Former De La Salle school principal Con Desmond found guilty of sexually abusing pupil

The former principal of De La Salle National School has been found guilty of sexually abusing a child between the late 1970s and early 1980s.

Con Desmond, of Ennis, Co Clare, was convicted on nine counts of indecent assault against a primary school pupil.

Desmond abused the victim within the walls of the school, creating a terrifying environment that the victim described in court as a “game of cat and mouse”.

The former priest, now aged 90, contested the charges and denied committing the abuse.

The trial began in late October at Waterford Circuit Criminal Court before a jury of six men and six women. 

Niall Storan BL and State Solicitor Frank Hutchinson acted for the State. Gareth Hayden BL represented Desmond, instructed by solicitor Evan O’Neill of Newell, Gillen and Cunningham Solicitors.

Abuse at school

The jury heard evidence from the victim, a friend of the victim and Detective Garda Seamus Halpin.

The victim described how Desmond would deliberately single him out at school, holding him back at the end of assembly lines and bringing him to his office to abuse him.

Desmond would force the child to lean over with no trousers or underwear on and beat him with a metre stick. He masturbated as he beat the child and ejaculated on the child’s body.

The abuse occurred regularly between September 1978 and December 1980. Around Christmas 1980, the victim fought back against Desmond and called him a “child molester”. 

The sexual abuse stopped after that incident.

The victim did not tell anyone about the abuse at the time because of the stigma surrounding AIDS and homosexuality. He said: “I had butterflies when I went to school. I hated going but I always went”.

In 2024, he was speaking to a friend about their time at school when the friend said: “When you came out of that office, you would always be crying.” 

The victim replied: “Something happened to me sexually in that office.” 

His friend immediately encouraged him to report the abuse to gardaí.

The victim gave an official statement to Detective Garda Seamus Halpin in June 2024. He described feeling “turned up inside” as his own grandchild was beginning First Class, the same class he was in when the abuse began.

In court, he told Mr Storan: “It’s just something I have to get past. It has ruined a lot of things in my life.”

Unanimous verdicts 

Desmond did not give evidence during the trial, as is his right under Irish law.

The jury deliberated for about one hour and 40 minutes before returning unanimous guilty verdicts on all nine counts.

After the conviction, Judge Eugene O’Kelly confirmed that Desmond could be identified by the press.

Desmond is due to be sentenced on Thursday, October 29, at Waterford Circuit Court.

Spanish priest denies he paid Peruvian to hush up abuse claim

A Peruvian alleged that a Spanish priest sent him €80,000 over a five-year-period to buy his silence because the missionary had abused him as a 14-year-old.

Following the accusation, Fr Eduardo Martín Clemens said he was a “victim of blackmail” who had sent the Peruvian money because “he was in need and I wanted to help a vulnerable person”.

“By God, I swear I did not buy his silence,” the 80-year-old Seville-based priest told the Spanish daily El País.

He said he had met the victim – whom he claimed had approached him – at a bus stop in Chimbote, Peru, where he had supplied holiday cover as a priest. Later, they had shared a bed in Trujillo, “because there was nowhere else for him to go”, he said.

“There was a hug, it’s true, and some things, but only because he was shivering with cold. Nothing else happened, I never abused him”, the priest maintained. “We had a lovely friendship for many years but when Pope Leo XIV was elected [the accuser] saw this as something to take advantage of, like manna in the desert.”

Two months ago, Fr Clemens offered his resignation from the parish of Santa Cruz in the Archdiocese of Seville, on grounds of his age and declining health.

The alleged victim, known as “L.B.”, told El País: “I was fed up in 2024 and I told him over the phone that what he had done was wrong and I was fed up of him not apologising. I said was going to make what happened public because he deserved it. He said, ‘Please don’t do this. My family will find out and suffer and none of this is their fault. I can give you whatever you need. Tell whenever you need something.’”

He continued: “I accepted because I was in a bad way financially and health-wise. I wanted to lodge a complaint right from the start but I have never had anyone to accompany me. I feel unprotected and vulnerable.”

“I came from a dysfunctional family of seven siblings. My dad was a taxi-driver who worked at night and slept during the day,” said the alleged victim. “Mum worked as a cleaner and could not care for the seven like a normal mother would. The fact someone was paying me attention like that was something new and nice.”

He alleged that Clemens, who did not reveal he was a priest and was in civilian attire, had approached him at a bus stop in Chimbote. 

After chatting, the priest offered to pay his bus fare to Trujillo where he paid for a meal for the victim and invited him to a flat, where the abuse allegedly occurred.

Organizers of Ad Petri Sedem clarify the restrictions on Schneider's Mass at Santa Maria Maggiore

The organizers of the traditional pilgrimage Ad Petri Sedem have clarified that the conditions of the Mass celebrated by Bishop Athanasius Schneider last Saturday, October 24, in the Basilica of Santa Maria Maggiore had been previously agreed upon with its authorities. 

The explanation contradicts the information circulated over the weekend, which suggested a last-minute change to the celebration.

The clarification appears in a statement from the Coetus Internationalis Summorum Pontificum, signed by its president, Christian Marquant, and published on Tuesday, October 27, by the Italian blog Messa in Latino. 

Rubén Peretó Rivas, a member of the pilgrimage’s organizing committee, has also clarified the circumstances of the celebrations and the rules applied by the authorities responsible for the churches.

The duration of the Mass had been agreed upon from the beginning

The statement begins by thanking Cardinal Rolandas Makrickas, archpriest of Santa Maria Maggiore, and Monsignor Ivan Ricupero, master of liturgical celebrations, for the welcome given to the pilgrims and their collaboration in organizing the celebration.

According to the Coetus, both the duration of the Mass and its format had been established in advance. 

The celebration, presided over by Schneider, was planned as a prelatial Mass lasting between 60 and 90 minutes, taking into account the organizational needs of the basilica and the large number of faithful who would receive communion.

The organizers specify that these conditions were not imposed at the last minute. 

They also clarify that the restrictions on photographs and recordings were in line with the usual rules of Santa Maria Maggiore and not a measure specifically directed against the traditional pilgrimage.

Committee members clarify the conditions of the celebrations

Rubén Peretó Rivas, professor and member of the organizing committee of Ad Petri Sedem, has explained that the Vespers celebrated at the Pantheon were moved forward by only half an hour because the monument had to be vacated earlier than planned. 

As it is an Italian building, the Church does not determine its schedules.

Peretó Rivas also notes that the solemn Vespers were preceded by a long homily by Schneider, so the schedule change did not cause attendees to arrive late for the celebration. 

At most, some may have missed the preaching.

Regarding Santa Maria Maggiore, he confirms that the one-hour prelatial Mass had been planned from the beginning and that it was not a last-minute change.

The organizer recalls that the basilica has numerous activities on Saturdays, including the singing of Vespers by the canons. 

For this reason, Cardinal Makrickas made an exception to welcome the pilgrims, since pilgrimages are not normally authorized on that day.

Peretó Rivas also clarifies that the prohibition on taking photographs and making recordings did not constitute a special restriction against attendees. 

It is a general rule of Santa Maria Maggiore, which is announced before all celebrations.

These explanations clarify the circumstances of what happened at Santa Maria Maggiore, after criticism of the supposed restrictions imposed on the pilgrims was circulated over the weekend.

The prohibition of the procession at St. Peter’s remains unchanged

The clarifications from Peretó Rivas and the Coetus concern the celebration at Santa Maria Maggiore, but do not change what happened with the planned procession to St. Peter’s Basilica.

The Secretariat of State had previously rejected two requests from the organizers. The first, in a letter dated August 7, denied authorization to celebrate this year’s traditional Mass at St. Peter’s.

The second, dated September 30 and signed by the Substitute for General Affairs of the Secretariat of State, Monsignor Paolo Rudelli, rejected the pilgrims’ access in procession to the Vatican basilica to pray at the Apostle’s tomb.

