Thursday, October 22, 2026

Protect community school from CofE takeover, NSS urges council

The National Secular Society has called on Richmond Council to protect a nonreligious community school at risk of being taken over by the Church of England.

The NSS urged the council to preserve "schooling which welcomes families of all backgrounds and beliefs equally" by preventing a proposed amalgamation between two schools resulting in a single Church of England faith school.

The council is consulting on plans to merge Hampton Wick Infant and Nursery School and St John the Baptist Church of England Junior School into a single school, due to declining pupil numbers in the area.

A key question for the consultation is whether the amalgamated school should be designated as a Voluntary Aided (VA) faith school or as a nonreligious community school.

Responding to the consultation, the NSS said it was "essential" to maintain Hampton Wick Infant's "inclusive community school ethos", which "best serves the needs of the diverse local community".

The NSS highlighted that VA faith schools are legally allowed to discriminate on the basis of religion in 100% of their admissions when oversubscribed, which can exclude families who do not share the school's faith. St John the Baptist school currently prioritises families who "regularly worship" at two CofE churches in its admissions.

The NSS pointed out that if amalgamation results in a Church of England faith school, 60% of school places in the planning area will be at Christian faith schools, despite Christians being a minority within the local community at just 43% of residents.

The NSS said this "entirely disproportionate" allocation of faith school places could not be justified, arguing that whilst community schools welcome all pupils equally regardless of their family's religion or belief, Church of England schools "cannot and must not be assumed to be suitable for non-Anglicans, let alone non-Christians".

The NSS highlighted the promotion of Christianity at CofE schools, which it said "alienates and excludes" families of different backgrounds and beliefs. St John the Baptist School describes its "Christian vision" as "infused within all we do", and acts of collective worship as an "opportunity" for pupils to "encounter" Jesus Christ and the Christian faith.

The NSS also told the council it was "deeply concerned" by a number of "false promises, factual errors and misleading statements" in the consultation documents.

This includes the claim that "faith will not be a factor" in admissions for the new school "regardless of whether it is designated as a faith school or not". The NSS pointed out that if the amalgamation results in a VA faith school, the school would be legally entitled to use faith as a factor in admissions "at any time", with the council having "no say whatsoever".

The NSS also said claims that career opportunities for existing Hampton Wick school staff would not be affected in the case of a Church of England takeover "misrepresent the legal reality of VA faith schools", which are permitted to use religious tests in appointing, promoting, disciplining and setting the salary of any teacher.

Senior positions at faith schools generally involve more stringent religious tests. Teachers also do not have the right to personally withdraw from collective worship in VA schools.

The NSS also criticised the council for promising governing body representation from both existing school communities for amalgamated school, which it has "no power to deliver" long term.

National Secular Society spokesperson Jack Rivington said: "Schools that we all pay for should be equally welcoming to pupils of all backgrounds and beliefs, not discriminate against them in admissions or alienate them by promoting Christian belief.

"Voluntary Aided faith schools do not best serve the needs of our diverse communities. A Church of England takeover of Hampton Wick Infant school would be a disaster for social cohesion and inclusion, reducing inclusive, nonreligious education in a local community where it needs to be expanded.

"It is deeply concerning that Richmond Council has issued a proposal which has potentially misled school parents, staff, and governors regarding the implications of a Voluntary Aided faith school designation. This undermines confidence in the consultation process and outcome, and we urge the council to issue a correction as a priority."

Polish bishop defends unborn as abortion bills advance

A Polish bishop called for the firm defense of unborn children as well as compassion for their mothers Tuesday, as the lower house of Poland’s parliament passed two bills seeking to liberalize the country’s abortion laws.

Bishop Artur Ważny of Sosnowiec issued the appeal Oct. 20 as members of the Sejm voted on a bill that would decriminalize assistance with abortion and a bill permitting abortion in cases of fetal abnormality.

The bill on decriminalizing assistance passed by 217 votes to 213, while the fetal abnormality bill passed by 233 to 203, thanks to the government’s majority in the lower house.

Both bills will now move to the Polish Senate, the upper house of parliament, where the ruling coalition has a larger majority. The Senate can approve the bills or suggest amendments. If the Senate rejects the bills, the Sejm could potentially override its decision by an absolute majority vote.

If the bills pass the Senate stage, they will be submitted to Poland’s President Karol Nawrocki, who can sign them into law, refer them to the country’s Constitutional Tribunal, or veto them. Observers believe a veto is likely as Nawrocki has previously indicated that he would not sign a bill liberalizing abortion.

The Sejm can only override a presidential veto with a three-fifths majority, which is unlikely given this week’s narrow votes.

Poland’s current government — an ideologically diverse coalition led by Prime Minister Donald Tusk’s Civic Coalition party — came to power in 2023 promising to relax the country’s abortion laws, which are among the most pro-life in Europe.

Nearly three years after taking power, with abortion supporters expressing impatience and new parliamentary elections looming in 2027, the government opted to advance the two bills, rather than pushing for abortion on demand, as sought by some members of the governing coalition.

The fetal abnormality bill is symbolically significant because if it became law, it would effectively overturn a 2020 ruling by Poland’s Constitutional Tribunal that a 1993 law permitting abortion for a severe and irreversible disability or a life-threatening incurable disease was unconstitutional.

After the ruling went into effect in 2021, abortion remained legal in Poland only when there is deemed to be a risk to the mother’s life or health and in cases of rape or incest.

The ruling prompted mass protests in cities across Poland, despite COVID-19 restrictions in force at the time. Protesters disrupted Masses, left graffiti on Church properties, chanted slogans at priests, and vandalized statues of St. John Paul II.

The ruling led to a sustained backlash against the Law and Justice party, which lost power after the 2023 election.

Poland’s Center for Public Opinion Research found that support for abortion “when a woman simply does not want to have a child” rose from 18% in 2023 to 29% in 2024 — a jump of 11 percentage points. It also found increased support for abortion in difficult financial or personal circumstances.

“Opposition to the current abortion law is most common among young people, people who do not practice religion, and those declaring left-wing political views,” it said in a 2024 report.

But while opposition to the status quo has grown, there is no consensus among abortion supporters on what should replace it. These disagreements have been evident within the governing coalition, which includes both members of The Left party and the center-right Polish People’s Party.

Following the Constitutional Tribunal’s ruling, the number of abortions performed in Poland’s hospitals initially fell sharply, from 1,363 in 2020 to 475 in 2021 and 452 in 2022. But the figures began to rise again, with 509 in 2023, 793 in 2024, and 851 in 2025.

According to the National Health Fund, Poland’s publicly funded healthcare system, there were 573 abortions in the first half of 2026, suggesting this year’s total could surpass 1,000 if they continue at the same rate.

In a social media post, Bishop Ważny wrote: “I am fully aware that these words will not meet with the approval of many groups, especially those who are determinedly demanding a change in the law by taking to the streets of our cities.”

“Nevertheless, as a human being and a bishop of the Church, I will not change my position. Defending the defenseless, especially the unborn human being, is an absolute cornerstone for me, one that I cannot and do not wish to abandon.”

