Korean Unification Church’s links to Nepal come under new scrutiny

Public interest in the Unification Church’s connection to Nepal has intensified following a series of investigative reports published last week. 

The reports have highlighted alleged links between the South Korea-based religious movement and senior Nepali political figures, prompting wider debate on foreign influence in domestic politics.

The Nepal connection came to light through confidential documents obtained by the Korean Center for Investigative Journalism, NewsTapa. These documents were analysed and published by Duniya.org, with parallel reports appearing on Onlinekhabar.com, Himalkhabar.com and in the Nepali Times. 

The investigation, referred to as the ‘True Mothers Report’, alleges close ties between the church and several prominent Nepali politicians.

Those named include Nepal Pariwar Dal chairman Eknath Dhakal and former prime ministers KP Sharma Oli, Madhav Kumar Nepal and Baburam Bhattarai. 

According to the reports, Dhakal maintained regular communication with senior figures of the Unification Church and sought political support through alliances with major parties, particularly the CPN-UML. 

A leaked letter dated November 30, 2017 cited in the investigation also alleged Dhakal demanded money from church officials.

Dhakal has denied wrongdoing, saying attempts were being made to malign him by linking his political cooperation with the UML to the Unification Church. 

However, documents cited by NewsTapa suggest that Dhakal informed church leaders about the UML’s electoral prospects during the 2017 elections and discussed his placement on the party’s proportional representation list.

The investigation further claims that the church’s ambitions in Nepal went beyond electoral politics. 

According to the documents, the long-term objective was to influence lawmakers and promote a constitution aligned with the concept of ‘Cheon Il Guk’, a theological vision described by the church as a “nation of cosmic peace and unity”.

The Unification Church was founded in 1954 by South Korean national Sun Myung Moon. After Moon’s death, leadership passed to his wife, Hak Ja Han, now 82, who describes herself as the “only daughter of God”. She is widely known for organising mass wedding ceremonies and for expanding the church’s global presence under the banner of religion, world peace and family values.

Over the decades, the church has extended its influence far beyond religious activities, building interests in politics, real estate, media, education and luxury businesses. It owns The Washington Times newspaper in the United States, the New Yorker Hotel in Manhattan, the Yongpyong Ski Resort in PyeongChang—host of the 2018 Winter Olympics—and the Cheongshim International Academy in Gapyeong.

In February 2020, Han organised a large international conference in Ilsan, South Korea, to mark the 100th birth anniversary of Sun Myung Moon. Despite the Covid-19 pandemic, more than 7,000 participants from over 100 countries attended, including former UN Secretary-General Ban Ki-moon and several former heads of state.

The event also marked Han’s 77th birthday and her 60th wedding anniversary. The church has invested heavily in infrastructure in South Korea, including a lavish complex in Gapyeong and the Cheonwon Palace near Seoul, reportedly built at a cost of more than $600 million.

The church and its leadership are now facing growing legal and political challenges. Han is under investigation in South Korea on allegations related to bribery and lobbying. In Japan, a court has revoked the organisation’s status as a religious body, which would result in the loss of tax and other benefits.

Adding to the controversy, Kim Keon-hee, the wife of former South Korean President Yoon Suk-yeol, was recently sentenced by the Seoul Central District Court to 20 months in prison for accepting bribes linked to the Unification Church. 

She was found guilty of receiving luxury items, including a diamond necklace and designer handbags, allegedly in exchange for political favours. The case has further intensified scrutiny of the church’s political activities.

The church’s presence in Nepal has also been linked to the 2018 Asia-Pacific Summit held in Kathmandu under Dhakal’s leadership, during the tenure of then prime minister KP Sharma Oli. 

The summit was attended by high-profile international figures, including Aung San Suu Kyi and Cambodian Prime Minister Hun Sen.

Reports that participants were served “Holy Wine” and collectively sought blessings from Han triggered widespread criticism, leading Oli to distance himself from parts of the programme. 

Since then, the term “Holy Wine” has entered Nepali political discourse as a metaphor for perceived foreign influence.

In response to the allegations, the Unification Church has rejected the authenticity of the leaked documents. 

In a statement issued this week, its Japanese branch said the materials contained factual errors and alterations, blaming a former senior official, Yun Yong-ho, for creating confusion. 

The church has maintained that the reports misrepresent its activities and intentions.

As debate continues, the revelations have raised broader questions about transparency, foreign religious influence and the intersection of faith and politics in Nepal.

Japanese Catechism chatbot draws cautious response from Protestant Church

An Artificial Intelligence (AI) chatbot based on classic Protestant catechisms, developed by a Japanese research team, has drawn cautious reactions from the Church itself, saying such tools have clear limits in matters of faith.

The Protestant Catechism-Bot has been developed by Professor Seiji Kumagai of Kyoto University’s Institute for the Future of Human and Society. Kumagai has previously developed a Buddhist AI chatbot.

The United Church of Christ in Japan (UCCJ), the country’s largest Protestant denomination, said it “was not aware of the chatbot’s development.”

“Therefore, the Church has no official view or position about it at this time,” the General Office of the UCCJ told UCA News on Feb. 7 in a written response to a query.

The UCCJ, formed in 1941, has 1,644 churches and about 152,000 members nationwide.

Japan's Protestant Church includes congregations with diverse denominational backgrounds, and so the matter may be left to individual churches unless concerns grow, the statement said.

“If the AI tool arouses significant concern, there is a possibility that the UCCJ will issue an alert to churches.”

Kumagai told UCA News that a specialist in Christian studies was part of the project, “to enable the team to assess the theological accuracy of the chatbot’s responses.”

Kumagai stressed that the chatbot was “a learning aid, not a substitute for clergy.”

Limits of artificial intelligence

While not rejecting technology outright, the Protestant Church body emphasized that artificial intelligence has clear limits in matters of faith.

“There may be an appropriate role, but it is necessary to caution users that artificial intelligence has its limits,” the UCCJ General Office said. “It is not God, nor church, nor minister, nor neighbor.”

It also noted that religious teaching is shaped by context and perspective, raising questions about how doctrine might be presented by a system designed outside church structures.

“Religion is not a set of questions and answers, but a world of thought and context,” the statement said. “There is no middle or neutral position. It is possible that the AI’s design reflects the position of the person who provides the AI tool.”

Even historically established catechisms have their own interpretive challenges, it added, warning that users could be “guided or misguided by an ideological stance concealed within the AI.”

For individual believers, the distinction between information and lived faith remains important.

