key learning for all of us: there have been the challenges of staying together on a long journey of discernment … of managing expectations on one hand and fears on the other … and of trying to stay anchored in a process of prayerful spiritual discernment. 

But, yet, somehow, the experience of synodality has allowed us to stay together, more than anything else that we have tried. For all of us – with our differences, with our different hopes and fears, even with our different understandings of the Church – somehow synodality has shown that it can be a way for us to stay together because we come to know each other, listen to each other, and even love each other as brothers and sisters by virtue of our Baptism.

The identification of the seven priorities allowed us to establish seven Working Groups, comprised of people throughout the Church in Ireland who have knowledge and experience in those areas. We focus too often on our dwindling resources, but let us acknowledge the wealth of knowledge and experience that is there among us, and the extraordinary generosity of people who give of their time and ability. 

This was surely the most significant coming together of people in the recent history of the Catholic Church in Ireland to help shape our future. They were given an onerous task, in an impossible timeframe – that has to be acknowledged. But they responded, they fulfilled their task with commitment and expertise, and they demonstrated hope for the future of the Church in Ireland. We owe them an immense debt of gratitude.

When the proposals of the seven Working Groups came before the National Team, we began to notice that here was something more than just a call to action. Something else was emerging. There was a vision of the Church emerging that resonated with what had been heard during the listening process, and which pointed to the extent to which the ecclesiology of the Second Vatican Council has been received by the People of God in Ireland. 

In answer to the question, “What does God want of the Church at this time?”, the proposals suggest at first glance what God might be asking us to do. But there was something else! They were also pointing to what God might be asking us to be. Or what God might be asking us to become. Actions can too easily be put in a corner and be seen as the responsibility of someone else – “it’s their job to do what we recommended”. But becoming is something that belongs to us all. It is about our shared identity – not just about what we do, but who we are. It is about growth. It is about conversion. It is about becoming the People that God wants us to be.

It is out of that awareness that the five pathways emerged. Actions can be decided, implemented, and completed.

But growth, change, conversion, becoming – are a journey over time. As the People of Israel were led out of Egypt into the wilderness to become the People of God, with a new sense of their identity and mission, so we too are on a journey of becoming: of becoming …

  • a Church that proclaims the Gospel

  • a Church that is a community of belonging

  • a Church that is a place of healing

  • a Church that accompanies

  • a Church that empowers for ministry and co-responsibility.

The proposals now find their place in a vision of the Church that we are seeking to become. And we can all find ourselves in this vision of the Church. The pathways offer a real alternative to the polarised and polarising discourse that characterises so much of the life of our Church and our world. They offer us a way of being together. And long after recommendations from today have been decided, implemented, evaluated, the pathways.

Cardinal Mario Grech’s address to the Irish National Synodal Assembly in Co Meath

Dear brothers and sisters in Christ, my dear brother bishops,

It is a great joy to greet you as you gather for this important moment in the life of the Church in Ireland. I am sorry that, after initially indicating that I would travel to be with you in person I am now unable to do so.

I have followed the Irish Synodal Pathway with particular interest and closeness from its early stages. When I visited Knock in 2024, I experienced something of the earnestness and prayerfulness with which you have undertaken your synodal journey. And perhaps, being from Malta I feel a particular affinity with Ireland: two island peoples, each with a rich Catholic heritage, and each learning how that inheritance can become once again a living missionary force in a rapidly changing society.

Your Working Document tells the story of five years of prayer, listening and discernment around a deceptively simple question: “What does God want from the Church in Ireland at this time?” That is the question that must remain at the centre of all our deliberations. Synodality is about discovering what God wants of us, not what we ourselves might wish for. The title of your Working Document for today’s assembly places this question at the heart of the Irish process.

A few years ago, while the universal Synod was still underway, we spoke about the relationship between the Irish Synodal Pathway and the discernment taking place throughout the universal Church. At that time I suggested that, on questions still being discerned by the Universal Synod, there could be wisdom in allowing that discernment to mature, and in waiting to receive its fruits. But this never meant putting synodality itself on hold, and I am glad to see that you did not do so. Indeed, I know you have made great progress in the intervening years in empowering and equipping the People of God for mission, especially through the many workshops and mini-assemblies you have conducted in all parts of your country.