“At the same time, I approach every woman experiencing the overwhelming fear of giving birth to a sick or unwanted child with deep concern, respect, and empathy. Firmly defending the lives of the smallest among us does not mean being insensitive to your pain.”

Ważny said he had listened to the testimonies of more than 200 women who had undergone abortions.

“The tragedy of this irreversible step is painfully familiar to me. It is precisely out of genuine concern for women’s welfare and safety that I will always oppose this tragedy. To speak of an alleged ‘post-abortion relief’ is to profoundly distort reality — the wound in the soul takes a very long time to heal,” he said.

“I therefore make an earnest appeal: instead of escalating tensions in the streets, let us direct our collective energy towards practical, rational assistance for women and men who are confronted with a devastating diagnosis and face it with dread.”

He added: “We must offer real help to frightened mothers, placing our deep trust in the fact that anyone may one day change their mind about abortion. Today, I pray for everyone on all sides of this difficult dispute to be granted the wisdom to see every life in the right light.”

“I also offer my heartfelt blessing to those groups campaigning for the protection of life. At the same time, I ask you to show one another mutual respect and unity, and to use language filled with love when expressing our noble aims. Only truth proclaimed with love has the power to persuade.”

Bishop led R.I.’s powerful Catholic church for 25 years, overseeing accused priests. An altar boy now says he raped him.

A new lawsuit alleges that Bishop Louis E. Gelineau, the former leader of the Roman Catholic Diocese of Providence, raped an altar boy at St. Luke’s Church in Barrington in the 1980s.

Gelineau, who died in 2024 at age 96, has never before been publicly accused of sexually abusing children.

For 25 years, Gelineau oversaw a system where priests accused of abuse were moved from parish to parish and to treatment centers and back, keeping those incidents quiet.

Now, the former altar boy, a Newport man who is 56, is suing the diocese for abuse that he said he suffered from Gelineau and two other priests, including one who was credibly accused of molesting other children. 

In the lawsuit, filed on Friday in Providence County Superior Court — one of more than 100 lawsuits filed against the Diocese since July — he alleges that “St. Luke’s was the center of a ring of pedophiles led by Bishop Gelineau himself.”

When asked about the allegations, a spokesperson for the Diocese of Providence said that diocesan responses to the lawsuit, “will be confined to that forum.”

A priest accused. A planned transfer to another parish. Two decades after scandal, history repeats itself.

After a scathing report about sexual abuse by clergy, can the Catholic Church in R.I. keep the faithful?

The man, who is identified as John Doe in the lawsuit, told the Globe in an exclusive interview about his struggle to come forward. (The Globe does not name alleged victims of sexual abuse without their permission.)

“I’d say all the time, ‘I wish I had spoken up.’ But I couldn’t,” he said, during the interview, in which he confirmed the allegations in the lawsuit. “Who’s going to believe a 13-year-old? Or, are they going to believe the esteemed ‘Pope of Rhode Island’?”

When Gelineau became the sixth bishop of the Providence Diocese in December 1971, about two-thirds of Rhode Islanders identified as Catholic. It is still the most-Catholic state in the US.

During his 25 years as the leader of the Catholic community in Rhode Island, Gelineau took action against causes and people whom he believed went against Catholic teachings. 

He also oversaw the 157 churches and 62 schools in the state’s only Roman Catholic Diocese.

John Doe was around 10 years old when he began serving as an altar boy in the early 1980s in Barrington, at St. Luke’s Church, under the Rev. Oscar Ferland.

Ferland “showed him special attention from the start,” the lawsuit alleges.

The priest began abusing him soon after he became an altar boy, summoning him into the sacristy, the rectory, and the church basement under the guise of needing help with “altar boy duties,” according to the lawsuit.

The abuse began with groping and fondling, and progressed over time to rape, throughout his teens, according to the lawsuit.

“He would usually say to me he was helping me discover who I was as a person,” John Doe said in an interview. “It completely destroyed my psyche.”

Ferland is on the diocese’s list of credibly accused clergy, with complaints that he had sexually abused boys and girls going back to 1964, according to an investigative report released by the Rhode Island attorney general’s office in March. Ferland died in 1998.

In the lawsuit, John Doe also alleges that another priest, the Rev. Clifford J. Cabral, molested him during outings at Rocky Point Amusement Park with groups of altar boys. Cabral, who is not on the diocese’s list, died in 2023.

St. Luke’s is a wealthy parish in a wealthy town, and Gelineau, the bishop, visited it occasionally. During one particular trip, in 1983 or 1984, according to the lawsuit, John Doe met Gelineau.

Gelineau was “very charismatic. He knew how to hold a room,” John Doe recalled. “He was always smiling and jovial.”

After Mass that evening, Gelineau, the clergy, and some of the altar boys went to the rectory for dinner, according to the lawsuit. Ferland told John Doe that the bishop wanted a tour of the rectory.

“I’ll never forget this as long as I live,” John Doe told the Globe.

They climbed the stairs to the second floor, where Ferland’s bedroom was. “As they walked up the stairs, Bishop Gelineau picked up a jar of Vaseline sitting on the small table outside Ferland’s room,” according to the lawsuit. “Once in the bedroom, Bishop Gelineau violently sexually assaulted . . .[John Doe].”

When his mother came to pick him up, John Doe said nothing, he told the Globe. He remembered taking a long shower and crying himself to sleep.

“I couldn’t ask for help,” he said in the interview. “I was brought up in a super-strict Catholic family, where the church is almighty.”

About a year later, Gelineau returned to St. Luke’s and asked to see John Doe again, the lawsuit alleges. ”On this visit, prior to Mass, Bishop Gelineau requested that [John Doe] join him in Ferland’s room in the rectory. Once in the bedroom, Gelineau again sexually assaulted [John Doe],“ the lawsuit says.

“I didn’t even fight it,” John Doe remembered during the interview. “I knew I wasn’t winning this battle.”

Gelineau retired in 1997 and died in 2024.

John Doe said he stayed silent about the abuse for decades.

“Growing up and living in Rhode Island, I’m well aware of the power of the Catholic Church, and my experience with Bishop Gelineau,” John Doe said. “I knew the pushback I would get if I started to speak about that publicly.”

Then, a few years ago, he happened to catch the movie “Spotlight” during a flight. He recognized himself in the story about sexual abuse and coverups in the Boston Archdiocese.

“I got off the plane and I was blubbering, I was so emotionally distraught and exhausted from watching that movie. Oh, my God, that’s exactly what I went through,” John Doe said. “And then I saw in the movie that there were actually people that were helping people like myself and that maybe I can finally speak about this and not be labeled by the church folk.”

He contacted a lawyer, who explained the statute of limitations to bring this kind of lawsuit in Rhode Island had expired.

This year, Rhode Island passed a state law that gives alleged victims of childhood sexual abuse an opportunity to sue the institutions that allowed that abuse.

John Doe contacted the Grant & Eisenhofer law firm, which filed the lawsuit on his behalf on Friday in Providence County Superior Court. 

It’s the first to publicly accuse Gelineau of sexual abuse, said lawyer Steven Kelly.

