Saturday, April 18, 2026

Service marks retirement of longest-serving bishop in Cork diocese for 400 years

A service has taken place in Cork to mark the retirement of Paul Colton as the Bishop of Cork, Cloyne and Ross.

Bishop Colton was the longest serving Church of Ireland bishop of the diocese since 1617 and of the serving bishops in the Church of Ireland and was the last to be consecrated in the 20th century.

His farewell service took place this afternoon at St Fin Barre's Cathedral, before a congregation of more than 500 guests.

It was the last time Bishop Colton presided at a diocesan service as bishop of the diocese.

The service was to be a diocesan celebration of Easter, called 'The Glory of Easter'.

The congregation included representatives from all parishes, chaplaincies, schools, charities and organisations in the diocese, with diocesan clergy and commissioned lay church workers, led by the Dean of Cork, Very Reverend Nigel Dunne, and the Cathedral Chapter.

They were be joined by Paul and Susan Colton’s family and friends, as well as many guests from the church at home and from overseas.

The city and county of Cork were represented by the Lord Mayor of Cork, Councillor Fergal Dennehy, accompanied by the Lady Mayoress, Karen Brennan, and by the Mayor of Cork County, Councillor Mary Linehan Foley.

Mrs Dorothy Verplancke, one of the lay honorary secretaries of the Diocesan Synod and Diocesan Council said: "This is a significant moment in the life of the Church of Ireland in Cork as Bishop Colton has been the longest serving Church of Ireland Bishop of Cork, Cloyne and Ross since 1617 and, of the serving bishops in the Church of Ireland, was the last to be consecrated in the 20th Century."

Cathedral bellringers, led by Tower Captain, Guy St Leger, rang a full quarter peal on six of the cathedral’s 13 bells before the farewell service began.

A quarter peal typically consists of between 1,250 and 1,440 changes and lasts about 45 to 50 minutes.

At the start of the service the heaviest of the cathedral bells (1,372kg) was rung 27 times (once for each full year of the Bishop’s episcopate) by bellringer Marcus Calvert, who has been friends with the Bishop since they were scouts together in 2nd Cork (St Fin Barre’s Cathedral scouts) in the early 1970s.

Bishop Colton said: "While I will continue to serve as a bishop in ways that I have not yet prayerfully discerned, the decision to retire from this particular office as Bishop of Cork, Cloyne and Ross has been a big step to take.

"I gave it a lot of prayerful thought and ultimately settled on a date in the Easter season - a time of confidence, hope, and joy at the heart of our faith.

"This way I thought that I could go into my retirement with a spring in my step and the people of the diocese can move on confidently to what God hopes for them in the years to come inspired by the Easter good news."

The preacher at the service was the Bishop and Mrs Susan Colton’s friend of many years, the Very Reverend Dr Mark Oakley, Dean of Southwark, a writer, preacher and speaker with a strong commitment to human rights.

At the end of the Easter celebration there were speeches to mark the Bishop Colton’s retirement.

Then, the Bishop returned his crozier to the diocese for safe-keeping for a new bishop, who will be elected in the coming months.

Guests at the service included 11 bishops, including Bishop Fintan Gavin (Cork and Ross), Bishop John Buckley (Bishop Emeritus, Cork and Ross) and Bishop William Crean (Cloyne).

Bishop Colton’s fellow Diocesan bishops from the Southern Province also attended: Bishop Patricia Storey (Meath and Kildare); Bishop Michael Burrows (Tuam, Limerick and Killaloe) and Bishop Adrian Wilkinson (Cashel, Ferns and Ossory).

The congregation also included Bishop Michael Ipgrave (Lichfield, England), Bishop Johan Dalman (Strängnäs, Sweden) and Bishop Bo-Göran Åstrand (Porvoo, Finland), all places that the Cork, Cloyne and Ross Diocese and Bishop Colton have associations with, along with the former Archbishop of Armagh, Dr Richard Clarke.

The Right Rev Dr Sahr Yambasu, former president of the Methodist Church in Ireland and originally from Sierra Leone to which Cork, Cloyne and Ross is currently linked in a diocesan project - Liloma - through Christian Aid and the Bishops’ Appeal, was also due to attend.

APOSTOLIC JOURNEY OF POPE LEO XIV TO ALGERIA, CAMEROON, ANGOLA AND EQUATORIAL GUINEA (13–23 April 2026) - GREETING OF THE HOLY FATHER TO JOURNALISTS DURING THE FLIGHT TO LUANDA

Papal Flight

Saturday, 18 April 2026

_____________________________


Leo XIV

Buongiorno. Bonjour. Good morning everyone. Good afternoon already. I hope you had a good time in Cameroon.  And, as you know of course, we are on our way now to Angola. 

On the one hand, the visit in Cameroon was very significant because in many ways it represents the heart of Africa, in many different ways, both English-speaking and French-speaking, around 250 local languages, ethnicities. 

At the same time, it has great wealth, great opportunity, but also the difficulty we find throughout Africa, so many times, of an unequal distribution of wealth. I was personally very pleased: as you know, we began the trip in Algeria with the theme of Saint Augustine, and yesterday, at the Catholic University, there was the blessing of the beautiful monument that they had prepared with the map of Africa and Saint Augustine at the center. And so, in one sense, it expresses part of what this trip is about. 

And I primarily come to Africa as a pastor, as the head of the Catholic Church, to be with, to celebrate with, to encourage and accompany all of the Catholics throughout Africa. And yet there are, of course, other dimensions to the visit. 

I had a very fine meeting with a group of Imams in Cameroon to promote –- continue to promote, as we have done in other places already and as Pope Francis has done during his pontificate –– the dialogue, promotion of fraternity, through understanding, acceptance, peace-building with people of all faiths. 

At the same time, there has been a certain narrative that has not been accurate in all of its aspects, but because of the political situation created when, on the first day of the trip, the President of the United States made some comments about myself. Much of what has been written since then has been more commentary on commentary trying to interpret what has been said.  

Just one little example: the talk that I gave at the prayer meeting for peace a couple of days ago was prepared two weeks ago, well before the President ever commented on myself and on the message of peace that I am promoting. And yet, as it happens, it was looked at as if I was trying to debate again the President, which is not in my interest at all. 

So we go on the journey, we continue proclaiming the Gospel message, and the text of the Gospel we have been using for the liturgies give a number of different, fantastic, beautiful aspects of what it is about to be Christian, of what it is about to follow Christ, of what it is about to promote fraternity, brotherhood, trusting in the Lord, but also looking for ways to promote justice in our world, promote peace in our world.  

So with that note, I am very happy to greet all of you, and thank you for the work that you are doing, and I hope that the Lord will continue to bless all of us on this trip. Thank you very much.  

Cameroon journalist [in French]:

A few words in French? Yes, thank you, thank you very much, Your Holiness, we just wanted to hear a few words from you in French, since Cameroon is bilingual. I work for Cameroon’s national television station. 

Leo XIV

I would just like to thank everyone in Cameroon for the wonderful welcome, the great enthusiasm, the joy of the people. It was absolutely fantastic. 

The experience of a faith community people who really discovered in the shared enthusiasm, if you will, how wonderful it is to experience what it means to be a follower of Jesus Christ and to celebrate our faith together. 

And that enthusiasm was very much present in Cameroon. I am very happy to have had the experience and to accompany all of your people during these days.

Sexual abuse survivors outraged Baltimore archbishop did not testify in bankruptcy hearing

Baltimore Archbishop William Lori did not testify at a hearing Thursday over the church's bankruptcy case, despite efforts to subpoena him, which angered some victims of sexual abuse who want a settlement and closure with the church.

The Baltimore Archdiocese filed for bankruptcy after Maryland's Attorney General in 2023 found that more than 600 children were abused under the church's supervision. 

The bankruptcy filing came just before the Maryland Child Victims Act went into effect, allowing survivors to independently sue the church. 

However, Bishop Adam Parker, another top church official, took the stand and faced tough questions about the archdiocese's finances.

Parker spoke with WJZ Investigates about the need for a settlement and defended Archbishop Lori, saying he cares deeply about victim-survivors. 

Baltimore's Archbishop William Lori did not testify at a hearing Thursday over the church's bankruptcy case, despite efforts to subpoena him.

"Elephant not in the courtroom"

WJZ has extensively covered the case of Teresa Lancaster, who was abused by the notorious Father Joseph Maskell in Baltimore. 

Maskell's case gained nationwide attention in the Netflix documentary The Keepers. 

"It's been a long, hard road," Teresa Lancaster, an abuse survivor, told WJZ Investigator Mike Hellgren. "I feel like we're waiting for a miracle— a miracle that may not happen for a long time."

WJZ has extensively covered the case of Teresa Lancaster, who was abused by the notorious Father Joseph Maskell in Baltimore. 