Now, however, the situation has changed.

We received the Final Document of the Synod and we have now entered its implementation phase. The Final Document reminds us that the synodal journey does not end with an Assembly. Rather, synodality exists to ensure that the Church is constantly at the service of mission, constantly “mission ready”. Mission and synodality belong together: “mission illuminates synodality and synodality spurs to mission” (FD, §32).

Mission readiness, as the Final Document underscored, depends upon the conversion both of people and of structures. Both are necessary, and it is important not to settle merely for one or the other. This missionary Church springs from Baptism (§15); mission belongs to all the baptised and calls for creativity and courage (§ 66). The Final Document calls for our participatory structures to become genuinely effective instruments of discernment and co-responsibility (§ 88103-104).

Concrete changes are therefore required in all our local Churches, and these are increasingly urgent if we are to remain faithful to the Church’s mission in rapidly changing contexts. This is especially so in countries facing intense secularism such as Ireland.

Following your meeting today you will be well placed to decide upon and implement practices and structures needed for mission, and to ensure that they embody a culture of shared discernment and decision-making, transparency and differentiated co-responsibility among the People of God in Ireland.

But deciding what is needed for the future also requires an honest review of what is already in place.

Throughout this implementation phase, I have therefore been urging local Churches to review their existing structures, from parish pastoral councils to episcopal conferences and commissions, and to ask whether they remain fit for mission. Such a review requires a certain humility and self-effacement: a willingness to examine, as the Final Document requests, our established modus vivendi et operandi, our manner of living and operating, and to make whatever changes the demands of mission now require.

And so, I want to offer you some words of encouragement.

The first is to find the courage and confidence now to move from discernment to implementation.

Your own Working Document points in precisely this direction. After this Assembly it envisages your bishops setting aside time for receiving the fruits of your deliberations, evaluating them, then deciding and implementing, in what should become a continuing cycle of “listening, discernment, reception, conversion and mission.”

There is one area to which I would draw particular attention: marriage and family life.

You gather only days after our meeting here in Rome marking ten years since the promulgation of Amoris Laetitia. We have reflected again on how we proclaim the Gospel with families today, attentive to the beauty of sacramental marriage but also to the growing difficulties facing young people as they struggle to fulfil a vocation to marriage and family life. We have recognised in Rome that the social and cultural circumstances in which young people are being invited to discover the joy of sacramental marriage, to have confidence in lifelong commitment, and to form and sustain families have become still more challenging in recent years, and I know this to be particularly the case in Ireland. That makes the task, your task, urgent.

We have considered in particular how young people might be encouraged to take up this great challenge. It involves, I am convinced, acknowledging that human fragility does not exclude God’s grace but can itself become a place in which that grace is encountered. This is one of the deeper insights of Amoris Laetitia: situations which remain incomplete and imperfect are not necessarily situations from which grace is absent. Grace may already be at work within them, sustaining what is good, awakening desire and drawing people gradually towards greater fullness.

Our pastoral task, therefore, is not simply to hold up the Christian ideal and measure people against it, but to discern the movement of grace already present in their lives, to accompany it patiently, and to help them take the next steps towards the fulness of the Christian vocation.

Ireland has particular experience to draw upon here. The world Meeting of Families in Dublin in 2018 was the first following the publication of Amoris Laetitia. I am especially encouraged that the programme you will be considering today gives such prominence to the family: to the domestic Church, accompaniment of married couples, family ministry, support for parents and grandparents in transmitting faith, and pastoral accompaniment where relationships experience difficulty and brokenness. These concerns run through the proposals on accompaniment in your Working Document.

Now seems an especially opportune moment, therefore, for the church in Ireland to revisit its reception and implementation of Amoris Laetitia, enriched by what we have heard in Rome and by what you yourselves have discerned. A review of the processes, structures and supports already in place for supporting sacramental marriage and the family could provide a fruitful case study in mission readiness, asking what should be strengthened, what should be changed, and what new forms of accompaniment are now needed.

But I would like to offer one further encouragement.