Charismatic and charming, in addition to overseeing the church, Gelineau wielded political power.

He led the excommunication of an outspoken leader of Planned Parenthood. He stood against a gay-rights ordinance in Providence. 

And he forced Arlene Violet, a nun with the Sisters of Mercy for 23 years, to leave the sisterhood when she asked for permission to run for attorney general in 1984.

“He said, ‘I don’t think people should be in politics [and] in the religious life,’” she said in an interview. “In retrospect, the ultimate irony was the church was always in politics.”

Violet won the election that year, and her office prosecuted four priests accused of sexual abuse of children. Dozens of lawsuits followed from people alleging they were abused by clergy. 

Violet said that Gelineau did not speak with her about them.

In 1990, Gelineau promulgated the diocese’s first written policies and procedures for responding to complaints of sexual misconduct. 

He made clear that a priest is bound by the “seal of confession,” and that a priest who hears confession of child sexual abuse may not disclose it to authorities or act upon the admission.

According to a report from Attorney General Peter F. Neronha in March that investigated how the diocese handled complaints of child sexual abuse since 1950, the diocesan policy also kept confidential allegations and admissions of child sexual abuse made outside of confession on the grounds of “Internal Forum.”

In 1997, when the bishop was ordered to testify under subpoena by the state in a criminal case against a priest accused of rape, Gelineau testified that under canon law, his conversation with the priest was confidential. 

A Superior Court judge ruled Gelineau could not be compelled to testify during the trial.

Gelineau retired soon after.

Violet said she was surprised by the new allegations against Gelineau. “But, I’m jaded by all of this by now,” she said. “I’m more disappointed. ... You are the shepherd of the flock and [should] do no harm to them.”

A spokesperson for the diocese declined to answer questions about Ferland, Cabral, or Gelineau.

“Accounts of victim survivors stir emotions and anguish, remind us of real pain experienced, but also efforts over many decades for healing and reconciliation,” Michael F. Kieloch, the diocese director of communications and public relations, wrote in an email on Monday. 

“Claims like those recently asserted, on average from 50 years ago, present many challenges for courts and litigants including lost evidence, unavailable witnesses, altered memories and the opportunity for spurious claims to enter the court system.”

Neronha has said that the true scope of abuse throughout the Providence Diocese was likely greater than the state investigators knew. 

His report showed state investigators suspected the diocese did not turn over documentation of all of the incidents of abuse by clergy, and child sexual abuse was not routinely documented in the priests’ files.

Patrick Wall, a former Benedictine priest and a lawyer with expertise in the church legal system, said that in nearly every litigation he’s seen, documents can be found. “Because the secret has always been, ‘Don’t look,’” he said. “‘Have a policy to retain documents, but don’t look.’”

John Doe said he hopes his lawsuit directly accusing the bishop of abuse will bring accountability.

“It needs to change,” John Doe said. “You can’t use faith as a tool to destroy human beings.”

78-year-old priest carried out of Colorado ICE facility by fellow detainees after judge orders release

A 78-year-old Ugandan priest, who spent more than a year in immigration detention, was released from an Aurora facility Tuesday, but he was unable to walk out on his own.

CBS Colorado cameras captured two fellow detainees carrying Edward Nalwamba from the GEO-operated ICE detention facility to his ride after staff reportedly refused to allow him to use a wheelchair beyond the facility's gate.

Nalwamba, who has lived in Colorado for more than two decades, was released after a federal judge granted his petition challenging his continued detention and ordered immigration officials to free him by Tuesday.

His release comes after 13 months in ICE custody, during which his attorney says his health deteriorated dramatically.

"I was walking. I was exercising. I was playing ping pong," Nalwamba said shortly after his release, describing his physical condition before he was detained in September 2025.

Now, he says he cannot walk without assistance. Nalwamba told CBS Colorado that staff initially brought him toward the facility's exit in a wheelchair, but would not allow him to take it the rest of the way to his transportation.

"They get me outside and say we can't go beyond this," Nalwamba explained. "And I'm asking, 'Can't the car come here?' They say, 'No.' I say, 'So how am I going to get the car?'"

Nalwamba said two other detainees stepped in and offered to carry him. He knew one of the men from his housing unit but said he did not know the other.

"Those friends offered to carry me, and, I mean, I'm so grateful to them," he said.

The circumstances of his release have drawn criticism from Colorado U.S. Sen. John Hickenlooper.

In a social media post Tuesday, Hickenlooper said members of his staff visited the detention center earlier in the day and specifically requested that GEO staff allow Nalwamba to call his caretakers before his release and provide a wheelchair to take him to his ride home.

The senator said GEO staff assured his office that both requests would be honored.

"They failed to deliver on either," Hickenlooper wrote. "No phone call. No wheelchair. No human decency."

Hickenlooper called the incident an act of cruelty and pledged to continue holding those responsible accountable.

CBS Colorado has reached out to the U.S. Department of Homeland Security seeking an explanation for the wheelchair restrictions, the circumstances surrounding Nalwamba's release and allegations concerning his medical treatment. 

DHS had not responded to those questions as of Tuesday evening.

Nalwamba's attorney, Joy Athanasiou, says her client entered into ICE custody in good health but has experienced serious medical problems while detained.

"When he came to the detention center a year ago, he was extremely healthy. He was very fit. He exercised regularly. He could do 15 to 20 push-ups. Now, he is wheelchair-bound. He is extremely weak," Athanasiou said.

Athanasiou said Nalwamba was diagnosed with pneumonia in January, lost more than 30 pounds and collapsed while detained. She also says he has suffered from an ongoing respiratory illness since June, and accuses ICE of failing to provide adequate testing and treatment.

Nalwamba described experiencing chest pain, coughing, dizziness and weakness in his legs.

His attorney says his supporters are working to arrange a medical appointment and hope he can begin physical therapy and rehabilitation.

In a statement provided to CBS Colorado in June, the Department of Homeland Security defended the medical care available to people in ICE custody.

"It is a longstanding practice to provide comprehensive medical care from the moment an alien enters ICE custody," a DHS spokesperson said. According to the agency, that includes access to medical appointments and 24-hour emergency care.

Nalwamba previously served as a priest at Resurrection Anglican Fellowship in Greenwood Village for approximately 15 years. He arrived in the United States from Uganda in 2002 and remained in the country after his tourist visa expired.

Nalwamba and his supporters have said he fears returning to Uganda because of persecution connected to his pro-democracy political activities.

In its June statement, DHS said Nalwamba had overstayed his visa, was granted voluntary departure in 2007 and received a final order of removal in 2010. ICE detained him on Sept. 18, 2025.

Before that arrest, Nalwamba says he had been living under an immigration order of supervision.

His attorneys challenged his prolonged detention through a federal habeas corpus petition, arguing the government could not continue holding him indefinitely.

Athanasiou says she is concerned that ICE could attempt to detain Nalwamba again.

On Monday, a judge granted the petition and ordered Nalwamba released no later than Oct. 20. Despite that ruling, his underlying immigration case remains unresolved.

"I am back to where I was when they first arrested me," Nalwamba said. "So I was asking myself, 'Why did they arrest me in the first place?'"

