Two Colombian religious figures, a gay bar, alcohol and a rape allegation filed 15 months later

Two religious figures of Colombian origin, a night out at a gay bar in Barcelona, alcohol consumption and a rape allegation filed 15 months after the alleged incident.

These are the main elements of a case that has caused considerable concern within the Diocese of Urgell and resulted in the precautionary suspension of a 54-year-old priest, accused of sexual assault by a 26-year-old former seminarian.

The complaint, filed with the Mossos d'Esquadra, Catalonia's regional police, on October 26, 2026, alleges that the sexual assault occurred during the early hours of July 17, 2025, in a private apartment in Barcelona.

According to the complainant's account, the two men had gone out for drinks before spending the night in the same apartment. 

The former seminarian alleges that the priest restrained him and penetrated him without consent, taking advantage of a vulnerable condition that he associates with alcohol consumption.

The investigation remains ongoing, and no court ruling has established that the alleged events occurred or determined any criminal responsibility.

A night in Barcelona that would lead to a rape complaint

The relationship between the two religious figures began several months before the alleged assault.

The former seminarian, a Colombian national, arrived in Spain in 2024 to continue his religious training at a seminary in Toledo.

After leaving that institution, he came into contact with the 54-year-old priest associated with the Diocese of Urgell, who offered him accommodation and assistance in finding another institution where he could continue his studies.

On July 15, 2025, the young man arrived in Catalonia. The following day, he accompanied the priest to Barcelona, where the clergyman reportedly had administrative matters to attend to.

According to details of the complaint reported by the newspaper ARA, the two decided to go out that evening and visited The Moon, a gay bar located on Carrer de Villarroel in Barcelona.

After spending some time at the establishment, they returned to the apartment where they were staying and continued drinking beer together by mutual agreement.

The complainant claims he was not accustomed to consuming that amount of alcohol and that his physical condition left him particularly vulnerable.

According to his statement, the two shared a bed because no other bed was available in the apartment. He alleges that the sexual assault took place during the early hours of the morning.

A relationship marked by dependency and allegations of pressure

Following that night, the relationship between the priest and the former seminarian reportedly continued for several months.

The complainant claims he was partially dependent on the priest for accommodation, the continuation of his religious studies and assistance with renewing his Spanish residence permit.

In this context, he accuses the priest of threats, coercion and controlling behaviour, including telephone calls and messages intended to monitor his movements.

He also alleges that the priest warned him that he had influential contacts who could cause him problems if he disclosed what had allegedly happened.

In January 2026, the then-seminarian requested a transfer to another parish, citing difficulties in their relationship and pressure from the priest.

However, he did not report the alleged sexual assault in that initial complaint. According to his account, he did not directly disclose the allegation to the Bishop of Urgell until several months later.

Sources raise the possibility of a financial motive, without supporting evidence

Separate from the allegations contained in the police complaint, sources close to the case have also raised the possibility that an attempted financial blackmail scheme may have played a role in the conflict.

However, no substantiated evidence or judicial finding has been presented to support this hypothesis.

Consequently, it cannot be established that the complainant attempted to obtain money from the priest or that any form of extortion occurred.

It will be for the competent authorities to determine whether there are grounds to investigate any additional alleged conduct beyond the facts reported to the Mossos d'Esquadra.

Fifteen months between the alleged assault and the police complaint

One of the notable aspects of the case is the period between the alleged incident and the formal filing of the police complaint.

The alleged sexual assault reportedly occurred on July 17, 2025, while the complaint was not filed with the Mossos d'Esquadra until October 26, 2026.

During that period, according to the former seminarian's account, several episodes of tension with the priest took place, alongside contacts with religious authorities.

On August 31, 2026, the complainant says he met with the Bishop of Urgell, Josep-Lluís Serrano i Pentinat, to explain his allegations.

Subsequently, on October 5, he sent a formal registered legal notice to the diocesan office responsible for receiving reports of sexual abuse.

The Diocese of Urgell maintains that on October 17, after receiving information identifying the accused priest, it opened the corresponding canonical investigation and offered support to the complainant.

Meanwhile, crime experts consulted by La Veu Lliure have suggested that the time elapsed between the alleged incident and the police complaint could be compatible with a possible unsuccessful attempt at financial blackmail.

However, this remains an unverified hypothesis, and the delay in filing a complaint does not, by itself, provide evidence of extortion.

Delayed reporting of alleged sexual assault can occur for a variety of personal, psychological or dependency-related reasons, which must be assessed in light of the specific evidence in each case.

Serrano Pentinat had been sworn in as Co-Prince just 21 days earlier

The timeline also places the alleged events within the first weeks of Josep-Lluís Serrano i Pentinat's term as Episcopal Co-Prince of Andorra.

The bishop had sworn an oath to uphold the Principality's Constitution on June 26, 2025, during a solemn ceremony at the Consell General, Andorra's parliament.

Just 21 days later, according to the complaint, the alleged rape took place in Barcelona.

However, this chronological coincidence does not imply that the Co-Prince was aware of the alleged events at the time.

According to the complainant's account, the first personal disclosure of the alleged sexual assault to the bishop did not take place until late August 2026, more than a year later.

Diocese removes priest from duties and opens investigation

On Monday, November 9, the Diocese of Urgell confirmed that it had held an in-person meeting with the former seminarian to hear his account of the alleged events.

The meeting was attended by Father David Codina, who is responsible for the canonical investigation, and provided an opportunity to formally hear the complainant's testimony.

Following the meeting, the diocese announced that the priest had been removed from his pastoral responsibilities and prohibited from publicly exercising his priestly ministry while the investigation continues.

These measures are precautionary and do not constitute a finding of guilt.

The accused priest had served for approximately fifteen years as parish priest in several towns in La Noguera, a region of Catalonia, and was well known within the diocese.

Depending on the findings and the applicable provisions of canon law, the ecclesiastical investigation could result in disciplinary measures ranging from suspension of ministry to dismissal from the clerical state.

A case involving two investigative processes and unanswered questions

The ecclesiastical investigation and any proceedings conducted by the ordinary criminal justice system are independent.

Internal Church disciplinary measures do not replace any criminal responsibility that may ultimately be established by the competent courts.

The alleged sexual assault, accusations of coercion, the timeline of communications with the Diocese of Urgell and any other hypotheses surrounding the dispute must be examined on the basis of evidence, statements and witness testimony.

At present, the confirmed procedural developments include the filing of a police complaint, the opening of a canonical investigation and the precautionary removal of the accused priest from his duties.

Neither the alleged rape nor the possibility of financial extortion has been established by a court.

The accused priest retains the presumption of innocence, and any allegation of additional criminal conduct likewise requires supporting evidence and investigation by the competent authorities.

Pope must recognise ‘systemic’ causes of abuse, says German bishop

‘We owe it to these people that we don’t sugarcoat or relativise anything and don’t obscure any uncomfortable insight,’ said Bishop Georg Bätzing. ‘This must be the measure of our church – in Germany, in Rome and everywhere in the world.’

Bishop Georg Bätzing of Limburg challenged Pope Leo to recognise the “systemic” causes of sexual abuse in the Catholic Church.

Those who want to prevent abuse must not only call perpetrators to account but must change structures that have allowed crimes and cover-ups, said Bätzing, the former president of the German Bishops’ Conference (DBK).

During his flight back to Rome after his apostolic journey to France in September, the Pope told reporters that while there were specific organisations within the Church that had abused the system, “abuse [is] primarily a human problem”.

Writing on Limburg’s diocesan website last week, Bätzing called Leo’s comments – prompted by reports from his meeting with abuse survivors in Lourdes – “highly problematic”.

Abuse happens outside the Church too but what matters is to recognise the particular conditions within the Church that favour such crimes, said Bätzing, specifically “clericalism, asymmetric power structures, the sacral exaltation of priestly authority and a culture that has placed the reputation of the Church above the protection of those affected”.

He said that while Pope Leo had named the Church’s responsibility and the damage done to faith by abuse, it remained open whether Church structures as such were recognised as causes.

“We owe it to these people that we don’t sugarcoat or relativise anything and don’t obscure any uncomfortable insight,” he continued, insisting that those who want to prevent abuse effectively must be prepared to change more than the behaviour of individuals.

