Wednesday, May 13, 2026

Former St Bede's College priest Rowan Donoghue jailed for sexual abuse of boys

A former priest who sexually abused four boys at St Bede's College more than two decades ago has been jailed for seven years and eight months.

It comes as his victims have told a court of the impact of his offending.

"It was a violation of a child - of trust, of innocence, and of dignity. It changed the course of my life in ways I'm still only discovering," one of his victims says.

RNZ earlier revealed that former St Bede's College priest Rowan Donoghue had admitted sexually abusing four boys at the school between 1996 and 2000.

Since then, RNZ has revealed that Donoghue admitted sexual abuse to leaders of his religious order, the Society of Mary, in 2007. 

However, he was unable to identify the anonymous complainant and instead of notifying police, the order sent him to Australia for a six-month programme that provided "professional risk assessment and therapy" for people accused of sexual abuse.

It was also revealed that St Bede's College had been notified nearly 20 years ago of allegations involving Donoghue.

On Wednesday, Donoghue was sentenced in the Christchurch District Court by Judge Jane Farish to seven years and eight months imprisonment. She did not impose a minimum term of imprisonment.

Sentencing began with the victim impact statements being read.

'A battle of survival'

One of the victims said coming into boarding school he felt confident he could make a difference.

"Little did I know this would turn into a battle of survival," he said.

He said his family put a lot of trust in the school to "guide and nurture me", with the person entrusted to be his caregiver the one who would go on to sexually abuse him.

He said such offending impacts not only the victims but everyone who has ever loved them, helped them and befriended them.

The victim said Donoghue abused him "when I was my most vulnerable".

"My five years at St Bede's was a blur," he said.

"I left more lost than when I turned up."

He said he was "extremely hard on myself" as he got older and did his best to try to "put on a brave face" at home with his family.

About five years ago he told his wife about the abuse he had suffered, which he said was the first step towards the healing process.

He said writing his victim impact statement had been one of the hardest things he had ever done.

He said the offending turned him into a "totally different person".

"This wasn't meant to be me, life wasn't supposed to be this hard."

He said while he was on the path to healing, the offending would be with the victims forever.

"Our own little life sentence."

He commended all the other victims who had come forward.

Another victim began their statement by saying they were standing in court to give voice to something that for many years they could not speak about at all.

"When I was 13 years old, I was a child boarding at St Bede's College. I was away from my family, in a place that was supposed to provide safety, education, and guidance. Instead, it became the setting where my trust was profoundly violated by someone who held authority, respect, and spiritual power."

When the offending occurred they were isolated from their family, and did not have the words or understanding to process what was happening to them.

"I only knew that something felt deeply wrong, and yet I also felt confusion, fear, and a sense of responsibility that no child should ever carry. The person who harmed me was someone I had been taught to trust without question. That betrayal has shaped my life in ways that are difficult to fully explain."

He said that for many years he struggled with alcohol and drug addiction while also trying to "forge a career and maintain some sense of normality".

"The things that should have mattered to me at that age - my academic progress, my sporting goals, my ambitions became irrelevant - merely memories of a life I felt no longer attainable. My focus shifted to simply coping. The abuse altered my sense of direction and purpose at a formative time in my life."

He said one of the most damaging legacies of the abuse he suffered was how he felt about himself.

"The hatred and loathing that should have been directed at you, the one who harmed me, was instead aimed at myself. For years, I carried shame, self-blame, and a sense that I was somehow responsible, weak, cowardly, and that I'd allowed myself to be a victim.

"That internal struggle has been constant and deeply damaging. I would often refer to myself as the 'great pretender', showing only the parts of myself I wanted others to see and wearing an emotional mask to portray a person that I didn't feel I was."

What happened to him was not a misunderstanding, nor was it "harmless", he said.

"It was a violation of a child - of trust, of innocence, and of dignity. It changed the course of my life in ways I'm still only discovering."

Coming forward was one of the hardest things he had ever done, and he thanked the other victims for doing so.

"Today, I speak not only for my younger self - the 13-year-old who did not have a voice - but also for the person I am now, who deserves to be heard."

'You broke my trust and you broke me'

Another victim told the court the "so-called religious human being" that was in the dock "sexually abused me on multiple occasions".

"Rowan, as you performed your disgusting, invasive and sexually inappropriate acts, I was unaware how dark my path would get. And it got dark. The impact on my life has been hard, embarrassing, broken, lonely and at times suicidal. I am continuing to work on part of me that you have broken.

"Rowan, you preyed on and groomed me as a young, very vulnerable 16-year-old boy, You broke my trust and you broke me. Only in the last couple of years with my hard self mahi and unconditional tautoko from my partner have I been able to enjoy life again. Those years I have lost have finally caught up with you. You made me feel scared, lonely, and helpless."

Crown prosecutor Courtney Martyn said no sentence would adequately reflect or recognise the harm the court had heard about. She also acknowledged the victims for their bravery and courage for reading their victim impact statements.

She said the victims were "highly vulnerable", not only due to their age but also the fact they were isolated from their families.

Donoghue had a "unique position of moral authority".

"He was a parental substitute. He was to care for those young boarders day and night, he was able to exploit that … to his own advantage."

She said it was not opportunistic offending, rather Donoghue "groomed them to create an environment of apparent normality".

She said the offending was "grossly abusive behaviour".

Martyn referred to an affidavit from Donoghue which she said provided context to his own childhood and the trauma he suffered but said it was not sufficient to justify a significant discount.

She said Donoghue had provided a number of letters of support from family members, members of youth groups and those involved with the church.

He also provided a letter from a friend who he played golf with over a long period and who "always enjoyed Rowan's company at the golf club".

"The Crown does not dispute that the other letters of support indicate Mr Donoghue was an appreciated priest who played an active role within the church community and was a good friend and or family member.

"However, as the court is aware, it is an outdated concept that people cannot occupy dual roles of loved family member, or friend but also abuser."

She said it was in his position as a "trusted and beloved priest and mentor" he exploited.

"His role as a priest allowed him access to vulnerable children who he offended against over a prolonged period.

"His very standing in the church and role at the school facilitated his offending."

Donoghue's lawyer, Joshua Lucas, told the court Donoghue had acknowledged his wrongdoing and he was "profoundly sorry".

"He knows what he did was completely wrong.

"He knows this has had a powerful and traumatic impact on all the victims. He knows he needs to be held accountable."

Lucas said there was nothing he could say to make things right. He asked for discounts for his guilty plea and efforts at rehabilitation.

Judge Farish told Donoghue his role was to protect the victims and help them understand the rules of the religion by which he was ordained under.

"Yet you harmed all of these boys, in the most serious of ways."

She said the victims were "very courageous".

'A huge imbalance of power'

Judge Farish said the men should never have had to be ashamed of who they were.

"The shame rests solely on your shoulders."

She said apart from the offending he appeared to be someone who was able to get on well in society.

His early childhood did have some deprivation, but nothing that was causative of his offending, Judge Farish said.

She said Donoghue had expressed remorse for his actions.

"You now have some understanding of the harm you have caused on the victims."

She said there were several aggravating factors including the scale of the offending and the span of time it occurred over.

There was also the vulnerability of the victims.

"They were isolated, it was at night in a place where they thought they would be safe.

"You were in a position ... they had been taught to respect, there was a huge imbalance of power."

There was also a significant breach of trust as well as planning and premeditation.

Reviews under way

The school is investigating what was known historically about Donoghue and how the matters were addressed. That work is being led by the current board and rector Jon McDowall.

The Chief Victims Advisor Ruth Money earlier said there needed to be an independent investigation into historical allegations of sexual abuse at St Bede's College.

RNZ earlier revealed that another priest, former rector Fr Brian Cummings, was also accused of abuse by three different complainants in 1996, 2014 and 2023. Cummings, who died in 2022, "strenuously denied" the allegations.

A lawyer's firm earlier told RNZ it was acting for eight former St Bede's College students in relation to sexual assault allegations involving at least 10 named priests and staff members, as well as sexual assaults from other students "as a result of inadequate staff supervision".

Police acknowledge sentence

In a statement, NZ police acknowledged the sentencing and said they were "pleased to see justice done for his victims who had the bravery to come forward and tell their stories".

"Our complainants have taken another step in paving the way for others to come forward, to have a voice and to not be silenced or shamed."