Pope dismisses priest Švedavičius from clerical state over child sex crime allegations

The Pope has granted a request by Tadas Švedavičius, a priest accused of sexual offences against children, to be dismissed from the clerical state. 

"As a result of this decision, Švedavičius has lost his clerical status and ecclesiastical faculties and can no longer exercise priestly ministry. 

Dismissal from the clerical state does not terminate criminal proceedings or exempt him from liability under state law," the Archdiocese of Vilnius said. 

Švedavičius was suspended from his duties following allegations of offences involving the sexual abuse of children, possession of pornographic material and involving children in alcohol consumption. 

After petitioning the Holy See to be dismissed from the priesthood, he also accepted personal responsibility for compensating the victims. The prosecutor’s office announced in August that Švedavičius’ case had been referred to court. 

The Archdiocese of Vilnius said it would continue to strengthen safeguards for minors and vulnerable adults, improve prevention measures and do everything possible to ensure that the faith community is a safe place for everyone. 

The next safe-environment training session is scheduled for 27 October in Vilnius. Švedavičius faces substantial compensation claims from victims, ranging from tens of thousands to hundreds of thousands of euros. 

Defendants accused of this type of crime typically face an actual prison sentence of 10 years, which is the average of the sentence prescribed by law. 

Prosecutor Egidijus Motiejūnas appealed to journalists to encourage anyone else who may have been victimised by the priest to come forward and contact law enforcement. 

There are 11 victims in the case, most of whom have their own lawyers. Hearings in the case will be held in private. 

Cases involving sexual offences in Lithuania are heard in closed court sessions. 

The boys who were victims were aged between 12 and 18 when the alleged offences took place. 

All of them are now adults. Švedavičius, who worked in the Archdiocese of Vilnius, is charged with 34 offences involving the sexual abuse of children, possession of pornographic material and involving children in alcohol consumption. 

The alleged offences are believed to have taken place between 2002 and 2025. Švedavičius was ordained a priest on 29 June 2001.

Jharkhand: Catholic priest in serious conditions after school attack

A priest in the Diocese of Khunti, in the Indian state of Jharkhand, has been left seriously injured following an attack by unidentified assailants.

Father Benedict Barla, principal of St Michael Middle School in the Khunti district, was discovered lying in a pool of blood on the school premises at approximately 8:30 am today, and taken to a hospital in Ranchi, where he remains in serious condition.

He was initially taken to Khunti Sadar Hospital, where he received emergency medical attention, before he was moved to Pulse Hospital in Ranchi.

The motive for the attack and the identities of the assailants remain unknown. The police are investigating the case from every possible angle and are collecting evidence to identify and apprehend those responsible.

According to Father Bisu Benjamin, vicar general of the Diocese of Khunti, CCTV footage shows three masked men arriving on a motorcycle and entering the school grounds at around 9:00 pm yesterday.

“It seems they may have entered the office and attacked the principal when he came across them. They appear to have used whatever they could find there to hit him,” Father Benjamin told The Indian Express.

“As Barla was already diabetic, doctors were trying to stabilise his condition before considering surgery,” the vicar added.

The school was closed yesterday for a holiday, and the person who usually stays with the principal had also left to attend his mother’s funeral. He returned after the burial, in the early hours of Wednesday morning.

“The attackers may have known that the principal was alone,” said Father Benjamin, who declined to speculate about their identities or motive.

“We do not want to speculate about who could be behind this. We will wait for the administration and police to investigate. We do not want rumours to spread and create divisions in society,” Benjamin said.

"As per the doctor’s report, Fr Benedict was attacked by probably a spade which the police found and taken - the bishop of Khunti, Msgr. Binay Kandulna, later told AsiaNews -. It looks that three or four persons had already entered the school building to steal from his office. It was dark so Father could not see them and when he opened the grill to enter his office they attacked him. His condition is very critical, also due to his health complications".

The local MP for Khunti, along with others, visited the hospital today to check on Father Barla’s condition, while Adivasi groups and Christian organisations took to the streets to protest against this act of violence.

Toronto archdiocese urges Canadians to continue push to stop euthanasia expansion

The Catholic Archdiocese of Toronto is urging Canadians to continue to push their MPs to fight against the expansion of euthanasia, notably after the federal government paused an expansion of the practice for the mentally ill, because “work must continue “ to protect the vulnerable with new legislation.

“We believe that any form of MAiD contravenes our belief that every life is sacred from the moment of conception to natural death,” the archdiocese wrote in a recent statement.

“Please continue to respectfully urge your Member of Parliament to ensure that the commitment to exclude mental illness alone from MAiD eligibility becomes law, and to prioritize access to mental health care, suicide prevention and recovery supports.”

As LifeSiteNews reported, on October 7, the federal government paused a planned expansion of allowing euthanasia to those with mental illness as the sole cause. Still, it then said it would allow Medical Assistance in Dying (MAiD) by advance request. On the same day, it voted against Conservative Bill C-218, which would have banned the practice outright.

Despite not allowing MAiD for those with mental illness, Liberal Justice Minister Sean Fraser told reporters that new legislation would, in a way, allow for more euthanasia.

The Archdiocese of Toronto said it continues to call on “elected officials to halt any further expansion of MAiD in our country and to separate mental health exclusions from advance requests for MAiD in future legislation.”

The archdiocese noted that it is “grateful” to those who have already “reached out to their elected Member of Parliament to respectfully ask their support of Bill C-218” but stressed that “Our work must continue.”

“An announcement does not change the law, and legislation must be passed before the current exclusion expires on March 17, 2027. The government also announced plans to permit advance requests for MAiD, raising additional concerns that will require careful examination when the proposed legislation is available,” it stated.

Campaign Life Coalition (CLC) recently noted that Prime Minister Mark Carney’s government is “playing with lives” after opening the door for advance death requests while at the same time voting against Bill C-218.

The expansion of euthanasia for the mentally ill is slated to become law in 2027 as a consequence of the passage of Bill C-7. 

The bill has an exclusion in it for those who are mentally ill. Fraser’s new bill would expand the exclusion indefinitely, but the exact wording of the bill is unclear.

Many provincial governments such as Alberta had protested the planned MAiD expansion. Alberta placed strong limits on assisted suicide

‘Exorcist Files’ Priest Sues Catholic Commentators Who Questioned His Credentials

A prominent priest who hosts a popular podcast about exorcisms is suing two lay Catholic commentators for defamation, alleging that they falsely told listeners of another podcast that he is not an exorcist. 

The two commentators are associates of a well-known exorcist, Father Chad Ripperger, who is not a defendant in the lawsuit.

Father Carlos Martins, host of The Exorcist Files and author of a book with the same title, filed the lawsuit, which is pending, in November 2025 against Jesse Romero (identified in court papers as Jesus O. Romero Jr.) and Kyle Clement.

At the time, Romero was the principal host of the podcast Jesus 911, while Clement, director of formation and training for a religious society of priests that Father Ripperger founded, was a guest on Romero’s podcast.