As a result, on Saturday, October 24, the procession stopped beside the obelisk in St. Peter’s Square, without completing the planned route into the basilica.

Messa in Latino recalled that the refusal referred specifically to the organized access of the pilgrims as a group and in procession, which was what had been requested from the Secretariat of State.

Participants were not prohibited from entering the basilica individually, but they were prohibited from doing so together as part of the pilgrimage.

The pilgrimage concluded with the feast of Christ the King

The fifteenth edition of Ad Petri Sedem continued with the planned celebrations in Rome. 

On Saturday, Schneider presided over the traditional Mass at Santa Maria Maggiore, where he preached on the value of the traditional Roman liturgy and the work of St. Pius V.

On Sunday, October 25, the feast of Christ the King according to the traditional liturgical calendar, the French priest Claude Barthe, chaplain of the pilgrimage, delivered a homily at the Church of the Most Holy Trinity of the Pilgrims.

His preaching, also published by Messa in Latino, was dedicated to the social kingship of Jesus Christ and made no reference to the restrictions that had marked the previous day.

Diocese of Culiacán thanks for locating priest who had disappeared

The news of the safe recovery of Father Clemente Morales Topete brought relief and hope to the Diocese of Culiacán, following several hours of uncertainty after his disappearance was reported. 

It was officially confirmed that the priest returned safely, expressing gratitude for the support, solidarity, and prayers that accompanied the local Church during the moments of anguish experienced by family members, the faithful, and parish communities.

Through a statement, the diocese expressed its joy at the priest’s return and noted that the news was received with deep gratitude. 

“Thanks be to God! Our brother priest, Father Clemente Morales, is safely back with us,” the message stated, which was quickly shared across various ecclesial spaces and social media platforms.

The priest’s disappearance had caused concern among the faithful of the diocese and various sectors of Sinaloan society. Since the absence of the presbyter became known, numerous people joined in prayer chains and expressions of spiritual closeness, praying for his safety and swift return, including the Mexican Episcopal Conference.

The diocese emphasized that the expressions of solidarity received were a fundamental support during the hours of uncertainty. 

It also acknowledged that the response of the believing community allowed them to tangibly experience the strength of faith and fraternal communion: “With deep joy and gratitude to the Lord, we share this news with our faithful and with all people of goodwill who have accompanied us during these hours of anguish and hope”.

The particular Church of Culiacán also expressed its gratitude to those who remained attentive to the case and stood in solidarity with the priest’s family. 

“We thank you for your support, solidarity, and prayers. Every gesture of closeness has been a comfort to his family, his parish community, and our diocesan Church,” the institution stated.

Likewise, it valued the respect shown for the priest’s life and recognized the support provided by civil and military authorities at all three levels of government. 

According to reports, these authorities will continue the corresponding investigations to clarify the circumstances surrounding the disappearance.

“We also express our sincere gratitude to the civil and military authorities at all three levels of government for their support; they will follow up on the course of the investigations into the case.”

The official information adds that, following his recovery, Father Clemente Morales is being medically evaluated and treated, as part of the necessary protocols to verify his health condition after the events he experienced.

The news of his safe return represents a source of relief not only for the Catholic community of the diocese but also for numerous citizens who remained attentive to the developments in the case. 

In a context where disappearances and acts of violence continue to be a constant concern for Mexican society, the priest’s safe return has been received as a sign of hope.

Finally, the Diocese of Culiacán invited everyone to allow this experience to strengthen faith and solidarity with those going through situations of pain and uncertainty. 

“May this joy renew our trust in God and inspire us to remain close to those who continue to live in anguish, uncertainty, or pain,” it expressed.

Mutsaerts responds to Roche: "Why is every ancient liturgy a treasure except the ancient Roman rite?"

Auxiliary Bishop of ’s-Hertogenbosch (Netherlands), Rob Mutsaerts, has published on his blog Paarse Pepers a response to the statements made by Cardinal Arthur Roche, Prefect of the Dicastery for Divine Worship, regarding the traditional Mass. 

The text raises a fundamental question: “Why is practically every ancient Catholic liturgical tradition considered a treasure, except the ancient Roman liturgy?”

Mutsaerts maintains that the Church naturally welcomes Byzantine, Maronite, or Armenian liturgies, yet treats the Roman rite celebrated for centuries as a problem. 

“Suddenly, liturgical diversity becomes a problem,” writes the prelate, adding that the traditional Roman rite “is not a foreign intruder in the Catholic Church; it comes from its own house.” 

In his view, “Catholic unity has never been synonymous with liturgical uniformity.”

Roche: Traditionis custodes will not change

The reply responds to the interview Roche gave to AdVaticanum, in which he stated that Leo XIV will not modify Traditionis custodes nor return to Summorum Pontificum. 

The cardinal also warned that rejecting the Second Vatican Council means distancing oneself from the center of Catholicism and that the faithful should not attend that Mass exclusively. 

Roche also maintained that some groups use the former liturgy to oppose the conciliar reform, which, according to him, can harm ecclesial unity.

Mutsaerts distinguishes between those who reject the Council or the Pope’s authority and those who simply love the ancient form of the Mass. Of the latter he says: “They simply go to Mass.” 

In his opinion, a father who takes his children to the traditional Mass is not engaging in ecclesial politics.

The Council, Latin, and the young

The bishop recalls that Vatican II foresaw a liturgical reform, but also affirmed the equal dignity of legitimate rites and gave priority to Latin and Gregorian chant in the Latin rite; therefore, in his view, the ancient liturgy cannot be presented as contrary to the Council. 

He also notes that post-war liturgy has shifted toward the prominence of the community, and that the traditional Mass compensates for this emphasis by underscoring God’s transcendence.

Mutsaerts further points out that many young people are drawn to this form of celebration, which he interprets as a sign that modernization is not always the best path for evangelization. 

The prelate calls for making room for the ancient liturgy and correcting abuses in all forms of the Mass.

Below we provide the transcription of Msgr. Mutsaerts’ article originally published on his blog:

Cardinal Roche’s threatening language: Do not go to the traditional Mass! 

But why? 

The Church does not need to ban its past to secure its future

The Catholic Church prides itself on its universality, treasures an impressive diversity of liturgical traditions, and regards that diversity as an expression of its richness. A Catholic may attend the Divine Liturgy according to the Byzantine, Maronite, Armenian, or Chaldean tradition. No one considers that, in itself, a threat to the unity of the Church. But as soon as a Catholic wishes to attend Mass as it was celebrated for centuries in Rome, Paris, Amsterdam, and practically the entire Latin Church, certain ecclesiastical authorities in Rome begin to worry.

Suddenly, liturgical diversity becomes a problem. Suddenly, attachment to Tradition becomes suspect. And suddenly, the unity of the Church must be protected against people who wish to pray as their ancestors did. This raises a question that is by no means unreasonable: why do practically all ancient Catholic liturgical traditions constitute a richness, except the ancient Roman liturgy?

Cardinal Roche recently stated, in an interview with AdVaticanum published on 13 October 2026, that traditionalist groups sometimes use the former liturgy to oppose the liturgical reform of the Second Vatican Council. According to the cardinal, such an attitude can harm ecclesial unity. He warned that whoever rejects the Council distances himself from the center of Catholicism. He also maintained that, in his opinion, Catholics should not attend the ancient Mass exclusively. An important distinction must be made here.

Whoever, in principle, denies the validity of the new Mass, rejects papal authority, or claims that the post-Vatican II Catholic Church is no longer the Catholic Church does indeed adopt a problematic position. But whoever loves the traditional Mass, deepens his faith through it, accepts Catholic doctrine, and remains faithful to the Pope cannot simply be accused of the same. Attachment to a liturgical tradition does not equate to rejection of the Magisterium. Precisely this distinction risks being lost in the current debate.