Detective Senior Sergeant Karen Simmons also acknowledged the work of the investigation team, the Crown team who prosecuted the case, and the specialist sexual assault agencies who supported the victims through the process.

"We know it can be difficult and at times distressing to talk about these matters, but we would like to reassure any victims of offending that we take them seriously.

"We hope this case shows anyone else who has been the victim of a sexual assault that there is hope, and there is support available to you.

"Anyone who would like to make a complaint to Police with any information or to report similar offending, please contact us online at 105.police.govt.nz or call 105."

St Bede's College rector Jon McDowall said he also wanted to acknowledge the victims courage and bravery in coming forward.

"I attended the sentencing today to sit in solidarity with the victims and to acknowledge the harm caused to them whilst in the care of the college

"I am truly sorry this happened and that those affected continue to live with the impact of that harm. It was harrowing listening to their victim impact statements, it makes feel sick and angry that these young men were abused in our care.

"I am resolute in my commitment to supporting anyone impacted by this or any other matter and invite them to make contact with me directly."

In a statement, the Society of Mary said Donoghue was immediately removed from public ministry permanently after he advised leadership in 2007 of offending at St Bede's.

"The anonymous complainant was encouraged on multiple occasions to report the offending to Police at that time.

"The justice process has now concluded. Donoghue will serve time in prison because of his criminal actions. We acknowledge the courage of the men who shared their experiences with Police and extend our unreserved apology to them, their family and the community.

"The Society of Mary deeply regrets harm caused by any of our members. We are committed to ongoing efforts to ensure the safety of all people in Church settings. "

It said it wished to provide support to those affected by Donoghue's offending. Contact can be made through the Society's confidential helpline on 021 909 749 or email at safeguarding@smnz.org.nz

Bishop Schneider accuses the Vatican of crossing a doctrinal “red line” with the synodal report on homosexuality

Bishop Athanasius Schneider has launched a very harsh criticism against the final report of Study Group No. 9 of the Synod on Synodality, accusing the Vatican of promoting a reinterpretation of Catholic doctrine on homosexuality and opening the door to “total moral relativism”.

In an extensive interview granted to journalist Diane Montagna, the auxiliary bishop of Astana denounced that the document published on May 5 by the Synod’s General Secretariat represents a direct attack against divine Revelation and against the constant teaching of the Church on sexual morality.

“The final report has unequivocally crossed the line between orthodoxy and heresy,” Schneider stated.

The synodal report that has reignited the controversy

The questioned document was prepared by Study Group No. 9, one of the teams created during Pope Francis’s pontificate to analyze doctrinal, pastoral, and ethical issues arising during the Synod on Synodality.

Among its members were Cardinal Carlos Castillo Mattasoglio, Archbishop of Lima; Archbishop Filippo Iannone; and moral theologian Maurizio Chiodi, professor at the Pontifical John Paul II Institute and known for having publicly defended that certain homosexual acts could be considered morally positive in certain circumstances.

The text was received with enthusiasm by ecclesial sectors favorable to a review of homosexual pastoral care. One of the most visible supports came from Jesuit James Martin, who immediately described it as “a great step forward”.

The controversy intensified when it came to light that one of the testimonies included in the report belonged to the man who appeared on the cover of the New York Times alongside his same-sex partner receiving a blessing from James Martin just one day after the publication of Fiducia Supplicans.

“A rebellion against the order of creation”

The Kazakh bishop argued that the report does not limit itself to proposing pastoral changes or more inclusive language, but rather attempts to introduce a fundamental doctrinal transformation regarding Catholic sexual morality.

In his statements, he directly accused the Synod Secretariat of aligning itself with the LGBT ideological agenda promoted internationally from political, cultural, and media spheres.

“The Synod Secretariat is collaborating with pressure groups in a true rebellion against God’s work of creation, against the beautiful and wise order of the two sexes, male and female,” he stated.

According to Schneider, the most serious aspect of the document is that it indirectly calls into question the permanent value of the biblical texts on homosexuality through what he defined as an “exegesis of doubt”.

The bishop particularly pointed out a passage in the report that states it is necessary to “go beyond a mere repetition” of the current doctrinal presentation and to take into account new exegetical interpretations.

In Schneider’s view, this approach implies attributing to man the capacity to redefine good and evil apart from divine Revelation.

“That method takes the place of God and presumes to proclaim what is good and what is evil. That is precisely what the serpent did in the Garden of Eden,” he warned.

Criticism of Fiducia Supplicans and the process initiated during Pope Francis’s pontificate

Schneider linked the new report to the process opened during Pope Francis’s pontificate regarding blessings for homosexual couples and other issues related to sexual morality.

In particular, he harshly criticized Fiducia Supplicans, the document from the Dicastery for the Doctrine of the Faith that authorized non-liturgical blessings for couples in irregular situations, including same-sex couples.

The auxiliary bishop of Astana argued that that text already represented an attempt to progressively normalize homosexual relationships within ecclesial life.

“Fiducia Supplicans is a mockery of common sense,” he stated, arguing that the document seeks to artificially distinguish between blessing a couple and blessing the very relationship that constitutes that couple.

In his opinion, the new synodal report represents an even deeper step, no longer only on the pastoral level, but on the doctrinal level.

Schneider believes there is a gradual strategy aimed at accustoming the faithful to consider homosexual relationships morally acceptable, or at least tolerable in certain cases.

“In this way, the door is opened to total moral relativism,” he warned.

A direct warning to Pope Leo XIV

Schneider also addressed an explicit appeal to Pope Leo XIV to intervene and halt what he considers a doctrinal drift within official Vatican structures.

“The first duty of Leo XIV is to protect the Church and souls from this brazen Gnostic doctrine,” he assured.

The bishop compared the current situation to ancient doctrinal crises suffered by the Church and warned that the silence of many cardinals and bishops is allowing the spread of serious errors on Catholic morality.

According to Schneider, if the hierarchy does not act with clarity and firmness, future generations may look back on this era as a time of profound doctrinal confusion within the Church.

“It is possible that future generations will look at our time and say: ‘The whole world sighed and marveled at how the Sixth Commandment of God had been abolished,’” he stated.

The doctrinal crisis and the issue of the Society of Saint Pius X

Schneider also related this new episode to the crisis of trust existing between numerous traditional faithful and Vatican structures.

In this context, he considered that documents like the report from Group No. 9 reinforce the perception of a “state of doctrinal emergency” denounced for years by the Priestly Fraternity of Saint Pius X.

The bishop argued that it is impossible to ignore the gravity of the current situation and warned that the lack of a clear condemnation by the Holy See could lead to an even greater loss of trust among priests and faithful.

“If the Holy See does not unequivocally condemn this report, many authentically faithful Catholics will lose confidence in those who hold positions in the Vatican,” he stated.

One of the most critical voices of the current synodal process

In recent years, he has repeatedly denounced initiatives related to blessings for homosexual couples, the German Synodal Way, and various proposals for moral and disciplinary reform promoted from progressive sectors of the European Church.

His intervention on the report from Study Group No. 9 represents, to date, one of the most severe criticisms publicly formulated by a bishop against one of the documents emanating from the Vatican synodal environment.

Jordi Bertomeu's management in the Sodalicio case threatens the Church's legal security

The latest interviews granted by Jordi Bertomeu once again exhibit one of the most worrying phenomena of the end of Francis’s pontificate: the conversion of certain complex canonical operations into personalistic platforms directed by officials with scant technical solidity, enormous media exposure, and increasingly weak controls by a papal authority that was clearly deteriorated by age and isolation.

The Sodalicio case is one of the most representative paradigms of how Rome functioned in the final stage of Francis’s pontificate: informal concentration of power, legal improvisation, personal relationships turned into a criterion of government, and secondary officials operating with margins of discretion improper for a serious legal system.

At the center of that model appears Jordi Bertomeu.

It is worth pausing here because the figure of the character is already inseparable from the institutional problem. 

Bertomeu is not simply an expansive visitor or an overly media-savvy instructor. 

He is a priest who arrives to induce, through deception, an elderly and physically very deteriorated Pope to sign an excommunication against two lay journalists whose “crime” consisted of denouncing him to civil and canonical justice for an alleged breach of confidentiality. 

It is worth pausing on the fact because it may seem anecdotal, but it is delirious to extremes hardly compatible with a minimally healthy legal system.

The Caccia-Blanco episode is not a minor accident or a bureaucratic blunder. 