The lawsuit also names as a defendant Catholic Resource Center Inc., of Los Angeles, which operates Virgin Most Powerful Radio, the broadcaster of Jesus 911. According to Father Martins’ complaint, Clement made false statements about Father Martins while appearing on the podcast in November 2024.

“Clement asserted that Fr. Martins ‘is not who he says he is’ ” and that Father Martins is “opining and talking about things which he does not know,” according to Father Martins’ complaint, which calls Clement’s statements “false and defamatory” because, it says, “Fr. Martins has functioned as an exorcist and has both the knowledge and experience to perform and speak on exorcism.”

“These statements harmed Fr. Martins’ credibility as a religious figure and exorcist and directly affected the sale and reception of The Exorcist Files book that was newly released at the time these episodes aired,” states Father Martins’ complaint, filed in U.S. District Court for the Eastern District of Michigan. “In addition, these statements caused The Exorcist Files to lose advertisers and listeners, which resulted in financial losses.”

But Romero and Clement “deny any allegation that they published false or misleading statements” about Father Martins during the podcasts and maintain that the priest is not an exorcist, according to a formal answer to Father Martins’ complaint filed in court in September 2026.

“It is Defendants[’] strongly held belief that Plaintiff is not an exorcist …,” the defendants state in court papers, questioning Father Martins’ credentials and describing the priest’s “traveling across the United States to perform exorcisms” as “both improper and out of the ordinary.”

Private Inquiries

The statements Clement and Romero made about Father Martins during three late-2024 Jesus 911 podcast episodes (Nov. 20, Nov. 27 and Dec. 4) followed inquiries Romero made privately in the summer of 2023.

Romero sent Father Martins an email message Aug. 29, 2023, asking for his “status as an exorcist” while identifying himself as a radio and podcast host and as a “member of the Liber Christo team under Fr Ripperger,” according to an exhibit filed in court by Father Martins’ lawyer.

Liber Christo is an organization founded by Father Ripperger and Clement for “training priests, deacons and laity in the ministry of liberation” from purported demonic possession.

Father Martins referred Romero to the priest’s website without answering his questions, according to court papers.

Romero also solicited an email message from Father Martins’ religious society, Companions of the Cross, about the priest, to which the society responded.

“In answer to your inquiry Fr. Carlos has not been appointed as an exorcist by a particular diocese. His full-time ministry is Treasures of the Church, however, due to his travels, he has been involved in exorcisms with the appropriate permission and or by request of the corresponding bishop,” the society’s email message states.

According to court papers, Romero quoted from the email message during a podcast episode released Nov. 27, 2024, but stopped at “Treasures of the Church” and left out the part about Father Martins receiving “appropriate permission” from diocesan bishops to perform exorcisms.

Crossing a Line?

Romero’s partial quotation of the society’s email message about Father Martins during the podcast is a flashpoint in the case.

On Aug. 21, 2026, U.S. District Judge F. Kay Behm denied the defendants’ motion to dismiss the case, writing that “the court agrees that Plaintiff has the better argument.” The judge highlighted a particular statement that, according to her ruling, Romero made on the podcast about Father Martins: “I just don’t understand why he’s purporting to be an exorcist when his Order says he’s not.”

With that statement, the judge wrote, Romero “appear[s] to have crossed the line between an opinion that Fr. Martins is not an exorcist to statements of fact that the email from his own Order says he is not an exorcist.”

The email message from the Companions of the Cross “does not say that Plaintiff is not an exorcist,” the judge wrote.

The ruling allowed the lawsuit to proceed but did not determine whether the defendants had defamed Father Martins.

Two weeks later, on Sept. 4, 2026, the defendants in their formal answer to Father Martins’ complaint acknowledged that “Romero only read a portion of the e-mail in question” during the podcast but described it as a choice the defendants made “consistent with their beliefs” that Father Martins is not an exorcist.

Unspecified Damages

Father Martins is seeking unspecified damages in the lawsuit for harm to his reputation, earning ability and physical well-being allegedly caused by the podcasters’ statements about him.

On the financial side, Father Martins’ complaint says he had to cancel “worldwide speaking engagements” associated with the publication of his book The Exorcist Files, published in November 2024, and that his podcast lost advertisers and listeners.

Father Martins’ complaint says “multiple priests contacted” him following the Jesus 911 podcasts in November and December 2024 and that “at least one priest advised Fr. Martins that multiple people in his parish were scandalized by the podcasts and asked if Fr. Martins was a fraud.”

“Everywhere he goes, he fears people believe him to be a fraud, who is not worthy of the priesthood and not to be trusted as an exorcist,” the complaint states.

Father Martins’ complaint also alleges that he “suffered severe emotional distress, including anxiety, sleeplessness, depression, dread, grief, and a sense of hopelessness,” as well as a brain injury called dendritic atrophy, allegedly caused by emotional distress. The complaint says the injury makes the brain “more susceptible to anxiety and depression.”

“Fr. Martins’ cognitive abilities have been permanently diminished because of the Defendants’ conduct,” the complaint states.

Neither Father Martins nor his religious community nor the lawyer representing him in the case could be reached for comment by the time this story was published.

Clement and a spokesman for Catholic Resource Center also could not be reached for comment.

A spokesman for Romero, who currently hosts The Jesse Romero Show podcast, declined an interview request from the Register.

“Jesse would welcome an interview after the case is adjudicated and talk about the case from the beginning to end,” said Anita Romero, Jesse Romero’s event coordinator, by email.

The defendants’ lawyer, H. William Burdett, declined a request for comment.

Father Ripperger, who, at the request of Denver Archbishop James Golka, has agreed to a one-year moratorium on public speaking and interviews, could not immediately be reached for comment Monday night. 

The Register attempted to contact him through the Society of the Most Sorrowful Mother, known as the Doloran Fathers, a semi-contemplative society of priests he founded in the Archdiocese of Denver.

A scheduling conference in the case is set for Oct. 29, 2026.

Diocese of Hildesheim sets list of candidates for new bishop

The Hildesheim Cathedral Chapter has drawn up a list of three candidates for the succession of the former bishop Heiner Wilmer. 

Previously, a selection committee from the cathedral chapter and former members of the diocesan pastoral council had discussed possible candidates, as the diocese of Hildesheim announced on Wednesday. 

The list is due to be handed over to the Pope's ambassador to Germany, Archbishop Hubertus van Megen, in November. 

The names of the three candidates will not be published. The cathedral chapter had drawn up the final list according to the specifications of the Prussian Concordat and under papal secrecy, it said. 

In addition to Domdechant Heinz-Günter Bongartz, representatives of the groups involved in the selection will take part in the handover to the Apostolic Nuncio.

Around 630 Catholics talk to

The candidate search was preceded by a new participation process for Hildesheim. In mid-September, cathedral capitulars and former members of the Diocesan Pastoral Council had spoken to faithful in eight places about what qualities and abilities the future bishop should bring with him. 

Around 630 people attended at the time. In addition, Catholics were able to propose to the cathedral chapter concrete names of possible candidates. According to the diocese, a total of about 100 entries were received. 