Ana Tabata, a 35-year-old Christian from Kanagawa who uses AI tools such as ChatGPT in daily life, said she had never heard of a Christian catechism chatbot before but saw limited benefits in it.

“I may use it occasionally as I think it is a great tool when used properly, especially when saving time,” she told UCA News. “It’s great for finding a verse quickly, but not a replacement for prayer.”

“I would still recommend a friend to have a spiritual leader or mature mentor, as AI can sometimes provide biased interpretations,” Tabata said.

Tool, not teacher

The UCCJ response observed that AI may be “useful for introduction purposes….but it should not be relied upon for more than this.”

Kumagai seemed to agree with the Church's view.

Drawing from reactions to the earlier Buddhist AI, he noted that some monks stressed such tools should never become teachers but remain support systems, an approach he hopes Christian leaders would also favor.

Kumagai also hopes such concerns will help shape how the tool is used.

The researchers are currently recruiting members of Japan’s small Christian community, which accounts for about 0.7 percent of the country’s 122.7 million people, to test the system and provide feedback.

Kumagai’s team hopes that responses from clergy and laypeople will help refine both the system’s accuracy and its appropriate role in church life.

"I'm not a false priest: my church is different, I can celebrate Mass."

"I'm not a fake priest or a fake bishop. I am one in my church: the Old Catholic Church." 

This is precisely what Simone Maria Mameli, a 47-year-old from Pirri, claimed. He was identified in a statement Tuesday from the diocese of Cagliari, where he was labeled a "fake priest."

Mameli, however, is keen to reiterate a point: he is not part of the Catholic Church, much less of the diocese of Cagliari, but of the Old Catholic Church. 

He even carries a membership card: "Yes, it's different," he emphasizes. "I am a bishop consecrated by another church, thank God, not the Roman one. There is freedom of worship, and as bishops of another church, one can celebrate."

The replica

The Curia of Cagliari has called Mameli a "pseudo-bishop" and warned that his claimed episcopal consecration is null and void, therefore the sacraments and sacramentals he administered are invalid. 

"They called me a schismatic and said I was neither a priest nor a bishop, but they were wrong: they should have said I am not a priest and bishop of their church," the 47-year-old pointed out.

He then disputes the reply: "As soon as I was ordained, first Orthodox and then upon transitioning to the Old Catholic Church, I sent the communications by email. I don't know whether they trashed them or otherwise used them, but I communicated my ordinations once I became a bishop."

The difference

Throughout his religious experience, Mameli has belonged to several institutions, but he didn't have any qualifications with the Catholic Church. 

"I was never a Catholic priest, but I was baptized and received the sacraments in the Roman Catholic Church. Then I left in 2012 because I was really hurt, ever since Arrigo Miglio sent me a warning." 

From there, he embarked on a different path: "I joined the Orthodox Church of Monsignor Basil III, but I got bored there. Also because I experienced serious incidents, like once having my cassock ripped off in the street."

Since last August, Mameli has been a member of the Old Catholic Church: an institution, presided over by Vincenzo Avvinti, headquartered in a spiritual center in Ciminna, in the province of Palermo. 

The archdiocese of the Sicilian capital defined it—in 2022—as a "private initiative," where "public worship by any priest has not been authorized." And, it should be noted, Mameli declares that he always presents himself to the faithful "as a bishop of the Old Catholic Church and not of the Roman Church."

The passage

To explain the differences between the two institutions, Mameli says that "the Roman Church celebrates a new ritual; it has changed the Our Father and the Gloria in parts of the liturgy. Unlike them, we have changed nothing: we celebrate the rite of Saint Pius V in Latin with our backs to the people." 

The followers currently number only a few hundred in total (about ten in Sardinia).

A specification that, however, did not convince the Curia of Cagliari, which urged priests to keep an eye on Mameli and the faithful not to follow him or report him. 

"It's their vice: they oppose those who want to become Anglican, Orthodox, Jehovah's Witnesses, and so on," he  responded.

Vocation

The Curia's notice suggests that Mameli celebrated Mass without any titles. And that, in addition to his role as bishop, he presented himself as president of the Italian Episcopal Conference (CEI). 

He disputes this claim: "I have never worked, as they say, in Catholic parishes or churches. And I always explain the differences."

Given that a simple search is enough to see the difference, the question is inevitable: how do you earn a living? "I don't receive a salary from the Old Catholic Church; I receive a small disability pension for a back problem. And I haven't received any financial offers from my business in Sardinia."

He reiterates his commitment to this activity: "Since August, I've ordained two bishops, then one passed away and one is seriously ill in the hospital. Unfortunately, we don't have any churches here in Cagliari; we did it in a room used as a church where there were also some faithful." 

He also reiterates his conviction: "They can do as they please in their church, I'll do as I please in mine. And I won't return to the Catholic one."

Church must reconnect with growing cohort (Opinion)

Around the time I was ordained in 1973 a major survey on religious practice in Ireland was published. Its main finding was that over 90% of Irish Catholics attended Mass every Sunday. (At the time there was no Saturday vigil Mass). 

Incredibly, some commentators were disappointed at ‘the decline’ in numbers compared to 1961 when almost 95% had identified as Catholics in the Irish Census.

After ordination I was appointed a curate in Keenagh in Crossmolina parish and, Ben McLoughlin, the most benign of parish priests, gave me responsibility for two churches: Keenagh and Eskeragh.

Every Sunday I said Mass in both churches and occasionally covered Mass in Crossmolina. At the time, almost invariably, all Masses were packed, often with people standing at the back. Now, almost invariably, only Masses at Christmas produce ‘a full house’.

At the time, apart from the very elderly and those who were ill, it was taken for granted that every Catholic in Ireland was at Mass every Sunday – and those who weren’t were rounded up every few years by a Redemptorist at the parish mission. 

The only comparison with the past is that even though with churches half full or quarter full or even sometimes almost empty, there are still a few standing at the back – keeping alive an ancient tradition!

At that time, there were four priests in Crossmolina parish – even though in comparison with workloads on priests today, it was then ‘easy lifting’. Sometimes I wonder how the four of us found something to do. 

Now there are just two priests, both in their 70s but, wise men that they are, they’re happy to facilitate the talents of their parishioners by sponsoring a number of ‘lay-led’ ministries, including lay Funeral Ministers for funerals and lay-led liturgies.

What we didn’t advert to in the past was that, as attendance at Mass was then ‘a command performance’ – with no less than a mortal sin attached to it (or so we were told) – so our Sunday congregations were not just for the devout (and other Catholics) but atheists, agnostics and those otherwise unaffiliated – or (those with no religion) the ‘Nones’ as they came to be categorised.