It is a directly Berlangian scene: an ecclesiastical official denounced for an alleged breach of confidentiality manages to activate the Church’s sanctioning apparatus against those who denounce him, under threat of excommunication, also demanding money and public silence from them. 

And all of this ends up reaching the signature of an elderly Pontiff who later personally revokes the decree when he understands the legal nonsense that has been placed before him.

That such an episode has had no serious disciplinary consequences for Bertomeu already says quite a bit about the institutional ecosystem in which he operates. 

If one wanted to be indulgent, that would suffice to discreetly remove him from any sensitive responsibility and return him to a peripheral parish in his native diocese. 

But in the terminal Rome of Francis’s pontificate, exactly the opposite happened: officials capable of operating aggressively, controlling the narrative, and presenting themselves as implacable executors accumulated more and more space. 

It is striking that Leo XIV, for the moment, continues to back such a drift.

Bertomeu perfectly embodies that model.

Anyone who knows him minimally knows that he possesses a particularly dangerous combination for someone with instructional functions: constant need for protagonism and absolute incapacity for discretion. 

He lives pending his image, leaks private conversations, recounts papal confidences with an impropriety unworthy of any minimal institutional sense, and maintains a nearly compulsive relationship with certain ecclesial media always ready to turn each of his displacements into a moral epic.

The problem is not only that he ends up looking ridiculous. The problem is that Canon Law demands exactly the opposite.

The legal logic of a canonical investigation rests on secrecy, strict delimitation of competencies, and the absolute subordination of the instructor to the procedure. 

When the instructor becomes a media character, the procedure inevitably begins to be contaminated by reputational interests, personal agendas, and public narrative construction.

That is exactly what is beginning to happen with the Sodalicio case.

Bertomeu does not arrive in Peru to become a kind of universal pontifical commissioner for abuses in Latin America. 

The Church already has ordinary mechanisms to prosecute sexual abuses, abuses of conscience, or abuses of power. 

Vos Estis Lux Mundi perfectly establishes who investigates, how complaints are processed, and what happens if a bishop fails in his obligations.

The specific mission linked to the Sodalicio was much more limited and much less heroic: to manage the canonical liquidation of certain structures, resolve the ecclesial situation of its members, order the affected patrimony, and, in any case, facilitate and oversee the canonical penal processes derived from Vos Estis Lux Mundi that could lead to the corresponding indemnities, under the same conditions as the rest of the victims of abuses within the Church.

However, Bertomeu’s intervention has progressively derived into something else: a parallel structure for managing abuses articulated around an extraordinary official situated in a nebulous competency where it is no longer clear what belongs to the ordinary channel and what simply depends on personal relationships with Rome.

The truly devastating precedent that this model leaves is very clear.

The practical result, deeply dangerous, is the creation of first-class victims and second-class victims within the Church itself.

The victims linked to the Sodalicio access extraordinary mechanisms, direct interlocution with papal envoys, international attention, specific commissions, and permanent pressure on local authorities. 

Meanwhile, other Peruvian victims outside the media focus - including complaints related to dioceses like Chiclayo or victims no less than from the General Secretary of the Peruvian Episcopal Conference - remain trapped in the ordinary system, often without responses, without effective follow-up, and, in some cases, without even receiving the formal acknowledgment provided by universal norms themselves.

What is the reason? 

Some voices are beginning to question whether this preference for the victims of a specific movement is due to the fact that they are, for the most part, white and of European descent. 

Not so many of the victims of the clergy and the episcopate, who usually belong to indigenous environments or much more vulnerable cultural strata and, therefore, with less capacity to claim their rights.

That destroys one of the most elementary principles of Canon Law: the legal equality of the faithful. 

The gravity of an abuse cannot depend on the media profitability of the case or the personal interest it arouses in certain Roman officials. 

But exactly that begins to be institutionalized when universal procedures are replaced by exceptional operations built around charismatic figures of “pontifical trust.”

Furthermore, Bertomeu’s extraordinary interest in personally piloting future indemnities linked to Vos Estis Lux Mundi procedures stands out particularly, de facto invading areas that correspond to the ordinary development of canonical penal processes, while exhibiting a striking impotence when it comes to addressing the true material core of the Sodalitium problem: the identification and eventual recovery of the immense patrimonial network dispersed in foundations, societies, and international structures built over decades.

With Figari still alive, protected, and economically sustained under patrimonial orbits linked to the Sodalitium universe itself, the hyperactive and media-savvy Bertomeu seems incapable even of approaching a genuine lifting of the corporate veil that would allow tracking the real trail of assets, straw men, instrumental foundations, and international financial circuits. He discovers nothing, controls nothing, and dismantles nothing.

Meanwhile, he concentrates enormous energies on public exposure, interviews, and the construction of an epic narrative around himself, in a dynamic that increasingly seems less oriented toward the restoration of canonical justice and more toward the accumulation of personal reputational capital for future episcopal aspirations.

The institutional damage is enormous.

The message that any victim within the Church ends up receiving is very simple: some complaints deserve extraordinary machinery, international visitors, and Roman pressure; others are condemned to rot administratively in irrelevant dioceses without anyone lifting a finger.

And there lies the true underlying legal problem. Canon Law only functions if competencies are delimited, if procedures are universal, and if the application of norms does not depend on personal affinities or parallel power structures. 

When a legal system begins to replace ordinary rules with exceptionally media-shielded figures, it stops operating according to Law and starts operating according to relationships of influence.

The Bertomeu model does not only call into question the management of the Sodalicio case. 

It puts at risk the very credibility of the entire canonical legal architecture, because it normalizes exactly what a serious legal system should prevent: arbitrariness, unequal treatment, and informal concentrati

Bertomeu: a pontifical commissioner who excommunicates you if you question him

The episode of Giuliana Caccia and Sebastián Blanco should haunt Jordi Bertomeu forever because it portrays with devastating clarity to what extent a pontifical commissioner can end up completely losing his sense of prudence, law, and even the ridiculous when he becomes accustomed to exercising power without restraints.

What happened in Peru was not an administrative misunderstanding or an abstract excess of the Curia. 

It was an operation personally driven by Bertomeu. And precisely for that reason, it is so scandalous. 

Two lay journalists reported to the ordinary courts an alleged violation of professional secrecy after Bertomeu spoke with third parties about a confidential meeting. 

Nothing more. 

They exercised an elementary right in any rule of law: to go to the courts of their country.

Bertomeu’s response was delusional. Instead of defending himself legally, he decided to turn the canonical machinery into an instrument of personal intimidation. 

Threat of excommunication, prohibition from presenting themselves publicly as Catholics, and exorbitant economic sanctions against two journalists whose only “fault” had been to report him civilly.

It is difficult to exaggerate the dimension of the nonsense. 

Excommunication is the Church’s maximum penalty, historically reserved for the gravest offenses against the faith and the sacraments. 

Bertomeu degraded it to the point of using it as a tool for private pressure to shield himself from a judicial complaint. 

There is no serious way to defend such barbarity from canon law. None.

Because someone drafted that grotesque penal precept. 

Someone decided that it was reasonable to spiritually threaten two laypeople for going to the courts. 

Someone put before an elderly, ill, and increasingly dependent Francisco a document that was improper, legally crude, and ecclesiastically obscene to obtain formal validation. 

And that someone was Jordi Bertomeu.

That is precisely what disqualifies him so deeply. It was not a technical error or a debatable interpretation of the law. 

It was a demonstration of arrogance and arbitrariness unworthy of a serious canonist. 

Bertomeu’s actions convey the image of a man convinced that the pontifical umbrella allowed him any excess, even using excommunication as a tool for personal pressure.

The subsequent scene finished him off. 

It was enough for Giuliana Caccia and Sebastián Blanco to explain directly to the Pope what had happened for the entire setup to collapse in a matter of minutes. 

“The excommunication does not apply.” 

As both journalists recounted, Francisco even signed the revocation of the penal precept with his own hand.

It is difficult to imagine a more complete humiliation for Bertomeu. 

The Pope himself had to intervene personally to defuse the absurd bomb that he had built. 

The man sent to combat abuses ended up starring in one of the most vulgar, imprudent, and ridiculous episodes remembered in years within the Vatican disciplinary apparatus.

And that can no longer be hidden behind technicalities or bureaucratic excuses. 

What happened portrays Bertomeu as the architect of an authoritarian operation that was completely disproportionate, typical of someone who had completely lost his sense of limits, prudence, and the most basic decorum.