After the presentation of the possible candidates, the selection committee had intensively advised and finally named three people "under prayer and in great agreement," the diocese said. On this basis, the cathedral chapter consisting of eight priests subsequently decided on its own responsibility to the final list of candidates.

Bongartz acknowledged the procedure as a spiritual and synodal process. All parties involved were aware of their high responsibilities. The common path has shown "how much the synodal thought also holds together people with different responsibilities in the Church in this way". 

The diocesan pastoral council was an advisory body of the then bishop, in which representatives of various areas of church life participated. With Wilmer's move to Münster, the work of the panel ended. For the search for his successor, the cathedral chapter again included previous members in the deliberations.

Diocese since June without bishop

Wilmer had headed the diocese of Hildesheim since 2018 and moved to Münster as a bishop in June. Since then, Auxiliary Bishop Martin Marahrens has temporarily led the diocese as a diocesan administrator. 

The diocese includes a good 490,000 Catholics in large parts of Lower Saxony as well as in Bremen-Nord and Bremerhaven.

The bishop's election is based on the Prussian Concordat of 1929. The Hildesheimer proposal list is included in the further proceedings in Rome via the nuncio. 

In addition, other legitimate bishops and the nuncio can also propose candidates. In the end, the cathedral chapter receives a list of three names from which it elects the new Hildesheim bishop.

Vatican Supreme Court orders the retrial of the "Pope's altar boys" at the request of the prosecution

The Court of Cassation of the Vatican City State has partially annulled the sentence that convicted priest Gabriele Martinelli in 2024 to two years and six months in prison for corruption of minors at the San Pio X Preseminary, known for hosting the so-called «Pope’s altar boys.» 

The Vatican’s highest court has ordered the case to be re-examined by an Appeals Court composed of different judges.

According to the Italian newspaper Il Messaggero, in a report picked up on Wednesday, October 21 by Vida Nueva, the annulment affects exclusively the crime of corruption of minors. The Cassation has upheld the appeal filed by the prosecution, which questioned the criminal classification of the reported facts, and has rejected the appeal filed by Martinelli.

The ruling is signed by Cardinals Kevin Farrell, Augusto Paolo Lojudice, and Ángel Fernández Artime, along with judges Patrizia Piccialli and Chiara Minelli. The appeal had been filed by the Vatican’s promoter of justice and by Laura Sgrò, lawyer for the civil party, who argued that the conduct attributed to the priest should be examined as a crime of sexual violence and not solely as corruption of minors.

The new court must rule on the aspects affected by the annulment. The full Cassation ruling has not been made public, so the specific legal grounds that motivated the decision remain unknown.

A two-and-a-half-year sentence partially annulled

The case dates back to the alleged abuses committed at the San Pio X Preseminary, an institution that for years operated within the Vatican and hosted young people who served as altar boys in the liturgical celebrations at St. Peter’s Basilica.

Martinelli, currently a priest of the Italian diocese of Como, had been a student at the center. The complaint referred to alleged acts committed against another student, identified by the initials L. G., who was approximately seven months younger than him.

On October 6, 2021, the Tribunal of the Vatican City State acquitted Martinelli of the charges of carnal violence and lewd acts due to insufficient evidence. It also declared the criminal action for the crime of corruption of minors extinguished by prescription for the period between August 2008 and March 2009.

Priest Enrico Radice, former rector of the preseminary, was also tried in that proceeding for alleged abetting. The judges declared some of the facts attributed to him prescribed and acquitted or declared him not punishable regarding the remaining charges.

The first-instance ruling was appealed by the public prosecution and the civil party.

On January 23, 2024, the Vatican Court of Appeals, presided over by Spanish Bishop Alejandro Arellano Cedillo, partially modified the ruling and found Martinelli guilty of corruption of minors for acts committed between August 9, 2008, and March 19, 2009.

The sentence was two years and six months in prison and a fine of one thousand euros. It was the first conviction handed down by a Vatican court for abuses committed within the territory of the State.

However, the Court of Appeals upheld the acquittal for insufficient evidence regarding the charges of carnal violence and lewd acts. It also declared inadmissible the request for compensation filed by the civil party.

The prosecution questioned the classification of the facts

The disagreement over the criminal classification of the reported conduct has been one of the central points of the appeals filed before the Cassation.

The public prosecution and the civil party’s representation considered that the facts should not be framed solely under the crime of corruption of minors, but rather should be examined under the charge of sexual violence.

With the new ruling, the conviction for corruption of minors is annulled and another appeals chamber must intervene. The decision does not constitute a conviction for sexual violence, but rather returns to the competent court the examination of the aspects covered by the Cassation ruling.

A case reported in 2018

The first accusations about what happened at the San Pio X Preseminary gained public notoriety in 2017, when Kamil Jarzembowski, a former Polish student of the institution, reported alleged abuses that allegedly took place at the center.

His testimony was broadcast by the Italian television program Le Iene and later included in the book Peccato originale, by journalist Gianluigi Nuzzi.

In April 2018, the former student identified as L. G. filed a complaint with the Vatican justice system, which led to the criminal proceedings against Martinelli and Radice.

The preseminary was managed by the Don Folci Work, linked to the diocese of Como. In 2021, during the judicial process, Pope Francis ordered the transfer of the institution outside Vatican territory.

Following the 2024 conviction, the diocese of Como confirmed that certain canonical precautionary measures remained in force regarding Martinelli and Radice, including restrictions on the exercise of priestly ministry and the prohibition of pastoral activities with minors and vulnerable adults.

The Court of Cassation’s decision now opens a new judicial phase in a process that began more than eight years ago and whose resolution on the crime of corruption of minors is once again pending an appeals ruling.

Pope calls for historical rigor in canonization causes: "Authentic, credible testimonies above all suspicion"

Pope Leo XIV has highlighted the importance of historical rigor in the processes of canonization, recalling that the holiness of those proposed for the altars must be supported by testimonies that are “authentic, credible, and above all suspicion.” 

The Pontiff has insisted on the need to carefully examine the documentation of each cause and to place the life of the candidates in their historical context, without subjecting the understanding of holiness to the changing criteria of each era.

This is what he stated this Wednesday, October 21, during an audience in the Vatican Apostolic Palace with the participants in the congress “Holiness in History”, organized by the Dicastery for the Causes of Saints. 

In his address, Leo XIV recalled the decision of Pius XI to introduce the historical-critical method in the examination of causes and underlined that canonization transcends historical circumstances, for through it the Successor of Peter presents to the whole Church models of Christian life valid for every age.

ADDRESS OF THE HOLY FATHER LEO XIV TO THE PARTICIPANTS IN THE CONGRESS “HOLINESS IN HISTORY” ORGANIZED BY THE DICASTERY FOR THE CAUSES OF SAINTS

In the name of the Father, and of the Son, and of the Holy Spirit.

Peace be with you.

It is beautiful to see so much enthusiasm for the saints of today, and thank you!

Eminences, Excellencies, dear brothers and sisters:

I am pleased to meet you on the concluding day of your Congress “Holiness in History,” organized by the Dicastery for the Causes of Saints. I greet and thank your superiors, members, consultants, officials, relators of the Congress, and all those who, in various ways, work on the causes of the saints.