In the 2022 Census, the number of Catholics in Ireland registered at 69% – the lowest recorded in an Irish Census with 14% of the population recording themselves as irreligious or ‘Nones’ up from 0.1% of Nones in 1961 – the second largest category after Catholics.

Clearly the ‘Nones’, a remarkable phenomenon that has led to sociologists giving them that collective label, are now a declared and ever-increasing constituent of the Irish population - most of whom, in the past, religiously or irreligiously, attended Mass with a complement of atheists, agnostics and others giving the impression that their attendance was voluntary rather than pressured by the social expectation that everyone, apart from Protestants, had to be Catholics! 

It must have been a strange and lonely obligation that many Nones reluctantly and unreasonably felt obliged to fulfil every Sunday.

According to the Catholic theologian, Tomas Halik, in The Afternoon of Christianity, Nones are now after Catholics the third largest group on the planet today and they represent an extraordinarily diverse range of non-religious ‘beliefs’. 

In the Czech Republic, the Nones strongly outnumber those who subscribe to various churches and various religions but Halik, a Czech himself, writes that it would be a mistake to regard them as either agnostic or atheist. Halik suggests that it is better to regard Nones as simply ‘dechurched'.

There’s an important truth in that distinction. In the Czech Republic, as in Ireland, there is a significant constituency of the ‘unchurched’: apatheists (those indifferent to religion); agnostics (those unsure if they believe); those religiously illiterate (absence of even elementary religious knowledge); anti-clericals (those with an allergy to priests and church); and a variety of substitute spiritual beliefs including a search for belonging.

I think this has lessons for us. Nones don’t always ‘leave the Church’ and even when they do it’s because they tend to look for forms of spirituality not on offer from the Church. 

What has driven them away from Catholicism is not just our inability to respond to their needs but the scandal of recent sexual abuses cases that was the last straw even for those who fell into the category of ‘belonging without believing’.

In the past those who became alienated from Catholicism usually joined another Christian denomination but now they seem more content to become Nones – still believers but with no church affiliation. 

They want to distance themselves from churches which they regard as having lost credibility and their disillusionment with churches is based on a felt need for a spirituality that they sense is beyond their former church to provide. 

Yet the longing remains. (It’s why some Nones continue to cite Christianity as their religion in surveys and in censuses.) 

What confirms for Nones the wisdom of breaking the connection with church is the way churches depend on proselytism and mission – in Halik’s words, ‘to squeeze Nones into existing church boundaries rather than freeing them up to other possibilities’. 

The obvious example is young people who despair of the church’s ability to recognise or respond to their needs or respect their wishes and resent the effort ‘to get then back to Mass’ instead of listening to them and loosening up to allowing their spiritual needs to be heard.

Charles Taylor, in A Secular Age, has shown that in many instances Gospel ideas only become part of our culture when the Church has lost its power and influence. 

Tomas Halik reminds us that on the eve of his election as pope, Francis I quoted Jesus’s words, ‘I stand at the door and knock’ and Francis added that today Jesus knocks from within the Church and wants to go out, especially to the poor, marginalised and wounded of our world. 

As the young would surely agree - ‘it seems the way to go’.

Church needs women more than ever, says archbishop

The voice, and the specific vocation and charism of women are needed in the Church now more than ever, said Archbishop Eamon Martin during Mass at the Shrine of St Brigid at Faughart, Co. Louth, marking the saint’s feast on February 1.

“St Brigid is certainly an inspiring example of the indispensable contribution that women make to the daily life and mission of the Church, and society,” the archbishop said. “Sadly, we live in a world where the personal dignity of women is too often threatened by violence, abuse, inequality, commercial surrogacy, pornography, and now by the manipulation of female images online, gender ideology, the false promise of abortion on demand and other forms of exploitation.”

He mentioned Pope St John Paul’s Christifideles Laici, when the pope “emphasised that women exercise a special role in the mission of Christ because ‘women have the task of assuring the moral dimension of culture.’”

“The Church, and wider society, needs the particular insights and witness of women,” Archbishop Martin said. He believes women can bring important views to the Church’s mission, and that it is important to promote “the specific charisms and dignity that women can bring to the Church’s mission.” 

Especially in conversations regarding “contemporary society; decision-making, governance and leadership; education, catechesis and evangelisation.”

Cardinal Farrell: Local Church must help lay people with basic formation

On Wednesday, Cardinal Kevin Farrell, Prefect of the Dicastery for the Laity, the Family and Life, opened his Dicastery's third plenary assembly, being held from 4 to 6 February at the Jesuit General Curia in Rome, insisting there is a great need for a “basic formation” in the Christian life among lay people, in order to respond to “the alarming increase in the number of people who do not know Jesus Christ at all.”

Specifically, he called for a “formation of the heart,” which involves the whole life: at the origin of Christian life there is an encounter with the person of Jesus Christ, who first changes the heart, then our mindset, and eventually transforms daily conduct and all of life.

Evangelization and Catechesis

Cardinal Farrell stressed that the solution to the challenges facing the Church is not to change structures or the principles of Catholic doctrine or morality. Such changes, he said, will not “bring people back to Mass,” increase vocations, or draw young people back to the Church.

Rather, the Cardinal stressed, every local Church, diocese, and parish must offer, on a permanent basis, "paths of evangelization, catechesis, initial proclamation of the faith, Christian initiation, formation in the faith, and accompaniment in spiritual growth.”

He recalled that Pope Leo, in his Apostolic Letter Drawing New Maps of Hope, affirmed that Christian formation must embrace “the entire person: spiritual, intellectual, emotional, social, and physical,” and he encouraged lively, kerygmatic catechesis, introduction to sacramental life, liturgical celebrations, prayer life, examination of life in the light of Scripture, dialogue, experiences of fraternity, service, charity, and missionary activity.

A key element of this formation, he said, is the synergistic collaboration of all ecclesial components—pastors, lay people, families, single people, consecrated persons, lay associations and movements, youth groups, parish structures and programmes, even online formation and “web apostles.”

Formation of families and couples

The Cardinal also insisted on the particular need for Christian formation and accompaniment of families and spouses, explaining that listening to Bishops during ad limina visits, and other interlocutors of the Dicastery, revealed a strong need to provide families with opportunities for formation in married spirituality, married life, family prayer, and the transmission of faith to children.

In this context, Cardinal Farrell encouraged that such formation be led primarily by couples who, through the witness of their own lives, can guide, enlighten, and support other spouses—especially younger couples and those facing moments of crisis.