Leo XIV, Parolin, and China: A Silence That Grows After One Year of Pontificate

One year after the election of Leo XIV, the Vatican continues to fail to clarify what the future holds for the controversial agreement signed with China on the appointment of bishops. 

While Cardinal Pietro Parolin continues to control the Secretariat of State and maintain the diplomatic line inherited from Francis’s pontificate, doubts are growing within the Church about a policy toward Beijing that has not halted the persecution of Chinese Catholics.

A silence in crescendo

A recent analysis published by La Nuova Bussola Quotidiana once again focuses on one of the issues still pending for Leo XIV’s pontificate: the future of the agreement between the Vatican and Beijing signed in 2018 and subsequently renewed in 2020, 2022, and 2024.

For now, Leo XIV maintains a prudent silence on one of the most sensitive cases inherited from Francis. 

The pact, whose full content remains secret, establishes a system whereby the Pope appoints bishops from candidates previously approved by the Chinese Communist Party. 

Since its signing, the agreement has generated strong criticism within broad ecclesiastical sectors, especially among those who believe that Rome has yielded excessively to a regime that continues to tightly control religious life.

The continuity of Parolin

One of the elements that fuels the most doubts about a possible change of course is the permanence of Cardinal Pietro Parolin at the head of the Secretariat of State. 

Considered the main architect of the agreement with China, Parolin has defended for years a strategy of diplomatic rapprochement based on small gradual advances.

That line recalls the so-called Vatican Ostpolitik developed during the Cold War, based on dialogue with communist regimes to ensure a certain institutional survival of the Church.

However, critics argue that this strategy never really managed to halt religious persecution and recall that it was the firmness of St. John Paul II in the face of communism - and not soft diplomacy - that ultimately contributed decisively to the fall of the Soviet bloc.

John Paul II maintained a much more forceful stance toward the Chinese regime. 

In the year 2000, he canonized 120 martyrs killed in China despite protests from Beijing and strengthened the autonomy of the underground Church in the face of state control.

Benedict XVI and Cardinal Zen

Benedict XVI also maintained a much firmer line on the freedom of the Church in China. During his pontificate, he created Cardinal Joseph Zen, the Bishop of Hong Kong, who has since become one of the main symbols of resistance to the interference of the Communist Party.

The letter sent by Benedict XVI to Chinese Catholics in 2007 openly denounced the pressures exerted by state agencies on priests and faithful to force them to act against their Catholic conscience.

The figure of Cardinal Zen has also acquired strong symbolic value following his arrest and trial by Chinese authorities. Even today, the prelate needs government authorization to leave Hong Kong.

Persecution continues despite the agreement

Various underground bishops continue to be detained or subjected to surveillance, especially during important religious festivals. 

Organizations like Human Rights Watch have recently denounced an increase in religious repression under the «sinicization» process promoted by Xi Jinping.

Moreover, Beijing has continued to make unilateral episcopal appointments without papal approval, even during the recent vacancy of the Holy See following Francis’s death. 

For many observers, that gesture was interpreted as a demonstration of strength by the communist regime and as proof of the real limitations of the agreement.

One of the great challenges of the new pontificate

Meanwhile, voices are growing that warn of the risk that Vatican diplomacy will end up sacrificing the freedom of the Chinese underground Church in the name of a dialogue that Beijing seems to use mainly to reinforce its control over Catholicism.

Leo XIV’s silence on this issue is thus beginning to be interpreted not as temporary prudence, but as one of the most relevant - and most disturbing - signs of continuity with the China policy promoted during the years of Francis and Parolin.

CEE asks brotherhoods and confraternities to finance 3,000 Bibles for prisoners on the occasion of the visit of Leo XIV

The Commission for Evangelization, Catechesis and Catechumenate of the Spanish Episcopal Conference has launched a campaign aimed at brotherhoods and confraternities throughout Spain to finance the delivery of 3,000 Catholic Bibles to inmates in penitentiary centers on the occasion of the upcoming visit of Pope Leo XIV.

The initiative, coordinated together with the Prison Pastoral Care, is directly linked to the visit that the Holy Father will make on June 10 to the Brians 1 Penitentiary Center, in Barcelona.

The goal is that every prisoner who wishes to live and deepen their faith can receive a copy of the Holy Scripture as a gift from the Pope during that day. 

According to the Episcopal Conference, it will be the representatives of the Prison Pastoral Care who will be in charge of distributing the Bibles in the different centers.

A special low-cost edittion

To facilitate the campaign, the Library of Catholic Authors (BAC) has prepared an economical edition of the Bible at a cost of five euros per copy. 

The CEE has expressly requested the collaboration of brotherhoods and confraternities, one of the most rooted realities in Spanish popular piety.

Contributions must be made by bank transfer to an account set up by the Spanish Episcopal Conference under the concept “Biblias P. Penitenciaria”. 

In addition, it is requested to communicate by email the number of copies sponsored and the amount donated to facilitate the organization of the distribution.

Prison pastoral care, present in Leo XIV’s trip

Leo XIV’s visit to Brians 1 focuses on one of the pastoral dimensions that the Church has historically maintained through prison chapels, volunteering, and spiritual accompaniment programs for people deprived of liberty.

With this campaign, the Episcopal Conference seeks to directly involve Spanish confraternities in a concrete work of evangelization and charity linked to the Pontiff’s passage through Spain, hoping to reach the goal of the 3,000 Bibles before the Pope’s arrival, so that they can be delivered during the days of the apostolic visit.

Tuesday, May 12, 2026

Bishop Bransfield, whose scandal rocked West Virginia diocese, dead at 82

Bishop Michael Bransfield, who retired in 2018 as head of the Diocese of Wheeling-Charleston amid multiple allegations of grave sexual and financial misconduct, died May 7 at age 82.

"As it is the tradition in our Church to pray for the dead as well as for the living, we pray for the repose of his soul, asking God's mercy upon him," the Diocese of Wheeling-Charleston, which encompasses the state of West Virginia, said in a May 7 statement.

The late bishop's funeral and burial will not take place in West Virginia, said the diocese.

Details about any funeral arrangements elsewhere — including Philadelphia, the bishop's hometown — are unclear.

Installed in the Wheeling-Charleston Diocese in 2005, the disgraced prelate had been ordered out of its territory in 2019 by Pope Francis. 

The late pope had also restricted the bishop from presiding or participating in "any public celebration" of the Mass, following a Vatican investigation into the prelate's conduct. 

The pope also told the bishop to make personal amends for some of the harm he had caused.

That same year, Bransfield was also banned from exercising his priestly ministry in his native Archdiocese of Philadelphia, to which he had relocated.

A 2018 investigative commission led by Archbishop William Lori of Baltimore — who was appointed apostolic administrator of the Diocese of Wheeling-Charlestown following Bishop Bransfield's removal — found that the bishop had "subjected multiple seminarians and priests to unwanted sexual overtures, sexual harassment and sexual contact" even from his tenure as executive director and rector of the Basilica of the National Shrine of the Immaculate Conception in Washington.

The investigation — the findings of which were reported to the Vatican — found that "numerous witnesses" had "reported classic 'grooming' behaviors," although "no conclusive evidence was found that Bishop Bransfield committed sexual misconduct with minors."

Yet the report stated, "Several troubling incidents, however, were reported that cause concern that the Bishop may have also targeted minors, particularly altar servers."

At least two allegations made against the late bishop involved minors. In 2012, the Montgomery County, Pennsylvania, district attorney's office reopened a 2007 complaint against the bishop dating to a fondling incident from his tenure at an area Catholic high school. OSV News has requested a copy of the complaint and is working to verify if it was prosecuted.

In July 2019, the Washington Metropolitan Police received a complaint about a September 2012 incident in which a 9-year-old victim reported that Bransfield had touched her inappropriately during a pilgrimage to the national shrine.

OSV News obtained a copy of the second degree child sexual abuse complaint. It marks the "agency report status" as "closed" as of June 1, 2021. OSV News is working to determine the outcome of any further legal action.

The investigative commission under Lori determined the allegations of sexual harassment of adults "are credible."

In a June 2019 letter to the Wheeling-Charleston Diocese's faithful, Lori said the commission also concluded that Bransfield had "engaged in a pattern of excessive and inappropriate spending" during his tenure as bishop, including expensive renovations of residences, personal travel, liquor, gifts and luxury items.