Ireland possesses an extraordinary missionary inheritance. For generations, Irish women and men carried the Gospel throughout the world. Today, as you already know, Ireland itself is missionary territory. This should not discourage you. On the contrary, it calls Ireland once again to become a missionary Church.

Your Working Document speaks with striking honesty about this. It recognises that declining practice and the painful legacy of abuse have drained some of the Church’s outward-looking energy. It even acknowledges that the Synodal Pathway itself has sometimes struggled to escape an inward-looking tendency. Yet within the discernment it also detects a “quiet, humble, almost hesitant longing” for a Church that can once again confidently offer the Gospel of Jesus Christ. That is a longing which I would encourage you to attend to humbly, without ever forgetting the wrongs and hurts of the past or the wounds they have left, but without allowing the Church’s mission to be defined by them either. Rather, let what has been learned through them deepen your commitment to truth, healing and conversion, whiler esponding with renewed courage and missionary zeal to what God is asking of the Church in Ireland today.

I know the change of perspective required is not easy.  Declining numbers of, and ageing, clergy, as well as changing parish structures, can easily lead our pastoral imagination to become dominated by what is being lost. Similarly, serious challenges confront your Catholic schools and institutions of higher education, which must find renewed ways of living and expressing their Catholic mission and identity in an increasingly secular culture. They too are called not simply to strive to preserve an inherited identity, but to become mission ready for the circumstances in which they now find themselves.

The danger in all of this is that management of decline becomes the operative pastoral paradigm. But believe your own Working Document is asking a different question. Indeed, one of its proposals explicitly calls for a shift “from maintenance to mission.” That is the shift I would encourage you to make: Not simply managing decline, but re-purposing and re-positioning the Church, the portion of the People of God entrusted to you, for mission in a new era. 

This will require courage.  It will require formation, experimentation and evaluation. Sometimes it will mean letting go of familiar ways of doing things in order to release energy for new ones. Above all, it will require Ireland to recover something deeply embedded in its Catholic story: missionary confidence.

So I encourage you: Do not measure the future of the Church simply by what is disappearing.  Discern what the Holy Spirit is bringing to birth. Do not simply manage a diminishing ecclesial landscape.  Re-position the Church for mission within it.

And do this together, lay women and men, young and old, families and communities bishops, priests, religious, confident that the Holy Spirit who has accompanied your discernment will also accompany its implementation.

May God bless your Assembly, and may Mary, Our Lady of knock, accompany the Church in Ireland as you continue to walk together.

Thank you.

Archbishop Eamon Martin : Today’s Assembly is not the end; it is an opportunity to take stock, and plan for the next phase of our journey together

It is with a great sense of thanksgiving to God that, on behalf of the Irish Bishops’ Conference, I welcome you here to Gormanston for this National Assembly of the Catholic Church in Ireland.

Exactly eleven years ago, on 17 October 2015, the late Pope Francis addressed the Bishops of the world who were gathered in Rome for the Synod on the Family. The occasion was the fiftieth anniversary of the Synod of Bishops and Pope Francis used the occasion to set out his vision of a Synodal Church. 

I was blessed to be present that day to hear the Holy Father describe a Synodal Church as one that listens prayerfully and attentively for the voice of the Holy Spirit.  In a Synodal Church WE JOURNEY TOGETHER as the baptised People of God: WE LISTEN TOGETHER as lay women and men of all ages, as priests and deacons, as sisters and brothers in consecrated life, as bishops and of course, we do all this in communion with the Bishop of Rome himself.

One of the most significant things Pope Francis said that day – and something he repeated many times in the years afterwards – is that “it is precisely this path of synodality which God expects of the Church of the third millennium.”

Friends, since that day, 17 October, 11 years ago, the universal Church has been on quite a journey, and we in the Catholic Church here in Ireland chose to be active participants in that journey. In fact, even before the Holy Father launched the universal Synodal process, we in the Irish Catholic Bishops’ Conference had already announced our intention to embark on a Synodal Pathway for the Catholic Church in Ireland, asking, “What does God want from the Church in Ireland at this time?”