Thus, He invited the Church to pray that “new saints may arise—whose zeal and creativity help the Church to bring many people closer to the faith”—and to foster “a renewed impetus for evangelization and catechesis.”

Objectives of formation

Summarizing the formation goals of the Dicastery, Cardinal Farrell said that in many ecclesial environments faith is not being generated in people, but rather is often taken for granted. Christian formation must therefore generate faith and lead people into “a living relationship with God and with Christ,” fostering a mature Christian life in the Church.”

He emphasized the need for Episcopal Conferences to genuinely commit themselves to formation, and to identify fundamental criteria that can be used to develop guidelines for Christian formation that local Churches can adopt in their pastoral contexts.

World Meetings

Regarding the World Meetings organized by the Dicastery, including World Youth Day, the World Meeting of Families, and the World Day for Grandparents and the Elderly, Cardinal Farrell said that profound changes around the world must be taken into account, citing "cultural and economic globalization, increased social mobility and interculturality, growing religious indifference, and a renewed search for spirituality among younger generations."

Faced with these scenarios, the Pope called for pastoral creativity and new approaches, and expressed his hope that the Meetings "can be evangelically more effective, touch people’s hearts, transmit grace, and have a lasting impact on their lives,"  becoming “authentic experiences of encounter with Jesus Christ.”

The Dicastery's activities

In his address, Cardinal Farrell also reviewed the Dicastery’s work since its establishment in 2016. In the area of Associations and Movements, eight annual meetings of moderators have been held, with ongoing accompaniment through meetings, statute review, and formation initiatives.

In the field of Family and Life, two World Meetings of Families have taken place, that in Dublin in 2018 and in Rome in 2022, and in 2022, the Dicastery published the Catechumenal Pathways for Married Life to introduce preparation for marriage and accompaniment in the early years of married life.

Regarding pastoral care of life, he recalled the work in this field of numerous Episcopal conferences using the resource Life is Always a Good.

Meanwhile, in youth ministry, World Youth Day was celebrated in Panama in 2019 and Lisbon in 2023, with preparations underway for Seoul in 2027, and, in pastoral care of the elderly, two international congresses have been held in 2020 and 2025.

Trump says he will revoke church tax exempt status if leaders 'say something bad about' him

President Donald Trump on Thursday falsely claimed he had eliminated a provision of the U.S. tax code that bans 501(c)(3) nonprofit organizations, including churches, from endorsing or opposing political candidates.

"People like me and like a lot of people, they want to hear ministers," Trump said. "They want to hear from priests. They want to hear from them. and you were restricted from talking about very important things like who to elect."

The president made the remarks during the 74th National Prayer Breakfast in Washington, D.C.

During Trump's first term in office in 2017, he signed an executive order directing the Treasury Department to give leeway to churches and other organizations regarding political speech. 

Last year, the IRS carved out a narrow exemption, allowing a house of worship to endorse political candidates directly to its congregants "in connection with religious services through its usual channels of communication on matters of faith."

"We worked hard in getting rid of the Johnson Amendment," he said. "It's gone as far as you can say anything you want."

"Now if you do say something bad about Trump, I will change my mind, and I will have your tax-exempt status immediately revoked," Trump added, drawing laughter from the audience.

Concern over 'poor take up' of Mother and Baby redress scheme

Concern has been raised over "the poor take up" of the Mother and Baby Institutions redress scheme which the Special Advocate for Survivors has described as "exclusionary, poorly advertised, and re-traumatising" for many applicants.

With less than 10% of the redress budget spent after nearly two years of the scheme being open, Patricia Carey has said there is "an urgent need" for Government to make every possible effort to ensure that no survivor misses out on their redress.

Her comments come following the publication of the first annual report of the Mother and Baby Institutions Payment Scheme by the Department of Children which is dated June 2025 and relates to 2024, the year the scheme was launched.

The aim of the scheme has been to provide financial payments, and health support to people who spent time in Mother and Baby or County Home Institutions.

Between March 2024 (when the scheme began) and December 2024 there were 5,997 applications. 59% of which were via the online portal and 41% by post.

5,031 Notices of Determination were issued, and 3,475 applicants accepted an offer and were paid.

The most common age brackets for applicants were 61-70, 71-80 and 51-60 in that order (4,579 applications).

8% of applications were aged 41-50 years and 7% of applications were in the 81-90 age group.

Those 40 or under made up approximately 3% of applications and those over 90 accounted for 1% in total.

Overall, 4,685, or 83%, of all applications were within Ireland.

583 or 10% were from the United Kingdom, while the remaining 6% were from other countries including Belgium, Costa Rica, Czech Republic, Denmark, Finland, France, Germany, Greece, Italy, Ivory Coast, Luxembourg, Malta, Netherlands, New Zealand, Norway, Portugal, South Africa, Sweden and Turkey.

For "straight-forward cases", on average, it took approximately 62 days for cases to reach Notices of Determination, according to the report.

Thirty-two complaints were made about the process, the majority of which (14) related to the length of time people awaited payment.

The total expenditure on the payment scheme from January 2024 to December 2024 was €62 million.

With revised estimates for the payment scheme discussed at the Oireachtas Children's Committee showing an underspend of over €68.5m in 2025, Ms Carey has called for the expansion of the redress scheme to include all those excluded from redress, including those boarded out.

In a statement, she has rejected that the Mother and Baby Institutions Payment Scheme is achieving its goal of speedy, easy and trauma-informed access to redress for survivors and affected persons.

While she strongly encouraged all who are eligible to apply, Ms Carey said a litany of complaints had been received by her office from survivors about the many failures of the redress scheme since its launch.

Ms Carey raised these concerns in her first annual report which was published last summer.

They include ongoing operational issues with the payment scheme; issues around records of time spent in institutions; an inconsistent trauma-informed care approach across the scheme; poor promotion and advertising of the scheme and exclusion from the redress scheme which has been causing ongoing hurt and pain to survivors

"Over the last 20 months my office has received daily calls and emails from Survivors unhappy with the scheme, many of whom have shared the negative impact that engagement with the scheme has had on their lives and are looking for support," she said.

"It is incumbent on the Minister to address these myriad issues in order to ensure all survivors receive the redress they are entitled to."

Concerns raised over ‘exclusionary and re-traumatising’ Mother and Baby home redress scheme

THE SPECIAL ADVOCATE for survivors of institutional abuse has said the Mother and Baby Institutions redress scheme is “exclusionary, poorly advertised, and re-traumatising for many applicants”.