That spending, according to the report, included "almost $1 million" in private air travel between August 2007 and September 2018; more than $31,300 at one Philadelphia-area Italian restaurant over the course of 103 visits, an average of about $300 per meal; and more than $225,000 in clothing, jewelry and personal services — with almost $62,000 spent in 87 purchases at one Washington jewelry store alone.

In total, said investigators, the diocese under Bransfield had seen operating expenses exceed income by $187 million, with the bishop drawing from the diocesan endowment and mineral rights account to shore up the deficit.

The report also stated that "none" of the diocesan vicars "took action to address Bishop Bransfield's behavior" despite "witnessing multiple instances of harassing and abusive behavior over several years."

In addition, said investigators, "principles of corporate governance were not followed" during the bishop's tenure at the diocese, "which allowed him to spend the Diocese's money as he saw fit without any meaningful review or approval" from diocesan officials and review boards.

Investigators also said that "Bishop Bransfield's abuse of alcohol and prescription drugs likely contributed to his harassing and abusive behavior," with "multiple instances of abuse ... reported when the Bishop was heavily intoxicated and/or under the influence of prescription pain medication."

Bishop Mark Brennan, who was named to head the Wheeling-Charleston diocese in 2019, announced in August 2020 that Bransfield was required to pay $441,000 in restitution to the diocese and was told to make a public apology to the people of the diocese for the scandal he created. 

Bransfield's retirement stipend was reduced to $2,250 per month, which Brennan's letter said was about a third of the $6,200 a month ordinarily provided to a retired bishop.

In a four-paragraph letter to the Wheeling-Charleston faithful dated Aug. 15, 2020, Bransfield wrote, "I am writing to apologize for any scandal or wonderment caused by words or actions attributed to me during my tenure as Bishop of the Wheeling-Charleston Diocese."

"First, during my tenure I was reimbursed for certain expenditures that have been called into question as excessive, and I have been advised that I should reimburse a certain amount of money to the Diocese," he wrote. "I have now done so even though I believed that such reimbursements to me were proper."

Noting that "there have been allegations that by certain words and actions I have caused certain priests and seminarians to feel sexually harassed," he said, "Although that was never my intent, if anything that I said or did caused others to feel that way, then I am profoundly sorry."

He concluded, "I hope that this letter will help to achieve a kind of reconciliation with the Faithful of the Diocese."

Bransfield was also urged to apologize privately to certain individuals who reported abuse and harassment. 

Brennan, who was appointed Bishop Bransfield's successor, said in 2020 that diocesan officials were aware that some individuals had received a letter from the retired bishop.

Born in 1943, the future Bishop Bransfield attended Philadelphia Catholic schools and The Catholic University of America in Washington, where he earned a master's degree in philosophy. 

He studied for the priesthood at St. Charles Borromeo Seminary in suburban Philadelphia and was ordained a priest in 1971. 

After serving at St. Albert Parish in Huntington Valley, Pennsylvania, he taught religion and was chaplain at Lansdale Catholic High School in Lansdale, Pennsylvania, from 1973 to 1980.

In 1980, he became assistant director and master of ceremonies at the national shrine. He served as its finance director from 1982 to 1986, when he was named its executive director. 

In 1990, when the national shrine was designated a basilica, he was named its rector. He was appointed the bishop of Wheeling-Charleston Dec. 9, 2004, and ordained its bishop Feb. 22, 2005. 

He retired Sept. 13, 2018.

From Rerum Novarum to Today: Pope Leo XIV Prepares to Add His Voice to the Church’s Social Teaching

From Rerum Novarum to Today: Pope Leo XIV Prepares to Add His Voice to the Church’s Social Teaching

During his recent apostolic trip to Cameroon, the Pope called on Catholic university students from central Africa to be ‘pioneers of a new humanism in the context of the digital revolution.’

With the publication of his first encyclical just around the corner, Pope Leo XIV is poised to add his voice to the Church’s tradition of social teaching, reflecting on what it means to be human in the midst of a digital revolution.

According to reports, the encyclical — a papal letter to the Church — will be called Magnifica Humanitas, Latin for “Magnificent Humanity.” It is expected to present the Pope’s moral guidance on how to approach artificial intelligence.

As Leo himself indicated in the first days of his pontificate, he will follow in the steps of his predecessor and namesake, Pope Leo XIII, whose encyclical Rerum Novarum, “Of New Things,” is widely considered the first in a long line of social encyclicals produced in the modern era of the papacy.

Catholic social teaching from the late 19th century to today is the Church’s attempt “to articulate itself in constantly new and evolving conditions,” said Anna Rowlands, a theologian and professor of Catholic social thought at Durham University in the United Kingdom.

Catholic social teaching is like a river, with “its own integrity and dynamism … changed partly by the obstacles that it hits,” she told the Register. With his forthcoming encyclical, “Pope Leo is jumping into that stream,” and “AI is obviously one of those things that’s … on the riverbed of the moment now.”

Catholic Social Tradition

Pope Leo XIII issued Rerum Novarum, his encyclical letter on capital and labor, on May 15, 1891.

Leo XIII’s letter asks, “How can we draw from that deep well [of the tradition of the Church] to offer something which is living water for an industrial, modern age?” said Rowlands, who is also a member of the Vatican’s Dicastery for Integral Human Development.

“So, in that moment, the Church attempts basically to draw down that vision of the Gospel into a set of principles,” she explained. “And of course, those [principles] evolve over time. … They don’t arrive just completely packaged in 1891 in a way that we receive them now; It’s a genuinely dynamic unfolding.”

In the intervening 135 years, Leo XIII and his nine successors have released a subsequent 65 encyclicals, many of them focused on social challenges of their time: from war to birth control to the environmental crisis.

With Catholic social teaching, the Church seeks to present the principles of “human dignity, the common good, solidarity, subsidiarity, the universal destination of goods, the preferential option for the poor and for the earth” in a way that responds to the issues of the times, she said.

Catholic social teaching is “not just theory,” Rowlands said. “This is speaking of the witness and the mission of the Church for the salvation of all souls who are embedded in the world. So this is about the story of the creation of the world, of the purpose of human beings and the destiny of human beings.”

In Rerum Novarum, Leo XIII presents a different story about “what it means to be human than the dominant storylines of liberalism, socialism, communism, fascism, etc.,” she said.

“That’s one of the reasons why I think Rerum Novarum does hit in a genuinely different way,” she said, “even if it’s repeating some of the themes that already would have been present in other forms of social action and analysis of the time. … It doesn’t give in to any of those ‘isms.’ It is its own story, rooted in the story of the Gospels, rooted in the Person of Jesus Christ in that revelation.”

Rowlands underlined that the model of “Magnificent Humanity,” as Leo XIV’s forthcoming encyclical might be named, is Jesus Christ. He is the Church’s example of what it means to carry out “social justice,” a view of social justice that “does not equate easily to a secular, liberal narrative of social justice.”

The new encyclical, she said, may help show what “social justice” is from the Catholic perspective, “where we understand what we might have in common with other people who genuinely believe in a convinced humanism, but also the things that make us different, that mark out the particularity of a Christian path.”

A ‘New Humanism’

Speaking during an apostolic trip to Cameroon in April, the Pope called Catholic university students from central Africa to “not be afraid of ‘new things’” and to be “pioneers of a new humanism in the context of the digital revolution.”

“Like every great historical transformation, this too calls not only for technical competence, but also for a humanistic formation,” he said at the Catholic University of Central Africa on April 17.

Humanism, historically, “is a movement looking at the emergence and the use of literature, art, history and philosophy to reflect on the human person made in the image and likeness of God,” but in its subsequent development, it “rejected the Christian project,” Matthew Bunson, vice president and editorial director of EWTN News, told the Register.

A historian and theologian, Bunson explained, “Secular humanism is what we are grappling with today … moving beyond an understanding of the person as made in the image and likeness of God and more toward a self-understanding of the person,” favoring progress and technological development over human dignity.

This is where the transhumanism and posthumanism movements emerge; in the former, its proponents hope to eliminate pain, suffering and death by the perpetual advancement of the human body; and in the latter, its advocates explore the merging of humans and machines, challenging the superiority of the human person and its central position in society.

Such viewpoints “render inoperative, and in their view, antiquated, any sense of a soul, anything that would be transcendent, non-material,” Bunson explained.