The Catholic Church comprises 24 sui iuris Churches: the Latin Church and 23 Eastern Catholic Churches. These possess distinct liturgical traditions. Consider the Byzantine, Alexandrian, Antiochene, Armenian, and East Syriac traditions. Within the Western Catholic world there also exist particular liturgical uses, among them the Ambrosian rite of Milan. And no one need fear for the unity of the Church when a Byzantine Catholic priest stands before the iconostasis, incense rises abundantly, and the faithful participate in a liturgy that differs in many respects from the usual Roman Mass.

For Catholic unity has never been synonymous with liturgical uniformity. Moreover, the Second Vatican Council expressly states in Sacrosanctum Concilium that all legitimately recognized rites possess equal dignity and that the Church desires to preserve and promote them. This is a remarkable statement in light of Cardinal Roche’s declarations. If liturgical diversity does not necessarily harm the unity of the Church, why should the Roman liturgy of so many centuries do so? After all, the Catholic faith is not a set of customs whose expiration date can be determined by an ecclesiastical commission.

Post-war liturgical practice has shown a shift from the transcendence of God toward the community as center. When the Eucharist increasingly resembles a shared meal, a celebration of human bonds, or an occasion for pastoral creativity, the sacrificial dimension risks being relegated to the background. Precisely in the face of this, the traditional liturgy, with its constant orientation toward God, constitutes a visible counterbalance. And perhaps that is part of the discomfort: the traditional Latin Mass continues to proclaim something ancient that is easily forgotten today. Pope Benedict understood something essential: the Church cannot credibly claim that what it considered sacred yesterday must now be seen as a danger.

Is the Second Vatican Council being used as a breaking point? Here the debate touches on a deeper problem. A council stands within that Tradition. It does not inaugurate a new Church. Vatican II foresaw a reform of the liturgy, but at the same time established that Latin must be preserved in the Latin rites and that Gregorian chant occupies a privileged place. Much of what is today considered typically traditionalist was, therefore, something completely natural for the conciliar fathers. That is why it is strange that attachment to the former liturgy is presented as opposition to the Council itself.

Criticism of certain aspects of the post-conciliar liturgical reform does not automatically equate to rejecting the Second Vatican Council. In fact, the liturgical reform was largely developed and implemented after the Council. That does not mean all criticisms are accurate. It merely means that such debate can be legitimate.

When a council is treated, in practice, as an absolute boundary between an ancient Church and a new one, precisely the rupture that one claims to want to avoid occurs. The Catholic Church is not an institution refounded in 1965. It is the same Church that received the apostles, gave rise to the Church Fathers, built the medieval cathedrals, celebrated the Council of Trent, and convoked the Second Vatican Council. Whoever truly believes in the continuity of the Church need not fear its past.

Cardinal Roche constantly appeals to the unity of the Church. That, in itself, is completely legitimate. Unity is not a secondary characteristic of the Church, but belongs to its very essence. The question is what we understand by unity. Unity in the Catholic faith, in the sacraments, and in communion with the successor of Peter is something different from uniformity in ritual expression.

The official argument holds that the traditional Latin Mass, unlike the Eastern liturgies, has become for some groups a symbol of resistance to reform and to the Church’s authority. That argument deserves to be taken seriously. But the problem with that reasoning is that it easily moves from judging certain abuses to issuing a general judgment on an entire liturgical community. Why should families, young people, priests, and religious who desire nothing other than to celebrate the traditional liturgy in full ecclesial communion suffer the consequences?

A father who takes his children to the ancient Mass because there he experiences the holiness of the Eucharist in a particularly intense way is not engaging in ecclesial politics. He is simply going to Mass.

The history of the Church is characterized not only by renewal, but also by preservation. Traditio means transmission: receiving what one has not invented oneself and passing it on to the next generation. Precisely for that reason it is striking that, in an age in which one constantly speaks of listening to the faithful, the desires of traditionally oriented Catholics sometimes meet with so little understanding. A Church that wants to listen to the world should also listen to its own children (or does synodality mean something else?). Especially when those children are not asking for less Catholic doctrine, but precisely for its integral proclamation. Or perhaps that is the problem?

A sensible approach would offer space to the ancient liturgy wherever it is sincerely desired, would at the same time demand fidelity to ecclesial communion, and would correct abuses in all liturgical forms. For the latter also deserves attention. Whoever strictly regulates the ancient Mass out of concern for the holiness and unity of the liturgy must act with the same seriousness toward abuses in the new Mass.

Perhaps most striking is that the traditional Latin Mass does not attract exclusively people who grew up before the Council. Young Catholics are also drawn to it. When young people consciously choose silence, Gregorian chant, ritual precision, and a liturgy that hardly accommodates the contemporary preference for spontaneity and immediate comprehension, that means something. It suggests that modernization is not always the best path for evangelization.

Perhaps modern man yearns precisely for what is not modern. Perhaps he does not seek a liturgy that resembles as much as possible the world in which he lives every day and that has nothing to offer him, but a liturgy that helps him rise above that world. This is not an argument against the new Mass. It is an argument against the idea that liturgical renewal necessarily coincides with adaptation to the spirit of the times.

It would be lamentable if the traditional Latin Mass ended up becoming the victim of an ecclesial struggle in which it is no longer really about divine worship, but about the interpretation of the last sixty years. For then a liturgy that for centuries has formed saints and sanctified countless faithful would be treated as a problem that must be solved. What would be desirable here is less suspicion, more historical honesty, greater theological depth, and, above all, more pastoral generosity.

The Catholic et-et, the celebrated Catholic principle of “both one and the other,” could also constitute a fruitful point of departure here. Tradition and legitimate development. Unity and diversity. Fidelity to the Council and respect for the centuries that preceded it. The new Mass and space for the Roman liturgy handed down by Tradition, within the communion of the Church.

Your Eminence, the Church does not need to ban its past to secure its future. A Church that truly trusts in the living Tradition can afford to love its own history. A Church that joyfully welcomes within its bosom the Byzantine, Maronite, and Armenian liturgies should not feel so threatened by a Roman Mass that for centuries was so dear to it.

After all, the traditional Latin Mass is not a foreign intruder in the Catholic Church; it comes from its own house. And a mother Church should not treat her own children as strangers because they like to pray in the language of their grandparents.

+ Rob Mutsaerts

Nordic bishops warn of the problems of immigration without integration and reject forced assimilation

The Catholic bishops of Sweden, Denmark, Iceland, Finland, and Norway have published a pastoral letter on immigration in which they uphold the Christian duty to welcome those seeking refuge, while also warning of the difficulties that arise when countries receive more immigrants than they can properly integrate.

In the document, dated October 25, the prelates maintain that immigrants must respect the laws and cultural heritage of the societies that receive them, without being forced to renounce their own identity. 

“Migrants should be encouraged to integrate, but not subjected to forced assimilation,” they state.

The letter is signed by the six members of the Nordic Bishops’ Conference: Erik Varden, Bishop of Trondheim and president of the body; Cardinal Anders Arborelius, Archbishop of Stockholm; Czeslaw Kozon, Bishop of Copenhagen; David Tencer, Bishop of Reykjavik; Raimo Goyarrola, Bishop of Helsinki; and Fredrik Hansen, Bishop of Oslo.

The bishops warn of the risks of immigration without integration

The letter opens with a reflection on the Incarnation and the experience of displacement in the history of salvation.

“When God sent His Son into the world, He came as a migrant from heaven to earth,” the bishops write, recalling Christ’s birth in Bethlehem, the Holy Family’s flight into Egypt, and the successive exiles of the people of Israel.

From this perspective, they note that every person has the right to aspire to a dignified and peaceful life, and they acknowledge that wars, persecution, hunger, and the search for better living conditions have driven migratory movements throughout history.

However, the prelates also warn that immigration can generate difficulties when it is not accompanied by effective integration.