Several told Hellgren they wanted to see Archbishop William Lori take questions about the church's finances in court, but his lawyers were successfully able to quash a subpoena. 

They argued, "Archbishop Lori could not cancel certain commitments he had on his calendar…"

"He was the one who said when this whole bankruptcy started that he was in favor of a quick solution to provide justice to everybody, and yet given the opportunity to come here to answer some questions that might push that solution forward, he chose not to," survivor Frank Schindler told WJZ Investigates. "He chose to find a way to get out of being here. It shows to me that he doesn't really care about finding a solution for survivors. He wants to continue to delay the process."

Top church official testifies 

Instead, Bishop Adam Parker took the stand. 

Parker, who described himself as Lori's principal adviser and essentially the chief operating officer of the archdiocese, testified at length about the church's consolidation and finances.

Lawyers for the victims pressed Parker on Lori's "Seek the City" plan, which cut the number of parishes in half, and the church's argument those parishes operate separately.

Victims argue both are one entity. 

The distinction is important as the victims are trying to get an accurate picture of archdiocese finances, especially where money goes when properties are sold.

The archdiocese typically takes a 5% cut of proceeds along with any debts a parish owes the archdiocese, which Parker said could amount to more than $5 million. 

"They're trying every trick in the book to say they're separate entities and it's obvious that they're not," Lancaster said. "It's just insane."

Defending the church

Last November, Lori told WJZ Investigates he wants to settle with victims. 

"From the very beginning, we have said that we will put the resources of the church toward a settlement," the archbishop said, and he apologized for the church's role in past abuses. 

Lancaster is not convinced. 

"We're frozen in time. We're frozen because of Archbishop Lori who didn't even bother to show up today," she told Hellgren. 

"I would say that Archbishop Lori cares deeply for victim-survivors and most especially for their healing. He understands people have been wounded. They've been harmed, and they've been harmed by people who were in positions of trust and people who those victim-survivors themselves trusted," Parker said. "And Archbishop Lori cares very deeply about their well being, about their welfare, and about the faithful in general because this has really impacted so many people over so many decades."

Parker told Hellgren the church wants to "resolve this matter quickly - primarily because we know that victim-survivors have been waiting for a long time for this resolution."

He said, "Our goal through this process has been to compensate victim-survivors, those who have been harmed, and others who have been impacted. The recovery is long and it's complicated, and we're very sensitive to the fact that healing is an important journey. We want to assist in that process. Our other goal is to continue our ministries in our parishes throughout the Archdiocese of Baltimore, and we feel very strong about our commitment to that goal as well."

What's next?

Judge Harner plans to hold a virtual hearing next Monday afternoon. 

She wants to figure out scheduling, with more extensive testimony possibly in mid-May or early June. 

On Thursday, several lawyers involved in the case lauded a promising step: the victims previously reached a $100 million agreement with The Hartford, one of the insurers for the church. 

But a final settlement in the case is likely months away at the earliest. 

"We want to see all the assets. We want the court to be in charge of any selling a property so it's not hidden," Lancaster said.

Insurance company can void St. John’s archdiocese’s policy over undisclosed clergy abuse claims: Appeal Court

A trial judge was right to void an insurance policy over the St. John’s Roman Catholic archdiocese’s failure to disclose sexual abuse allegations in the 1980s, but wrong to allow the insurance company to keep the premiums, Newfoundland and Labrador’s Court of Appeal has ruled.

In a decision released publicly on Wednesday, April 16, 2026, the court upheld a finding that the Roman Catholic Episcopal Corporation of St. John’s breached its duty of good faith by not telling Guardian Insurance Company of Canada it was aware of the allegations against its clergy when it obtained a policy in 1980 and renewed it yearly for at least four years.

However, the court found there was no proof the archdiocese had intended to commit fraud, and ordered the insurance company to refund the premiums if it voids the policy.

‘ONE OF THE SADDEST CHAPTERS OF NEWFOUNDLAND AND LABRADOR’S RECENT HISTORY’

“This appeal arises from one of the saddest chapters of Newfoundland and Labrador’s recent history; one that is well known now but was not at the time the abuse occurred,” Justice Katherine O’Brien of the appellate court wrote in a decision released April 16, and concurred by Justice Frances Knickle and Justice William Goodridge.

The Roman Catholic Episcopal Corporation of St. John’s (RCEC) sought to overturn a December 2024 decision by Newfoundland and Labrador Supreme Court Justice Peter Browne, who ruled against its effort to have Guardian Insurance cover some of the cost of its settlement with clergy abuse survivors.

The claimant survivors were granted intervenor status and made submissions in support of the appeal.

The RCEC has been in bankruptcy protection for more than four years as it sells off properties and other assets to raise the roughly $121 million needed to settle the claims related to sexual abuse by Christian Brothers at Mount Cashel Orphanage and others in the diocese, for which it has been found vicariously liable.

So far, it has reportedly raised less than half that amount.

The former Christian Brothers residence was one of the properties sold by the Roman Catholic Archdiocese of St. John’s to help fund compensation for victims of sexual abuse by Christian Brothers at the Mount Cashel orphanage.

ARCHDIOCESE DIDN’T CONSIDER THE INFORMATION IMPORTANT FOR INSURANCE POLICY

The RCEC acknowledged it had received information about its priests sexually abusing youth and did not disclose it to child-protection authorities, nor to Guardian.

It argued it had not considered the information important for insurance reasons.

Evidence from insurance underwriters who testified at trial indicated insurers at the time didn’t consider sexual abuse material information from religious institutions, and generally considered them low hazard.

Brokers didn’t ask churches in the early 1980s about allegations of sexual abuse, the court heard, but this changed in response to an increased understanding of abuse and discussions within the industry about how to address it.

Browne determined the archdiocese had a duty to disclose the information and Guardian would not likely have issued a policy had it been aware of the abuse.

He also found the RCEC “intentionally and recklessly withheld knowledge of past and ongoing sexual abuse by its clergy,” and said Guardian was entitled to void the policy without returning the archdiocese’s premiums on account of fraudulent misrepresentation.

CLAIMANTS REPRESENTED AT APPEAL

On appeal, the RCEC — joined by lawyers for the abuse survivors, who were granted intervenor status — submitted Browne had made mistakes in his assessment of the abuse allegations as material information at the time.

“Materiality is a matter of fact to be decided by a trial judge based on the evidence presented,” O’Brien wrote in the appeal decision.

The court agreed the allegations would have influenced a reasonable insurer’s decision to provide coverage and should have been disclosed.

As a result, it upheld Guardian’s right to void the policy and deny the RCEC coverage for claims between 1980 and 1985.

ARCHDIOCESE DID NOT COMMIT FRAUD

It did overturn Browne’s finding that the archdiocese defrauded Guardian, however. 

The fact that church officials intentionally concealed the abuse is not enough to prove they intended to defraud the insurance company, the appellate judges agreed, and there wasn’t evidence to suggest the RCEC knew Guardian would have considered the abuse allegations material information.

The court didn’t send the matter back for a new trial.

“The events giving rise to the present appeal occurred over 40 years ago,” O’Brien wrote. “There may not be sufficient funds to pay their claims in full, and a retrial will cause additional delay and expense.”

St. John’s lawyer Geoff Budden, who represented more than 200 claimants on the appeal, told The Telegram he and other counsel for the survivors will decide whether to pursue the matter.

“These are exceptionally complex legal issues which arise against the background of a horrific social catastrophe,” he said.

“We are in the process of carefully reviewing (the) Court of Appeal decision and considering its implications.

“We may have more to say once we have done so.”

Principal gets probation as Florida Catholic community faces second $200k theft

A former Catholic school principal in Miami will avoid jail time after being convicted of stealing $200,000 from the school where she worked – the second six-figure theft discovered at St. Coleman’s Church and School in the past eight years.

Former principal Lori St. Thomas received 10 years’ probation and is being required to pay back $121,548 to St. Coleman Catholic School, where she had worked for more than 20 years before being fired in 2024.

The sentence comes less than a decade after another $200,000 theft was discovered at the same parish: The parish pastor resigned in 2018 after the archdiocese announced that he had stolen the money.

A retired IRS investigator told The Pillar the case should serve as a warning to Catholic leaders to ensure that parishes, schools, and other Church institutions have proper internal financial controls in place.

A unanimous jury last month found 62-year-old St. Thomas to be guilty of embezzlement, formally Organized Scheme to Defraud.

According to court records, the theft was discovered after St. Thomas was fired in October 2024. Payroll records showed more than $238,000 in supplemental pay to St. Thomas over the course of nine years, and indicated that she had signed off on the payments.