Transcendence and the Popes

Rowlands said refusal to acknowledge transcendence is the source of the uprootedness of cultures in our time, “because the modern era cuts itself off from that source of transcendence as an overt part of the public conversation.”

She said the Catholic Church insists that “thinking through transcendence is the basis for a rightly ordered humanity.”

“The thing that connects every single encyclical is the insistence that social crises have at their root a refusal of transcendence,” she said. “So for every crisis that we have faced, from Rerum Novarum to the contemporary day, each pope has pointed out that the imbalances and the failures of human relationship that structure those moments of crisis — whether it’s the Cuban Missile Crisis, whether it’s the environmental crisis, whether it’s the stuff that Leo XIII was writing about — it’s the active refusal of transcendence.”

“To accept that we are creatures of a Creator, that we are bound to each other in relationships of mutual entrustment and responsibility, and that we necessarily have to … give God, God’s due and to ensure that our neighbor has their due” — the definition of justice.

Leo XIV Responds to the AI Revolution

Bunson said Pope Leo XIV’s idea of a “new humanism” wants to renew appreciation for the transcendent and said “that progress is subordinate to human dignity and the Christian understanding of the human being.”

“The Pope is aware of trans- and posthumanism and the extent to which it is informing a lot of influential tech figures,” said Legionary Father Michael Baggot, a theology professor and expert in transhumanism and the ethics of emerging technologies, in an interview with the Register.

Pope Leo XIV, he said, sees “the need to represent in all of its fullness and beauty a Christian humanism that says ‘Yes’ to technological development, but not to a reckless accelerationalism that would sacrifice the weak, the frail, the vulnerable for the sake of potentially developing a kind of superior species, be that an enhanced human species or even a non-human, post-human artificial-intelligence successor.”

“The generative AI revolution and various chatbots,” Father Baggot explained, “have accelerated and intensified a technological absorption … that has interfered with deep conversation, with friendships, with appreciation for people of other backgrounds or interests or political viewpoints.”

“The Pope is calling us to recover these kinds of deep interactions and to appreciate the value of in-person experiences, to appreciate the value of working with our hands, contemplating nature, playing musical instruments, writing and reading books, engaging in deep conversations, dancing” and “in-person worship in community,” the priest said.

“We see so many simulations of human activities that until recently were very difficult for most people to imagine. So the Pope is sensitive to that and basically does not want us to settle for an imitation,” he said. 

The renewed humanism of Leo XIV “utilizes those [AI] tools for research, for information, for streamlining administrative tasks, but will always turn back to in-person, embodied, community worship.”

Pope to Vatican Observatory: Church embraces science to find God in Creation

Pope Leo XIV held an audience on Monday with the Board of the Vatican Observatory Foundation.

In his address, the Pope recalled that Pope Leo XIII re-founded the Vatican Observatory in 1891, at a time when science was being presented as a rival source of truth to religion.

The 19th-century Pope said he was re-founding the institution so that, “everyone might see clearly that the Church and her Pastors are not opposed to true and solid science, whether human or divine, but that they embrace it, encourage it, and promote it with the fullest possible devotion.”

However, in our own times, both faith and science face a more insidious threat from those who deny the very existence of objective truth, said Pope Leo XIV.

“Too many in our world refuse to acknowledge what both science and the Church plainly teach,” he said, “that we bear a solemn responsibility for the stewardship of our planet and for the welfare of those who dwell upon it, especially the most vulnerable, whose lives are imperilled by the reckless exploitation of both people and the natural world.”

The Church’s desire to study the heavens through astronomy, he added, shows that she embraces “rigorous, honest science” as an essential aspect of her identity.

Human beings enjoy the God-given gift to gaze with wonder at the sun, moon, and stars, said Pope Leo.

As we gaze at the night sky, we enjoy a treasury of beauty open to rich and poor alike, which the Pope noted remains one of the last truly universal sources of joy in our divided world.

“Contemplating the heavens invites us to see our fears and failings in the light of God’s immensity,” he said.

Pope Leo XIV went on to lament that man-made light has blinded us to the lights God has placed in the heavens, which he said makes the work of the Vatican Observatory more important than ever.

The work of the Vatican Observatory Foundation, he said, helps students study astronomy through summer schools and workshops.

In this way, the Foundation allows the Vatican Observatory’s telescopes to remain “places where the glory of God’s Creation is encountered with reverence, depth, and joy.”

In conclusion, Pope Leo XIV urged the faithful to never lose sight that the Christian religion is based on the Incarnation, since God made Himself known through His Creation and sent His only Son to redeem it.

“The hunger to understand Creation more fully,” he said, “is nothing less than a reflection of that restless longing for God, which lies at the heart of every human soul.”

Former vicar Jonathan Fletcher found guilty of decades-long church abuse allegations

A former Church of England vicar once regarded as one of the UK’s most influential evangelical leaders has been found guilty of carrying out indecent assaults over a period spanning more than two decades.

Jonathan Fletcher, 84, the former vicar of Emmanuel Church in Wimbledon, was the subject of a “trial of the facts” at Kingston Crown Court after being deemed unfit to stand trial because of dementia.

Jurors concluded that Fletcher “did the act” on eight counts of indecent assault alleged to have taken place between 1973 and 1999 involving a young man who cannot be identified for legal reasons.

According to The Telegraph, which first brought the accusations to light, the court heard allegations that Fletcher used spiritual discipline, humiliation and psychological control to abuse the victim over many years.

The claimant told the court that Fletcher subjected him to repeated beatings with a gym shoe on his bare buttocks as punishment for masturbation, describing one incident as a “particularly brutal beating” that left him suicidal.

He also alleged that Fletcher encouraged sexualised behaviour, including mutual masturbation, while presenting the acts within the context of spiritual mentoring and discipline.

Fletcher was once celebrated within evangelical circles for his preaching, leadership and influence over generations of young Christian men. 

The victim described him as “very witty, very clever, very charismatic” and said he viewed him as a spiritual role model after meeting him at a Christian youth camp as a teenager.

The case follows years of scrutiny surrounding Fletcher’s ministry after multiple men came forward with allegations of spiritual abuse, coercive control and degrading punishments.

A 2021 independent review heard evidence from 27 men and found that Fletcher exposed victims to bullying, naked beatings, ice baths and manipulative behaviour disguised as discipleship and accountability.

Fletcher had previously admitted to administering naked beatings within a prayer group as “light-hearted forfeits” connected to maintaining “healthy and holy living”.

The former vicar was also closely linked to the late John Smyth, widely described as the Church of England’s most prolific serial abuser.

Because the hearing was a trial of the facts rather than a criminal trial, the verdict cannot result in a criminal conviction. 

Judge Plaschkes imposed an absolute discharge, saying the court’s options were limited due to Fletcher’s deteriorating health and dementia diagnosis.

Following the ruling, survivors and campaigners said the verdict represented an important moment of recognition for those harmed within church settings.

One survivor said it grieved him that justice had been “denied or delayed” by church leaders who previously insisted there was “nothing criminal” about Fletcher’s conduct.

Another survivor, Lee Furney, described the verdict as “the quiet kind of justice of truth being named plainly”.

“It affirms something essential: that harm matters, that truth has weight and that even when delayed, accountability can find its way to the surface,” he said.

James Mulholland KC, who defended Fletcher, told the court in his closing remarks that jurors should weigh issues of consent and whether he understood his actions as disciplinary rather than sexual.

Three women have also come forward with separate allegations of abuse against Jonathan's brother, the late Rev David Fletcher. 

He was a former Oxford rector linked to the same Iwerne camps network as John Smyth.

They claim he sexually and physically abused them as children and teenagers, with complaints previously reported to church and police authorities over several years.

Catholic priest suspended after alleged theft of parishioner records

The Diocese of Las Cruces said it removed a local priest after allegations of aiding in the theft of private financial information.

Father Chris Williams was suspended and removed from his position leading the Basilica of San Albino in Mesilla.

Bishop Peter Baldacchino in a May 8 letter to parishioners of San Albino said Williams was party to theft of more than 60,000 records. 

Baldacchino claimed that the Diocese was alerted to the issue in September 2025. 

Baldacchino wrote that it has reported the theft to local law enforcement and initiated an internal investigation after learning the extent of Williams' involvement during a civil lawsuit.

The Sun-News is attempting to locate the details of the lawsuit. 

It is also unclear the exact type of records which were breached and how far reaching the impact of the data was.