“If this does not happen, serious problems arise,” they state, referring to the need for those arriving in a new country to find their place in society.

The bishops particularly alert to the risk that some immigrants may remain isolated and not even attempt to adapt to their new environment. 

According to their explanation, these situations can lead to tensions and conflicts over time.

For this reason, they defend integration as a shared responsibility, requiring both the willingness of newcomers and the support of the communities that receive them.

The Catechism recalls the obligations of immigrants

To support their position, the bishops refer to paragraph 2241 of the Catechism of the Catholic Church, which recognizes the duty of more prosperous nations to welcome, to the extent of their possibilities, foreigners seeking safety and means of subsistence.

The same section establishes that political authorities may regulate the exercise of the right to immigration through legal conditions oriented toward the common good.

It also recalls that immigrants have the obligation to respect the material and spiritual heritage of the host country, obey its laws, and contribute to its burdens.

The Nordic bishops insist that these obligations should not be interpreted as a demand to abandon one’s own cultural traditions.

“Finding the right balance is not always easy, but it is decisive for the future of our countries,” they warn.

“Each country must assess how many migrants it has the capacity to welcome”

The letter also addresses the migration restrictions being applied in various European countries.

The prelates acknowledge that states have limits to their capacity to welcome and that they must take these into account when establishing their policies.

“Each country must, naturally, assess how many migrants it has the capacity to welcome,” they state.

According to their explanation, when more people are received than can be properly integrated, social problems arise that ultimately lead to new restrictions. 

These measures can even hinder the entry of refugees and asylum seekers protected by international agreements.

The bishops also question policies that seek to expel as many foreigners as possible, including those who are well integrated and contribute to society.

In such situations, they believe the Church must defend those at risk of receiving unjust treatment.

At the same time, they recognize that welcoming requires realism: “We must be realistic about our limits, both human and material.”

Nevertheless, they add that Christians must maintain the willingness to help those who suffer and seek assistance.

Parishes as spaces for integration

The bishops highlight the role immigrants have played in the recent history of the Catholic Church in the Nordic countries.

They recall that, after centuries of persecution and religious restrictions, the Catholic presence in the region was able to be rebuilt largely thanks to priests, religious, and faithful who came from other countries.

Today, many Catholic communities in Northern Europe bring together people of different nationalities and offer liturgical celebrations and catechesis in several languages.

The letter presents these parishes as spaces where newcomers can learn local customs, receive help navigating institutions, and actively participate in society.

The prelates believe this experience demonstrates that it is possible to preserve one’s own cultural identity while contributing to the life of the host country.

They also affirm that loving one’s own nation and valuing its traditions and cultural heritage is something positive.

A call to moderate the language on immigration

In the final part of the document, the bishops refer to several interventions by Leo XIV on migration and coexistence among people of different cultures.

They cite the speech delivered by the Pope in Las Palmas de Gran Canaria on June 11, 2026, in which he defended the dignity of migrants and denounced human trafficking networks, as well as his homily in Lampedusa on July 4, focused on compassion and mercy.

They also refer to the encyclical Magnifica Humanitas, particularly its call to be careful with words and to prevent language from fueling conflicts.

The bishops observe that the public debate on immigration has become harsher, less nuanced, and more aggressive, and therefore they call for avoiding rhetorical exaggerations and expressions that may foster hostility.

The letter concludes with a prayer to the Virgin Mary, invoked as “Mother of Migrants,” and a petition that the Nordic countries may continue to welcome people willing to contribute to a society founded on peace, justice, and solidarity.

The Nordic Bishops’ Conference had already published another joint document of particular doctrinal relevance this year. 

In June, its bishops reminded priests that membership in Freemasonry is incompatible with the Catholic faith.

Reformist groups pressure the Synod to repeal the canon that prevents the ordination of women

Seven international organizations advocating for reforms in the Catholic Church have requested that Cardinal Mario Grech, Secretary General of the Synod of Bishops, repeal three canons of the Code of Canon Law, including canon 1024, which states that “only a baptized male validly receives sacred ordination.” 

The petition seeks to extend the scope of synodal reforms to an issue directly related to Catholic doctrine on the sacrament of Holy Orders.

The request is contained in a letter addressed to Cardinal Grech, dated October 22, 2026, in response to the report Toward a Synodal Church, prepared by the Synod’s canonical commission. 

The signatories consider the proposed modifications insufficient and call for a deeper transformation of ecclesiastical governance structures.

The initiative is supported by We Are Church International, Root & Branch, Council of Australasian Catholics, Spirit Unbounded, Catholic Church Reform International, International Church Reform Network, and Association of Catholic Priests, organizations linked to movements promoting changes in the Church’s doctrine, discipline, and governance.

They demand the repeal of canon 1024 and changes to norms on ecclesiastical governance

The most significant request appears on the second page of the letter, where the signatories question the restrictions established by canons 129 §1 and 274 §1 and their connection to canon 1024.

The organizations argue that these provisions maintain a governance structure reserved primarily to clerics and that, by linking certain ecclesiastical responsibilities to the reception of the sacrament of Holy Orders, they exclude women from leadership and ministry roles.

In this context, they explicitly request “the review of canons 129 §1, 274 §1, and 1024 with a view to their repeal,” a demand they reiterate in the final section of the document.

Canon 1024 of the Code of Canon Law states that “only a baptized male validly receives sacred ordination.” 

It is therefore not merely an administrative provision, but a norm that establishes a necessary condition for the validity of the sacrament of Holy Orders.

Canon 129 §1, for its part, establishes that those who have received sacred orders are capable subjects for the exercise of the power of governance, while canon 274 §1 reserves to clerics those offices whose exercise requires the power of order or ecclesiastical governance.

The signatories acknowledge that this issue was outside the scope of the Synod’s canonical commission, but maintain that it cannot remain outside a broader synodal reform.

Although the letter focuses its argument on the participation of women in governance and ecclesial ministries, the request to repeal canon 1024 directly concerns the norm regulating who may validly receive ordination.

They accuse bishops of turning synodality into a simulation

The letter also contains harsh criticism of the exercise of episcopal authority and the functioning of synodal bodies.

The seven organizations maintain that numerous bishops continue to govern unilaterally and that some synodal processes are controlled by the hierarchy from their convocation to the adoption of decisions.

According to their denunciation, it is the bishops themselves who determine the participants, the topics to be addressed, and the outcomes of consultations, which, in the signatories’ view, distorts the meaning of synodality.

The document goes so far as to describe certain experiences as “synodal simulations,” considering that decisions still dependent on episcopal authority are presented as participatory processes.

The criticisms also extend to diocesan pastoral councils and parish priests. 

The organizations warn that these bodies may become merely symbolic structures if bishops maintain control over their composition and functioning.

They also demand that reformist groups be allowed to participate in synodal processes even if they are not formally constituted as associations recognized by ecclesiastical authority.

The signatories ask the General Secretariat of the Synod for firmer instructions to ensure that dioceses incorporate their proposals for participation and accountability.

The Church has definitively taught that it cannot ordain women as priests

The claim regarding canon 1024 concerns a matter on which the Church’s Magisterium has expressly pronounced and which does not depend on a merely disciplinary provision.

The Catechism of the Catholic Church, in number 1577, teaches that only a baptized male validly receives sacred ordination. 

It explains that Jesus Christ chose men to form the college of the twelve Apostles and that they followed the same criterion in selecting their collaborators.

The Church recognizes itself as bound by this choice of the Lord and therefore does not consider itself to have the authority to modify it.

This teaching was reaffirmed by Saint John Paul II in the apostolic letter Ordinatio sacerdotalis, published in 1994, in which he declared:

“The Church has no authority whatsoever to confer priestly ordination on women, and this judgment must be considered definitive by all the faithful of the Church.”

