Saturday, May 09, 2026

This Canadian bishop would give his clothes to the poor

Blessed Louis-Zéphirin Moreau was a holy bishop who was close to his priests and was extremely charitable to the poor of his diocese.

Throughout the Church's history there have been numerous examples of bishops, priests, and religious who would spend themselves for the poor, often giving them their own possessions.

Such was the life of Bl. Louis-Zéphirin Moreau, a Canadian bishop who served the Diocese of Saint-Hyacinthe in the 19th century.

His life is an inspiring example of self-sacrifice and total love of the poor and most vulnerable of society.

Bishop of the poor

Born in the Canadian city of Bécancour, Moreau was raised in a farming family and eventually attended the Nicolet Seminary College to discern a call to the priesthood.

He was ordained a priest on December 19, 1846, and among his first duties was chaplain to l’Asile de la Providence, a hospice for the poor.

After a variety of positions, he was appointed bishop of Saint-Hyacinthe and took as his motto, "I can do all things through him who gives me strength."

According to the Canadian Bishops' website, "His charity brought him to spend his own salary and give his clothes to the poor. He was called 'holy' Bishop Moreau."

After his death in 1901, many revered him for his holiness and he was eventually beatified in 1987 by St. John Paul II. 

During his homily, St. John Paul II highlighted his care for the poor and exemplary example of a holy bishop:

"Good Monsignor Moreau” knew how to give his attention to everyone on a daily basis. 

He respected everyone, practiced the most concrete charity for the poor welcomed into his home. He loved visiting parishes and schools. 

He was close to the priests whom he consulted, whom he stimulated in their action, in their spiritual life, in intellectual deepening, so that they would bring to Christians a catechesis illuminated by a faith understood and lived. 

Bishop Moreau practiced what he preached and remains a model for all bishops to follow.

Cardinal Farrell: priests must reach families who no longer come to Mass

In many seminaries theological formation on the sacrament of marriage ‘risks remaining theoretical, without an adequate comparison with the real experience of family life’.

Cardinal Kevin Farrell warned that families are not raising their children as Catholics, leading to a dramatic fall in participation in the sacraments.

“Without a doubt, the transmission of faith in families is weaker than in the past,” said Cardinal Farrell, prefect of the Dicastery for the Laity, Family and Life.

Writing in L’Osservatore Romano following a dicastery seminar on “Marriage, Faith and Munus Docendi: The challenge of priestly education for concrete support for families”, the Dublin-born prelate discussed how in recent decades “profound cultural transformations” have redefined the processes of family formation.

He described how bishops on ad limina visits to Rome report the “enormous difficulties” they have in reaching the families of the baptised faithful who no longer take part in Church life.

“Marriage is no longer considered necessary for the emergence of the family alliance and coexistence becomes the choice, considered by many now almost obligatory, to verify the consistency of the couple in the perspective – but not always – of a more solid subsequent bond,” Farrell wrote.

He observed that between 1991 and 2021, baptisms of children under seven globally fell by 31.1 per cent, while Catholic marriages fell by 48 per cent.

“In the face of these numbers, we must not be discouraged, but be aware of them in order to make it an occasion for ecclesial rebirth,” he said.  

The dicastery held the seminar to reflect on how the formation of priests can make them more embodied in pastoral reality and capable of bringing new Christian families to the faith. Farrell said the question was how to make the teaching of the Church more fruitful.

In many seminaries and pontifical universities, he continued, there is no lack of solid theological formation on the sacrament of marriage but “it risks remaining theoretical, without an adequate comparison with the real experience of family life and the cultural transformations taking place”.

Several dicasteries, seminary rectors and teachers took part in the seminar to reflect on the relationship between the sacrament of marriage, faith and munus docendi – the office of teaching in the Church.

Farrell said this was timely in light of the tenth anniversary of Amoris Laetitia and the Ratio Fundamentalis Institutionis Sacerdotalis.

‘Prison or exile’: Priest in Nicaragua reveals how the dictatorship persecutes the Church

Every Sunday, the police arrive to photograph him. 

He must report to authorities every time he leaves his parish and about every liturgical service in which he participates. 

If he speaks of any social issue during a homily, he risks one of two things: imprisonment or exile.

Speaking anonymously to ACI Prensa, the Spanish-language sister service of EWTN News, a priest in active service in Nicaragua revealed the exact mechanisms by which the dictatorship of President Daniel Ortega and his wife and vice president, Rosario Murillo, control, surveil, and silence the Catholic Church in the country.

The Nicaraguan dictatorship intensified its persecution of the Church in 2018 after bishops and priests offered to mediate between the regime and civil society in the wake of popular protests. 

Documented attacks against Catholics in the country now total over 1,030, and 149 priests have been expelled or exiled.

The priest said the population “has grown accustomed to the situation and no longer says anything. I sense a calm atmosphere, yet the restrictions, which are always present, persist, because there is no freedom.”