St. Thomas’ defense attorney had argued that the payments had been approved by the appropriate authorities, including school bookkeepers, the parish pastor, and the Archdiocese of Miami.

Her attorney also said the accusations were made in retaliation against St. Thomas because she had reported alleged sexual misconduct at the school.

The state had asked for a sentence of five years in prison and 20 years of probation. But the circuit court judge gave a lighter sentence, citing St. Thomas’ mental health.

A court psychologist testified that St. Thomas had PTSD, following chronic childhood abuse, and needed specialized mental health care that would not be available to her in the prison system.

“This is a non-violent crime for which the need for restitution outweighs the need for Imprisonment,” wrote circuit court Judge Tim Bailey.

Bailey also noted St. Thomas’ lack of previous criminal history.

“[T]he character and attitude of the Defendant indicate that she is unlikely to commit another crime…Accordingly, more than a preponderance of credible evidence exists to demonstrate that Dr. St. Thomas poses no danger or threat to society,” he said.

Bailey said St. Thomas “maintains strong family and community ties, is actively engaged in her community, and contributes meaningful value to it. She has dedicated her life to service of others; first as a nurse, and then as an educator and leader for children in the Catholic faith.”

This is not the first time in the past decade that the St. Coleman’s community has been hit by six-figure theft.

In August 2018, the Archdiocese of Miami announced that the pastor of St. Coleman Parish, Father Henryk Pawelec, had resigned following reports that he had taken parish money “for his personal benefit.”

Pawelec had been pastor at the parish for three years.

Miami Archbishop Thomas Wenski said Pawelec had paid $236,469 in restitution to the parish.

“Father has been relieved of all duties in the Archdiocese,” he said. “Appropriate canonical proceedings have been initiated and the Archdiocese has reported this matter to the State Attorney’s Office for any possible civil action.”

Fr. Michael Garcia, the current pastor at St. Coleman, told The Pillar that Pawelec was later laicized after being found guilty in a canonical trial.

He said that Saint Thomas had been “afforded the same opportunity as the previous pastor to make restitution. She chose not to pay back the money, which led to the trial.”

Robert Warren is an assistant professor of accounting at Radford University, a retired IRS investigator, and an expert in theft and fraud in ecclesiastical contexts.

Warren told The Pillar the fact that these financial crimes were able to take place over a years-long period of time suggests serious insufficiencies in St. Coleman’s internal financial controls.

He said the situation at St. Coleman’s “should serve as a warning for Church leaders, including pastors and bishops, to exercise due diligence over internal controls, conduct regular audits, and exercise consistent discipline of those found to have committed similar conduct.”

“A proper internal control system is primarily the responsibility of management, but the school board members are ultimately responsible for ensuring that robust internal controls are in place and effective,” he continued.

Warren said the accounting system should have all disbursements clearly recorded and easily identifiable.

In addition, he noted that there was some overlap between the timing of the embezzlement of Pawelec and that of St. Thomas. 

Since Pawelec as pastor should have been overseeing parish finances while he was instead stealing from the parish, it is clear that “the tone at the top was not one that promoted financial integrity,” he said.

Pope Francis on then-Cardinal Prevost: ‘He’s a saint,’ journalist recalls in memoir book on the late pope

The world had its eyes fixed on the 10th floor of Rome’s Gemelli Hospital in 2025, waiting, hoping and praying that Pope Francis would recover.

The pope was admitted to the hospital Feb. 14, 2025, after suffering for a week with what was later diagnosed as a respiratory tract infection.

Like all journalists at the time, Vatican News correspondent Salvatore Cernuzio was monitoring daily bulletins for updates on the pope’s condition. However, his interest in the pope’s health wasn’t just professional; it was personal.

It was the third day of his hospitalization, and the latest news was that the pope was without fever and had “devoted himself to some work activities and reading texts.”

Yet it was in the afternoon of Feb. 17 when Cernuzio’s phone buzzed; it was the pope’s nurse, Massimiliano Strappetti, with a message: “The Holy Father asks if you can come here because he needs to talk to you.”

‘I wanted to say goodbye’

Arriving at the hospital as soon as he could, the Italian journalist met with the pope, who was weakened and uncertain about what lay ahead.

While most people addressed the pope as “Your Holiness” or “Holy Father,” Cernuzio addressed him in the way that defined their relationship: “Padre” (“Father”).

“Here, we don’t know how it will end,” the pope told him. Occasionally interrupted by coughing, Pope Francis explained why he asked Cernuzio to come see him.

“Since you are like a son, a grandson, a brother to me, I wanted to say goodbye,” he said.

Overcome with emotion, Cernuzio left in tears after saying goodbye.

“I cried desperately,” Cernuzio told OSV News April 9. “I walked out thinking, ‘What do I do now?’ It really felt like you’re about to lose someone close.”

“At the same time, I understood that maybe I really had a special place in his heart. Even though he always showed it, he was someone who welcomed everyone, followed everyone and called many people. I always thought I was just one of many — a journalist friend, someone he had a particular affection for,” he said.

“But in that moment, amid all that chaos, the fact that he thought to say goodbye to me — it broke my heart.”

Sharing the ‘gift of being close to him’

That encounter, recounted in his new book “Padre,” is among the many intimate moments he shared, offering a deeply personal portrait of the late pontiff. Cernuzio drew on years of conversations and encounters to reveal a side of Pope Francis that was known but rarely seen.

While the book is currently only available in Italian, Cernuzio said he hoped that it would be published in English in the future.

Speaking to OSV News via video call, Cernuzio said that now, upon the first anniversary of the pope’s death April 21, “I saw and felt that his memory is still very much alive” and that what remained was “this great image of the pope.”

“I thought that since I had the gift of being close to him, it was right to share it, to tell others, to show that what people saw publicly, the face that was so loved and appreciated, was not that different from the private one,” he explained.

Yet, above all, Cernuzio said the book served as a tribute and “an act of gratitude.”

“A colleague really encouraged me, saying that I had experienced so many unique and even absurd situations with him that it would be a shame not to write them down, first of all for myself and for my children. And so once it took shape, I thought it was right to go ahead.”

Cernuzio said that while he “didn’t censor many things,” he also wanted to respect “that space of trust that we had.”

“Sometimes he would joke, saying, ‘This is a pontifical secret.’ I know that no longer applies, but there’s still a form of respect I owe him,” he said.

Humor and trust

Not long after the pope’s death, tributes on social media poured in, highlighting not only the pontiff’s compassion and down-to-earth nature, but especially his humor.

Whether it was a head of state or a group of nuns, Cernuzio said the pope always liked to break the ice with a joke.

In his book, the journalist recalled the pope telling him about a meeting with Italian Prime Minister Giorgia Meloni: “I saw her on stage dressed in white and I said to her: ‘Did you come to make your first Communion?'”

“He would joke about me, about Meloni, about others — it was just part of who he was,” Cernuzio told OSV News. “It was his way of being approachable, even likable. He always preached good humor. Of course, he could get heated or rigid — he had a very strong character — but he had this way of breaking the ice with a joke, welcoming people, putting them at ease.”

Cernuzio would often visit the pope at his residence in Domus Sanctae Marthae, often bringing the pontiff’s favorite treat: dulce de leche granizado, a caramelized milk ice cream with crunchy chocolate chips.

“There was a kind of trust,” he told OSV News. “He would say, ‘Take that from the drawer, put the ice cream in the fridge, wait — no, go into the bedroom.’ And I’d think, ‘My God, I’m in the pope’s house!'”

While Cernuzio said his meetings with the pope felt like “visiting a family friend who is a priest,” it did not diminish his leadership as pontiff nor the awareness of “his role and the important decisions he had to make.”

Nevertheless, Pope Francis “maintained this strong humanity, this priestly sense.”

“Something beautiful about him that I wrote — and others told me, too — is that he loved ordinary life. Listening to what happens in a family, to struggles, to arguments, to work issues. He was genuinely interested,” he said.

“I never felt like he was just going through the motions. Many people confirmed this: When you were with him, it was just you. Even if moments before he had called someone or had another meeting lined up, during that half-hour, you were the only one. And that made you feel valued.”

The future pope

One of the interesting anecdotes Cernuzio recalled in his book is that he would sometimes talk about or even joke with the late pontiff about the future conclave.

While Cernuzio made clear that then-Cardinal Robert Prevost’s name was never discussed in conversations about possible successors, on one occasion did Pope Francis express admiration for the future pope.

“Him? He’s a saint,” the pope said of Cardinal Prevost. However, Cernuzio notes in his book that the term “saint” was often used by Pope Francis “to refer to people capable of calmly handling discussions, tensions and complex situations, and of managing to create unity.”

Pope Francis “used to categorize people in his own way: ‘He’s a saint,’ ‘he’s clever,’ ‘he’s a poet,'” Cernuzio told OSV News. 