In May 2024, Patricia Carey was appointed as the Special Advocate for Survivors and in this independent role, she engages with survivors and ensures their views are represented to the Government.

The Mother and Baby Institution Redress Scheme was launched in March 2024 and provides financial payments and health supports to eligible people who spent time in Mother and Baby or County Home Institutions.

But since the redress scheme opened, less than 10% of its budget has been spent and Carey said there is an “urgent need for the Government to make every possible effort to ensure that no Survivor misses out on their redress”.

Carey added that the first annual report of the scheme highlighted a “poor uptake”.

Between March 2024 and the end of 2024, close to 6,000 people applied for the redress scheme, with 10% of applications coming from the UK and 4% coming from the US.

It’s been reported that overseas applicants have often experienced additional administrative barriers to receiving their redress.

Around a quarter of cases in the first year of the scheme were closed with an award payment, but 3% were closed with no payment awarded.

As of the end of 2024, around two-thirds of the applications were still being processed and 205 applications had been deemed ineligible or withdrawn.

Total awards costs by the end of 2024 were €55.4m and for “straight-forward” cases, a notice of determination was issued in around 62 days.

However, Carey said it can take up to a year for cases to be dealt with.

One survivor was quoted as saying that the online application process “was a minefield” and uploading the necessary documents continues to be raised as a serious issue for applicants.

“I never wanted to revisit that part of my life with my family, but this process took that choice away from me as I needed help at every stage,” they said.

They added: “Shame on them for making the application so difficult and damaging.”

Another survivor said the journey has been “fraught with difficulty” and that the redress scheme was “cold and callous”.

Another said it felt like “the rug was pulled out from under me” when they discovered that they were not eligible for the scheme.

They added: “Do policymakers realise the extra hurt they’ve caused? I had tried to move on, but now I’m reliving the trauma and feeling worthless and forgotten by the Irish state.”

The Special Advocate office from Survivors said it has received a “litany of complaints about the many failures of the redress scheme” since it launched.

Carey said it is incumbent on Minister Norma Foley to “address these myriad issues in order to ensure all survivors receive the redress they are entitled to”.

Her office also estimates that there was an underspend of €68.5 million in the scheme last year and called for it to be expanded to “included all those excluded from redress”.

People who spent less than six months in an institution as a child are among those excluded from the scheme.

“The idea that the redress scheme arbitrarily dictates who gets compensation due to days spent in the institution seems cruel, unfair and discriminatory,” said one survivor.

Carey said her office has received daily calls and emails from survivors unhappy with the scheme over the past 20 months and that concerns raised include poor promotion and advertisement of the scheme and an “inconsistent trauma-informed care approach”.

Other concerns include issues around records of time spent in institutions and operational issues with the payment scheme.

Carey’s office added that there is a poor follow-up service provided by the scheme operations and that outsourced call centres are causing “unnecessary stress and worry”.

She has called for a renewed and extended advertising of the scheme, both here and abroad, as well as additional practical supports with completing applications.

Carey has also called for the extension of redress for those people who have been excluded due to the six-month month rule affecting children born in a mother and baby institution.

22 further sets of human remains uncovered during Tuam mother and baby home excavation

Forensic specialists excavating the site of the Tuam babies mass burial in Galway have uncovered a further 22 sets of human remains, bringing the total number of remains discovered at the site to date, to 33.

The latest report from the Office of the Director of the Authorised Intervention at Tuam (ODAIT) said the remains recovered from the area were discovered in coffins and are currently being forensically examined.

Radiocarbon dating tests have also confirmed the human remains discovered to date are from the premodern era (before 1955).

A statement said “When the radiocarbon dating test results are considered alongside the results of the excavation, evidence collected and human remains recovered, it is ODAIT’s opinion that:

• “The 33 sets of infant human remains recovered to date from the red outline area were buried during the period of operation of the Mother and Baby Institution Tuam (1925-61).

• “The seven sets of human remains from the area adjacent to the boundary wall (see Second and Third Technical Updates) at the south of the site (green outline) were buried during the Workhouse era.” 

The excavation, which got under way on July 14 last year, continues to recover material and objects from the four phases of the 5,000sq m site under examination.

“All evidence recovered is being photographed, catalogued and retained by ODAIT in a dignified and respectful manner consistent with international standards and best practice” the statement continued.

Both machine and hand excavations are taking place at the site of the former workhouse yard, as well as under a tent in the marked area.

The excavation continues to recover material and objects from the four phases of the site’s history.

Objects recovered from the period of the institution include a glass baby feeder.

The excavation is taking place following an 11-year campaign by families of the children who died in the former mother and baby home for unmarried mothers, as well as survivors of the former home, which ran from 1925 to 1961.

In 2016, test excavations at the site revealed there were a significant quantity of human comingled remains of infants.

On Friday OAIT said: "The excavation of the comingled infant remains identified during the 2016/2017 excavations in the subsurface concrete chambers on the site of a historic sewage system in the Memorial Garden presents ODAIT with a unique combination of forensic and engineering challenges.

“To test varying methodologies and ensure adherence to international standards and best practice, ODAIT is constructing an above ground replica of a section of this tank.” 

During the reporting period, eight more family reference DNA samples have been taken and delivered to Forensic Science Ireland, bringing the total to 28.

A further 175 people have contacted ODAIT to enquire about providing a DNA sample.

To date, more than 65 cases are being processed for determination of eligibility, with arrangements being made to take their samples in the coming weeks.

Concern for Clergy in Sierra Leone as Second Catholic Priest Narrowly Escapes Death in Armed Robbery

All four Catholic Dioceses in Sierra Leone have issued a joint statement expressing concern about a spate of violent attacks against their Clergy in the West African nation after a January 27 armed robbery that left a Priest seriously injured.

In the statement shared with ACI Africa on Tuesday, February 3, the Catholic Bishops of Dioceses of Kenema, Bo, Makeni and the Archdiocese of Freetown condemn the “chain of attacks” against their Clergy, Religious and Mission properties.

“We, your Bishops in Sierra Leone, issue this statement of grave concern and solidarity considering the frequent and targeted attacks on our Clergy, Religious and the looting of mission properties,” the Catholic Bishops say in the statement dated February 2.

They add, “We, the Catholic Bishops in Sierra Leone, unequivocally condemn the chain of attacks against the Clergy, Religious and the looting of mission properties in our Dioceses.”

Violent attacks against the Catholic Church in Sierra Leone are not merely criminal but “an assault on the peace and spiritual fabric of our country,” they lament. 