“This must be the measure of our Church – in Germany, in Rome and everywhere in the world,” said Bätzing, calling for transparency, accountability and control at all levels of ecclesial responsibility.

In Bonn last weekend, at the annual conference of the reform movement “We Are Church” – which this month marks 30 years since its foundation – its vice-president Claudia Lücking-Michel said that Pope Leo had played down the subject of abuse by speaking of “individual cases”.

She said reforms in the Church had ground to a halt after Rome’s silence in response to advances from Germany, particularly regarding the statutes of the synodal conference, though she suggested the dialogue about reforms may be taken forward under a different name.

Without a synodal body, this would depend on the joint conference of the DBK and the Central Committee of German Lay Catholics (ZDK), Lücking-Michel said. 

Founded in 1976, the conference of 10 bishops and 10 ZDK members held its hundredth meeting in Bonn on 5 November. Its focus is not exclusively on “intra-church matters” but on social and political issues.

“Currently I am very worried about the escalation of violence among young people. What is it that holds our society together? Where can we connect with those who feel left behind?” said the DBK president Bishop Heiner Wilmer of Münster.

Bishop Wilmer and the ZDK President Irme-Stetter-Karp also expressed hope that Rome would soon respond regarding the synodal conference.

The Joint Conference had played an important part in the development of this “long-term project”, Wilmer said: “We want a Church where we can further develop the commonality that has been practised and appreciated in recent years in a synodal conference.”

New developments in the investigation into the murder of Quelimane Bishop Osório Citora Afonso

New details have emerged in the investigation into the murder the Bishop of Quelimane Osório Citora Afonso, IMC, who was killed last June at the diocesan episcopal residence. 

The National Criminal Investigation Service (SERNIC) has arrested a former member of the Police of the Republic of Mozambique (PRM) in Zambézia Province. 

He was dismissed from the force in 2015 and is suspected of involvement in the murder.

According to information released by the authorities, the man, who had served with the Border Guard in Massingir, in the southern province of Gaza, is believed to have fled to Zambia after the bishop’s murder. 

Investigators have also reportedly uncovered links between the suspect and one of the alleged masterminds behind the killing. 

In particular, they are said to have traced several money transfers made to the former police officer by a Catholic priest, who has also been arrested in connection with the investigation.

Following his first judicial interrogation, the suspect was remanded in custody. Other individuals suspected of involvement in the murder remain at large.

The case continues to cause dismay and deep concern throughout society and the ecclesial community. 

The investigation raises questions not only about individual responsibility, which must be established through the judicial process, but also about the protection of human life and public trust in civil and religious institutions.

The killing of a bishop inside his own episcopal residence is a wound for the local Church. 

It underscores the need to establish the full truth about the crime and bring all those responsible to justice. 

At the same time, the Church is called to renew its Gospel witness and remain a point of reference for the entire population.

French bishops defend Catholic schools amid education unrest

France’s bishops used their Nov. 3-5 plenary assembly in Lourdes to confront the country’s deepening education crisis, as strikes, school blockades and political battles over funding have pushed the issue to the forefront of public debate.

Church leaders said concerns about young people’s anxiety and uncertainty prompted a major Catholic education initiative launched in 2025 and continuing through 2028. 

“We knew that the younger generations were uncertain and anxious,” Bishop Benoît Bertrand of Pontoise, one of two vice presidents of the bishops’ conference, emphasized during a press briefing in Lourdes. “But when we launched this initiative a year ago, we did not expect this issue to become so urgent or to take on the scale we are seeing today.”

The 80 diocesan directors of Catholic education were present in Lourdes along with the bishop conference’s secretary general of Catholic education, layman Guillaume Prévost, who was appointed in 2025.

Catholic schools in France educate over 2 million students in over 7,200 schools, about 17% of the nation’s total student population.

Lawmakers fail to end government funding for teachers in Catholic schools

The assembly came days after French lawmakers debated a proposal to end government funding for teachers in Catholic schools. The measure was ultimately rejected, averting what Catholic education leaders warned could have triggered widespread school closures and added pressure to an already strained public system.

“We want relationships based on mutual respect among all those involved in education,” said Prévost, secretary general of Catholic education. “We believe that the Catholic education system is an asset for the entire country, but we try as much as possible to reach out to everyone, including those who criticize it.”

Bishop Matthieu Rougé of Nanterre, president of the bishops’ Council for Catholic Education, called for attention to the “search for meaning” expressed by the protests in high schools that rocked France in recent weeks. 

“Our country is going through turbulent times, and we are clearly dealing with a deeply wounded society,” he said. “There is a great thirst for meaning among our contemporaries, young and old alike, for whom, at times, the inability to find it leads to violent protests.” 

Standing in ‘full solidarity’ with teachers “voicing their difficulties” 

“We stand in full solidarity with the teachers who are voicing their difficulties today,” Prévost added. “We must take care of the adults who take care of the children.”

For Prévost, one of the reasons for the crisis in education is “the rise in tensions between school staff and families.” 

“In this regard, Catholic education is facing fewer difficulties than public education,” he noted. “There is a strong tradition and culture of supporting children in Catholic schools that relies on collaboration with families. That is one of their strengths.”

But Prévost also highlighted the fragility of families themselves. “It is no coincidence that schools are struggling,” he said. “The family is the institution that has been most disrupted in recent times. Inevitably, the weakening of families due to conflicts has repercussions at school. And this is not just about single-parent families, disadvantaged families, or families with an immigrant background. A majority of children today experience their parents’ separation. We cannot continue to pretend that this is not the case.”

Beyond education, the bishops addressed the upcoming presidential election, scheduled spring of 2027, which is expected to be highly tense and polarized. 

The latest polls suggested that the second round would pit Marine Le Pen’s far-right party, the Rassemblement National, against Jean-Luc Mélenchon’s far-left party, France Insoumise. 

Mélenchon clearly implied that if Marine Le Pen wins — as all polls predict for now — riots could destabilize the country.

Analysis of the outlook for presidential election

In Lourdes on Nov. 5, the bishops heard Jérôme Fourquet‘s analysis of the outlook for the presidential election. 

As director of the opinions and strategies’ department at the prestigious French Institute of Public Opinion, or IFOP, he pointed out that the violent strikes of recent weeks reflect “a culture of rioting” that has become “structural,” involving a “total disregard for the rules” in which anger is expressed impulsively and without restraint, against the backdrop of a weakening of state institutions.

In this context, the bishops hope to offer “guidance on discernment” in the coming months. 

“Our goal is to ensure that votes are not cast solely on impulse or emotion,” Archbishop Vincent Jordy of Tours, also vice president of the bishops’ conference, explained. 

“We want to contribute to the electoral debate with constructive proposals, rather than stoking the feelings of fear and anger that currently prevail,” said Bishop Bruno Valentin of Carcassonne and Narbonne and a member of the bishops’ working group on the presidential election. “It is about using words to build, not to fuel a climate of civil war.”

Kerry community raises over €12k to help repair century-old church - but more is still needed

An online fundraiser to help cover the cost of repairs to St Brendan’s in Cloghane in West Kerry has raised, at the time of writing, €12,770 of its €60k target.

The money raised will go towards covering the cost of repairs to the historic 126-year-old building building after sections of it were damaged in a roof collapse in June of this year.

The collapse was caused, the fundraising page says, due to “natural wear and tear and inclement weather conditions” and as a result, the roof of the church’s meeting room, toilets, hallway and store collapsed.

The collapse further damaged the main church’s heating system and parts of its electrical supply, affecting both the interior and exterior lighting. 

It also caused extensive damage to the adjoining sacristy, including its floor, electrics, heating system and fitted cabinetry, all of which now require replacement.

Organisers of the fundraiser added that, unfortunately, the insurance compensation does not cover the full cost of the repair works and that the Castlegregory parish are now in “dire and immediate need of voluntary contributions” to complete the required works and to restore this archaeological building to a comfortable state again.

The estimated additional cost to do this work and to have a new special needs toilet constructed is about €60k.

“The church is a unique archaeological building. It has served our community, and more, with pride over the years. Many generations of this community and visitors alike who have used our Church have happy and fond memories of St Brendan’s.