Cernuzio said that in hindsight, the late pope was not far off from his description of the man who would become his successor.

Pope Leo XIV is “facing perhaps the worst period humanity has seen in 80 years, with wars multiplying around the world,” the journalist said.

“In Pope Francis’ sense, I see him as someone calm, steady, able to handle difficult situations while remaining grounded and fostering unity. He is a ‘saint’ not in the sense of being sinless, but in the sense of someone guiding the Church through a very difficult time, also dealing with unresolved issues left behind.”

“Pope Francis used to say, ‘Initiate processes, don’t occupy spaces,'” Cernuzio added. “He opened paths, and now Pope Leo is walking them.”

Last words 

It was known that the day before he died, Pope Francis thanked his nurse “for bringing me back” to St. Peter’s Square for what would be his last goodbye to the faithful.

However, Cernuzio revealed in his book that at around 5 a.m. on April 21, the pope rang a bell and asked his nurse for some water. After drinking, he said, “Thank you and sorry for the trouble.”

Those would be the pope’s final words before his death a few hours later.

Asked how those last few simple words reflected Pope Francis’ life and pontificate, Cernuzio told OSV News that it showed “exactly who he was: He valued everyone.”

“He cared deeply about small gestures of courtesy — not appearances or gifts, but whether you were respectful,” he recalled, adding that Pope Francis “noticed how you treated others.”

“For example, when I entered his apartment, he would slowly stand up, even with difficulty, to greet me properly. Or in the garage, he would wait until everyone exited and greet each person individually: the guards, the drivers, etc.”

For the late pope, he added, “those small gestures mattered.”

“So hearing those final words to a nurse shortly before his death — it perfectly reflects his character,” Cernuzio said. “From the beginning, he showed himself as close to all, and human — and that’s what people remember.”

Rowan Williams: ‘There’s something demonic in US political culture’

With its ruthless backstabbing, unscrupulous characters and long-suffering flock, there is much overlap between the politics of the Church of England and those of the United Status. 

But, as Donald Trump continues to infuriate Catholics by brawling with the Pope, it seems that the onetime primate of the CofE is determined to get in on the action now too.

In an interview today with The Spectator’s Edition podcast, Rowan Williams turns his beady eye on events happening stateside. 

The former Archbishop of Canterbury believes that ‘there is something demonic in the political culture of the United States’. 

Though Mr S might suggest that the Americans don’t have an exclusive monopoly on that particular political feature…

Williams made the remark while discussing J.D. Vance’s comments that the Pope should ‘stick to morality’. 

The former crossbench peer admitted that, with ‘just a hint of schadenfreude’, he feels ‘slightly sorry’ for the US Vice President – and recent Catholic convert – saying he appears to be ‘floundering’ in his arguments. 

‘People who look to the Catholic Church for a strong lead on issues of morality tend to mean one kind of morality only’, Williams said.

He continued, ‘to say that the Pope should stick to issues of morality; as you say the question of the just war is not exactly something that was thought up a couple of weeks ago by Guardian editorialists. Yes, it is something which has quite deep roots. And yes, the Pope has read Saint Augustine.’

Asked more generally about the Maga right’s obsession with the Antichrist, he argued that people always associate those they don’t like with the Antichrist, criticising those now being given ‘permission’ to articulate ‘views which are completely antithetical to the gospel rhetoric about the violent obliteration of enemies’. 

He concluded ‘yes, that strikes me as diabolical’. 

Syracuse Catholic bishop: We must admit abuse happened and make sure it never happens again

Syracuse Catholic Bishop Douglas Lucia spoke at a prayer service Friday evening dedicated to survivors of sexual abuse within the Catholic church.

Around 70 people gathered at LeMoyne College’s Panasci Chapel for an hour-long service that was organized by Hope, Healing and Solidarity, a Central New York-based organization dedicated to educating people about sexual abuse within the Catholic church and how to prevent it.

People prayed and listened to a testimony from sexual abuse survivor Jim Boone, who survived abuse by a priest when he was a teen nearly 60 years ago.

People also participated in a “Healing Ritual,” a symbolic candle-lighting ceremony meant to represent the light of Jesus guiding people to face their trauma and heal from it.

In February, a federal judge approved a plan that allowed the Catholic Diocese of Syracuse to emerge from bankruptcy. That plan includes a $176 million fund for more than 400 people who were sexually abused by clergy and other church staff.

In his remarks on Friday evening, Lucia emphasized his willingness to work with survivors of sexual abuse and join them in their healing journeys.

“As I come with this group, it’s not that I feel I come as bishop,” he said, “more that I come as one of you.”

Lucia acknowledged the difficulty that sex abuse survivors go through in trying to recognize the depth of the trauma they endured.

“Sometimes when we face the past, there is part of us that wants to blame ourselves more than anything,” he said. “You want to pretend it didn’t happen. And yet, it did.”

He said members of the church have often struggled with expressing any sort of criticism of priests - especially in calling out sexual abuse - because people are afraid of the repercussions that could come with such criticism.

But that is a norm within the church that he said he wants to leave in the past.

“This can’t happen again,” he said. “This just cannot happen again, and it happens too often.”

He emphasized the importance of every member of the church acknowledging its scourged history of sexual abuse and doing what they can to end that pattern, specifically by going through the child protection training.

“Every person who ministers in the Catholic church -lay, clergy, whatever - must go through the child protection training,” he said.

The bishop said some church members push back on the training because they feel they are being punished for something that they say “only the priests” did.

But Lucia said he rejects that notion, arguing that there must be a team effort within the Catholic church in restoring people’s trust.

“If there’s going to be peace in our world, if there’s going to be change, when abuse starts leaving our world, it begins with us,” he said. “It begins with you and me, and it begins with the church.”

The sentiment garnered calls of “Amen” from those in attendance.

“The only way we’re going to ever deal with this is if we stop treating it like it’s a ghost,” he said. “And deal with it really.”

Protest at plans to close Lithuanian maternity home blessed by John Paul II

Plans to close a Christian maternity unit in Lithuania caused widespread protest, but campaigners said Church leaders are reluctant to voice opposition.

The Christian Maternity Home in Kaunas, Lithuania’s second-largest city, has operated a “pro-life” and family-friendly policy since the 1990s with broad public support.

In February, the government announced its decision to “reorganise” the Kaunas Christian Maternity Home and merge its staff with a large hospital as part of an “optimisation of costs”. This was met with incredulity alongside its response to Lithuania’s declining birth rate, already among the lowest in the European Union at 1.18 births per woman. 

“During my first pregnancy, I was looking for an opportunity of calm, physiological birth in a friendly environment, and learned that Kaunas Christian Maternity Home is just such a place for many families, so the news of the plans to close it was incomprehensible,” said Jarūnė Rimavičė, a mother of one from the Trakai region.

She wrote a social media post inviting families to support the hospital. The group began an online petition which had attracted more than 11,000 signatures by this week. According to Rimavičė, the initiative has support from women’s and human rights organisations, family and motherhood groups, and Catholic organisations and communities.

“This is a rare situation when different groups agree on one thing – this place is important for Lithuanian families, their right to choose and the preservation of culture where childbirth is treated with respect and not in a ‘conveyor-belt’ style,” she told The Tablet.

The facility dates from 1926, when it was founded as a private women’s hospital in the recently-independent Lithuania. From 1940, and throughout the Soviet era, it functioned as a state-owned maternity hospital. In 1994, a few years after the restoration of Lithuanian independence, it became the country’s first consistently “pro-life” maternity hospital.

“At that time, it felt truly extraordinary for a state-owned place to choose a truly Christian way by deciding that abortions would not be performed here anymore, and an atmosphere favourable for childbirth would be fostered,” said Darius Chmieliauskas, editor-in-chief of the Catholic monthly Artuma and a father of five, expressing amazement at the amount of support for the cause.

“Not only Christian families, but also many of those who have nothing to do with the Church are now fighting for this hospital. It is a truly impressive sign of the fight for life in Lithuania,” he said.

However, the supporters of the Christian Maternity Home said they need more explicit institutional support to secure its future.

“What we miss most is the clear support of the main decision-makers – the Ministry of Health and the Lithuanian University of Health Sciences,” said Rimavičė.

“The silence of the Church leaders also raises questions, considering that Kaunas Christian Maternity Home is the only institution in Lithuania that consistently fosters the values of protecting life from conception and freedom of conscience for doctors. We also hope for more active involvement of the government, as this is a systemic issue of the quality of maternity care throughout the country.”

Valdonė Miliuvienė, a Catholic mother of three and a student of obstetrics, was among those who addressed the leadership of the Archdiocese of Kaunas on behalf of the group and sent numerous letters to bishops and representatives of Christian institutions, emphasising that the Christian Maternity Home “is the only institution of this kind in Lithuania where termination of life and no other actions against life that has begun in the mother’s womb are performed”.