The Congregation for the Doctrine of the Faith subsequently confirmed that this teaching requires definitive assent, as it belongs to the deposit of faith.

Therefore, the attempt to eliminate canon 1024 cannot be equated with a reform of participation procedures or the Church’s administrative structures. 

The provision reflects a doctrinal teaching that is not subject to the will of a synodal assembly or to legislative modification.

New pressure on the synodal reform of the Code of Canon Law

The letter comes after the Synod’s canonical commission presented a report with proposals to amend 34 canons of the Code of Canon Law.

The document, presented at the beginning of October, contemplates changes related to the participation of the laity, pastoral councils, and the functioning of diocesan synods.

These proposals had already drawn criticism from various canonists, especially regarding the implications they could have for the relationship between the sacrament of Holy Orders and the exercise of the power of governance in the Church.

Among those who questioned the scope of the reform are Dominican Pius Pietrzyk and Father Gerald Murray, who warned of the ecclesiological consequences of some of the proposed modifications.

The new intervention by the reformist organizations goes beyond those proposals. 

It is not limited to demanding greater participation of the laity or reviewing governance procedures, but explicitly requests the repeal of a provision that reflects the Church’s teaching on the valid reception of the sacrament of Holy Orders.

The letter concludes by asking Cardinal Grech to convey their demands to Leo XIV and for the General Secretariat of the Synod to provide guidance to advance their implementation before the evaluation assemblies scheduled for 2027.

Pope Leo XIV at the general audience: "A faith that does not become culture is not fully lived"

Pope Leo XIV highlighted this Wednesday, October 28, the importance of Christian faith permeating culture and everyday life. 

During the general audience held in St. Peter’s Square, the Pontiff recalled a well-known teaching of Saint John Paul II: “A faith that does not become culture is a faith that has not been fully received, not entirely thought through, not faithfully lived.”

In his catechesis on the relationship between faith and culture, Leo XIV continued the cycle of reflections on the documents of the Second Vatican Council, focusing on numbers 53 to 62 of the pastoral constitution Gaudium et spes. 

The Holy Father explained that faith is called to be present in traditions, thought, art, science, and the various expressions of human life.

Christian faith is called to transform culture

Leo XIV recalled that the relationship between faith and culture finds its foundation in the mystery of the Incarnation. 

Just as the Word of God became flesh and dwelt among men, Christian faith must become incarnate in the concrete circumstances of each people and society.

The Pontiff emphasized that Christianity can take root in any culture without identifying exclusively with any of them. 

The Church recognizes all that is good, beautiful, and true in the various human traditions, while seeking to transform them from within in accordance with the Gospel.

He also recalled the Church’s historical contribution to the development of education and highlighted that medieval universities were born “from the heart of the Church,” playing a decisive role in the development of Western civilization.

Christians must deepen their faith and intellectual formation

Another central point of the catechesis was the need to integrate human knowledge with Christian faith.

Leo XIV explained that having received from Revelation the answers to the great questions of existence does not exempt believers from cultivating their intellectual and cultural formation. 

On the contrary, he insisted that scientific and human knowledge must develop alongside an ever-deeper understanding of the faith.

The Pontiff especially recalled the exhortation of the Second Vatican Council to theologians to collaborate with specialists from other disciplines, without losing sight of the fact that the purpose of theological research is to attain a deeper knowledge of revealed truth.

Leo XIV calls for not living the faith in opposition to the world

In the final part of his catechesis, the Pope recalled that Gaudium et spes invites Catholics to maintain a relationship with the culture of their time without adopting an attitude of hostility or confrontation.

Leo XIV explained that achieving a mature and responsible synthesis between faith and culture is necessary both to persevere in the Christian vocation and to bear witness to the Gospel before others.

During the subsequent greetings, he also addressed a few words to Spanish-speaking pilgrims, encouraging them to be promoters of culture from the values of the Gospel in the various spheres of life and society.

Complete Message of Pope Leo XIV

General Audience of October 28, 2026

The Documents of the Second Vatican Council. IV. Constitution Gaudium et spes. 7. The Relationship between Faith and Culture (GS, 53-62).

Dear brothers and sisters, good morning and welcome!

The Second Vatican Council could not fail to speak about culture and its relationship with the Christian faith. It does so in the second chapter of the second part of the Constitution Gaudium et spes (GS).

The Catholic Church has always been concerned with accompanying the preaching of the Gospel with the creation of schools of all kinds, intended to increase the human, cultural, and spiritual formation of men and women on the five continents. 

Medieval universities, as we know, were born from the heart of the Church, contributing in a decisive way to the development of Western civilization. At the same time, the progress of culture and knowledge raises ever new and deeper questions, stimulating believers to give an account of their faith (cf. 1 Pet 3:15-17). 

Finally, as expressions of the spiritual dimension of the human person, the various manifestations of culture contribute to opening minds to the perennial questions about the meaning of the world and human existence, thus preparing the way to receive the Gospel of Jesus Christ.

The relationship between faith and culture finds its principal foundation in the Incarnation: if the divine Word became flesh and came to dwell among us (cf. Jn 1:14), then faith is also an incarnate reality, interwoven with the culture in which it is immersed. It is also called to become culture, that is, to reach the person in their environment of life, formed by human words, traditions, religious sense, art and poetry, thought and science. 

As Saint John Paul II liked to repeat, “a faith that does not become culture is a faith that has not been fully received, not entirely thought through, not faithfully lived.”

Faith can be incarnated in any culture, because it does not identify specifically with any of them. It dwells in them, shaping them from within according to the “form” of Jesus Christ, that is, through charity, service, and filial recognition of God’s fatherhood. 

Thus, the Church recognizes in the various cultures all that is good, beautiful, and true, in order to incarnate and transmit the message of the Gospel. At the same time, being “sent to all peoples of every time and place, it is not bound exclusively and inseparably to any race or nation, to any particular way of life, to any ancient or recent custom. 

Faithful to its own tradition and at the same time conscious of the universality of its mission, it can enter into communion with diverse forms of culture; this communion enriches both the Church herself and the various cultures” (GS, 58).

The Church promotes culture because it is a good in itself, a service to the human person and to the fulfillment of his vocation on earth. 

For this reason, Gaudium et spes exhorts the international community to ensure that all may have access to fundamental cultural goods, overcoming illiteracy and lack of education. All those who are capable of accessing higher studies — the Council affirms with courage — must find themselves in a position to do so in reality. Moreover, it is “the duty of all to ensure that the proper and necessary participation of women in cultural life is recognized and promoted” (GS, 60).

Likewise, Gaudium et spes upholds the need to orient teaching toward a certain unity of knowledge, even though new conditions of life may make it more difficult (cf. GS, 61). Christians are the first who must strive to achieve this sapiential unity, above all in themselves. 

Although they have received from Revelation the answers to the great questions of existence, they are not thereby dispensed from a patient intellectual and cultural formation; on the contrary, their human and scientific knowledge must advance hand in hand with the contents of their faith, which they must continually deepen with age and according to the level of their studies. 

The Council makes a particular appeal to theologians: “Those who are engaged in theological sciences […] should seek to collaborate with those who excel in other sciences, pooling their efforts and opinions. Theological research, while pursuing a deeper knowledge of revealed truth, should not neglect contact with its own time, so that it may help those competent in the various branches of knowledge to acquire a fuller understanding of the faith” (GS, 62).

Brothers and sisters, the Constitution Gaudium et spes recommends that we not live the faith in a spirit of opposition or hostility toward the world, culture, and its human expressions, but rather exhorts us in this way: “The faithful should live in very close union with the men of their time and should strive to understand perfectly their way of thinking and feeling, as expressed through culture” (GS, 62). 

Achieving a mature and responsible synthesis between faith and culture is, in fact, a necessary condition for persevering in the Christian vocation, but also an indispensable requirement for bearing witness to the faith before the world and communicating it credibly to others.