We had been inspired by Pope Francis’ words when he met the bishops of Ireland after Mass in Phoenix Park at the World Meeting of Families in August 2018, when he encouraged us to be open to the work of the Holy Spirit. It is the Holy Spirit he said, “who constantly breathes new life into our world, into our hearts, into our families, into our homes and parishes.”

Thank you, everyone, for being part of this journey. Our gathering today concludes a five year-long chapter in the Irish Synodal Pathway. I thank God for all those who have been walking with us: in parishes, prayer groups, religious communities and lay apostolates around the country; in our seminaries, clergy gatherings, and conferences; in homes, schools, community centres and parish halls; at bishops’ assemblies and meetings of many interested groups and lay organisations. I thank the various media outlets who have followed our Synodal pathway in print and on video, radio and television, and in discussions both online and offline.

Thanks to our the theologians and commentators who have written articles – both affirming and critical – thanks to those who have expressed distrust, some challenging the very existence of our Synodal pathway. The late Pope Francis always encouraged parrhesia – speaking the truth openly.

The Irish Bishops launched this Synodal Pathway because we believed the 2020’s would be a pivotal decade for the further of the Church on this island.

Over the past five years we have come to understand that synodality is not simply about events such as this one, or about new structures for the Church in Ireland. Instead it is about a way of BEING Church, centred on prayer and encounter with Christ, nourished by the Holy Mass and the sacraments; a Church of all the baptised, journeying and discerning together; a missionary Church, called to bring the message of salvation to this time and this place; a faithful Church which echoes the words of our Lord Jesus that, “the Kingdom of God is at hand; repent and believe the Good News!”

The Bishops of Ireland remain committed to this journey which we started. We see the Synodal way is a call to pastoral conversion. Today’s Assembly is therefore not the end; it is simply an opportunity to take stock, and to set down some plans for the next phase of our journey together.

The proposals today represent a call for greater transparency, participation, co-responsibility and accountability in the Church. They point to the importance of renewal of faith within the domestic church of the family. They suggest ways of connecting with the energy and gifts of our young people, forming and enabling them to be the intentional missionary disciples of today and tomorrow.

Several of today’s proposals address the need for healing, restitution and reconciliation for victims and survivors of abuse, recognising the deep wounds of these awful sins and crimes on the whole Body of Christ. Other proposals ask us to honour the contribution of women, to hear their deep concerns, and formally recognise their unique roles in leadership and decision-making. And others again emphasise the need to reach out and hear the voices of those who seem to have left Church behind and in some cases feel ignored, excluded or forgotten.

With the help of the Holy Spirit we have made progress but there is still much to do. We have only skimmed the surface e.g. in implementing the challenging social encyclicals of Pope Francis and Pope Leo: like Laudato Si’, on caring for the earth, our common Home; Fratelli Tutti, on building bridges of peace and reconciliation; and, Magnifica Humanitas on protecting humanity itself in this era of rapidly developing artificial intelligence.

We might ask ourselves: are we doing enough as the Catholic Church in Ireland to show solidarity with the poor and the homeless, with those forgotten on the peripheries of Church and society? How can we better address the legacy of conflict in the north of Ireland which is sadly continuing to cause pain, distrust and division among Christians on this island? In what ways can we present to secular Ireland the message that human life is sacred and that the dignity of the human person should always be protected?

These are the challenges which we face together, daring to hope that in Christ we can make a difference. One thing is certain, however. We shall never make that difference if we are a divided Church, where we allow polarisation to destroy communion or cynicism to blind us to the gifts and charisms that the Holy Spirit is already bestowing among us.

I invite you then to enter into this day in a spirit of prayer, communion with Christ and with one another; with hopefulness, positivity and Wisdom. Help us discern today what might be the priorities – the next steps which we can take together so that Ireland can once more be a beacon of faith and mission for her own people, and for the rest of the world.

Today’s date, 17 October, is special for another reason. It marks the Feast of the early Church martyr, Saint Ignatius, who in one of his letters described the Church as being like a choir of different voices: people, priests and bishops, united like strings on a harp, and singing together a shared hymn of praise for, as Ignatius put it to the early Church: “In your concord and harmonious love, Jesus Christ is sung.”

Interestingly it was Ignatius who first used the word katholicos, or universal, to describe the Church.