“When communicating personally, we received a response that the Church’s position on this issue was neutral, it was decided not to interfere, and it was mentioned that resistance to the process should come from below, we understand – from the laity”, she told The Tablet.

“Currently, two months since the announcement of the dismantling of the Maternity Home, with new testimonies of families appearing almost daily, statements in the local media, various meetings taking place in the parliament, the Presidential Palace, other state institutions, and conferences, no position of the bishops has yet been publicly announced.”

Miliuvienė said the Christian Maternity Home has collaborated with Caritas, the Kaunas Archdiocese Family Centre and the Crisis Pregnancy Centre over many years, and enjoyed the support of the diocese’s clergy. Its archbishop emeritus Cardinal Sigitas Tamkevičius consecrated the maternity home’s chapel on the occasion of its twentieth anniversary in 2014.

“Thus, looking back historically, representatives of the Church not only expressed it in words, but, as you can see, supported, defended and protected life from the moment of conception with their actions, and were co-authors of fostering the culture of life,” Miliuvienė said.

Chmieliauskas observed that the Christian Maternity Home is the only institution of its kind in Lithuania to be honoured with a papal blessing.

“In 1997, [Artuma’s] previous editor-in chief Vanda Ibianska managed to obtain a private audience with Pope John Paul II and brought him the latest issue of the Artuma magazine, which contained her report from a night spent on the birthing ward of the Christian Maternity Home,” he said.

“She got this text translated into Polish for John Paul II, who was so impressed that he even sent a handwritten greeting-blessing to the maternity ward in 1999. Who else in Lithuania has such a direct intervention from the now-saint, the Great John Paul II? And all that history is being erased.”

Monk missing from Orkney island presumed dead, says church

A monk who went missing from an island monastery in Orkney is presumed dead, the church has said.

Police said searches for 24-year-old Justin Evans, who was also known as Brother Ignatius, would continue on Papa Stronsay and nearby islands.

The monk, a member of the Redemptorist Community, was last seen at the Golgotha Monastery just before midnight on Saturday.

The Diocese of Aberdeen said it felt "deep sadness" at the "disappearance and presumed death" of Evans, who is originally from New Zealand.

A spokesperson added: "It is believed that he came to harm in conditions involving the sea."

Police Scotland said there was nothing to suggest "any suspicious circumstances or criminality" had taken place.

Insp David Hall said: "Our thoughts are very much with Justin's family at what is a very difficult time.

"Extensive and detailed searches using local police resources and partner agencies have been carried out on the islands of Papa Stronsay and Stronsay.

"Coastal areas on other nearby islands will continue to be searched by local and specialist police resources and partners."

An order of Catholic monks bought Papa Stronsay more than 25 years ago.

The community, which was then based on the Isle of Sheppey in Kent, raised the £200,000 needed for the purchase.

Church in Wales approves blessings for same-sex couples

The Church in Wales has voted to make blessings for same-sex couples in civil marriages or partnerships a permanent provision. The approval came on Thursday, April 16, as part of the governing body’s meeting in Venue Cymru in Llandudno. 

In 2021, the Church in Wales introduced a service of blessing for same-sex relationships for an experimental five-year period. In light of the trial’s impending expiration this September, the governing body debated a motion to make the provision permanent.

The measure needed a two-thirds majority from each of the Orders (bishops, clergy and laity) to pass, with several senior figures, including the bishops of St Asaph and Llandaff, speaking in support of the proposal. Ultimately, all five bishops voted in favour, while the clergy voted 32-7 in favour with five abstentions, and the laity voted 48-8 in favour with two abstentions.

As a result, the wording first introduced five years ago will now be added to the Book of Common Prayer, making the blessings a permanent provision. It should be noted that individual clergy will still be able to opt out if they wish.

Speaking about the vote, the Archbishop of Wales, the Most Revd Cherry Vann, who herself is a lesbian, said: “I want to thank everyone for the ways in which this debate was conducted – calmly, and with mutual respect.

“The Bench of Bishops and I recognise that this is an issue about which people hold strong convictions. We want everybody to be able to hold their views with integrity whilst not losing sight of the image of God that resides in all of us.

She concluded, “We want to build a church that can make space for each other whatever our different perspectives.”

While this is a positive step, the Church in Wales still does not marry same-sex couples. However, in November 2025, bishops issued a pastoral letter noting that a majority was “in favour of the view that the time is right to offer equal marriage.”

Furthermore, proposals are expected to be brought forward in April 2027 to permit equal marriage within the Church in Wales. 

Trump’s antipathy for Pope may have roots in childhood Protestant church

Donald Trump’s attacks this week on Pope Leo, for his criticism of the US attack on Iran and the US president’s decision to post an image of himself as Jesus Christ on social media, make a good deal more sense considering Trump attended services as a young man at the Protestant Marble Collegiate church in Manhattan, which was led at the time by an anti-Catholic pastor.

That church’s pastor in Trump’s youth, Norman Vincent Peale, who would later officiate at Trump’s first wedding, is best-known today as the author of the Christian self-help book The Power of Positive Thinking, but when Trump was 14, Peale made national headlines as the leader of a group of Protestant churchmen who loudly objected to the presidential candidacy of John F Kennedy, on the grounds that he was a Catholic.

As Time magazine reported in September 1960, Peale, “a longstanding Republican whose Protestant following rivals Billy Graham’s as the largest in the US”, was one of the most prominent leaders of a group of “150 Protestant clergymen and laymen, calling themselves the Citizens for Religious Freedom”, who met that month in Washington’s Mayflower Hotel to agree on a statement objecting to the notion that a Catholic could be president.

Peale presided over the meeting, according to two reporters from the Washington Post and Long Island’s Newsday. “Our American culture is at stake,” Peale warned his colleagues. “I don’t say it won’t survive, but it won’t be what it was.”

“At the close of their session,” Time reported, “they issued a 2,000-word manifesto that more than any other statement thus far in the campaign served to make religion the most emotional issue of the 1960 election.”

That statement, which was printed in the New York Times, along with Peale’s photograph, on 8 September 1960, is a reminder of how recently virulent anti-Catholic sentiment was entirely acceptable for the nation’s Protestant establishment.

From the perspective of today, what is most interesting is that the anti-Kennedy screed issued by Peale and other Protestant clergymen in 1960 focused mainly on their claim that a Catholic would refuse to uphold the separation of church and state.

“Brotherhood in a pluralistic society like ours depends on a firm wall of separation between church and state. We feel that the American hierarchy of the Roman Catholic Church can only increase religious tensions and political-religious problems by attempting to break down this wall,” Peale’s group wrote. 

“Much depends upon strong support for this well tested wall of separation by Americans of all faiths.”

Kennedy responded to the objections of the Protestant clergymen by delivering a speech on religion and politics to a group of Baptist ministers in Houston, Texas, the following week.

“I believe in an America where the separation of church and state is absolute; where no Catholic prelate would tell the President – should he be Catholic – how to act, and no Protestant minister would tell his parishioners for whom to vote; where no church or church school is granted any public funds or political preference, and where no man is denied public office merely because his religion differs from the President who might appoint him, or the people who might elect him,” Kennedy said in the address.

The central concern expressed in the statement from Peale’s group was the same one spread by anti-Catholic conspiracy theorists in 1928, when Al Smith was the first Catholic nominee for president: the idea that the pope would secretly control a Catholic president.

As the historian Robert Slayton has explained, in 1928: “The Ku Klux Klan became actively involved in preventing a Catholic from ever getting near the White House, going all out to defeat Smith. 

One Klan leader mailed thousands of postcards after Democrats nominated the New Yorker, stating firmly, ‘We now face the darkest hour in American history. In a convention ruled by political Romanism, anti-Christ has won.’”

The year before that election, Donald Trump’s father, Fred Trump, was arrested at a Memorial Day parade in Queens, where 1,000 robed members of the Ku Klux Klan rioted after the Irish American-led police force tried to prevent them from marching. 

The focus of the Klan’s anger at the time in New York was rage at the Irish Catholic police force.

A Klan flyer passed around Jamaica, Queens, after the riot, included in contemporary reports, featured the headline: “Americans Assaulted by Roman Catholic Police of New York City!” 

The text flyer began: “Native-born Protestant Americans clubbed and beaten when they exercise their rights in the country of their birth.”

Trial of former priest charged with sex assault delayed

Citing an overload of evidence, defense attorneys for Anthony Odiong have obtained a delay for the trial of their client, accused of sex assault and fathering children.

The hearing Tuesday in 19th District Court came as the former Catholic priest was set to go on trial May 4. Odiong has been indicted on three counts counts of sexual assault by a McLennan County Grand Jury.