Greeting to Spanish-speaking pilgrims

I cordially greet the Spanish-speaking pilgrims. 

Drawing from the values of the Gospel, I encourage you to be promoters of culture in the various spheres of life and society. 

May God bless you. Thank you very much.

Invitation before the Solemnity of All Saints

Finally, I direct my thoughts to the young, the sick, and the newly married. 

A few days before the Solemnity of All Saints, I invite you to contemplate this immense multitude of men and women who present themselves to us as a prophetic sign of the future life, which already begins in the commitment and Christian witness of earthly life.

To all, my blessing.

Bishop of Oslo: "My duty is to proclaim the faith of the Church, not to question it"

The Bishop of Oslo, Fredrik Hansen, has defended that the mission of a bishop consists in faithfully transmitting the teachings of the Church and not in questioning them. 

In an interview granted to journalist Petra Lorleberg for the German Catholic portal Kath.net, the Norwegian prelate, aged 47, stated that “as a bishop it is my duty to proclaim the faith of the Church” and warned that questioning it would mean failing in his responsibility as pastor and teacher.

Hansen explained that, during the first weeks after his appointment, several people asked him whether he believed in certain teachings of the Church. 

Those conversations surprised him, as he considered it evident that the faith he was to announce was the same he had received upon converting to Catholicism.

According to him, if as bishop he began to question or criticize that faith, he would “fail in my task as teacher” and provoke “doubt and insecurity” among the faithful. “It would be a mistake,” he added.

From a Lutheran family to Catholic bishop

Born into a Lutheran family, Fredrik Hansen entered the Catholic Church when he was around twenty years old. His conversion was marked by the theological discussions that were then taking place within the Lutheran Church of Norway, especially regarding the Eucharist, ecclesiastical authority, and the role of bishops.

Upon delving deeper into those questions, he reached the conclusion that his understanding of the Eucharist and the nature of the Church corresponded to Catholic doctrine.

The bishop also recalled the peace and serenity he experienced while attending Mass during the first months after his conversion. That experience, he explained, continues to occupy a central place in his spiritual life.

Asked about the reasons that currently lead other people to embrace Catholicism, Hansen noted that many converts highlight the search for truth, doctrinal clarity, a dignified liturgy, and the possibility of being part of an authentic Christian community.

A diocesan synod inspired by Saint Charles Borromeo

During the interview, Hansen also addressed the preparation of the diocesan synod he has convened in Oslo and expressly wished to distinguish it from the German Synodal Way.

The prelate explained that it is a diocesan synod in the sense provided for by canon law, aimed at organizing and strengthening the pastoral life of the local Church. As a historical reference, he mentioned the synods held by Saint Charles Borromeo after the Council of Trent.

Among the matters to be addressed are the drafting of a new pastoral plan and the revision of the statutes of parish bodies.

Last August, when announcing the convocation of the diocesan synod, Hansen had already insisted that “a diocesan synod is not a democratic assembly”, underlining the bishop’s own responsibility in the governance of the diocese.

The prelate also identified two priorities for the Church of Oslo: the transmission of the faith to new generations and pastoral care for immigrant communities, which constitute an important part of Norway’s Catholics.

Both issues will be present in the synodal work. Hansen also acknowledged that the diocese will have to prepare for a future in which it may have fewer priests coming from abroad.

Diplomatic experience and the universality of the Church

Before assuming the pastoral governance of Oslo, Fredrik Hansen carried out part of his ministry outside Norway, especially in the diplomatic service of the Holy See, with postings in Honduras and Vienna.

Those years, he explained, allowed him to experience directly the universality of the Catholic Church. Regardless of the country or culture, he found the same spiritual home in the shared faith, the celebration of the sacraments, and communion with the pastors.

Since his arrival in Oslo, Hansen has also drawn attention for various pastoral initiatives, including the expansion of opportunities to attend the Traditional Mass in his diocese and his exhortations to recover the frequent practice of the sacrament of confession.

At the conclusion of the interview, the bishop addressed a message to German-speaking Catholics: “Be people of hope!”, recalling the words of Jesus Christ in the Gospel of Saint John: “In the world you will have tribulation. But take courage: I have conquered the world” (Jn 16:33).

Spanish bishops call for prayers for the victims of the Toledo train accident

The Spanish Episcopal Conference (CEE) expressed its sorrow this Wednesday, October 28, over the serious train accident that occurred in the morning in Urda (Toledo), conveying its condolences to the families of the deceased and its closeness to all those affected.

In a statement, the Spanish bishops assured their prayers for the eternal rest of the victims and for the prompt recovery of the injured, while inviting Christian communities to join in prayer in the face of this tragedy.

Episcopal Conference calls for prayers for the deceased and their families

The CEE has expressed its closeness to those who have lost loved ones and has asked that the victims of the accident be present in the prayers of Christian communities.

The bishops have entrusted the deceased and their families to the intercession of the Virgin Mary, invoked as “Comforter of the afflicted and Queen of peace,” so that the Lord may grant the gift of eternal life to those who have died and sustain with hope those who suffer the consequences of the accident.

The Spanish episcopate has thus sought to accompany the affected families spiritually, recalling the importance of prayer and Christian closeness in times of sorrow.

Prayers for the injured and emergency teams

The Episcopal Conference also had words for those involved in emergency and assistance efforts following the train accident.

In its statement, the bishops entrust those working at the scene, the medical personnel attending to the injured, and those responsible for accompanying the victims’ families.

The CEE has reiterated its solidarity with the suffering of all those affected and has asked that Christian community celebrations include prayers for the victims, their families, and those working to address the consequences of this tragedy.

Archbishop of Liverpool condemns Manx Bill for Assisted Dying

Archbishop John Sherrington, the lead bishop for life issues was profoundly “saddened” by news that the bill for Assisted Dying in the Isle of Man had received Royal Assent.

“The passing of this legislation marks a watershed on the Island as the choice to end one’s life will now be permitted in certain circumstances”, he said in a message following the announcement made by the Tynwald or Manx parliament on 20 October.

The law will enable adults who have resided for a minimum of five years on the island and have a life expectancy of 12 months or fewer to request assisted death.

No date has yet been agreed for the law to be implemented: “The Act will not come into force until all practical, clinical and safeguarding arrangements have been agreed”, said the Tynwald in a statement.

 “This… marks the start of a careful process, not the end of one. There is still a great deal of detailed work to do before the law can come into force, and this will take time to get right,” it added.

The Manx department of Health and Social Care will set up “a formal policy and implementation programme with clear governance and accountability”.

 This involves “working out the practical details, from the training and support needed for healthcare professionals, to how medicines will be safely managed, to the safeguards and independent oversight that will keep people protected”.

The Tynwald added: “Some of this work depends on other safeguarding laws being in place first. .. Assisted dying cannot begin until specific parts of the Capacity Act are in force, which is currently expected by April 2028”.  

Archbishop Sherrington whose archdiocese, Liverpool, includes the Isle of Man said : “I recognise that further work is needed before the law can be enacted. However, I share the deep concerns expressed by the Isle of Man Medical Society which ‘maintains its firm and steadfast position regarding the profound risks this legislation poses to healthcare, vulnerable patients, and the medical profession across the island’”.

Sherrington added: “The Catholic Church continues to teach that life is a most precious gift of God and that we are stewards entrusted with this gift to protect it, treat illness, and care for the good of life. As such, a person should never intentionally end his or her life”.

“Catholic teaching, shared by many Christians… proposes a different approach from that which has been passed into law by the Tynwald. The parable of the Good Samaritan teaches us the importance of being deeply present to the one who is sick, seeking to alleviate pain and ensuring the best possible care until one’s last breath”.

Pope names six new venerables, including Padre Pio’s spiritual son

Pope Leo XIV has authorized decrees recognizing the heroic virtues of a group of Catholics from all walks of life -- from a Peruvian bishop to an Italian spiritual son of St. Padre Pio.