Every Sunday, 'the police arrive to take my photograph’

Speaking about how the police monitor priests and bishops, the priest recounted: “Whenever there are liturgical services, we have to report what they are and where they are being held; we have to report when we leave our parish boundaries, and we have to state how long we intend to remain at any location outside of it.”

“And the police arrive to take my photograph, always, every Sunday. It’s a way of verifying that we are where we said we would be. Police superiors require their officers to provide evidence of the visits they conduct, and thatʼs how they maintain control,” he added.

“If you fail to give notice,” the priest continued, “sometimes nothing happens; but other times when they realize that youʼre outside the parish and didn’t give prior notice, they make a call. There have been times when it simply slipped my mind to let them know.”

Regarding the bishops, he said he believes that “yes, they are monitored, they are kept under surveillance. And the police are constantly asking about this or that meeting: where it’s going to take place and whether the bishop will be there.” It also appears the police do in fact “have some person along with his vehicle assigned to” follow the bishops.

Political or social issues avoided in homilies

The priest explained that no priest can speak about social or political topics; otherwise, he risks being considered an opponent to the regime and it could cost him one of two things: “imprisonment or exile.”

“If we speak about a social problem or something currently taking place, they may view us as opponents, as if we were delivering a speech inciting rebellion. And so, they keep watch. They listen whether in person or via broadcasts, and they record us and file reports,” he said.

Any criticism of the dictatorship, he added, “they interpret as political discourse or an act of insurrection. And so that can have consequences.”

The priest recounted that whenever he learns of a fellow priest being imprisoned, there is “total silence. You can’t visit them; you can’t speak with them.”

Pressure on the bishops

ACI Prensa asked the priest why the bishops of Nicaragua do not typically speak about the situation in the country or criticize the dictatorship.

“First, perhaps, out of fear of being expelled. I believe thatʼs the primary factor. And there is the fear of leaving a large population of believers [without a bishop] as happened in Matagalpa, Estelí, or Jinotega” where the bishops are in exile, the priest noted.

The four dioceses currently without a bishop present in the country are Jinotega, whose bishop, Carlos Herrera, serves as president of the bishops' conference; Siuna, Matagalpa, and Estelí. The latter two are headed by Bishop Rolando Álvarez, who was exiled to Rome in January 2024.

The priest noted that “in the dioceses where the bishops are absent, there are no priestly ordinations, primarily because the bishops are not there.”

“They [the police] are specifically keeping those dioceses under surveillance,” he added, explaining that a bishop from another diocese is also not permitted to ordain priests who fall outside his own jurisdiction.

In a diocese where the bishop is still present, he continued, “ordinations do take place, but they are conducted with great prudence and caution; they are not given much publicity or promoted in the media, so as to avoid any difficulties.”

The priest noted that there has been a decline in the number of priests due to expulsions, and that the most affected diocese is Matagalpa, with nearly half of its clergy now outside the country — a reprisal against Álvarez, who “in his homilies never sugarcoated” the situation in Nicaragua.

Processions banned in Nicaragua

The priest said that while most processions are banned, “there are some, traditionally massive in scale, that have been permitted,” such as those for St. Jerome or the Virgin of Mercy; “but more for their cultural and tourism value and not because it might be an opening toward the faith which they [the police] have otherwise closed.”

The priest recalled when he requested permission from the police to hold a procession and an officer told him that they could imprison him if he proceeded with it.

How does the Church get by day to day?

In 2023, the dictatorship banned the inflow of foreign funds to the Catholic Church after accusing it of “money laundering,” an accusation deemed “ridiculous” at the time by Félix Maradiaga, president of the Freedom for Nicaragua Foundation, while simultaneously freezing the bank accounts of the country’s parishes and dioceses in an attempt to further curtail their activities.

“There are no [parish] vehicles, and it’s impossible to purchase them using the offertory funds because the people are poor. So I have to go around asking people to give me a ride,” he recounted.

Among the many institutions whose legal status was revoked by the Ortega-Murillo dictatorship — meaning they cease to function and their assets are transferred to the regime — is Caritas Nicaragua, the charitable arm of the Catholic Church, which was dissolved by the dictatorship in March 2023.

“We no longer have access to Caritas or foreign aid, because all of that has been banned. Consequently, here, assistance is provided by the population itself amid their poverty,” the priest emphasized.

Without the assistance of Caritas, “it’s the community itself that takes it upon itself to help us. We rely on divine providence, and thatʼs how we carry on.”

“If we survive, it’s because of the help of the people themselves. The people pay for the electricity and the water. These costs are not paid with the collection or offerings. The same goes for food; the people pitch in to help me. Without that, it would not be sustainable,” he explained.

“We collaborate with the people; we help, we deliver food, provisions to certain people. I haven’t had any issues with the police in that regard, but I do it publicly; I don’t do it in secret,” he explained.

According to an April World Bank report, 2.8 million people in Nicaragua live in poverty.

Are there vocations in Nicaragua?

The Nicaraguan priest highlighted that, despite everything, there still are vocations. “It’s true that there was a decline in vocations after 2018. There was significant attrition and a decrease in numbers, and many young people left the country; however, vocations are currently on the rise.”