The Catholic Church leaders highlight Kenema Diocese that has suffered violent attacks in the recent past, including the murder of a Priest last August and the physical injuries inflicted on another on January 27.

In the latest incident, Fr. James Joshua Jamiru who serves at Mary’s Parish of Kenema Diocese narrowly escaped death after a violent attack by a known armed robber at his residence in Pendembu, Kailahun District.

The incident reportedly occurred at about 12:13 p.m. on 27 January 2026, when Sierra Leonean police received a distress call from the victim who said that he had been attacked and assaulted by an intruder at the Rectory. 

Police said Fr. Jamiru sustained injuries to his right thumb, two index fingers, his head and both knees during the attack. At the time of the incident, he was reportedly alone in the Rectory, as his housekeeper had left for school and had locked the main entrance.

Police said the Priest, fearing for his life, ran to retrieve a cutlass he had kept in the house for self-defence. A struggle followed between the two men. During the confrontation, Fr. Jamiru is said to have managed to overpower the attacker, inflicting a cut on his forehead. The suspect then fled the scene before police arrived in response to the distress call.

Ansu Bockarie, the assailant, was later identified and arrested, police said, based on the injury on his forehead.

In their statement, Sierra Leone’s Catholic Bishops also highlighted the case of Fr. Augustine Amadu who was reportedly murdered on August 30 while he was preparing to take on a new mission in Kinema Diocese. 

Fr. Amadu who served at Immaculate Conception Parish of Kinema Diocese was preparing for his Sunday, August 31 farewell Mass when suspected robbers ended his life.

The Catholic Bishops said that it is not the first they are decrying the woes of Catholic Priests in the West African country. They lamented that the violent attacks were creating fear among the people.

“The Church had in the past issued urgent calls for peace and security. We again renew our call for the same, following a series of brutal attacks on our personnel and properties, creating a climate of fear among our people,” the Church leaders in Sierra Leone said. 

In the six months between the two major attacks, the looting of Catholic properties has also been on the rise, they lamented, and explained that the attacks are part of a wider “chain of successive incidents” including theft and the looting of various Church facilities around the country. 

Expressing solidarity with all the victims of the violent attacks and looting that sometimes targeted lay people, the Catholic Church leaders said, “We, the Bishops, express our unwavering solidarity with the Priests, Religious and Lay Faithful who  have been traumatized by armed robberies, invasion of their residences and the systematic looting of  mission properties intended for the service of the poor and needy.”

They warned that the continued failure to provide security risks the rise of vigilantism.

“Enough is enough,” they asserted, and demanded that the Sierra Leonean government fulfils its primary duty to protect the lives and properties of all citizens.

They called on law enforcement agencies in the country to “move beyond statements of sympathy” to concrete deterrents.

The Catholic Bishops also called on authorities in the country to expedite the trials of those suspected in the murder of Fr. Amadu and the violent attack on Fr. Jamiru, a move they said would signal that violence against the Church carries heavy consequences. 

Paedophile priest's sentencing delayed by cancer

The sentencing of a paedophile priest over the abuse of children in the 1970s and 80s has been adjourned after it emerged he has cancer.

Edward Phillips-Smith, 75, has admitted abusing boys while working as a priest in the Lichfield Diocese and chaplain at a school in Wolverhampton.

During a hearing at Wolverhampton Crown Court on Thursday, Judge Lockhart described the accused's condition as "very significant and life-limiting".

Phillips-Smith was remanded in his absence on conditional bail ahead of a sentencing date on 10 April, pending pre-sentencing and medical reports.

He has admitted and indicated guilty pleas to counts of abuse carried out between 1978 and 1983, following separate police investigations in Staffordshire and Wolverhampton.

In November, he pleaded guilty to indecent assault of a boy under the age of 14 and to inciting the boy to commit an act of gross indecency.

These two charges relate to attacks that took place in Brewood, Staffordshire, between 1982 and 1983, according to the Crown Prosecution Service.

In a separate case, brought by West Midlands Police, Phillips-Smith has indicated guilty pleas to charges of indecent assault on a boy under 14 between 1978 and 1980, and gross indecency with a boy under 14 between the same dates.

Police previously said these offences took place at an undisclosed location in Wolverhampton.

In court on Thursday, Judge Lockhart said: "I can't sentence, I don't have a probation report for a man who has a very significant and life-limiting condition."

The court heard Phillips-Smith had disclosed his condition to counsel by email.

It left him "barely able to leave his house" in Colchester, barrister Lucy Tapper said, but had not yet started treatment due to his concerns it would conflict with court dates.

The judge added reports should include a "prognosis from a registered medical practitioner" and remanded the accused on conditional bail.

"This is the hearing of Phillips-Smith on both cases," he said. "The plea and the basis are acceptable.

"I will adjourn for sentencing on both cases.

"The accused is unlikely to be well enough to attend court."

'Bully'

Phillips-Smith was ordained as a priest in Lichfield Diocese in 1974 and went on to work as a chaplain at St Peter's Collegiate Academy in Wolverhampton, where he was known to children as Father Eddie.

While at St Peter's, he would run after-school clubs and take pupils on trips, including to his former home in Brewood, Staffordshire, where some of his abuse took place.

He used his large stature to "bully" and "intimidate" victims, the BBC was told.

He was jailed in January 2024 for 32 months after pleading guilty to additional counts of indecent assault on a male and two counts of indecency with a child.

He was subsequently released on licence in May last year, according to the Ministry of Justice.

An investigation by the BBC has discovered Phillips-Smith went on to be employed at Edgarley Hall Prep School, now Millfield Prep, Somerset, and Papplewick School in Ascot, Berkshire.

Pope invites Oriental Orthodox priests and monks to 'grow in shared faith'

Addressing young priests and monks from the Oriental Orthodox Churches, Pope Leo XIV upholds their shared common heritage and encourages efforts to support one another, 'so that we may grow in our shared faith in Christ, who is the ultimate source of our peace.'

“The historic and cultural differences in our Churches represent a wonderful mosaic of our shared Christian heritage, which is something we can all appreciate.”

Pope Leo XIV made this observation on Thursday in the Vatican, addressing young priests and monks from the Oriental Orthodox Churches participating in a study visit organized by the Dicastery for Promoting Christian Unity. 

Greeting those before him representing the Armenian, Coptic, Ethiopian, Eritrean, Malankara, and Syriac Orthodox Churches, the Pope recalled the words of Saint Peter: "Peace to all of you who are in Christ."