Baldacchino alleged Williams told individuals associated with Voice of the Laity to give him diocesan financial records, which were "downloaded to a drive provided by the leader of the Voice of the Laity and subsequently handed over to Fr. Chris Williams." 

The name of the alleged leader of Voice of the Laity was not made clear by the Diocese.

"I know that the news of these events will cause you great disappointment, as it has me," Baldacchino wrote. "Unfortunately, I am unable to share further details as the investigations are ongoing."

The duties of Williams will be taken over by Fr. Michael Williams, his brother.

A search of New Mexico's court records did not reveal any criminal charges against Chris Williams.

In a Facebook post, Voices of the Laity said there were "several serious inaccuracies and omissions" in the letter authored by Baldacchino.

"The public implication that faithful parishioners and Fr. Christopher engaged in criminal wrongdoing has deeply wounded many members of the Diocese," the post stated.

It countered that Williams was being "punished" by the Diocese for supporting parishioner who voiced concerns over the influence of a movement called the "Neocatechumenal Way" and pointed to the allegations as an attempt to divert attention from a canonical investigation of the Diocese by the Vatican.

The Sun-News has not been able to verify such an investigation. It also attempting to reach the Diocese of Las Cruces for comment.

Daycare owned by priest 'sacks six staff' and withdraws service from families overnight

A West Belfast daycare centre has been condemned after it "sacked" six members of staff and told more than a dozen families they could no longer use the service they had paid for.

Acrewood Daycare on Grosvenor Road, which is partly owned and run by Hannahstown Parish priest Father Patrick Devlin, has been condemned for the way it treated its former staff and the families who used its service. 

It is understood six members of staff were told they had been "made redundant" with less than a week's notice while 15 families received emails on the evening of April 30 saying their children could no longer attend the daycare in the morning on May 1.

One parent told Belfast Live they had just picked up their child from the daycare on April 30, waved goodbye to the staff and then a few hours later received an email saying they could no longer use the daycare the next day.

They said this left them unable to find childcare and forced them to take time off work due to the short notice. They have said they are still struggling to find a daycare place and claim this breached a contract requiring one month's notice if their child had to stop using the facility.

They said: "When I went to pick my child up on Thursday not a thing was said to me, everyone just smiled and waved and we thought we would be back in the morning. Then a couple of hours later I receive an email saying my child can no longer attend it and that was their last day.

"It left me and other parents having to take time off work because we couldn't get childcare at short notice. I cannot believe the way that we have been treated and we have not been able to get in contact with anyone from the daycare to find out about refunds and getting deposits back.

"We have contracts that say we should be given one month's notice if our child was going to lose their place there but instead we get an email the night before they were due to go there."

Staff told Belfast Live they had been told they "were being made redundant" with less than a week's notice and say they have been treated "disgracefully" and they had "essentially been sacked".

West Belfast People Before Profit MLA Gerry Carroll has spoken with some of the staff and families effected. He said: "Every parent deserves accessible, affordable and reliable childcare. Every childcare worker deserves fair pay, decent terms and conditions and job security.

"Leaving parents without childcare and laying off workers with less than 24 hours' notice is simply unacceptable, and arguably in breach of employment law. Several parents have been left distraught, with no access to alternative affordable childcare.

"Acrewood management owes parents and workers a full and urgent explanation of the circumstances that led to this decision and what efforts, if any, were made to avert this crisis."

Acrewood Daycare has been contacted for comment but not responded at the time of publication.

Occupation forces expel Catholic priest from Palestine amidst widespread anger in Christian circles

In a poignant farewell, Catholic priest Father Louis Salman presided over his final mass in Beit Sahour on Sunday before being forced to leave the Palestinian territories and return to Jordan after Israeli authorities refused to renew his residency permit.

Father Louis, who serves as the pastor of the Latin Church in Beit Sahour and the spiritual advisor for youth, and is considered one of the most influential figures among Palestinian Christian youth, was officially informed that he must leave the country before Monday, 11th May, following a lengthy and unusual security investigation conducted by Israeli authorities.

According to church sources, Israel justified its decision by citing Father Louis’s political stances and his significant influence on Christian youth, particularly given his public statements describing Israel as an “occupying power,” in addition to his national and humanitarian presence at numerous Palestinian events.

Father Louis Salman, born in 1989, hails from Jordan. He studied computer graphics and animation at Princess Sumaya University for Technology.

Father Louis’s name became prominent following the killing of Palestinian-American journalist Shireen Abu Akleh. 

He led a funeral service and a solemn procession for her in Jenin - prior to her burial in Jerusalem - a moment that deeply moved Palestinians and was later deemed “political incitement” by Israeli authorities.

In recent days, Beit Sahour has become a space for open farewells to a priest whose name is synonymous with youth, spiritual work, and national service. 

The Palestinian Christian Youth held a tribute ceremony for Father Louis, attended by approximately 150 young men and women from various Palestinian cities. 

His final mass on Sunday, was attended by a large congregation from the Bethlehem Governorate, who bid him farewell with feelings of both sorrow and pride.

Cork man Tiernan set to become second youngest priest serving in Cloyne diocese

Far from his work as a manager at Whitechurch Service Station for many years, and studying hotel management in Cork Institute of Technology (now MTU), Tiernan Burke’s next career move is an unusual one. 

At the end of May he will be ordained a priest for the Diocese of Cloyne.

As a result, the 41-year-old will become the second youngest priest in the Cloyne diocese.

“From a young age, priesthood was always at the back of the mind. I had a deep love of the mass and saying my prayers,” he told The Echo. 

“I bring with me a lot of life experiences, and then through experience as a priest I will gain further knowledge and understanding. But I feel that it will be essential to reflect on my experiences as that will allow me to grow further.”

The beginning of his radical career change came in 2017 for Tiernan, when he began his vocation to become a priest. He realised he was at a crossroads in his life.

“The most significant thing was when I was very privileged to be at Fr John Magner’s ordination in Cobh Cathedral in June 2017 and my heart was moved by the holy spirit,” Mr Burke said. “This finally gave me the courage to explore the priesthood further. My journey towards priesthood consisted of determination, dedication, and making a deeper relationship with the lord, which gave me the strength to continue.”

He added: “I am really looking forward to beginning a new life of service as a priest for the diocese of Cloyne.

“Being able to celebrate the sacraments, accompany people through the most important moments in their lives, and being present in the parish community that I will be assigned to."

Gratitude

“I have a fierce sense of gratitude to those who helped form me, my family, friends, the Whitechurch community, people I have met on my journey, the priests of the diocese, and the formation team in the National Seminary in Maynooth.”

Mr Burke also remains hopeful that there is a strong future for his church in Ireland.

“As a priest, it will make me a representative of the church, I will be representing something greater than myself.

“It will be my responsibility to support, inspire, encourage others to use their talents for a common purpose and I am being called into communion with those whom I will minister.

“I feel there is a more noticeable hunger for meaning among younger generations. They are searching for something more than material success or digital connection.

“It is powerful to meet people who are returning to the sacraments after years of being away.”

Survey

According to a survey carried out in recent years by the Association of Catholic Priests (ACP), 15% of priests in Ireland are over 75 and still working, over 25% are aged between 60–75, and just 2.5% of serving Catholic priests in Ireland are under the age of 40.

For any young people considering a career in the priesthood, Mr Burke has the following advice:

“Do not be afraid to reach out to a priest for advice. It will be confidential. He will recommend a spiritual director or someone who knows you well and will be both supportive and honest.

“Yes, it’s a long journey. But once you break it down into smaller goals, it becomes really achievable and the time absolutely flies.

“Read about the lives of the saints, study their lives and works, as they gave great moral witness and modelled holiness.

“What inspired me when I was growing up was the joyful, active and the witness of priests that were in my parish and in my secondary school, the Missionaries of the Sacred Heart in Carrignavar.

“When a priest is clearly grounded in prayer and genuinely available to people, it stands out.”

Ordination

In preparation for the priesthood, Mr Burke has spent the last few months in Midleton.

The Diocese of Cloyne will celebrate the ordination to the priesthood of Tiernan Burke at 3pm on May 24 in St Colman’s Cathedral in Cobh.

Additional masses of thanksgiving for Fr Tiernan will take place in Whitechurch on Monday, May 25, at 7pm, on Tuesday, May 26, in Midleton at 7pm, and on Thursday, May 28, in Blarney at 7pm.