“We are seeking your assistance and generosity (wherever in the world you are) to help us achieve the above goal,” read the post on the fundraising page.

To donate to the fundraising page, click here: https://www.gofundme.com/f/st-brendans-church-cloghane-repair-fund-jmbg5

Cloyne parishioners accept 'inevitable' diocesan merger

Sunday morning Mass-goers at St Colman’s Cathedral in Cobh did not appear overly concerned at the prospect of the Cloyne diocese eventually merging with one of its neighbours.

News emerged last week that Cloyne is to be amalgamated with a neighbouring diocese under a single bishop in the coming years.

One parishioner, Ted Murphy, told The Echo that the ongoing decline in vocations to the priesthood made it “inevitable” that the Catholic Church would continue to downsize.

“With the scarcity of priests to fill the posts in the parishes, you can expect to see more of this,” he said.

Last month, a consultation document was circulated privately by the seven bishops in the Cashel Province — which corresponds with the Munster counties. 

The document presented multiple merger options for the seven dioceses, and four of those proposals related to Cloyne, variously merging it with Cork and Ross, Waterford and Lismore, Kerry, or Limerick.

Such a merger is made more likely for Cloyne as its current bishop, William Crean, will reach the Church’s mandatory retirement age of 75 in December. 

Cloyne, which covers much of the northern half of Co Cork, has a Catholic population of more than 150,000.

It is understood that many of Cloyne’s clergy would favour an amalgamation with Cork and Ross, which covers the rest of Co Cork and has a Catholic population of approximately 224,000.

Mass-goers at St Colman’s Cathedral were philosophical about the future.

Mary Foley, said she would still go to Mass, and the prospect of amalgamation “doesn’t bother me”.

Another, Peter Kenny, said he wouldn’t mind a merger with Waterford because its current bishop, Phonsie Cullinan, is “supposed to be a very good bishop”.

He spoke for many when he said of the popular Bishop Crean: “It’s sad that we’re losing our own bishop”.

Frank and Mary Morrissey both said numbers are down, and they believed the Church “has no choice” but to merge dioceses.

Sister Paschal, a Bon Secours nun, agreed that the Church had no choice with numbers down. “We’ll probably go back to what we originally were, with Cork and Ross, we were part of that years and years ago,” she said.

“I don’t think we have a choice, because numbers are so down, and I think we’ll have fewer Masses as well.”

Nein, nein, nine: Vatican pauses German diocese’s parish merger plan

The administrator of a vacant German diocese has said he will reluctantly comply with a Vatican instruction to suspend a plan to cut the number of parishes from 70 to nine until a new bishop takes office.

In a Nov. 11 letter to clergy and staff of the Speyer diocese, administrator Fr. Markus Magin said he was “disappointed” by the request, conveyed to him by Archbishop Hubertus van Megen, the new apostolic nuncio to Germany, after consultation with Vatican dicasteries.

Magin argued that the planned work was consistent with canon law and suspending the project would be harmful to the diocese. He also suggested the decision was at odds with efforts to create a more synodal Church.

Dioceses across Germany have introduced drastic reductions in parishes, prompted by a decline in priests, practicing Catholics, and financial resources. 

The Archdiocese of Freiburg, for example, cut its parishes in January 2026 from 1,048 to 36, a reduction of approximately 96.6%. 

The Archdiocese of Paderborn is preparing to merge its 603 parishes into 21 Seelsorgeräume (pastoral areas),

A draft reorganization plan for Speyer, a diocese in southwestern Germany, was unveiled in October 2025, under the leadership of Bishop Karl-Heinz Wiesemann. 

A diocesan assembly approved the plan’s core principles in June 2026 and Wiesemann formally adopted it.

But in August 2026, Wiesemann unexpectedly resigned, citing the “psychological strain” of office. 

Magin was elected diocesan administrator, believing he had a mandate to continue preparations for the reorganization.

Magin said he immediately engaged in discussions with experienced canon lawyers about how to approach the restructuring process while respecting Canon 428 of the Code of Canon Law, which prohibits “innovation” during an episcopal vacancy and prevents temporary administrators from doing “anything which could in any way prejudice the rights of the diocese or of the bishop.”

Magin explained that he had also discussed the topic with van Megen, who formally assumed the role of nuncio to Germany in July.

Magin said he received a letter Nov. 9 from van Megen explaining that following consultation with dicasteries of the Roman curia, “the further development of the reform process is to be suspended for the entire duration of the sede vacante, that is, until the new diocesan bishop has canonically taken possession of the diocese.”

Van Megen reportedly cited “canonically grounded concerns” and said that continuing preparations could “raise expectations, set changes in motion and create personal commitments which, although not yet legally binding, threaten to restrict considerably the freedom of discernment and decision-making of the future bishop.”

The nuncio noted that, according to canon law, only the diocesan bishop can establish, suppress, or alter parishes. He also observed that the diocesan priests’ council and pastoral council are suspended during an interregnum and cannot pass binding resolutions.

Van Megen said he sought only “to protect the freedom and full responsibility of the future bishop, so that he can take decisions of such great consequence by his own discernment and in the full exercise of the governing authority.”

Magin wrote: “We will respect and implement this decision communicated by the nuncio. This means that, with immediate effect and until our new bishop takes office, we will suspend the path of reforming our parish structures.”

The Vatican has previously expressed misgivings about sweeping reductions in parishes in German dioceses. 

In 2020, it objected to the Diocese of Trier’s proposal to reduce its 887 parishes to 35. 

Vatican officials voiced concern about the large size of the planned parishes, noting that some would have up to 100,000 members. 

They also noted that some Catholics in rural areas would have to travel 50 miles or more to the nearest parish church.

Also in 2020, the Vatican’s Congregation for the Clergy issued an instruction that set out guidelines for reorganizing parishes. 

Several German bishops criticized the document, which said that if a bishop entrusts a parish to a lay person because of a shortage of priests, pastoral care must still be ultimately directed by a priest appointed as a moderator.

Some clergy in Germany have expressed reservations about the effects of sweeping cuts to parish numbers. 

Fr. Fabian Schneider, who leads a newly consolidated large parish in the Freiburg archdiocese, noted in an October 2026 interview that the restructuring, which combined 40 former parishes into one serving around 36,000 Catholics, had left some local priests feeling disempowered and “demoted to the role of a vicar.”

In his letter to clergy and staff in the Speyer diocese, Magin set out why he disagreed with the Vatican’s decision.

The diocesan administrator argued that pausing the process marked “a substantial change” and did not give sufficient weight to decisions made by Wiesemann after wide consultations in the diocese.

“It does not sufficiently recognize the necessity and urgency of measures to change our parish structures, with which we must meet the marked and advancing decline in personnel and financial resources, so as not to overburden full-time and volunteer staff even further and to secure our economic resources,” he wrote.

“It thus breaks the continuity of diocesan life, and so runs counter to the actual meaning of the prohibition of change in Canon 428 § 1.”

Magin also suggested the suspension would have a negative impact on the motivation and commitment of people who have taken part in the reorganization process.

“What further effects the suspension will have on the work of the pastoral teams, the staff in the regional administrations and parish offices, the parish bodies and so on will only become clear in the coming weeks and months,” he said.

He argued that the pause would put the next Bishop of Speyer at a disadvantage as he would face pressure to make a large number of decisions soon after taking office.

“We would gladly have handed the new bishop well-prepared draft concepts for the reform process, carried by great unanimity, on the basis of which he could take his decisions in full freedom. Now, however, there is a danger that he will first have to win back lost trust, which I greatly regret,” Magin wrote.

The administrator also said the decision did not “correspond to the picture of a synodal Church” as expressed in the final document of the 2023-2024 synod on synodality in Rome.

The Speyer diocese’s next bishop will be appointed according to the provisions of the Bavarian Concordat of 1924. Although the diocese is not in Bavaria, it is linked historically to the southern German state.

Under the Bavarian Concordat, diocesan bishops and cathedral chapters submit lists of potential new bishops to the Holy See every three years, regardless of whether there is a vacancy. When a bishop resigns, the cathedral chapter sends its recommendations to the Holy See. The pope chooses from among the candidates presented through the concordat process.