Supporting one another

The Pope remembered that the Church recently celebrated the Week of Prayer for Christian Unity, whose theme was taken from Saint Paul’s Letter to the Ephesians, in which the Apostle stresses the importance of being united in the faith, noting “There is one body and one Spirit, just as you were called to the one hope of your calling.”

Pope Leo reflected on St. Paul's extensive travels throughout Israel, Asia Minor, Syria, Arabia, and even Europe, where he founded and visited numerous Christian communities. These journeys, the Pope noted, made him more aware of the particular characteristics of each Church, including their ethnic backgrounds, customs, and specific challenges, and even the risk that communities could become inward-looking or overly focused on their own concerns.

For this reason, “throughout his letters," Pope Leo said, "Saint Paul was determined to remind them that they were part of the one Mystical Body of Christ.” “In doing so,” the Pope added, “he encouraged them to support one another and to preserve the unity of faith and teaching that reflects the transcendent nature and oneness of God.”

Learning to ‘disarm’ ourselves

Pope Leo praised the shared Christian heritage of the Churches represented at the morning audience, while underscoring the need to work and pray together.

 “We should continue to support one another," he said, "so that we may grow in our shared faith in Christ, who is the ultimate source of our peace,” noting that this growth requires learning how to “disarm ourselves.”

May we grow in unity and charity

Pope Leo quoted the late Ecumicanal Patriarch of Constantinople, Athenagoras I, a "pioneer of the ecumenical movement," who said, “I am disarmed of the need to be right, to justify myself by judging others.” Instead, the Ecumenical Patriarch said he was engaging in “the hardest war," namely "the war against myself.”

Pope Leo therefore observed that “when we remove the prejudices we carry within ourselves and disarm our hearts, we grow in charity, work more closely together, and strengthen our bonds of unity in Christ,” thus making Christian unity become “a leaven for peace on earth and for the reconciliation of all.”

Pope Leo concluded by renewing his gratitude for their visit, inviting them to join him in praying together an Our Father, and asking the Lord to bless them and keep them safe.

Catholic clergy protest police attack on priest in Sri Lanka

The priest, Milan Priyadarshana, an assistant manager of a church-run farm in Kotadeniyawa, was attacked in Gampaha, northeast of Colombo, while riding a motorcycle and wearing his clerical habit, according to AsiaNews.

Father Milan said the suspects allegedly beat him and later abandoned him on the side of the road. He was admitted to Negombo Hospital for treatment.

Six police officers accused of involvement were taken into pre-trial detention following a complaint. They were held until Jan. 29, when a court ordered them to appear before the priest for identification. The officers have since been suspended from duty.

On the morning of the protest, priests and religious from the Negombo area of the Archdiocese of Colombo gathered in front of the Negombo Municipal Council building along the Colombo-Puttalama road. The silent demonstration lasted about an hour.

Participants recited the Rosary while holding placards reading, “We condemn physical and mental abuse” and “Father Milan, we are with you.”

“We have gathered here to affirm that the police have no right to inflict physical or mental violence on any citizen of our country, in any way,” said Fr. Jude Krishantha, communications director for the Archdiocese of Colombo. 

“We see that the investigation is proceeding properly, and we are satisfied. But if a priest faced such a serious incident today, imagine what the citizens of the country might face in the future. That’s why we expressed our outrage through a silent protest,” the priest added. 

“As religious leaders,” he said, “we appeal to the president and all those who administer the law to ensure that the police do not permit physical or mental violence against any citizen, not just against a religious leader. Such abuses must end if our country is to move forward on the right path.”

Sister Malathi Dassanayake also condemned the attack in remarks to AsiaNews.

“We firmly condemn this attack against one of our brother priests,” she said. “To show our solidarity, we are protesting in silence. We condemn any attack on human life, against an unarmed person, whether consecrated or lay.”

A Disabled Anglican Priest Has A Message For Churches: ‘Be A Bridge To Others’

In Kenya and around the world, disabled Christians have long been vital participants in congregations — but their contributions and challenges may have gone unnoticed or unsupported.

Rev. Erickson Mugo knows how it feels.

He’s a man of slight stature and moves with a noticeable stoop that reflects the challenges of his mobility impairment. When he gestures from the pulpit, attendees may notice that his hands are shorter than average and that a few fingers are missing.

He has a message he wants everyone to hear: disability does not limit calling or service.

Mugo serves as the Diocesan Coordinator for the Anglican Diocese of Mount Kenya South Differently Abled Department, a role that places him in regular contact with congregants and families affected by disability. And as a physically disabled priest, Mugo often speaks publicly about his life and ministry.

Mugo's role places him at the heart of efforts to address the challenges faced by people with disabilities in Kenyan society. The unemployment rate among persons with disabilities in the country stands at around 80%, according to national statistics, and Mugo's work challenges systemic barriers.

His emphasis on family and community support addresses the emotional and social dimensions of these challenges. By promoting the idea that disability does not diminish one's value or potential, Mugo encourages congregations to view inclusion as integral to Christian practice.

Mugo requested the Ministry of Health to provide COVID-19 vaccines to persons with disabilities, highlighting the vulnerabilities they face during public health crises. 

His work aligns with broader commitments by the Anglican Church of Kenya to promote disability rights, including inclusion training, the establishment of parish-level disability committees, and the development of a new policy manual.

The Diocese of Mount Kenya South, part of the Anglican Church of Kenya, which comprises 37 dioceses nationwide, has designated the first Sunday of December as Disability Awareness Sunday. This past Dec. 7, Mugo served as the guest preacher at ACK St. James Cathedral in Kiambu during this observance.

The service, led by Assistant Provost Rev. Anne Mwaura and the pastoral team, focused on themes of worship, reflection, and appreciation for every person created in God’s image.

In his sermon titled “The Value of Family,” drawn from Colossians 3:1–25, Mugo addressed contemporary narratives that undermine family structures. He emphasized that while some voices claim family is a scam or useless, God’s design for family remains priceless and unshakeable.

Mugo described family as a shelter in times of storms and a source of support during failures or losses. He highlighted how rejection, particularly within families, creates deep wounds, especially for differently abled individuals. Mugo called on attendees to be intentional in demonstrating love, honor, and compassion within their families.

This event at St. James Cathedral underscores Mugo's ongoing involvement in raising awareness about disability issues. 

Earlier records show him conducting pastoral visitations to children living with challenges, extending support to families and communities. His ministry unfolds in a country where disability rights are protected under the 2010 Constitution and reinforced by Kenya’s ratification of the United Nations Convention on the Rights of Persons with Disabilities in 2008.