Prosecutors also were granted their motion to consolidate all of the charges against Odiong in one trial.

McLennan County District Attorney Josh Tetens said it could be moved to May 26 with a decision by the court to come by Friday.

Anthony Odiong served as a Catholic priest at St. Peters Catholic Student Center in Waco, as well as St. Mary’s of the Assumption in West from 2007 to 2012.  

Investigators say they also know that Anthony Odiong served in Luling, Louisiana from around 2015 to 2023.

Odiong has been in the McLennan County Jail since August 2024, after being brought to Waco from Ave Maria, Florida where he had been arrested in July of 2024 by the Florida Caribbean Regional Fugitive Task Force on a charge of possession of child pornography.

An attempt to get his bond reduced from $5.5 million dollars total was previously denied.

The investigation began into Anthony Odiong after police said what they felt was a credible report was filed for a possible sexual assault alleged to have occurred in 2012. 

Multiple women have come forward to tell about similar experiences as the victim who reported the initial allegation. 

Experiences ranged from sexual assault and indecent assault, more commonly recognized as groping, and financial abuse, with some victims experiencing various forms of manipulation. 

This investigation has since identified nine survivors of Anthony Odiong`s alleged abuse.

Additionally investigators say two positive identifications of offspring have been made. 

In a bond hearing, prosecuting attorneys presented laboratory DNA evidence showing Anthony Odiong with a certainty of >99.99% as the biological father of offspring created as a direct result of alleged sexual assault committed against a known survivor.

Investigators alleged evidence of a sexual relationship was present from 2007-2012 in emails, text messages and corroborated by alleged repeated predatory behaviors by Odiong connected with nearly every survivor identified to date.

He was abused by a priest. He’s still waiting for compensation

Timothy Clark felt a growing sense of duty. 

To say something, to protect others. 

So he popped some coins into a school payphone and dialed the number for the Roman Catholic Archbishop of Halifax.

It was 1984 and he was 14 years old.

A member of the archdiocese office staff answered, he says. He told her he wanted to talk about a priest who had touched him inappropriately. She took his home phone number and said someone would reach out. No one, he says, ever called.

“They basically just ignored me,” Clark, now 55, said in a recent interview at his home in Wileville, N.S.

For nearly four decades, he kept the sexual abuse he suffered as a young teen close to him. So it was with some trepidation that, in 2023, he decided to make a claim as part of the settlement of a class-action lawsuit involving abuse by priests in what’s now called the Roman Catholic Archdiocese of Halifax-Yarmouth.

But a path he thought would help him shed his secret and find acknowledgment has been tinged by regret. It’s been nearly three years since he was approved for $60,000 in compensation, but he’s still not seen a penny of the $10 million that was set aside.

Clark is among more than 60 victims of clergy abuse whose claims have been formally accepted but who have not yet been paid, as the class-action post-settlement process has stretched on.

'It drags on'

What has particularly bothered Clark, he said, is what he views as a lack of communication. When he sought answers, he said he was shuffled between employees of the company hired to administer the claims process and lawyers for the class-action members.

“The more I went through it and the less information I got, the more helpless it was,” he said. “It was almost like, this isn't what I had envisioned when I started this process. So it kind of just, it drags on, and it goes on, and you don't get information.”

Class-action lawsuits involving institutional abuse can make headlines when they are launched, and bring a hoped-for sense of justice when they are settled. But the aftermath, when public attention has waned, is also crucial.

One frustrated claimant in the clergy-abuse case wrote directly to the Nova Scotia Supreme Court in December, indicating he’d been told his payment had been delayed but he had “not received assistance, guidance, or a clear explanation for the repeated extensions.”

The letter prompted a court hearing in January where lawyers for the class members and for the archdiocese updated Justice Christa Brothers, who had approved the settlement agreement in November 2022.

John McKiggan, a Halifax lawyer who helped launch the class action, noted in an interview that the settlement put aside a fixed pot of money. This means payments can only be made when all cases are fully assessed, as the number of approved claimants will determine how much each receives.

McKiggan said the primary reason for the delays was the “large number” of cases where the archdiocese sought interviews with claimants, although he noted it had the right to pursue that avenue.

Some claimants were reluctant to submit themselves to questioning related to the sexual abuse they faced, he said. Organizing interviews, in some cases, took time.

'Complex and emotional'

However, Melanie Comstock, a lawyer for the archdiocese, said the right to question claimants has been used “sparingly,” and fewer than a third have been asked to do a “clarifying interview.” The archdiocese, she said, has sought to be trauma-informed.

She said the most common reasons for an interview include: the filled-out claim form was short on details; the priest accused of abuse had no known history of complaints or prior claims; or the time frame alleged by the claimant did not match where the priest was posted.

The archdiocese, she said, felt an obligation, both to the church and the remaining claimants, to test the evidence in certain cases, as approving compensation for an “improper claim” would cut the amount paid out to the rest.

“It is unfortunate that some of the claimants are feeling frustrated as we work through the court-approved process,” Comstock said in an email.

“Sexual abuse cases are complex and emotional for those impacted so it is understandable that they would like to see the process concluded.”

The archdiocese has challenged just seven of the 78 claims that were processed, Comstock said. Four are scheduled to be adjudicated in the coming months by a third-party lawyer, she said, while the adjudicator has already dismissed claims of abuse in the three other cases.

She also noted a large number of claims were received toward the end of 2023, as the one-year deadline for submissions neared. They were reviewed first by an administrator, and the last of the claims weren’t delivered to the archdiocese until the fall of 2024, she said.

Asked about the criticism that communication with some claimants has been poor, McKiggan said his firm has sent out updates when there is a change, and has been in touch with the court. 

He also asserted his firm tries to reply to phone inquiries within 48 hours.

“There's no question that there's a sense of frustration out there, which I share. No question about it, because we expected this to be finished,” he said.

Under the settlement, $3.2 million of the $10 million was to go to McKiggan’s firm and a Toronto firm that also worked on the file on behalf of class members. McKiggan confirmed the firms have received their money.

The amount was approved by Brothers, the judge in the case, in 2022. She noted the “significant contribution of professional time and disbursements” by lawyers for the plaintiffs. 

The lawyers also assumed a financial risk, given they would have seen nothing if the class action failed.

“Without counsel willing to take on these cases, meritorious claims like these could languish and vulnerable people in our society would not have an opportunity to obtain access to justice,” Brothers wrote in her decision.

'Justice and healing'

In 2022, the current Archbishop of Halifax-Yarmouth, Brian Dunn, said settling the class action was “necessary to provide an opportunity for justice and healing for all victims.” 

In a recent email, he acknowledged “it certainly has been a lengthy process waiting for the compensation to be paid.”

The class action covers victims who were abused between 1954 and 2020. 

Claimants will likely receive anywhere from $30,000 to $350,000. 

Some will be paid lower amounts and others higher, depending on the nature of the abuse and the harm suffered. 

It was many years later that Clark learned Rev. Robert Joseph McDougall, the priest who had abused him at a church event and following choir practices, had also targeted other boys, some of whose cases were eventually prosecuted. In 1999, the priest was sentenced to house arrest.

Clark said he had long harboured the guilty feeling that he could have done more to stop the abuse, or that he’d been old enough at the time to speak out about it, or that he should have avoided it in the first place.

Three years ago, he spotted a notice about the class-action settlement on a bulletin board. When he later filled out the form, including dates, locations and descriptions of the abuse, he said he felt the guilt lift.

“My wife didn't even know until after I'd made the claim,” he said. “I never told her 'cause I felt it was a burden. She had a good childhood. She wouldn't understand — that's what I felt. But she was supportive in the end.”

Vatican halts sainthood cause of Jesuit priest, gulag survivor Walter Ciszek

The Vatican has halted the cause for sainthood of Father Walter Ciszek, a Pennsylvania-born Jesuit priest who ministered to fellow prisoners while enduring more than 20 years of imprisonment in Russia.

Ciszek (1904–1984) is known for his spiritual writings “He Leadeth Me” and “With God in Russia,” which he wrote after surviving torture by the Soviet secret police and hard labor during his imprisonment from 1941–1963.

The Vatican first approved the advancement of Ciszek’s cause in 2012. Over the several decades that the cause was in progress, the Jesuits had gathered witness testimonies, writings of Ciszek, and more than 4,000 archival documents from the Jesuits and the Russian archives.

Monsignor Ronald Bocian of the Walter Ciszek Prayer League, the group advocating for Ciszekʼs cause, said in an April 9 letter that “the formal canonization process has been stopped.”

“The diocese has been informed that the documentation relating to his cause does not support advancing his cause for beatification or sainthood,” Bocian said.