Before the appointment is formally announced, the Holy See consults the Bavarian state government about whether it has any political objections to the candidate.

Concluding his letter, Magin said: “Dear full-time and volunteer colleagues, I can only guess what the nuncio’s letter triggers in you and how it will affect your commitment in our diocese. I thank you from the heart for your impressive commitment so far to a good path for our diocese into the future.”

“At the same time, I ask you to respect and support the decision to suspend the pastoral structure process. I also encourage you, despite all the disappointment you may feel, not to let up in your commitment to our diocese, our parishes and communities, associations and fellowships.”

Bishop says Gallagher housing Belize minor ‘not tolerable’

EDWARD Gallagher’s bishop has promised “it would not be tolerable” amid claims that the disgraced priest travelled to Central America and brought a teenage boy home with him.

Gallagher (59), who was a priest in Donegal, pleaded guilty last month to 109 sex offences and is now in prison for sentencing and the Vatican has been asked to defrock him.

This week, it was claimed that Gallagher took a teenager to Ireland live with him after he was a missionary in the country of Belize, which borders Mexico and Guatemala.

The Donegal News asked for a response from Bishop of Derry Michael Router and for the diocese to disclose if it was aware of the Belize claims previously.

Bishop Router said: “In response to the specific allegation now raised, the Diocese has no knowledge or record of Fr Gallagher bringing a minor from Belize to live with him in a parochial house following his return in 2003.

“An arrangement of the kind described would not be tolerable either then or now.”

He added: “Anyone with information or evidence relating to this allegation is urged to provide it to the relevant civil authorities so that it can be properly examined and investigated and to the Diocesan Designated Liaison Person.

“The Diocese remains committed to supporting those affected, maintaining the highest safeguarding standards and cooperating fully with the civil authorities.”

Gallagher was arrested after the action group Justice Reborn 2 confronted him outside a Derry restaurant on Holy Thursday, April 17, 2025.

The Donegal News was told by a man, who acted as a 14-year-old decoy for the social action group, that Gallagher contacted him – believing he was a young teenager – and used a fake name to ask for “hot pictures” and “barraged me with sexual chat”.

After Gallagher’s guilty plea last month, Bishop Router confirmed that Gallagher was questioned by the Derry diocese about separate allegations – three weeks before he was arrested to face those 109 charges.

Bishop Router, who has asked the Vatican to defrock Gallagher, told the Donegal News that an adult made a complaint against Gallagher – and the bishop has now assured parishioners that “safeguarding protocols” were in place.

In his statement to the Donegal News this week, the bishop also re-stated that the diocese had no information about Gallagher previously.

He said: “The Diocese of Derry reiterates its previous statements that, before Fr Edward Gallagher’s arrest in April 2025, it had no knowledge, suspicions, concerns or allegations about him in relation to children.”

The 109 sex offences that Gallagher pleaded guilty to included attempted sexual communication with a child under 16, possessing indecent images of a child, and attempting to encourage a child to engage in sexual activity.

APOSTOLIC JOURNEY OF HIS HOLINESS POPE LEO XIV TO URUGUAY, ARGENTINA AND PERU

ADDRESS OF HIS HOLINESS POPE LEO XIV

Square in front of the Cathedral (Lima)

Thursday, 12 November 2026

___________________________________

Dear brothers and sisters, my beloved Peruvian people, good morning!

Thank you for being here and welcoming me with open hearts, as your brother and companion on the journey. You make me feel at home. Thank you. During these days, I wish to walk among you as John the Baptist did, bearing witness to the Light that enlightens everyone: Jesus Christ, the Son of God (cf. Jn 1:6-9). Let us listen to the Teacher, who is venerated in a special way in this land under the title of the Lord of Miracles, and welcome what he wishes to say to Peru in these days.

The challenges you have mentioned cannot be addressed in isolation, because the family, cultural diversity, the world of work and the condition of women are all part of the same human reality and are deeply interdependent. The Church’s social doctrine offers us elements for understanding this reality: at the center of every social, economic and political organization must be the human person, created in the image and likeness of God, endowed with infinite dignity and called to live in relationship with others. On this basis, the personal, familial and social good come together as one reality.

The centrality of human dignity is the foundation for other essential principles that should guide personal, family, business and institutional decisions, such as the common good, solidarity and subsidiarity.

Human life does not begin in a vacuum. It is born of the love between a man and a woman who, giving themselves to one another, open themselves to the gift of a new life. A child is the fruit of this communion, not a product, and from the very beginning bears within the mark of the relationship of origin. This most fragile beginning is nurtured in the mother’s womb, the first place of welcome, where the initial bond becomes closeness and protection. According to the Creator’s plan, the human person is conceived and grows within this web of relationships. Thus, the dignity of nascent life finds its proper place in the family.

Enlightened by the Gospel and in harmony with the human sciences, the Church’s Tradition affirms that the family is the first natural society, with rights of its own. This means that the family precedes every written law. The law’s role is simply to recognize and protect it, while public institutions must support the family, not replace it (cf. Compendium of the Social Doctrine of the Church, 214).

Certainly, as you have said, cultural changes have altered the traditional roles of men and women, who seek to develop new attitudes and ways of life in the family and in society, sometimes by mistaken paths (cf. Aparecida Document, 49). This situation calls us to assert with even greater conviction that God created the human person male and female (cf. Gen 1:27). It is in this union alone that reciprocity and complementarity are expressed, giving rise to fatherhood and motherhood, filiation and fraternity, and everyone’s commitment to a better society.

Nevertheless, living the truth of our identities as male and female does not justify an unequal sharing of domestic responsibilities or the subordination of one spouse to the other. We must continue working to harmonize the roles of men and women in families and affirm that both share the responsibility for building the future of society.

Our faith offers us an understanding of the human person that helps us overcome the tensions that arise when we examine new cultural trends. Christian love teaches us that to love is to serve God and neighbor. This perspective brings out the deeper meaning of being fathers and mothers, sons and daughters, grandchildren or grandparents, fostering dialogue, patience, kindness, forgiveness and mutual service (cf. 1 Cor 13). Deepening our understanding of this is a rich source of spirituality in the home.

Each member of the family is called to contribute, in an original and creative way, the gifts and talents he or she has received. No one is exempt from caring for others, showing gestures of closeness and affection, working responsibly, listening patiently and teaching by example. In this regard, I would like to draw attention to the many mothers who often suffer and feel alone, having to face numerous difficulties in raising their children so that they grow up healthy and become good men and women. I want to offer special thanks to these women — mothers, aunts and grandmothers — who pass on faith and sure hope to future generations with great courage through the example of their lives.

We also know that many families are wounded and divided due to economic problems or emigration. Others are harmed by the intrusion of addictions, such as gambling and betting, alcoholism and drug addiction, abuse or domestic violence. God loves all families, especially those going through crises. To them I want to say: do not give in to difficulties. Look to the example of the Holy Family. It was not easy for them to build a home either. Like many of our families, they too had to maintain their faith and trust in God amid uncertainty and hardship; they had to move to another city and work to support themselves; they had to face loneliness, pain and incomprehension. Yet they also teach us that when God is present in our family, we can grow, keep going, face problems, and stand beside the Cross sharing the joy of faith together.

Another very timely challenge you have mentioned is the impact of digital technology on the family. Recently, in the Encyclical Magnifica Humanitas, I expressed how today’s technology risks replacing real human interaction, exposing family members to distractions and sometimes harmful content. In this regard, an alliance among political leaders, educational institutions and families is essential if we are to solve the problems that arise from this (cf. No. 142).

The sons and daughters of our homes are at the same time the citizens of Peru, the business owners and workers of our cities and countryside. This leads us to the world of business, which is called to be a true protagonist in building up the common good. A business is a society of persons in which capital, management and labor must be ordered toward integral human development (cf. Compendium of the Social Doctrine of the Church, 338). It is therefore necessary for legitimate authority to help business owners and workers by establishing a just legal framework and ensuring a reasonable balance among work, rest and family life. Fostering stability through sound human and economic relationships within families is a shared responsibility.

When we become aware of this vital interdependence, we discover that the common good is the joint achievement of a greater good (cf. Magnifica Humanitas, 62), so that the wealth and resources of society are not directed exclusively toward the benefit of a few, but contribute to the development of all (cf. ibid., 65).