The Anglican Church of Kenya, with nearly six million members, has increasingly prioritized social justice initiatives, including those related to disability. Mugo's coordination role contributes to these efforts, fostering environments where persons with disabilities can participate fully in church activities. Public accounts show him ministering alongside other clergy, such as accompanying fellow clerics during community engagements.

Connections to institutions like the Bishop Kariuki Centre, an Anglican facility on the outskirts of Nairobi, suggest potential bases for such outreach. The center has been noted in stories of community support and intercession, aligning with broader Anglican commitments to inclusivity. Similarly, the ACK Bishop Kariuki Chapel in Wangige serves as a hub where there are no spectators and everybody is somebody, reflecting a philosophy that resonates with Mugo's advocacy.

Mugo’s public appearances extend to online platforms, with sermons available on YouTube, demonstrating his reach in sharing faith-based messages. Events like the Differently Abled Sunday service at St. James Cathedral also feature in video recordings, capturing moments of collective worship and education on disability awareness.

“At all times, we should endeavor not to be barriers to other people’s blessings, but to be enablers,” Mugo said. “I pray earnestly to God that throughout my ministry, I will always be a bridge to others toward blessings.”

In one of his sermons, Mugo shares a personal anecdote that underscores his independence and challenges common assumptions about physical disability. Despite his disability, Mugo openly confesses his passion for driving, describing himself as a highly capable driver. This revelation serves as a powerful illustration in his message, highlighting how persons with disabilities possess skills and interests that defy stereotypes, reinforcing his broader advocacy for recognizing full humanity and potential beyond visible limitations.

The Anglican Church of Kenya's action plans, developed in collaboration with organizations like the World Council of Churches, signals an institutional shift toward greater accessibility. These include practical steps such as training programs and policy updates, which Mugo helps implement at the diocesan level.

Through his preaching and coordination, Mugo fosters a renewed appreciation for persons with disabilities as fully capable participants in faith communities. His messages remind Kenyans that, in the face of societal stigmas, the church can serve as a model for equity and compassion.

As Kenya continues to navigate issues of inequality, figures like Mugo highlight the role of religious leaders in driving change. His ministry has been documented through church events, sermons, and public appeals over several years.

“We have been called upon by the Lord to always proclaim peace and blessings in our homes and society,” he said. “When we encourage one another, rather than having criticisms, when we engage ourselves in church and community activities, we invest ourselves in doing good. May the Lord enable us to invest ourselves in our homes, villages and societies.”

Priest’s 50-year mission: Saving girls from child marriage in Bangladesh

For more than 50 years, Father Luigi Paggi has lived and worked among some of Bangladesh’s most marginalized people, building schools, teaching girls, and waging a quiet war against a practice that has claimed countless young lives: child marriage.

The 77-year-old Italian Xaverian missionary has made it his life’s work to empower the Munda Indigenous community in coastal Bangladesh, teaching girls a simple but revolutionary principle: “Disobedience is life.”

“Among the various superstitions the tribal Munda are affected by, a major one was the tendency to force their daughters into premature marriage,” Paggi told EWTN News from his mission in Ishwaripur, Satkhira district, about 217 miles south of Dhaka near the Sundarbans mangrove forests.

“The tribals used to think that the sooner a girl is married off, the better it is for the girl and the family. Girls were married off between the ages of 8 and 12,” he said.

From Feb. 4–8, the Catholic Church will mobilize with a series of activities in Rome in support of human dignity and peace.

Paggi, a member of the Society of St. Francis Xavier for Foreign Missions, arrived in Bangladesh in 1975, three years after his priestly ordination. After serving as an assistant pastor in Satkhira from 1975 to 1980, he spent the next two decades working among the lower-caste Rishi Hindu community, helping them discover their dignity and rights.

“I helped them to discover and to study the Moses of the Dalits, Dr. Bhim Rao Ambedkar, and to become his disciples and start some kind of a peaceful protest in order to get their place in civil society,” Paggi recalled.

In 2002, he turned his attention to the Munda people, a small Indigenous community living at the edge of the Sundarbans forest. What he discovered alarmed him: Unlike other communities, the Munda had significantly fewer women than men — a demographic imbalance caused by girls dying from complications of early motherhood.

Paggi declared what he calls a “kind of war” against child marriage. He traveled from village to village on motorcycle along narrow, brick-paved coastal roads, raising awareness among girls about the dangers of early marriage.

He built a hostel where he teaches about 20 to 30 boys and girls, and established pre-primary schools in Munda villages. But his most powerful tool has been his message of resistance.

“When we started this campaign against this culture of child marriage, we had a special teaching: ‘Disobedience is life,’” Paggi said.

The strategy has worked. Several girls have been saved from child marriage and have gone on to receive education. Some are now teachers, others work in private institutions or nongovernmental development organizations.

One of them is Minati Munda, 30, an Indigenous woman who now works as a teacher at a Caritas Bangladesh Trust technical institution after completing her bachelor’s degree in civil technology.

“Father Luigi gave me a second life,” said Munda, who fled her family’s plans to marry her off as a young girl and came to the hostel run by Paggi. “When I was young, my family wanted to get me married off, so I left home and came to the father in the hostel and studied there.”

Munda, who follows traditional Indigenous religion, worked for years from the hostel with other girls to prevent child marriage in villages, saving many young lives. She eventually became the first Christian from that area to accept Christianity through baptism given by Paggi.

“Father Luigi has brought light to my life. Father Luigi has done the responsibility that my parents could not do for me. I am grateful to Father Luigi,” Munda said.

A childhood in Italy

Born July 26, 1948, in Sorico, a small village in northwestern Italy near the Italy-Switzerland border, Luigi Paggi joined the diocesan seminary of Como after primary school, spending six years there before joining the Xaverian Missionaries and continuing his studies.

He was ordained a priest in 1972.

After coming to Bangladesh, Paggi initially did pastoral work. From 1980 to the early 2000s, he worked among the lower-caste Rishi community — cobblers and sweepers — educating them and making them aware of their rights. Some educated members of that community later converted to Christianity, forming what has become a subcenter of Khulna Diocese.

Paggi began working among the Munda people in 2002 and has been serving that community for more than two decades. He has traveled to various Munda villages on a motorcycle along narrow and brick-paved coastal roads, falling several times. Now he can no longer walk as he once did.

The priest admitted that not much has changed among the Munda, but more time is needed.

Despite spending more than half a century in Bangladesh, Paggi said he wants to return to his home country at the end of his life.

“My wish is to return to my country and die in my paternal house and be buried in my native village,” he said.