The theme chosen for these days of study seeks to deepen the relationship between holiness and history, offering the opportunity to dwell on various aspects. The first concerns canonized holiness, which must be proven through testimonies that are authentic, credible, and above all suspicion. To this end, the work of the Historical Commission at the diocesan level and that of the relators and consultants of the Dicastery for the so-called “ancient causes” play an essential role.

It was precisely a historian of recognized prestige such as Pope Pius XI who established the Historical Section in the then Sacred Congregation of Rites, opening the causes of the saints to the specific use of the historical-critical method. Nor can the examination of “recent causes” dispense with a serious and rigorous verification of all the material collected. The causes of the saints employ the instruments proper to the study of history, although their purpose is not to produce historiography, but to bring to light the exemplarity, spirituality, and reputation of holiness of the candidates for the altars.

A second aspect is how historical and cultural evolution influences, at its various stages, the very concept of holiness. With the passage of time, the profile of the saints may also undergo certain developments: not to follow the stereotypes of the moment, but to interpret concrete experience through the categories of the lived Gospel. That is why it is very important to situate the testimony of a saint in the context in which he or she lived. The people of God seek models for living the present, intercessors who help the members of the Church to face current challenges and to recognize their opportunities. However, it must not be forgotten that the solemn act of canonization transcends historical circumstances. Indeed, through it, the Successor of Peter not only approves, but points out to the whole Church credible witnesses of the Gospel, capable of speaking to all ages.

Finally, it is necessary to consider how the presence and witness of the saints have transformed history. Enlightened by grace, they knew how to listen to the calls of their time, combining faith and history and giving their lives to build the new reality of the Kingdom of God. The history of the world without saints would be immensely poorer, that is, less human.

Dear friends, the witness of the saints, deeply rooted in the concrete reality of their time, reminds us of the innovative and transformative power of the Paschal Mystery. They show us a history shaped by faith. I thank you because, through your work, you help to highlight this wonderful reality. I entrust you to the protection of the Virgin Mary, Queen of Saints, and from my heart I impart the Apostolic Blessing. Thank you.

Coronation Cross containing relic of True Cross passes into Catholic care in Wales

The Cross of Wales, the processional cross that led the Coronation procession of King Charles III at Westminster Abbey and contains a relic of the True Cross gifted by Pope Francis, has passed into the care of the Catholic Archdiocese of Cardiff-Menevia.

The Archbishop of Wales (Church in Wales), the Most Revd Cherry Vann, handed the Cross into the care of Archbishop Mark O'Toole following the national ecumenical Service of Dedication for the Seventh Senedd at Llandaff Cathedral on Tuesday 13 October.

The service, organised by Cytûn - Churches Together in Wales, brought together church leaders, interfaith partners and Members of the Senedd to pray for the new Senedd term ahead of its official opening on 15 October.

Archbishop Cherry preached, and Archbishop Mark offered prayers alongside the Bishop of Llandaff and the Bishop of St Davids.

A gift from His Majesty King Charles to mark the centenary of the Church in Wales, the Cross is shared between the Church in Wales and the Catholic Church in Wales as a permanent sign of their common Christian heritage. Pope Francis gave a piece of the True Cross to be included in the Cross, as a personal gift to the King and a sign of ecumenical friendship.

Archbishop Mark O'Toole said: "It is a privilege for us to receive this ecumenical gift given to the people of Wales by King Charles on the occasion of his Coronation. It is made even more precious because it contains a relic of the True Cross, kindly donated by the Holy Father, Pope Francis. 

The Catholic people of Wales are grateful for the many opportunities this sacred Cross will offer them in contemplating the death and resurrection of the Lord Jesus in their lives. It will inspire us to continue our work of healing and reconciliation, for 'the Cross stands still while the world turns' (Carthusian Order)."

The Cross will accompany the archdiocese through the seasons of Advent, Christmas, Lent and Easter. It will be at St David's Cathedral, Cardiff, for Advent and Christmas, and at St Joseph's Co-Cathedral, Swansea, for Holy Week and Easter. During Lent it will be carried to a series of Station Masses in parishes across the archdiocese.

In a further sign of ecumenical friendship, the Cross will make a short visit to Newport Cathedral of the Church in Wales during this time.

Cardinals Who Have Lost Their Latin

At the highest levels of the Church, a generation of prelates is in danger of no longer being able to read directly the texts on which its doctrine, its law and its liturgy are based.

As we suspected, it is now a numerical certainty: more than 65% of the current cardinals have lost their Latin, or more precisely they have never learned it. 

The revelation was made by the Vaticanist of the newspaper Il Tempo, Francesco Capozza, on his Facebook page of August 4, 2026: "My research lasted several months; I consulted the heads of seminaries, universities, congregations and many other sources. The result is embarrassing: more than 65% of the current College of Cardinals does not know a word of Latin, has never studied it, has never understood it. This is the extremely serious legacy of Bergoglio, who entrusted to the Church ignorant cardinals, without talent or competence, who do not know that Latin is the official language of the Church."

He added: "Most of these people do not even speak English, but exclusively their own national language. Ignorant, devoid of specific skills, without any legal, theological or liturgical basis. This is the Church of today and if Leo XIV does not make a clean slate, it will be an even worse tragedy than the last twelve years."

The Use of Latin 

On his blog Philosophia Perennis, the German journalist David Berger offers an enlightening comment, taken up by InfoVaticana on August 6: "More than two-thirds of the cardinals barely master Latin. What, at first glance, seems to be only a marginal remark to classical philologists, could in fact reveal one of the deepest crises of the Catholic Church. For whoever loses the language in which faith, liturgy and canon law have been formulated for centuries ends up losing direct access to his own tradition. [...]

"It is in no way a question of romantic nostalgia for a supposedly glorious past, nor of the preference of those who are fond of the classical liturgy. The question is much more fundamental: can a Church preserve its unity when its highest representatives no longer master the language in which its theology, canon law and teachings have been formulated for centuries? […] Latin has never been a mere historical relic for the Catholic Church. It is, strictly speaking, its official language. For nearly two thousand years, papal legislative texts, canon law, and numerous magisterial documents have been promulgated in Latin, in their binding form. And rightly so: an immutable language preserves the precision of theological concepts better than any modern lingua franca. Its words are not subject to the ideological and social upheavals to which living languages are constantly exposed. It is precisely for this reason that Latin is particularly apt to express truths with precision and permanence."

David Berger makes this sad observation: "In many seminaries, Latin occupies only a marginal place. Many candidates for the priesthood only discover this language in introductory courses, without ever acquiring the ability to read ecclesiastical documents or the Fathers of the Church in their original language. The result is not only a gap in classical training, but above all the disappearance of direct access to the sources of the Catholic faith. For theology flourishes thanks to precise concepts. Saint Thomas Aquinas himself knew that a slight change of perspective can have profound consequences for the understanding of a doctrine. Concepts such as grace, person, substance, nature, or charity can only be translated approximately into modern languages. Every translation necessarily involves an interpretation. This is why the Church has always written her sacred texts in a language whose meaning has remained stable through the centuries."