Within this interdependence, education is a practical instrument for putting principles into practice. Educating our children today in a way that is consistent with their dignity guarantees an honest society tomorrow. In this regard, a State strengthens the foundations of a just and peaceful society when it promotes a social policy centered on the equal dignity of persons, supports families, guarantees an educational policy for the human and intellectual formation of students and pursues a labor policy that protects both the dignity of work and private initiative (cf. ibid., 168).

The centrality of human dignity also sheds light on how we understand cultural diversity. Peru is a beautiful country precisely because of its cultural, linguistic, historical and regional plurality. As we sing in a Creole waltz: “Rich mountains, beautiful lands; smiling beaches, fertile fields; snow-capped peaks, rivers and ravines — this is my Peru!” Differences foster encounter and mutual enrichment. It is precisely because we are different that we create “common-unity” — community.

Nevertheless, as in all human coexistence, historical wounds and mistrust sometimes make it difficult to understand one another. We cannot accept expressions or behaviors that classify, offend or judge people on the basis of their appearance, origin or social condition, under the pretext of certain jokes or popular slang. Along with disarming our language by giving up hurtful words (cf. Message for Lent, 5 February 2026), we must also disarm our attitudes.

Aggressive attitudes are disarmed through meekness. Jesus himself tells us: “Learn from me; for I am meek and humble in heart” (Mt 11:29). This virtue is not weakness but an inner strength that moderates anger and resentment, transforming them into patience, dialogue and a readiness for reconciliation. Jesus showed meekness in its fullest form during his Passion, when he did not respond to insults with violence or threats. Let us pray that in the empire of the sun, intipa imperion, we may reflect that light, which is Christ, the “dawn from on high” (Lk 1:78).

In this context, how can we fail to remember Saint Turibius of Mogrovejo, who spread the Gospel without imposition among diverse peoples speaking different languages, who faced the challenge of peaceful coexistence, unity and communion in Christ?

Cultural diversity can become an instrument of peacemaking when we begin to recognize those who are different as brothers and sisters deserving of respect. Unity in diversity is the work of the Holy Spirit and, at the same time, something we must cultivate and strengthen in order to be signs of unity in Christ (cf. Acts 2). The Catholic Church embraces the whole world within her fold and at the same time takes on the character of each place (cf. Magnifica Humanitas, 26). She speaks every language (cf. Saint Augustine, Sermon 268), as the Catecismo Limense demonstrated.

Recognition of human dignity also requires that we effectively promote the presence, respect and participation of women. Their contribution to every sphere of society and the Church is indispensable. It is sad to see that machismo persists, manifested in the absence of fathers from family life, in abuse and violence against women. This mentality disregards the newness of Christianity, which recognizes and proclaims that men and women possess equal dignity and responsibility (cf. Benedict XVI, Inaugural Address to the Fifth General Conference of the Bishops of Latin America and the Caribbean, 2007).

Women living in poverty or belonging to Indigenous and Afro-American communities are liable to suffer a double marginalization (cf. Aparecida Document, 454). For this reason, it pains us to see that violence against women — who could be our grandmothers, mothers, sisters or daughters — continues to be a reality that wounds all of humanity.

I would like to renew an ardent appeal, not only to my brothers and sisters in the faith but to every man and woman of good will: let us value women! Let us protect and respect girls! (cf. Magnifica Humanitas, 57).

The Church values the richness, talents and particular sensitivity of women, whose outstanding model is the Virgin Mary, “the New Woman and perfect Christian... summing up the most characteristic situations in the life of a woman” (Saint Paul VI, Marialis Cultus, 36). Indeed, the Gospel presents her as a free and strong woman, always oriented toward authentic discipleship as she accompanied the Church in her mission (cf. Aparecida Document, 266).

Dear brothers, dear sisters, the family, the business world, cultural diversity and the role of women thus converge in one and the same requirement: to build a society in which every person can live with dignity and contribute to the good of all. Just structures are necessary, but they are not enough. We also need hearts that are honest in seeking the common good, so as to overcome corruption, violence and individualism (cf. Magnifica Humanitas, 169).

As missionary disciples of Jesus Christ, let us make our homes schools of fraternity; our businesses communities of dignified work and social responsibility; our cultural differences opportunities for encounter; and our institutions places where women and men can participate and contribute to the common good. In this way, we can move toward a just society in which the dignity of every person is the foundation of true peace. Thank you.

After the Address:

Thank you very much! Now, sisters and brothers, I invite you to pray together with the same words that Jesus Christ taught us. Our Father…

[Blessing]

May God bless Peru!

APOSTOLIC JOURNEY OF HIS HOLINESS POPE LEO XIV TO URUGUAY, ARGENTINA AND PERU

HOMILY OF HIS HOLINESS POPE LEO XIV

Cathedral Basilica of St John the Apostle and Evangelist (Lima)

Thursday, 12 November 2026

___________________________________

Dear Bishops, priests,

Consecrated men and women, seminarians,

Members of the pastoral councils and synodal teams,

Dear brothers and sisters in Jesus Christ,

It is a great joy for me to be once again on Peruvian soil, close to this Church which is so dear to me. I come as a father and brother in the faith, as a shepherd who loves his flock.

I first came to Peru many years ago, sent to serve the People of God and build up his Kingdom, and to promote peace through justice, with particular concern for the weakest. I return today to encourage you to continue the work of spreading the Gospel, attentive to people’s lives and needs. With this in mind, I would like us to reflect together on certain attitudes that are important for being the Church and for building a civilization of love truly grounded on the common good. The brief reading we have just heard, from the First Letter of Saint John, will guide our reflection (cf. 1 Jn 3:23-24).

The first idea it offers us is the invitation to believe “in the name of his Son Jesus Christ” (v. 23), that is, to look to him as the one foundation on which to build our temple of living stones (cf. Eph 2:19-22). Christ is the Light, the Word and the Bread, and the Church grows wherever people live united with one another through communion with him. This is confirmed by the constant search for God that has characterized the lives of countless saints, such as the bishop, Saint Turibius of Mogrovejo, a tireless, enterprising and creative apostle, a courageous defender of the poor and a generous shepherd, ready to pour himself out for his flock. If, however, we wish to reach the source of such energy and enthusiasm, we must look to his intimate relationship with the Lord. In following him even to the cross, Turibius found the meaning, the guiding principle and the strength of his entire mission. This is where we too must find inspiration for serving the community, learning to read our history in the light of the Paschal Mystery. By contemplating the crucified and risen One, the Lord of Miracles, we will find a sure guide for our journey in the “signs” of his goodness.

The second value I would like to recall is reconciliation. In his letter, John says that it is God’s will that “we love one another, just as he has commanded us” (1 Jn 3:23). Peru has great need of this. It needs a Church that sows love, capable of building bridges where others raise walls, capable of listening, healing and forgiving and, at the same time, ready to acknowledge its own infidelities and humbly ask forgiveness, accepting responsibility for the wounds it has caused both within the community and around it. Peru needs a Church that, clinging to the Cross, also knows how to face conflicts with charity and courage, confident that in Christ it is always possible to begin again and find unity. For, as Saint Paul says, all this is not our work alone, but “is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation” (2 Cor 5:18).

Only in this way will we be, in an expression especially dear to Pope Francis, true peacemakers (cf. Fratelli Tutti, 225). And this is the third point on which I would like to reflect. You have often heard me speak of the need to promote throughout the world “a peace that is unarmed and disarming” (Message for the 59th World Day of Peace, 1 January 2026). This is a genuine and urgent need, to which we must respond by cultivating, in every circumstance and day after day, the values of dialogue and fraternity, while avoiding every form of polarization that causes division. Peace always begins “here and now” and depends on how we behave, how we look at one another, how we respect one another and how we listen to one another. If we wish to spread peace, we must first safeguard and nurture it before God, within ourselves and among those dear to us, and then spread it in our communities and in the various spheres of social and political life.