“The development comes after years of careful study and discernment at the level of the Holy See, which bears the responsibility of evaluating each cause with thoroughness, integrity, and fidelity to the Church’s norms,” Bocian continued.

“While this news may understandably bring disappointment to many who have been inspired by Father Ciszek’s example of heroic faith and have prayed for his cause, it does not diminish the enduring spiritual value of his life, witness, and legacy,” Bocian said.

This is the second sainthood cause this month that the Vatican has closed. The Vatican also halted the cause of Argentinian bishop and servant of God Jorge Novak earlier this month. 

The Diocese of Quilmes, Argentina, said the decision expresses “no moral judgment regarding the life, virtues, and pastoral ministry” of the bishop but that it was due to him not carrying out “a possible canonical procedure” as a priest.

According to the letter from Bocian, the Prayer League advocating for Ciszek’s canonization will become the “Father Walter J. Ciszek Society.” Bocian said the society will “remain committed to honoring his memory, sharing his message, and encouraging devotion to the profound spiritual insights he left to the Church.”

“Even as the formal canonization process has been stopped, the grace flowing from his witness remains alive in the hearts of the faithful,” Bocian said.

The Diocese of Allentown, Pennsylvania, confirmed the news in a statement to EWTN News, acknowledging the “disappointment” while encouraging the faithful to remember the grace of Ciszek’s life.

“This development comes as the Church evaluates each cause with thoroughness, integrity, and fidelity to its norms,” read the statement from the Diocese of Allentown, which paralleled Bocian’s letter.

Who was Father Walter Ciszek?

Ciszek was born in 1904 in Shenandoah, Pennsylvania. He entered the Jesuit novitiate in 1928 and was ordained in 1937 after being trained to say Mass in the Russian rite. After two years in Poland, he used the chaos of World War II as cover to enter the Soviet Union so that he could minister to Christians who lived under communist persecution.

Soviet authorities arrested him in 1941, believing him to be a spy. Over his decades in prison, he endured solitary confinement, torture, and years of hard labor near the Arctic Circle. Despite the dangers, he said Mass in secret and heard the confessions of other prisoners.

President John F. Kennedy negotiated the prisoner swap that led to his release in 1963. Ciszek went on to write about his spiritual insights and experience in Russia. He died at Fordham University in New York on Dec. 8, 1984. In 1990, Ciszek was declared a servant of God.

Pope Leo: It’s ‘not in my interest at all’ to debate Trump about Iran war

Pope Leo XIV said on Saturday that it was “not in my interest at all” to debate US President Donald Trump about the Iran war, but that he would continue preaching the Gospel message of peace.

Leo spoke to reporters aboard the papal plane flying from Cameroon to Angola as part of his 11-day tour of Africa.

He addressed the spiralling back-and-forth saga of Mr Trump’s critiques of his peace message, which have dominated news headlines this week.

But the American pope also sought to set the record straight, insisting that his preaching is not directed at Mr Trump, but reflects the broader Gospel message of peace.

“There’s been a certain narrative that has not been accurate in all of its aspects, but because of the political situation created when, on the first day of the trip, the president of the United States made some comments about myself,” he said.

“Much of what has been written since then has been more commentary on commentary, trying to interpret what has been said.”

Mr Trump launched the criticism on his social media platform Truth Social on the night of April 12, when he criticised Leo’s preaching about peace as the war, which began with joint US-Israeli strikes on February 28 and was followed by Iran’s retaliation, raged on.

Mr Trump accused Leo of being soft on crime, cozy with the left and said that the first American pontiff owed his election to him.

Leo has issued consistent calls for peace and dialogue, and has denounced the use of religious justification for war. Specifically, he called Mr Trump’s threat to annihilate Iranian civilization “truly unacceptable”.

The Vatican has stressed that when Leo preaches about peace, he is referring to all wars ravaging the planet, not just the Iran conflict.

Bolaños comes out in defense of Cobo: “the Valley of the Fallen was an agreement with the Vatican”

Minister Félix Bolaños has come to the defense of the Cardinal of Madrid, José Cobo, amid the growing controversy over the future of the Valle de los Caídos, assuring that the «resignification» of the site is not a personal agreement of the archbishop, but a pact with the Vatican itself.

“There was no agreement with Cardinal Cobo, which I signed, but rather an agreement with the Vatican” - he affirmed in statements collected by Religión Digital during an interview on the program Al Rojo Vivo— in an evident attempt to deactivate the criticisms directed at the Madrid prelate.

Accusations against the “not very contemporary” sectors

Bolaños did not limit himself to defending Cobo. He also lashed out at those within the Church who question the transformation of the Valle de los Caídos, labeling them as “not very contemporary” sectors.

“The Spanish Church is a plural organization,” the minister affirmed, adding that within that plurality there are sectors that “understand worse” that the Valle must become a space of memory in line with the current Spain.

A statement that reproduces the official discourse of the Executive and that, in practice, delegitimizes those who defend the religious and foundational character of the site.

Bolaños himself acknowledged that there are “brutal pressures” around the Archbishop of Madrid, in a context marked by internal tensions and growing media exposure.

The Valley, a key piece of the Government’s agenda

Far from being a one-off issue, the minister placed the «resignification» of the Valley among the main agreements reached with the Church, alongside issues such as inmatriculations, taxation, or abuses.

In this way, the Executive confirms that the future of the Valle de los Caídos is part of a broader strategy to redefine relations with the Church in Spain.

In that line, Bolaños insisted that the objective is for the Valley to stop being what he implicitly described as a symbol of the past, to become a space aligned with the democratic narrative.

The Vatican as a political argument

The constant appeal to the Vatican as guarantor of the agreement raises serious doubts about the use that the Government is making of the authority of the Holy See in this matter.

Presenting the «resignification» of the Valley as a decision already backed by Rome not only seeks to close the debate, but also to neutralize any opposition within the Spanish Church.

The priest who saved thousands of Christian manuscripts from the Islamic State

In the midst of the devastation caused by the Islamic State in Iraq, the figure of the Dominican Najeeb Michaeel emerges as one of those rare examples in which the defense of the faith and the custody of Christian memory merge into a single mission. 

According to The Aramaic Wire, this priest risked his life for years to save the world’s largest collection of Aramaic manuscripts, a documentary treasure spanning centuries of religious and cultural history in the Nineveh Plain.

He did it, moreover, practically alone. Long before the final irruption of the Islamic State in Mosul, Michaeel had already received death threats. 

In 2007, letters began arriving at the Dominican monastery in the city; inside each envelope was a broken cross and a bullet. 

His name was on a blacklist. But far from fleeing, he decided to begin a silent operation to save the manuscripts.

A clandestine evacuation before dawn

Every morning, before the sun rose, Father Najeeb dressed in civilian clothes and drove his old car to Mosul to transport boxes of manuscripts about 30 kilometers away. 

It was a long, discreet, and risky job, carried out box by box over months.

The collection he was trying to rescue was no small feat. It included Aramaic manuscripts dating back to the 9th century, as well as other Christian, Muslim, Jewish, and Yazidi texts. 

It was not just about preserving ancient documents, but about saving an essential part of the memory of the Middle East, threatened by fanaticism and barbarity.

The definitive rescue when ISIS was at the gates

The threat became extreme in August 2014, when the Islamic State was just days away from taking Mosul. 

Then, Michaeel repeated the salvage operation. 

He loaded two vehicles with manuscripts and 16th-century books and set off eastward during the night.

On board traveled centuries of history. Christian, Muslim, Jewish, and Yazidi manuscripts that bore witness to a plural civilization in the Nineveh Plain. 

At one of the checkpoints along the way, a girl pointed to the horizon. When they managed to pass the last post, the priest attributed their salvation to the protection of the Virgin: he was convinced that they had not arrived there only by their own strength.

The return to a desecrated monastery

After the liberation of Mosul, Michaeel returned to the Dominican monastery and found a devastating scene. The building had been turned into an arms depot. 

The library had been destroyed. The historic clock tower, donated in 1876 by the Empress of France and considered Iraq’s first clock, had been looted.

The most eloquent part of the disaster was perhaps the transformation of the temple itself: where there had once been an altar, the terrorists had erected a gallows. 

The place of prayer had been turned into a symbol of humiliation and death.

From custodian of manuscripts to Archbishop of Mosul

In 2019, the Church appointed Najeeb Michaeel Archbishop of Mosul, thus recognizing a trajectory marked by fidelity, courage, and the defense of Eastern Christian heritage. 

Today, he oversees more than 8,000 digitized manuscripts from 105 collections distributed across Iraq, Turkey, and Iran.

His story speaks not only of cultural preservation. It also speaks of Christian resistance in a land punished by persecution. 