The Encyclical Magnifica Humanitas  

"The relevance of this problem became clear with the first encyclical of Pope Leo XIV. For the first time, a magisterial document of such importance was not published from an original Latin text, but appeared directly in various versions in modern languages. While this may seem practical, it nevertheless raises considerable questions. Shortly after its publication, debates arose around central concepts, for example when it comes to 'humanity.' What exactly is it? Biological species? The human family? The whole of humanity? Or the common human nature on which natural law is based? The different language versions suggest different interpretations. An authoritative original Latin text would, at the very least, have provided an unequivocal hermeneutical point of reference."

"At a time when fundamental anthropological concepts are increasingly being challenged by gender ideologies, trans-humanism, and technological advances, conceptual precision is not an academic secondary issue. It is essential to understanding the Church's statements and their consequences."

David Berger concludes judiciously: "From this perspective, Capozza's words sound like a warning. A Church whose highest dignitaries no longer master their official language loses an essential instrument for its theological understanding. It becomes more dependent on translations, on national linguistic spheres, on the different theological schools and, ultimately, on the dominant currents of each era."

"And Latin embodies precisely a freedom that is often neglected today. Unlike English, it is not the language of a world political or economic power. It does not belong to any particular people. An African, Asian, American or European bishop meets another bishop on the same linguistic ground. This is why Latin has never been the expression of cultural superiority, but the very bond of a universal Church."

He warned: "Whoever loses the language of the Church loses much more than vocabulary and grammar: he loses direct access to a spiritual treasure that has shaped Western thought for nearly two millennia. And a Church that knows its sources only second-hand may one day be unable to make its own inimitable voice heard."

C of E heading for ‘financial disaster’ warn two academics

“RUTHLESS” action to make the Church of England fit for the 21st century should include a reduction in the number of dioceses and diocesan bishops to 30, cuts to diocesan staff, and giving deaneries control of budgets and clergy-deployment decisions.

The recommendations are set out in a new report, Wasted Money in a Diminishing Church, which says that “radical thinking” is necessary to interrupt a cycle of decline which has left many parishioners and clergy “deeply dispirited”.

“We want to break this silence because we are convinced that the Church of England is heading for financial disaster,” write the authors, Canon Robin Gill and Professor John Craven. “More and more of its funds are being spent on administration in every diocese while churchgoing continues to decline, and less and less is spent on supporting parish clergy.

“As clergy are spread ever more thinly in urban and rural areas, services are less frequent, congregations are getting smaller, and less money can be raised in church collections from people who wonder what they are getting for their money.”

Canon Gill, Emeritus Professor of Applied Theology at the University of Kent, was theological adviser to Archbishops Robert Runcie and George Carey. Professor John Craven, a former professor of economics, was a member of the Archbishops’ Council from 2006 to 2013. The report has been published by the Centre for Anglican History and Theology at the Universities of Kent and Christ Church Canterbury.

The diocesan-finances review produced for the Archbishops’ Council in 2024 showed that, across dioceses, attendance was down between 25 and 40 per cent since 2015; that parish share was down almost 30 per cent in real terms since the pre-pandemic era; and that, in the same period, the number of ordinands had fallen by 40 per cent. Save the Parish has highlighted a 28-per-cent reduction in the number of full-time stipendiary posts since 2000.

In their report, Professors Gill and Craven chart the expansion that has taken place at diocesan level. They calculate that, in the 21st century, staff numbers almost doubled from about 1,300 in 2005 to 2,300 in 2025, including 220 in safeguarding alone. Dioceses have multiplied from 22 in 1800 to 40 (mainland) today, while the number of bishops is now four times what it was in the Victorian era.

No diocesan reorganisation has taken place since the creation of the diocese of Leeds in 2014. In 2022, a leaked paper for the College of Bishops, produced by the Archbishops and the then Bishop of London, suggested that the Church would have to “surrender much that we have held dear, but which we now believe may well now be hindering our mission” — by considering, among other things, the amalgamation of dioceses.

Two years later, however, the College of Bishops was told that the Dioceses Commission had “agreed with the Archbishops that there will be no ‘big bang’ or centrally-led approach to restructuring or combining dioceses at this time”.

Professors Gill and Craven argue that the Commission should be “reinvigorated, and charged with reducing the number of dioceses to around 30 dioceses by 2032 with a parallel reduction in the numbers of bishops, senior clergy and administrators”.

Concerns about the costs of diocesan officers were among those set out in the leaked 2022 paper, which suggested that they should be kept “as lean as possible to allow as much resource as possible to be focused on frontline mission and ministry”. Save the Parish has calculated that many dioceses employ an average of one staff member to every 3.5 parish clergy, and that “in some cases, this has slipped over the one to one mark.”

Professors Gill and Craven argue in their report that one driver of continued decline is that “money is spent and costly decisions are taken remotely from churchgoers,” many of whom regard aspirations such as the Net Zero target as “unrealistic, extravagant, unsustainable, and deeply depressing”.

Dioceses today are “too remote to make detailed decisions about ministry at local level”, the authors argue. “The difficult task of spreading ministry across a number of thinly populated areas should be tackled locally and transparently by the deanery concerned. They could deploy the number of full-time or part-time clergy that they are willing to fund using the resources allocated to them.”

Under their suggested model, funding from historic resources would be allocated to deaneries on the basis of their relative deprivation. This would include much of the Strategic Investment in Ministry and Mission (SMMIB) from the Archbishops’ Council plus all of Lowest Income Community Funding it allocates.

Acknowledging the possibility that “a deanery will reach the conclusion that it can no longer afford to pay for all the clergy for whom it has previously paid,” they proposes that the Church Commissioners establish an “insurance” scheme that would “guarantee every deanery-based priest (say) two years of continued pay after their deanery had given notice that they needed to reduce their clergy numbers”.

In recent years, several dioceses embarking on restructuring, including Truro, Manchester, and Gloucester, have tasked deaneries with developing local plans, including proposals for clergy deployment.

Asked whether the model would increase bureaucracy and whether deaneries had the required expertise and administrative capacity, Canon Gill said that each one would need “some admin support, either provided by competent volunteers or paid for — and more deprived deaneries should be supported centrally to do this.”

If deaneries ran administration, he said, “those who pay for the whole or a part of the cost of their administrators will know exactly what they are getting for their contribution. There is no objection in my mind to supporting necessary administration, but only if those who pay for it also control it.”

Among the report’s other recommendations is a call to “make a career as a parish priest attractive financially and professionally”. The authors call for an “explicit national commitment that ‘parish priests, not bishops or diocesan administrators, are our first priority’”.

While acknowledging that their recommendations are unlikely to reverse a “widespread decline” that had already set in by the late-Victorian period, the report suggests that the Church today has “opportunities to help people to find meaning in a changing or threatening world” — but only if the Church “changes its priorities radically”.

This would be in keeping with its history, they write. “The Church of England has always been rich in money and skills. It has been ruthless at times in redirecting that wealth towards the needs of a changing society. That ruthlessness will be needed again in the future.”

A copy of the report can be obtained from: rgjc2026@gmail.com