In this way, we will become authentic builders of that communion which the family of the baptized is called to embody, so as to become ever more, in Christ, “a sign and instrument… of communion with God and of the unity of the entire human race” (Lumen Gentium, 1). For Christians, unity is a dimension of existence that cannot be renounced, and that requires a continual conversion of heart, both personally and communally. Through grace, Baptism makes us members of the one Body of Christ (cf. 1 Cor 12:12-13), but it is up to us, in the dignity of our freedom, to accept or reject each day the gift we have been given. In this regard, at the Last Supper Jesus expressed the Father’s desire: “that they may all be one… so that the world may believe” (Jn 17:21).

The question, then, is how to act and make our being one visible, using every appropriate means and even turning our differences and wounds into opportunities to grow together in mutual esteem and forgiveness. Communion is neither complete homogeneity nor necessarily immediate consensus. Rather, it is a space in which different voices, with the help of the Spirit and under the guidance of the pastors, learn to blend without being drowned out, thereby creating harmony. This requires us to listen openly even to what does not accord with our own perception, to welcome another person’s pain without judging it and to allow ourselves to be touched by that person’s story. Only in this way can a co-responsibility take shape in our communities which makes each of us a prophet of the Good News.

And this brings us to the final aspect of our reflection: mission. “The Church… is by its very nature missionary” (Ad Gentes, 2); by its very constitution, the Church impels us to proclaim the love of God which she has received and in which she believes (cf. 1 Jn 4:16). Therefore, dear brothers and sisters, I urge all of you to keep the flame of this love alive, so as to bear credible and joyful witness, each according to your vocation: bishops, by recognizing as shepherds the voice of God speaking through the life of the flock, especially by listening to priests and remaining close to them; priests, by cultivating an intense love for Christ, fidelity and obedience to the Church, and accompaniment of the brothers and sisters entrusted to your care; consecrated men and women, by daily renewing the profession of your “yes” through a truly evangelical life and asking the Holy Spirit for the grace to be “born from above” (cf. Jn 3:3); seminarians, by cultivating the beauty and freshness of your calling, keeping your relationship with Jesus alive and caring for your interior life. And now, to you, lay members of the pastoral councils and synodal teams, I ask you to remain committed to the work you have begun. The Church needs you, your contribution and your faith.

Dear brothers and sisters, let us all unite, today and always, in the great symphony of communion whose conductor is Christ. Let us sing of the Father’s love as we advance together, with hearts united and open to grace, and faithful to the commandment we have received: “that we should believe in the name of his Son Jesus Christ and love one another” (1 Jn 3:23). May this indeed be so, through the grace of the Holy Spirit and the intercession of Mary, our Mother.

APOSTOLIC JOURNEY OF HIS HOLINESS POPE LEO XIV TO URUGUAY, ARGENTINA AND PERU

ADDRESS OF HIS HOLINESS POPE LEO XIV

Chapel of the Archbishop’s Residence (Lima)

Thursday, 12 November 2026

___________________________________

Your Eminences,

Your Excellencies,

Monsignors,

Dear brothers!

I am grateful for the words addressed to me on your behalf by the Most Reverend Carlos Enrique García Camader, Bishop of Lurín and President of the Episcopal Conference, together with prayers for my recovery. Some of you know that there were those “Thomases” who said, “He will not come;” “He won’t be able to.” But God is great, and his grace is greater than all of us. I am truly very happy to be here with you.

I thank God that on this occasion he is allowing us to continue this dialogue as brother bishops. Not many months ago, you were in Rome for the ad limina visit; now we are here together.  I am also looking forward to the meetings I will have over the next few days in Peru. Thank you for all the work you have done to organize my visit.

Dear brother bishops, the roads that crisscross a country’s landscape also run through the soul of its people. We can observe this truth in Peru. Its mountains, valleys, coastline, Amazon region and ancient trails preserve the memory of peoples who learned to come together and share their gifts.

Among these paths there is one that is very familiar to you: the Great Inca Road, that vast network which united territories, communities and cultures throughout this land. Drawing on this image, I would like to invite you to reflect on our episcopal mission, for the Church is like a path leading us to a communion and hope that crosses the mountains of indifference, the deserts of individualism and the distances that separate people. Furthermore, the motto of this visit — “Let us open our hearts!” — invites us to conversion, to communion and to mission.

But what does “opening one’s heart” mean for a bishop? It means knowing the path to God so that he may walk alongside the faithful, as well as allowing God and the faithful to challenge his priorities. It is an eminently missionary journey, much like the Inca Trail, which was not built so that travelers might linger to admire its magnificent landscapes, but to reach the whole of Tawantinsuyu. Like the chasquis, who traveled the length and breadth of the empire carrying urgent messages and vital provisions, the bishop is the messenger who bears the Good News of the Gospel, safeguards the treasure of the word of God and administers the sacraments as those indispensable gifts which are necessary to sustain the Christian life.

We may also consider that, just as this Trail is the heir to the ancient paths used by pre-Incan cultures, the bishop is a servant in his Diocese of the history of salvation that began before him and will continue after him. For this reason, “opening one’s heart” for the bishop means recognizing the path that God is already traveling with his people, the journey that still lies ahead and the direction in which we must go to continue building a future of hope for all.

Dear brothers, for the bishop, opening one’s heart also means getting to know his Diocese by entering people’s homes, accompanying the sick, meeting young people and reaching out to communities which, due to their geographical remoteness or social vulnerability, are rarely able to make their voices heard. Indeed, the shepherd is called to go out and meet everyone.

In this regard, the figure of Saint Turibius of Mogrovejo stands out in a unique way. He understood that his mission required him to be with the communities in order to focus first and foremost on Christian formation and to ensure that the Gospel could also be proclaimed in the languages of the indigenous peoples. The Catechism that was developed in communion with the bishops gathered at the Third Provincial Council of Lima, written in Aymara, Quechua and Spanish, bears witness to his missionary zeal.

We know that the Inca Trail is no easy path, for its steep ascents and narrow passes test the traveler’s endurance, though their efforts find solace in contemplating the majesty of creation. Similarly, the episcopal mission does not always follow clear paths. We encounter pastoral difficulties, social divisions, misunderstandings and decisions that can prove to be painful. Here, Saint Turibius enlightens us once more, helping us to understand that pastoral charity does not consist in avoiding problems but in remaining faithful to Christ and seeking the greatest possible good for people. Just as the hardships of the journey wind through the mountains, so too does the Cross of Jesus weigh upon our ministry. Yet that very Cross reminds us that no toil offered out of love is in vain when it is united with the self-offering of Jesus Christ (cf. Mt 16:24-25).

It is important to remember that this trail is not to be walked alone. Being in the region that was home to Peru’s first seminary, I think of the bishop, who transforms the journey itself into a traveling Yachay wasi, a “house of knowledge.” As a traveling companion to his priests, he does not merely show them the way, but also shares in their struggles and aspirations, recognizes God’s footprint in their lives and ensures that no one is left behind. Yet beyond the realm of imagination, the truth is that walking together fosters communion, a gift for which we must always pray: communion with the Successor of Peter, with the other bishops, with men and women religious and with the whole People of God. This is essential for faithfully traveling the Way which is Christ.

In light of this, I am heartened by the synodal process that has been undertaken in the Peruvian Church. In partnership with the People of God, I ask you to continue working steadfastly, making it increasingly possible to build a Church in which we all recognize ourselves as co-responsible and missionary disciples of the Lord. A Church in which each person lives according to their own vocation, in mutual trust, so that authority is not exercised autocratically nor is obedience mere servility.

I would now like to speak of those who have walked these lands before us. In addition to Saint Turibius of Mogrovejo, let us think of Saint Rose of Lima. Her prayer and her dedication to those in need remind us that apostolic fruitfulness depends on our union with the Lord and, consequently, on the care we take of our own spiritual life in the episcopal ministry.

From Saint Francis Solano we learn to cross borders to proclaim the Gospel. His joyful missionary spirit reminds us that the Church exists to proclaim Jesus Christ, especially to those living on the human and geographical peripheries.

Through their humility, Saint Martin de Porres and Saint Juan Macías teach us to recognize Christ in the least among us. From these saints we also learn that charity begins with a simple gesture, a listening ear. They also remind us that no person can be judged by their rank, their origins or their social status. In this regard, allow me to mention a reality that has caused us so much pain: the abuses perpetrated by members of the clergy or within the context of the Church.  We must respond as Jesus would, with truth, justice, forgiveness, making amends and an ever more resolute commitment to fostering a culture of prevention and protection for the weakest in light of such crimes.