“Wherever the bishop appears”, he wrote, “there let the people be; as wherever Jesus Christ is, there is the Catholic Church.”

So friends,in that spirit, I invite you to join me in singing together: “Christ be our light. Shine in our hearts, shine through the darkness. Christ be our light, shine in your Church gathered today.”

‘Synodality itself seems to have moved from being a sometimes controversially perceived destination to a way of being Church’ – Bishop Deenihan

As Bishop of Meath, I am delighted to welcome you to the Diocese of Meath this morning for this eagerly awaited Synodal Gathering.
 
Let me say also that, as Bishop of Meath, I am worried about this Synodal Gathering.
 
You see, the Diocese of Meath has not always fared well with Irish Synodal Gatherings.
 
Historians among you are probably already thinking of the Synod of Rath Breasail, in 1111, where the Diocese of Clonard was carved out of Westmeath but where the Diocese of Dunshaughlin was suppressed.

Then, in the same year, the Synod of Uisneach was convened by no less than the Bishop of Clonmacnois, and this was where the Diocese of Duleek – where you are now happily sitting – was also suppressed. It might also be where the well-known, long established and enduring parish and Diocesan Synodal Principle that: good walls make for good neighbours, was formally established.
 
A few years later, in 1152, at the Synod of Kells, the Diocese of Trim was suppressed and merged with the now ever expanding Diocese of Clonard.  Clonard, Dunshaughlin, Duleek, Kells, Uisneach, and Trim, are all now in the Diocese of Meath! You can see why we would be anxious with another Synod!
 
We have though come a long way since then, though there is also a sense that history might be repeating itself in our time. We have also come a long way in this Synodal journey.

The Diocesan conversations that were held at the beginning of this process  seem a long time ago now. The enduring concerns expressed then of a welcoming Church, the creation of vibrant faith communities with shared responsibility, the survival of parishes, evangelisation, handing on the faith to the next generation and reparation for sins and crimes committed against many featured predominantly and, I believe, have shaped Diocesan and Parish Pastoral strategy since then. 
 
This is the mission of the Church and this is our focus today. Our gathering in Athlone was a moving and humbling experience of ‘Conversations in the Spirit’, and of listening to different and passionate voices. Last year’s gathering in Kilkenny was another example. The Holy Spirit accompanied and enlightened that journey, and Baptism has asserted itself as what empowers us as disciples of Christ.
 
During that time, fears have been allayed, understandings of the process have grown and Synodality itself seems to have moved from being a sometimes controversially perceived destination to a way of being Church. That should not be surprising. 

Archbishop Randazzi, the Prefect for the Dicastery for Legislative Texts, said last month that synodality and accompaniment are not new realities. They are contemporary expressions that seek to help the Church scrutinise the signs of the times and interpret them in the light of the gospel. He also said that this process, seen positively, can be understood as a new springtime, a moment of renewal, growth and deeper awareness of what it means to walk together as the people of God.

Cardinal Mario Grech said as much as the Consistory last June, Synodality is not an end in itself. It exists so that the Church may proclaim the Gospel more effectively and serve the men and women of our time more faithfully. Many people are searching for meaning, hope and authentic relationships. Many look to the Church for a credible witness to the Gospel. 

Faced with these challenges, synodality appears ever more clearly as a missionary resource. It helps the Church to listen more attentively to the questions of humanity, to recognize the signs of the times, to value the gifts of all and to discern together the steps to be taken. In this way, the implementation phase becomes a new stage in the reception of the Second Vatican Council and in the missionary renewal of the Church within the concrete realities of ecclesial life.

Today, that process culminates in the discernment of proposals that will, like the Synods of old, shape the Irish Church for the years to come.

At the end of the day, the Church, Baptism and Synodality itself are all about participation and salvation. I pray that the Holy Spirit will also enlighten and guide our decisions today as we discern further, in the light of those concerns made in the beginning, for a welcoming community believers, fit for mission and faithful to the mandate of Christ in the great commission of Matthew to: ‘Go and  make disciples of all nations, Baptising them in the name of the Father and of the Son and of the Holy Spirit.’   

May God bless and inspire our day together. Thank you.