While others destroyed centuries of faith and civilization, this priest understood that saving the manuscripts was also about saving the memory of a people and the continuity of a tradition that terror sought to erase.

APOSTOLIC JOURNEY OF POPE LEO XIV TO ALGERIA, CAMEROON, ANGOLA AND EQUATORIAL GUINEA (13–23 April 2026) - HOLY MASS

HOMILY OF HIS HOLINESS POPE LEO XIV

Yaoundé-Ville Airport

Saturday, 18 April 2026

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Dear brothers and sisters, peace be with you! It is the peace of Christ, whose presence illuminates our path and calms life’s storms.

We celebrate this Holy Mass at the conclusion of my visit in Cameroon, and I am very grateful for how you have welcomed me and for the moments of joy and faith which we have experienced together.

As we heard in the Gospel, faith does not spare us from tumult and tribulations. At times, it can seem that fear has the upper hand. However, we know that even in these moments, Jesus does not abandon us, just like he did not abandon the disciples on the Sea of Galilee.

Three of the four evangelists recount the episode proclaimed today, each in their own way, with a message suited for their intended audience. Saint Mark (cf. 6:45-52) narrates that the Lord comes to the disciples while they are struggling to row against the strong wind, which ceases as soon as Jesus climbs into the boat with them. 

Saint Matthew (cf. 14:22-33) adds a detail: Peter wants to go to the Lord by walking on the waves. Once he steps out of the boat, however, he lets himself be overcome by fear and he begins to sink. Christ takes him by the hand, saves him and rebukes him for his incredulity.

In Saint John’s version, which was proclaimed today (cf. 6:16-21), the Savior draws near to the disciples walking on the water and says: “It is I; do not be afraid” (v. 20). The evangelist emphasizes that “it was now dark” (v. 17). According to Jewish tradition, “water” with its depth and mystery, often calls to mind the netherworld, chaos, danger and death. Together with darkness, it evokes the forces of evil, which human beings by their own power are not able to dominate. 

At the same time, however, by remembering the miracles wrought in the exodus, water is understood as a place of passage, a crossing through which God powerfully frees his people from slavery.

Throughout the ages, the Church has navigated many storms and “strong winds.” We too can identify with the feelings of fear and doubt experienced by the disciples while crossing the lake of Tiberias. Such is our experience in moments when we seem to be sinking, overcome by adverse forces, when everything appears bleak and we feel alone and weak. 

But it is not so. Jesus is with us always, stronger than any power of evil. In every storm, he comes to us and repeats: “I am here with you: do not be afraid.” This is why we can get up again after every fall, not allowing ourselves to be stopped by any tempest. Rather we go forward always with courage and trust. And it is thanks to him that, as Pope Francis said, so many “men and women… who honor our people, who honor our Church… are strong in carrying forward their lives, their family, their work, their faith” (Catechesis, 14 May 2014, 2).

Jesus draws near to us. He does not immediately calm the storm, but comes to us in the midst of the danger, and invites us, in our joys and sorrows, to remain together with him, like the disciples, in the same boat. He invites us not to distance ourselves from those who suffer, but to draw near to them, to embrace them. 

No one must be left alone to confront life’s adversities. For this reason, every community has the obligation to create and sustain structures of solidarity and mutual aid in which, when faced with crises –– be they social, political, medical or economic –– everyone can give and receive assistance according to their own capacity and needs. 

The words of Jesus, “it is I,” remind us that in a society founded on respect for human dignity, everyone’s contribution is valued as important and unique, regardless of the status or position that each one has in the eyes of the world.

The exhortation “do not be afraid,” then, takes on a broader meaning, even at a social and political level, as an encouragement to confront problems and challenges –– particularly those associated with poverty and justice –– together, with a sense of civic and civil responsibility. 

Faith does not separate the spiritual from the social. Indeed, it gives Christians the strength to interact with the world, responding to the needs of others, especially the weakest. 

The isolated efforts of individuals are not enough for the salvation of a community: instead, what is needed is a communal commitment, which integrates the spiritual and moral dimensions of the Gospel in the heart of local institutions and structures, making them instruments for the common good, and not places of conflict, self-interest or sterile struggles.

Today’s first reading (cf. Acts 6:1-7) speaks about this. In this passage, we see how the Church confronts its first crisis concerning growth. The rapid increase in the number of disciples (v. 1) brings new challenges for the community in the exercise of charity, which the Apostles are no longer able to carry out by themselves. 

Some are overlooked in the distribution of food, and for this reason the grumbling grows and a sense of injustice threatens unity. Daily service to the poor was an essential practice in the early Church, meant to support the weakest, particularly widows and orphans. 

However, it was necessary to balance this service with the other compelling needs to preach and teach. 

A solution was not simple. The Apostles, then, gathered together and shared their concerns, discussing the matters in light of Jesus’ teaching. 

They united themselves in prayer in order to overcome the obstacles and misunderstandings that at first sight seemed insurmountable. Thus, they gave life to something new, choosing men of “good standing, full of the Spirit and of wisdom” (v. 3) and appointing them, through the laying on of hands, to acts of service with a spiritual mission. 

Listening to the voice of the Holy Spirit and being attentive to the cry of the suffering, they not only avoided division within the community, but they also equipped it with new instruments suitable to its growth, transforming a moment of crisis into an occasion of enrichment and development for everyone.

At times, family and societal life require the courage to change mindsets and structures, so that the dignity of the human person may always remain the primary focus and so that inequality and marginalization may be overcome. 

After all, God who became man identified himself with the least, and this makes the preferential care for the poor a fundamental part of our Christian identity (cf. Apostolic Exhortation Evangelii Gaudium, 198; Apostolic Exhortation Dilexi Te, 16-17).

Brothers and sisters, today we say farewell to each other. Each one returns to his or her occupation and the ship that is the Church continues on its course towards the final goal, thanks to the grace of God and the commitment of every person. 

Let us keep the memory of the beautiful moments that we have experienced together alive in our hearts. Even in the midst of difficulties, let us continue to make space for Jesus, allowing him to enlighten and renew us every day by his presence. The Church in Cameroon is alive, young, blessed with gifts and enthusiasm, energetic in its variety and magnificent in its harmony. 

With the help of the Virgin Mary, our Mother, may your joyful presence continue to blossom. And may the strong winds, which are never lacking in life, be an occasion for growth in the joyful service of God and your brothers and sisters through sharing, listening, praying and the desire to grow together.

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Final Words of Gratitude of His Holiness Pope Leo XIV

Dear brothers and sisters, this celebration marks the conclusion of my visit to Cameroon. I extend my heartfelt gratitude to the Archbishop and to all the pastors of the Church in this country.

I renew my appreciation for the Civil Authorities and all those who helped prepare and organize this trip.

Thank you to everyone, especially the sick, the elderly and the nuns who offered their prayers.

People of God living and journeying in Cameroon, do not be afraid! Remain firmly united to Christ our Lord! With the power of his Spirit, you will be the salt and light of this land!

Enoch Burke's sister and mother appeal High Court's contempt ruling

Ammi and Martina Burke, the sister and mother of jailed schoolteacher Enoch Burke, are appealing a High Court decision finding them guilty of criminal contempt of court.

Both women served a two-week jail sentence this month after Judge Brian Cregan found them guilty of contempt over their behaviour at a court hearing in February.

The women engaged in “roaring and shouting” and “intense and venomous” interruptions during the hearing in a “paradigmatic” case of contempt, the judge held.

At the Court of Appeal on Friday, Ammi told Judge Senan Allen they were appealing Cregan’s order finding them guilty of criminal contempt.

They said their appeal was grounded in a number of matters, including an alleged lack of impartiality on the part of the judge.

Ammi also contended that they were matters of fair procedures at issue, noting that they were not provided with a digital audio recording of the February hearing.

The judge said he would reserve a date in July for the hearing of the appeal.

The February hearing related to Enoch’s challenge to the membership of a disciplinary panel convened to hear his appeal over his dismissal from Wilson’s Hospital School, Co Westmeath.

In May 2023, Judge Alexander Owens ruled that the Co Westmeath school validly had suspended Enoch from his teaching position, and subsequently ordered that Enoch be restrained from attending at the school premises.

The school suspended – and later dismissed – Enoch over his conduct towards the then-principal Niamh McShane at a school religious event in June 2022.

The confrontation arose in circumstances where McShane had earlier requested teachers to address a student by a new name, and with the pronouns “they” and “them”. Enoch, an evangelical Christian, has maintained that this request went against his religious beliefs.

Enoch has repeatedly breached the judge’s order to stay away from the school, and is currently incarcerated at Castlerea Prison over this contempt of court. He has spent more than 600 days in separate spells in jail.

Next week, the Court of Appeal will hear Enoch's application to bring a late appeal challenging Judge Owens’ order.