The lives of the saints — each distinct yet united by a single faith: bishops, priests and laity; Spaniards, Creoles and Mulattos — represent the unity of the Church in Peru and form a school of holiness. They continue to walk with us, here and now, along the many paths of the one Way, teaching us to be in Illo uno unum.

Dear brother bishops, in 2018 I was seated there in the back among you in this very place, and we received from our beloved Pope Francis a passionate exhortation to work for unity. I recall that he told us: “Do not remain prisoners of divisions that create cliques and hamper our vocation to be a sacrament of communion… That was — and is and always will be — the best way to evangelize” (Meeting with the Peruvian Bishops, Lima, 21 January 2018).  Indeed, communion among you, among us, is the foundation of the credibility of the Gospel you proclaim.

Our mission as bishops calls us to be bridge-builders, to foster dialogue, to educate others in having fruitful encounters and to help heal the wounds that divide Peruvian society. In order to be effective in this way, it is helpful to open our hearts to our brother bishops so as to cultivate trust, share our difficulties and strengthen episcopal fraternity. No bishop should feel alone on this journey. No particular Church should carry out its mission as if it were separate from that of the others. In and through communion, the bishop will be an instrument in preventing social or political polarization from weakening his prophetic and evangelizing mission.

Finally, dear brothers, the bishop must open his heart to the Peru of today. An ancient path retains its value when it continues to enable people to reach their destination. We must ask ourselves which paths truly lead to Christ, and we should denounce false paths. Today, Peru needs shepherds capable of listening to the questions of our time and illuminating them with the clarity of the Gospel. In this way, you will be able to accompany families, support young people, defend the life and dignity of every person, promote justice and commit to the care of creation, helping in a particular way those who suffer from poverty, exclusion, corruption, violence and a lack of opportunities.

This mission requires us to combine doctrinal fidelity with pastoral closeness; the celebration of the sacraments with a commitment to our neighbor; and the formation of consciences with a concrete witness of charity.

The Eucharist is the source and summit of our Christian life. Before the tabernacle, we regain the correct perspective on our ministry. The Church does not belong to us; it belongs to Christ. We are messengers who will one day complete our journey. Only God remains!

May we never lack the time to be with the Lord and to accompany those who need to experience the bishop’s spiritual fatherhood. For the bishop, united to Christ, even amidst his limitations, is an instrument of comfort, unity and hope.

I would like to conclude with three suggestions:

First: do not cease to walk with the people.

Second: let us never cease to walk together, in episcopal communion, as witnesses to the unity we proclaim.

Third: let us never tire of opening our hearts to God, so that he may renew our vocation; to our brothers and sisters, so that divisions may be healed; and to his people, so that they may find in you the “father bishop” who is close at hand, courageous and merciful.

May the Blessed Virgin Mary, Mother of the Church, grant us this, so that all the children of this beautiful land — in the Andean highlands, in the valleys, in the Amazon, on the coast and on the islands — may find in the Church a home where they are welcomed, listened to, loved and led to Jesus Christ. Thank you very much.

French bishops ask Catholic healthcare centers to update their statutes to be able to refuse euthanasia

The bishops of France have asked the directors of Catholic-inspired healthcare centers to update “urgently” their statutes and internal regulations so they can refuse to perform euthanasia and assisted suicide in their facilities. 

They do so in a letter titled “We want to support and encourage you”, published on 8 November at the close of the French Episcopal Conference’s plenary assembly in Lourdes and addressed to the directors and staff of those establishments.

The text maintains that the “aid in dying” law, passed by the National Assembly on 15 July, represents a “serious break” with a long tradition of care. The bishops expect it to come into force probably in January 2027, when the implementing decrees are published. Hence their insistence that Catholic centers not wait until that date to put their legal situation in order.

The Constitutional Council’s reservation, basis for the refusal

The letter recalls that the Constitutional Council declared the law constitutional on 14 August, albeit with three interpretative reservations. One of them, based on freedom of association, allows establishments not to apply aid in dying within their facilities when doing so would contradict their statutes or institutional project. 

To avail themselves of this exception, the bishops consider it essential that each center’s legal framework expressly include it: “It is therefore urgent that their legal and administrative arrangements be updated,” they write.

The prelates also cite Belgium’s experience, where the 2002 law provided for a form of “establishment clause” that was abolished in 2020, partly, they note, because of the poor way it was managed. That is why they call for the matter to be handled with rigor and competence.

Accompanying the patient and avoiding unlawful conduct

The bishops urge the centers to refrain from conduct that is clearly unlawful from a moral standpoint and to maintain the charism that guides them, “accompanying and respecting life to the end.” 

To that end, they encourage continuing to care for patients in the final stage, combating pain and looking after families, and relying on the law on the development of palliative care, passed at the end of May by an almost unanimous vote.

The letter also draws on the words of Leo XIV during his trip to France. 

The Pope warned at the Élysée against scientific and technical excesses, including “planned death,” as InfoVaticana reported, and in Lourdes he spoke of watching over the suffering person rather than eliminating them.

A doctrinal document for 2027

The Episcopal Conference announces that it will publish in 2027 a doctrinal and pastoral document addressed to administrators, healthcare personnel, chaplains and pastoral agents. 

In the meantime, it undertakes to respond to any queries it receives, while warning that it cannot “replace the discernment of conscience” of each individual and that some questions will depend on the implementing decrees that are still pending.

Archbishop warns against Conversion Practices Bill

Archbishop of Liverpool John Sherrington has voiced “serious concern” about the Conversion Practices Bill currently undergoing pre-legislative scrutiny before it is discussed in Parliament.

The Bill is intended to create new offences in relation to the “carrying out of abusive conversion practices on individuals” according to the government’s Office for Opportunity and Equality.

Archbishop Sherrington, chair of the Department for Social Justice for the Bishops’ Conference, warned, “The Bill is very broad in its scope.

“The Bill defines ‘conversion practices’ as conduct towards someone which intends to make a person have, or not have, a particular sexual orientation or transgender identity, or make them believe they have or do not have such an identity.

“A ‘conversion practice’ will be defined in law to be ‘abusive’ if the practice causes either serious harm to a person’s physical or mental health, or serious alarm or distress that substantially affects the person’s day-to-day life. Such abusive practices will be offences in law.”

He said the Catholic Church opposes abuse in all circumstances and so, the bishops recognise that it is important for governments to use appropriate legislation to protect people from harm and abuse. Current legislation, however, already covers such abusive practices and makes them illegal.

“This Bill proposes to extend the legal definition of abusive practices in ways that threaten a person’s fundamental rights, including freedom of religion or belief and freedom of expression. The legislation will also create uncertainty around lawful pastoral care by the Church, family life and open conversations that can take place in a range of social settings.

“There are clearly a range of scenarios under this proposed legislation in which legal action of various types may be taken against individuals or organisations, including parents of children, who express well-informed opinions and make well-intentioned statements.

“We are concerned that this legislation will challenge the Church’s ability to fulfil its calling to ‘proclaim an authentic understanding of the human person with clarity, simplicity, love and respect.’ People of faith must remain free to express their beliefs through speech and prayer.

“We call on politicians to abandon this Bill and focus instead on enforcement of existing protections and accessible support for anyone facing abuse or coercion.”

Earlier, Christian organisations including the Christian Institute wrote a joint letter to Minister for Women and Equalities, Bridget Phillipson, warning that the legislation contains no guarantees that would prevent the prosecution of ordinary Christian ministry, pastoral care, prayer or conversations between parents and children.

In the letter they say, “The definitions of ‘conversion practice’ and ‘abusive’ are vague enough to capture ordinary Christian ministry and parental guidance that has never previously been regarded as criminal, and that does not deserve to be made criminal.”

Nuncio halts parish reform process in the diocese of Speyer

The diocese of Speyer must suspend its ongoing parish structural reform at the behest of Nuncio Hubertus van Megen during the sedisvacance. 

The Apostolic Nunciature has communicated this to the diocese with reference to the provisions of the Church, as the diocese announced on Wednesday. 