They all showed steadfast faith in times of suffering and were close to their flock in their daily routines.

During an Oct. 24 audience with Cardinal Marcello Semeraro, prefect of the Dicastery for the Causes of Saints, the pope declared venerable two missionary bishops, Friedrich Kaiser Depel and Oreste Marengo; Focolare member Margarita Bavosi; Italian priests Fathers Domenico Pogliani and Alessandro Vitetti; and Capuchin Brother Daniele of San Giovanni Rotondo.

Bishop Friedrich Kaiser Depel: A pioneer of the biblical apostolate in Peru

Bishop Kaiser Depel was born on May 24, 1903 in Dülmen, Germany, and grew up in a deeply Catholic family. According to the biography published by the Dicastery for the Causes of Saints, he entered the seminary of the Missionaries of the Sacred Heart in 1919 and made his perpetual profession in 1930.

He was ordained a priest on Aug. 10, 1932. In April 1939, he was sent to Peru, where his congregation had established a new mission. He served as spiritual director and teacher at the seminary in Huánuco, before becoming rector and parish priest of the chapel attached to the missionary community.

Much of his ministry was spent in Lima. In 1957, he was appointed provincial administrator of his congregation and, on Nov. 21 that year, Pope Pius XII named him the first prelate of Caravelí.

After an earthquake struck the region in 1960, he worked to provide water supplies for local communities and rebuild the cathedral. The following year, he founded the Pious Union of the Missionary Sisters of Jesus, Word and Victim. Made up of young local women, the community sought to address the shortage of priests and bring the faith to communities in the Andes.

He attended all four sessions of the Second Vatican Council, between 1962 and 1965, and was ordained a bishop on Dec. 7, 1963.

Ill health led him to resign as prelate in May 1971. He then devoted himself to the theological and spiritual formation of the sisters, whose community St. John Paul II recognized as a congregation of pontifical right on Sept. 14, 1982.

Bishop Kaiser Depel died in Lima on Sept. 26, 1993 and was buried in the sisters' chapel in Caravelí. His steadfast faith and commitment to making sacred Scripture more widely known earned him recognition as a pioneer of the biblical apostolate in Peru.

Bishop Oreste Marengo: a 'foreigner' embraced by India

Bishop Marengo was born on Aug. 29, 1906 in Diano d'Alba, in the Italian province of Cuneo, into a farming family with a strong Christian faith.

At 13, he moved to Turin to begin his Salesian formation, meeting some of the earliest members of the congregation founded by St. John Bosco.

In 1923, he traveled to north-eastern India with eight other novices. Alongside his studies in philosophy, he worked in villages, preparing catechumens and supporting the first Catholic communities. He was ordained a priest on April 2, 1932.

In 1951, he was appointed the first bishop of the newly established Diocese of Dibrugarh. His episcopal ordination took place in Turin's Basilica of Mary Help of Christians on Dec. 27 that year.

He led the diocese until 1964, when he became bishop of Tezpur, and later served as apostolic administrator of Tura.

Throughout his ministry, he established mission centers and helped people fleeing Pakistan during its war with India. To address the shortage of priests, he welcomed clergy from other parts of the country, including Kerala.

After stepping down as apostolic administrator at age 70, he continued to offer his support to local priests.

He died on July 30, 1998, after repeated stays in the hospital, surrounded by the affection of the people he had served. That bond was particularly significant at a time when foreigners in India could encounter suspicion or rejection.

Bishop Marengo encouraged vocations to the priesthood and recognized the vital contribution of laypeople to spreading the Catholic faith.

Margarita Bavosi: 'Luminosa' who lived in the 'present moment'

Bavosi was born on Sept. 19, 1941, in Buenos Aires, Argentina, into a prosperous family of Italian immigrants. Her mother died when she was 10.

After graduating in history, she felt increasingly drawn to placing God at the center of her life.

She found her vocation in the Focolare movement, learning about its "charism of unity" directly from its founder, Servant of God Chiara Lubich.

Her spontaneous, optimistic personality earned her the nickname "Luminosa."

In May 1966, she was given responsibility for the movement in Paraná, Argentina. In 1970, Lubich entrusted her with joint responsibility for its work in Spain, and later in Montevideo, Uruguay.

In June 1981, she began to show symptoms of atypical pulmonary fibrosis. She died on March 7, 1985, when she was 43.

Lubich said of her: "Her life, steeped in Gospel love lived ... in the present moment, was a swift race towards God."

Domenico Pogliani: a life devoted to people in need

Born in Milan on Dec. 18, 1838, Pogliani grew in faith at the San Luigi oratory.

He was ordained a priest on May 26, 1861, and served in Rosate, Lecco and Trenno before being appointed an assistant priest in the parish attached to Milan Cathedral.

He later became parish priest in Cesano Boscone, where, with the support of a benefactress, he opened a nursery school and an oratory for girls.

He also founded a care home which, by the outbreak of the First World War, was accommodating 400 people. It included a department for boys with intellectual disabilities and several workshops.

He died on July 25, 1921, and his tomb soon became a place where people gathered to pray.

Alessandro Vitetti: 'I cannot see, I cannot hear, but I believe'

Father Vitetti was born on Oct. 12, 1915 in Cirò, in the province of Crotone in Italy's Calabria region, and was ordained a priest on June 16, 1940.

He served in the Diocese of Cariati as a cathedral canon and seminary teacher. He remained in Calabria throughout World War II, becoming known for his care for those most in need.

Over the years, he held several diocesan posts, including chancellor, director of the administrative office, chaplain to young Catholic women and Catholic graduates, coordinator for the missions and defender of the bond at the diocesan tribunal.

A close collaborator of Bishop Orazio Semeraro, he accompanied him to Rome during Vatican II.

In 1964, he joined the Secular Institute of Missionary Priests of the Kingship of Christ, founded by Father Agostino Gemelli, and took the vows prescribed by the institute.

He was much sought after as a confessor and spiritual guide, drawing people from beyond Calabria.

In his final years, diabetes left him blind and unable to move. He faced his suffering with exemplary faith, expressed in the words: "I cannot see, I cannot hear, but I believe."

He died in Cariati on Feb. 24, 1995.

Daniele of San Giovanni Rotondo, a spiritual son of Padre Pio

Brother Daniele was born Michele Natale on March 11, 1919, in San Giovanni Rotondo, in the Italian province of Foggia.

He worked as a shepherd boy from an early age and was known for his cheerful disposition and ready smile.

At 14, he felt called to join the Capuchin friars. An encounter with St. Pio of Pietrelcina on June 4, 1933, strengthened his vocation: The saint blessed him and offered him words of encouragement.

In 1934, he moved to the friary of Sant'Anna in Foggia, where he served as sacristan and porter. On March 25, 1935, he entered the novitiate in Morcone, taking the name Brother Daniele. He chose to remain a lay brother.

He made his temporary profession in 1936 and his perpetual profession on May 12, 1940.

During this time, his bond with St. Pio deepened, and he became one of his spiritual sons.

Back in Foggia, he worked tirelessly to help the wounded and bury the dead during the bombings of 1943.

From 1952 onward, a series of illnesses led to frequent stays in hospital. Despite his suffering, after Padre Pio's death he devoted himself to establishing and supporting prayer groups in Italy and abroad, drawing many faithful. He died on July 6, 1994.

5 Bishops issue apology, clarifications on Trump meeting

Five of the 12 bishops photographed praying over President Donald Trump on October 22 have distanced themselves publicly from any political interpretations of the gathering, issuing an apology or statement or giving an interview clarifying their intentions.

The meeting, which was reported to have been organized by Mario Enzler of the Heritage Foundation, though the Foundation said that was not the case, was billed as a conversation about issues important to Catholic voters. 