'Joy' to see increase in priestly ordinations - bishop

A total of nine new priests will be ordained into Irish Catholic dioceses this year, an increase on the six ordained in 2025.

Of the 26 dioceses and archdioceses, all but five have ordained a priest since 2021 or will ordain one this year.

The dioceses of Achonry, Ardagh and Clonmacnoise, Clonfert and Ossory have not ordained a priest in over ten years.

The cross-border archdiocese of Armagh will ordain three priests this year, Down and Connor will ordain two, with the dioceses of Clogher, Cloyne, Derry and Dromore also ordaining a new priest.

"It is a joy to see young men, and indeed not so young men, stepping out of the crowd to follow the call of Jesus Christ in the priesthood," said Bishop of Waterford and Lismore, and chair of the Catholic Bishop's Council for Vocations, Phonsie Cullinan.

One of the most recent ordinations was of Fr Stephen Sherry, who was ordained by Bishop of Clogher Larry Duffy at the end of April.

He entered his preliminary seminary year in 2018, having first graduated from the University of Limerick with an English and History degree, on the advice of his parish priest and vocations director.

"I started to discern my vocation 12 years ago when I was trying to study for my Leaving Cert and wondering what did I want from my life and what did God want from my life," Fr Sherry said.

The small voice said 'we do need more priests' and I felt that maybe that was the call for me. But I had my Leaving Cert to do, so I did that first," he said.

Entering priesthood was an "exciting" time, he said, one in which he knows his vocation will be fulfilled.

"In Ireland in 2026 it is a very different church than it might have been 50 years ago," the bishop said.

"While we may face lots of challenges, decreasing numbers, maybe practice rate, I think it is a very blessed, very privileged time. Any time of change can be a great time of opportunity and I think that is what it will be for me," he said.

At 30 years old, Fr Sherry is one of the youngest priests serving in a diocese.

Three dioceses said their youngest serving priest was 29, while nine dioceses said their youngest priest was between 30 and 35 years old.

At the time of his ordination in 2017, aged 25, Fr David Vard was recognised as Ireland's youngest priest.

It was recognition that brought some attention to his work, he said.

"I did not seek out that title. It was a throwaway comment that my bishop made on the day of my ordination and people latched onto," said Fr Vard.

"Twenty-five was the average age of a priest 30, 40 years ago. There was no pressure but a lot of eyes were on me from very early in my priesthood. It was an interesting time."

When officiating a wedding he asks to be sat with people his own age for the afters, he said, where they can have general conversations about all topics, including religion.

"Sometimes you get pulled aside at these events as well and you have very deep conversations. Some people open up, some people don't want to talk to you. That's ok too," said Fr Vard.

Last September, 13 men began their academic programme as seminarians for Irish Catholic dioceses.

It brought the total number of seminarians studying for the priesthood for Irish dioceses to 77. In 2024, 21 men began studying for the priesthood, the highest enrolment in over a decade.

Finn McDonnell is one of those seminarians discerning his faith.

Like Fr Sherry, Mr McDonnell graduated college before joining the seminary. For him, it was those years in third-level education where he found his calling.

"I'm a little bit surprised at where I am now. I wouldn't have thought this ten years ago," he said, describing himself as someone who stopped practising his faith after making his confirmation.

While studying science, he met young people practising faith and that got him interested again

"At a certain point I saw that life was better with God than without and I started practicing again. That took a bit of time to come back to the faith," he said.

He started thinking of priesthood as he neared the end of his degree but did not take the leap before getting a job in IT.

"When I made the decision to take the step and give the priesthood a go, I told my manager I was leaving and I think he was very surprised to hear I was leaving. But I think he was more surprised to hear the reason I was leaving," Mr McDonnell said.

He had the wisdom to say 'this is not something I can convince you to stay by making you a better offer'. So I took the risk and I'm on this road now for four years," he added.

Life in the seminary is "challenging but rewarding," he said, with camaraderie among those studying.

There is an acknowledgment that for those currently studying, they will enter into a different Church than years previously.

"The Church looks very different now than it did before. We know we require a certain level of adaptability in the future. I think that's really important to be aware of. We just don't know what it will be like in the future fully," said Mr McDonnell.

High Court orders Christian Brothers to reveal membership details needed for lawsuits

The Christian Brothers have been ordered by the High Court to disclose the names and addresses of dozens of former members to seven alleged abuse victims seeking to sue the congregation for damages.

The plaintiffs had to seek the orders due to a controversial legal strategy under which the religious community refuses to appoint a nominee to act as a defendant in such lawsuits.

Because the Christian Brothers is an unincorporated association, if it does not provide a nominee, it cannot be sued. 

The only way around this is to sue all members at the time the abuse is alleged to have occurred, under the doctrine of vicarious liability.

However, this is not straightforward as the congregation has also refused to divulge the names and addresses of members during the relevant periods without a court order.

The applicants, all represented by Dublin law firm Coleman Legal, sought orders requiring the release of the names and addresses of members of the congregation at specific times relevant to each case.

In one of the cases, relating to allegations of abuse at a Dublin primary school, details were sought of all members between September, 1986 and June, 1987.

The orders were granted by Mr Justice Michael Twomey after he heard the leader of the organisation’s European province, Brother David Gibson, refused to act as nominee.

An affidavit filed by solicitor Patrick Coleman also outlined correspondence in which Brother Gibson said he was not in a position to provide addresses for former brothers who had left the congregation as no forwarding addresses were retained.

Barrister Andrew Nugent, for the seven plaintiffs, said Brother Gibson was uniquely placed to provide information due to his position.

He said the plaintiffs had no other means of getting the details sought.

Barrister Isabelle Aylmer, representing Brother Gibson, said her client was neither consenting nor objecting.

She said the only reason for this was because “it is personal information we cannot release without a court order”.

Mr Justice Twomey said it was appropriate to make the orders sought, but refused to award the costs of the applications to the plaintiffs, instead reserving them until the cases are resolved.

The judge said Brother Gibson’s approach to the proceedings was “reasonable in that there is not an obligation upon him and his counsel is neither objecting nor consenting to the application”.

In a statement issued to The Herald earlier this year, Brother Gibson stood over the stance he had taken.

The controversial strategy was first adopted under Brother Gibson’s predecessor, Edmund Garvey, who retired as province leader in 2022.

It has been criticised by survivors and their lawyers as being obstructive and a mechanism to dissuade victims from seeking compensation.

Its use was highlighted in the case of Ken Grace, who received a public apology and a settlement in 2023 over abuse he suffered at the hands of Paul Hendrick, a former principal of Westland Row CBS in Dublin.

Mr Grace was forced to sue 120 brothers individually and his case took four-and-ahalf years and 25 court appearances before it was resolved.

Documentary exposing ‘haunting’ Church of England abuse scandal wins BAFTA

A Channel 4 documentary examining the abuse carried out by late Christian barrister and camp leader John Smyth has won a BAFTA.

See No Evil picked up the award for factual series at the British Academy Television Awards on Sunday evening. 

The two-part programme investigated decades of abuse committed by Smyth and the institutional failures that allowed it to continue unchecked.

Accepting the award, director Benedict Sanderson paid tribute to survivors and victims’ families featured in the film.

He said: “Thank you to the extraordinary victims, some who are here tonight, and survivors of John Smyth and to his family for their brave and brilliant testimony in the film and for trusting us to tell this strange, disturbing, haunting, but hugely important story.”

Researcher and author Andrew Graystone, who helped bring the story to wider public attention and appeared prominently in the documentary, joined the production team on stage.

Smyth, who died in 2018 and was never convicted, has been described as the Church of England’s “most prolific serial abuser”. 

He abused boys and young men connected to Christian camps in the 1970s and 80s before moving to Zimbabwe and later South Africa, where abuse allegations continued.

Ahead of the documentary’s release last year, Smyth’s daughter Fiona Rugg spoke publicly about growing up with her father and the impact of his abuse on survivors and family members.

In an interview with Premier’s Woman Alive magazine, she said she never allowed her father’s behaviour to destroy her Christian faith.

“I never confused my dad with God,” she said. “I looked at Jesus in the Gospels, his kindness, his mercy, the way he championed women, and it was nothing like the man I lived with.”

Rugg also praised the courage of survivors who took part in the documentary, saying she was “astounded” by their bravery in sharing their experiences publicly.