Diocesan Administrator Markus Magin, the General Spiritual Assembly and the steering group of the reform process were disappointed and now expect significant consequences for the future of the diocese. 

"We will respect and implement the decision. However, I am disappointed with the content of the letter," Magin said.

In mid-August, Bishop Karl-Heinz Wiesemann resigned from his office. With the acceptance of the resignation, the bishop's chair is vacant. Until the seizure by the new bishop, diocesan administrator Magin leads the diocese. Church law stipulates that nothing may be changed during the sedisvacance ("Sede vacante, nihil innovetur", c. 428 § 1 CIC). 

As a statement, the Apostolic Nuncio cited "canonically justified concerns," according to the diocese. Continued work could "arouse expectations, initiate changes and establish personal obligations" that could significantly restrict the decision-making freedom of the future bishop.

The nuncio had reminded that according to church law, "the establishment, annulment and substantial change of parishes is reserved exclusively for the diocesan bishop"; likewise, that during the vacancy priests' council and diocesan pastoral councils stop passing and thus cannot take binding decisions. 

It is exclusively a matter of "protecting the freedom and full responsibility of the future bishop, so that he can make decisions of such great significance according to his own distinction and in full exercise of the leadership to which he is entitled," Magin quotes from the letter from van Megens.

Disappointment over lack of synodality

According to the diocese, Magin had envisaged, as a diocesan administrator, after consulting with other responsible persons at the diocese level and after church law advice, to prepare the reform further even during the sedisvacance. 

Essential or even legally binding decisions should be reserved for the new bishop. Magin was still convinced that this project was compatible with church law. The complete interruption did not adequately take into account the decisions taken so far and breached the continuity of diocesan life. 

From the point of view of the diocesan administrator, it thus opposes the true meaning of the prohibition of change under church law.

Magin sees the stop as an interruption of synodal participation processes. This threatened to discourage stakeholders. He also criticized how the decision came about. Those responsible in the diocese were not involved and their description of the diocesan situation was not sufficiently taken into account. This is contrary to the understanding of synodality that the Synod of World Bishops has formulated. "We have set out together with many believers on the way to a more synodal church. This includes involving people in consultations and decisions and shared responsibility. It is difficult for me to understand that this path is now interrupted without such participation," says Magin.

Large parishes planned

The diocesan administrator fears that the suspension will weigh on the entry of the new bishop. 

"We would have liked to have handed over to the new bishop well-prepared and with great unanimity concept designs for structural reform, on the basis of which he can make his decisions in full freedom," Magin explained. "Now there is a risk that he will have to regain lost trust first. We very much regret that.”

In the fall of 2024, the diocese of Speyer had published a first draft of a structural reform under the title "A blessing you should be". 

In a broad-based consultation process, more than 3,500 feedbacks from councils and groups, individuals and associations as well as honorary and full-time employees were obtained, according to the diocese. 

On the basis of this and the results of a consultation at the Diocesan Meeting, the draft was revised by five working groups. 

At the end of October 2025, the diocese presented the first results. 

Accordingly, only nine large parish units are planned, which are to replace the 70 previous parishes.

Accord: Couples urged not to wait for a crisis before seeking relationship support

Couples are being encouraged to consider relationship counselling before problems reach crisis point, as figures from Accord’s 2025 couple therapy service highlight how people seek support at every stage of their relationships.

Mary Johnson, Accord’s specialist in counselling, said, “Concerns in a couple relationship deserve early attention. Left unspoken, they can become harder to resolve or negotiate. There is often a perception that couple therapy is a last resort for relationships in serious difficulty.  

However, relationship experts say it can also help couples navigate life changes, improve communication and strengthen their connection before difficulties become overwhelming.”

Figures from Accord’s 2025 couple therapy service show that:

• 4% sought support before their first wedding anniversary;
• 26% of those attending had been together for between one and ten years;
• 32% had been together for eleven to twenty years;
• 23% had shared between 21 and 30 years together;
• 8% attending after 31 to 40 years as a couple; and,
• 3% had been together for between 41 and 50 years.

Ms Johnson continued, “These figures highlight how relationship challenges can arise at different stages of life, rather than being confined to couples experiencing a breakdown. In the early years, couples may need support as they establish a home, navigate financial decisions and learn to manage disagreements. Later, the pressures of parenting, careers and caring responsibilities can leave partners feeling disconnected, with everyday conversations increasingly focused on practical matters rather than their relationship. For couples in later life, retirement, grown-up children leaving home, bereavement and health changes can bring fresh challenges and prompt questions about the future.

“Accord couple therapy can provide a space for partners to understand each other’s perspectives, recognise recurring patterns and find healthier ways to communicate. Seeking help does not mean a relationship is failing. Instead, it can be a positive step towards addressing concerns, rebuilding closeness or simply ensuring both partners feel heard.”

Ms Johnson concluded, “With relationships changing through different seasons of life, I would like to reassure couples that there is no single right time to seek support – and that an early conversation could make a lot of difference.”

For more information on Accord’s marriage services, visit HERE

No hand holding or raised hands during the Our Father prayer at Mass, archdiocese says

The Archdiocese of Portland, Oregon, has asked laypeople to refrain from holding hands or raising their hands during the Our Father prayer at Masses in the archdiocese.

While the Catholic liturgy is fairly uniform across Catholic parishes, some Mass attendees raise their hands in the “orans” posture of prayer or hold hands during the Our Father prayer, while others don’t. 

The Archdiocese of Portland through an official instruction has asked laypeople to refrain from doing either.

“Over the last few decades there has been some confusion as to whether the lay faithful should extend or raise their hands (and even holding hands with others) when the Lord’s Prayer is prayed during Mass, as the priest does,” stated the announcement in the Archdiocese of Portland’s November 2026 issue of its Divine Worship Newsletter.

“Neither the deacons assisting at Mass, nor the lay faithful, are ever instructed to use this posture,” the announcement continued. “It is a liturgical posture that is proper to the priest. When the priest uses this posture, he is praying on behalf of the people.”

In arriving at its decision, the archdiocese cited various Church documents and instructions concerning liturgical norms.

The archdiocese referred to the General Instruction of the Roman Missal (GIRM), a foundational Vatican document on liturgy.

“While the GIRM does not explicitly forbid the lay faithful from using the Orans posture during the Our Father, it gives guidance as to why the lay faithful should not use this posture,” the announcement read. “Whenever the GIRM gives the instructions for hands to be extended, it is always with reference to the priest specifically, whether it be the principal celebrant or concelebrants.”

The archdiocese also referenced instructions given in Vatican II documents.

“Further, the Second Vatican Council’s Constitution on Sacred Liturgy, Sacrosanctum Concilium, states that ‘no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.’ (SC 22.3),” the archdiocese continued. “Since the GIRM is very specific that the priest is instructed by the GIRM (152) to extend his hands when he prays the Lord’s Prayer, for the deacons or the laity to extend their hands would be adding to the liturgy.”

The archdiocese also referenced the Church’s guiding legal system, the Code of Canon Law.

“The Church gives further guidance on this issue. Code of Canon Law (CIC) 907 states, ‘In the Eucharistic celebration deacons and lay persons are not permitted to offer prayers, especially the Eucharistic prayer, or to perform actions which are proper to the celebrating priest,’” the document states.

Finally, the archdiocese cited tradition prior to the New Roman Missal of 1970.

“Prior to the New Roman Missal of 1970, only the priest prayed the Lord’s Prayer as a part of the Liturgy and had his hands extended while he prayed on behalf of the people. Nothing in the Roman Missal of 1970, nor the documents of the Second Vatican Council, indicated that there would be a change in posture during the Lord’s Prayer.”

Where does the ‘orans’ posture come from?

In the Catholic liturgy, the priest takes on the “orans” posture as a sign of praying on behalf of the people.

The posture was common in most ancient religions. In Christianity, it can be seen throughout Scripture, memorably in Exodus 17 when Moses lifts his hands during the battle against Amalek. 

While his hands are raised, the Israelites are winning, but when his hands fall, they start to lose the battle.

This posture can also be seen throughout some of the Psalms and in the New Testament as well. The “orans” posture of prayer is also depicted in early Christian art, including in the catacombs.