The bishops were invited to “discuss matters of importance to the Church and our people, including immigration enforcement, religious worker visas, and human dignity,” according to attendee Archbishop Jeffrey Grob of Milwaukee.

After this discussion, which was held privately, the bishops were invited to pray with the president in the Oval Office. Others were present, including Paula White-Cain, an evangelical pastor who serves as Senior Advisor to the White House Faith Office, which the president established last year. A photo and video of that prayer were shared online, initially by White House staff. At least two of the bishops said they did not consent to the images being shared.

As the event took place just 12 days before crucial U.S. midterm elections, the online reaction quickly became a firestorm of controversy and criticism. 

A U.S. Conference of Catholic Bishops spokesperson, Chieko Noguchi, told media sources that the meeting was “not affiliated with the conference.”

The bishops and their reactions

The White House meeting on October 22 included the following American Catholic prelates (those in red are the ones whose positions have been noted in this article):

• Archbishop James Golka of Denver

• Archbishop Jeffrey Grob of Milwaukee

• Retired Archbishop Joseph Naumann of Kansas City, Kansas

• Bishop Edward Burns of Dallas

• Bishop James Wall of Gallup, New Mexico

• Bishop Steven Raica of Birmingham, Alabama

• Bishop Thomas Hennen of Baker, Oregon

• Bishop Michael Barber of Oakland, California

• Bishop Scott Bullock of Rapid City, South Dakota

• Bishop William Joensen of Des Moines, Iowa

• Bishop Francis Kalabat of the Chaldean Catholic Eparchy of St. Thomas the Apostle in Detroit

• Bishop Elias Zaidan of the Maronite Catholic Eparchy of Our Lady of Lebanon of Los Angeles

Archbishop Grob issued a public apology. In his October 25 statement, he said in part:

The meeting was in no way an endorsement of the president, his policies, or his party ... Permission for the public distribution or posting of either the video or photos was not given by the bishops ... 

We should never have been put in that position by the White House. I did not go without reservations. I wish I had heeded them. Please know that I have heard these concerns, understand how I caused them, and I apologize for any damage my actions have done.

Bishop William Joensen of Des Moines spoke of regretting his decision to participate in the event, saying in a statement:

There are many things tied to this present Administration that are blatantly at odds with our Catholic faith... 

None of us bishops were unaware that our meeting was on the cusp of a national election. Yet in no way did any of us intend by our involvement to endorse any political party or any individual candidate.  

That said, in retrospect, I would have done well to be more mindful of Jesus’ admonition: “Behold, I am sending you like sheep in the midst of wolves; so be shrewd as serpents and simple as doves” (Matthew 10:16).  

I wish I had been more shrewd and less simple, like those who exploited our meeting for partisan political purposes. I pray I am more prudent and wise going forward...

Archbishop James Golka of Denver, who led the prayer, released information about the meeting the day it occurred. See Aleteia's initial report from that information here. He has since further clarified his intentions and said he was "heartbroken" in an exclusive interview with Denver Catholic, in which he said:

I understand that many people saw the video, posted by the Administration twelve days before an election, as an endorsement. That was never my intention.

The bishops of the United States teach that the Church cannot champion any candidate or party. I hold to that. However you vote, you ultimately belong to Jesus who loves you infinitely more than you can imagine...

I’m heartbroken that people are hurt, and that there are people intentionally using this moment to sow disunity. 

Bishop Scott Bullock of Rapid City, South Dakota, meanwhile, told the National Catholic Reporter in an interview that the bishops' decision to attend was motivated by Scripture rather than electoral politics, saying, “I'm going to work pretty hard to divorce it from the midterm elections because that's not why we went there.”

A spokesperson for retired Archbishop Joseph Naumann also clarified his position, telling RNS on October 26, "The bishops were assured that no photographs would be made public. They came to have a discussion on important policy matters." 

Meanwhile the current archbishop of the Kansas City archdiocese, Archbishop Shawn McKnight, told OSV, “Archbishop Emeritus Naumann’s attendance to the White House on October 22 was done on his own behalf. His actions and presence at that event were not representative of myself or the Archdiocese of Kansas City in Kansas.”

Other reactions

When asked whether the bishops consented to releasing the photos and video of the event, the White House press office did not respond directly, but spokesperson Taylor Rogers said, "There has never been a greater president for Catholic Americans than President Trump, and his strong record proves it."

For his part, Trump, asked about the meeting on October 23, said: "It was a great meeting. Well, they prayed. They mostly prayed. It was actually a very nice meeting. They're great. They were great people."

Kelsey Reinhardt, president of the advocacy group Catholic Vote, defended the meeting with a statement on October 25: "These men were there as priests and they prayed as priests do. That is a win for the faith, no matter the man in the presidential chair."

A Pew research study posted October 20 found that 67% of Catholics disapprove of Trump's job performance.

Bishop of Knoxville issues seven-page memorandum on SSPX

Bishop Mark Beckman of Knoxville has warned Catholics against attending an unauthorised Traditional Latin Mass mission affiliated with the Society of Saint Pius X (SSPX), saying participation places the faithful in a “near occasion of schism” and is “gravely imprudent”.

In a seven-page memorandum dated 22 October, the Bishop of Knoxville set out the canonical concerns surrounding the mission, identified as Saint Francis of Assisi Traditional Latin Mass Mission, and called on those involved to return to full communion with the Catholic Church.

The document follows an earlier diocesan notification withdrawing all faculties, permissions and authorisations from Father David Mary Engo after he informed Bishop Beckman of his decision to associate with the SSPX as a “Priest Friend”. Father Engo also entered into an arrangement to provide pastoral care for the newly established mission.

The memorandum states that Father Engo is not authorised to exercise public priestly ministry anywhere within the Diocese of Knoxville. He is incardinated in the Diocese of Fort Wayne–South Bend, whose bishop has also suspended him from the exercise of Holy Orders. The suspension does not remove his priestly ordination, but prohibits him from exercising his ministry according to the terms of the applicable decree.

Bishop Beckman has also rescinded Father Engo’s previous permission to reside in the diocese as a hermit and directed him to make prompt arrangements to leave its territory.

The memorandum states that Father Engo’s declared association with the SSPX and his ministry at the affiliated mission raise “the grave question of formal adherence to schism”.

However, it distinguishes between the question of his individual canonical status and the restrictions already imposed upon his ministry. “A determination concerning his individual penal status belongs to competent ecclesiastical authority applying the relevant facts and law,” the document states. It adds that, irrespective of that determination, Father Engo is not authorised to exercise public priestly ministry in the diocese and is liable to the penalty despite his protestation to the contrary.

The Bishop’s instruction refers to a 2 July declaration by the Dicastery for the Doctrine of the Faith, which stated that sacred ministers belonging to the SSPX are in schism and subject to the excommunication prescribed by canon 1364 §1. It also reaffirmed that lay Catholics who formally adhere to the schism incur the same penalty under the conditions established by the Holy See.

The memorandum cautions, however, that attendance at the mission does not automatically establish that an individual has incurred excommunication.

“Formal adherence involves a free and conscious choice to place allegiance to the schismatic movement above obedience to the Pope, together with an outward manifestation of that choice,” the document states. Each person’s intentions, actions, knowledge and circumstances must be assessed individually under canon law.

Nevertheless, Bishop Beckman urges the faithful not to attend the mission’s Masses, sacramental celebrations, retreats, conferences or other religious activities. He also instructs them not to provide financial, material or organisational support for the ministry or for the establishment of an SSPX apostolate in the diocese.

The memorandum states that Saint Francis of Assisi Traditional Latin Mass Mission has not been erected or approved by Bishop Beckman and is not an authorised apostolate of the Diocese of Knoxville or any other legitimate ecclesiastical authority. The use of Catholic terminology or the celebration of an older form of the liturgy does not confer ecclesiastical authorisation.