The year 2018 marked a turning point in the persecution against the Church. Protests against the dictatorship prompted the regime to intensify its multifaceted attacks against Catholics. 

Nicaraguan lawyer and activist Martha Patricia Molina, author of the report ”Nicaragua: A Persecuted Church,” provides a detailed account of these attacks.

“Today, vocations are once again beginning to resurge in the seminaries. Before last year there were few, but today the number of seminarians has already risen,” the priest added.

Despite the tribulations, the Church in Nicaragua ‘walks with hope’

The priest said “a characteristic of Nicaraguans is their love for the pope, because he [represents human] dignity and the Church, it’s something that characterizes the Nicaraguan Catholic.”

Bolstered by the pope’s encouragement expressed to the exiled Nicaraguan bishops in August 2025 and despite all the difficulties facing Nicaragua, the priest said there are reasons for hope, such as those newly baptized at Easter.

“I believe that the Church in Nicaragua is a suffering Church; yet, above all that suffering, we press onward. We are spurred on and find hope in the knowledge of what Easter has given us: the resurrection of Christ, that Christ is alive, that Christ is with us, and that he walks in our midst,” he said.

“Even amid these tribulations,” he affirmed, “the Church in Nicaragua moves forward with confidence; it moves forward with hope. We’re not sorrowful; we are joyful. We simply hope to receive the solidarity and attention of the world, and that, one day, we may be able to live out our faith in complete freedom.”

Pope Leo has called for peace over 400 times, and it’s put him on a collision course with Trump

AS POPE LEO XIV prepared to celebrate a year in office this week, Vatican News pointedly noted that the pontiff has made over 400 appeals for peace during this time.

Indeed, his first words from the central balcony of St Peter’s Basilica just over a year ago were “peace be with all of you”.

Later in that same speech, his first as pope, Leo spoke of an “unarmed and disarming peace,” a phrase he has continually returned to.

Pope Leo appearing from the central balcony of St Peter's Basilica after his election Alamy Stock Photo

And in remarks to representatives of the media a few days after becoming pope, Leo cautioned that journalists are “on the front lines” of working towards peace.

“You are capable of leading us out of the Tower of Babel in which we sometimes find ourselves, out of the confusion of loveless languages, often ideological or partisan.”

He has spoken out against the fact that billions of dollars are spent to “kill and devastate, while the resources needed to heal, educate and lift people up cannot be found”.

In pointed remarks on Palm Sunday, he also remarked that God “does not listen to the prayer of those who wage war, and rejects it”.

And in a Mass in Pompeii to mark a year in office, Leo cautioned that “we cannot resign ourselves to the images of death that the news presents to us every day”.

But while Leo’s calls for peace have been winning him plaudits in many quarters, including most recently from Poland prime minister Donald Tusk and Britain’s King Charles, it has also placed him on an unlikely collision course with US president Donald Trump.

Trump has repeatedly claimed that Leo wants Iran to have a nuclear weapon, despite Leo and the Catholic Church being steadfast in their opposition to nuclear arms and in their calls for nuclear disarmament.

Leo has since called on Trump to speak “truthfully” in his criticisms.

Meanwhile, Trump told reporters that before the meeting between Leo and US Secretary of State Marco Rubio this week, he told Rubio to “tell the pope very nicely, very respectfully, that Iran cannot have a nuclear weapon – also tell the pope that Iran killed 42,000 innocent protesters who didn’t have guns”.

An NBC News poll in March among US voters found that Leo is the most favourably viewed popular American figure, far outranking Trump.

However, a poll this week found that 30% of US adults are against Leo “urging peace and rejecting war”.

Pope Leo marked a surprisingly whirlwind year in office with a visit to Pompeii and then Naples on Friday.

Outside Naples Cathedral, a young man wore a t-shirt made for the occasion that depicted a cartoon Leo with a lion.

He told The Journal that the Pope’s repeated calls for peace are the “most important” part of his papacy and remarked that “we should, as Christians, follow his example”.

When it was put to him that this message of peace has seemed to irk Trump, he paused before describing the US president, somewhat diplomatically, as an “interesting figure”.

“He is creating damage, but the Pope’s mission is to build peace, and I think that he will not stop preaching for anyone.”

The young man was from Naples and said he felt that young people were excited about the Pope’s visit and that Leo would receive a big welcome.

And while the atmosphere in Naples was somewhat muted on the morning of his visit, it certainly ramped up as his arrival drew closer.

In his remarks from Naples Cathedral, Leo recalled the words of his predecessor Pope Francis during his visit to Naples in 2015:

Life in Naples has never been easy, but it has never been sad. This is your great resource: joy.

From there, Leo visited the Piazza del Plebiscito to address the city but there were a lot of empty seats.

But when Leo arrived, there was lots of noise as the piazza welcomed the pope.

Leo remarked that Naples “often walks tired, disorientated and disappointed”.

However, he added that in Naples there is a “longing for justice and good that cannot be overwhelmed by evil”.

Leo said Naples is “experiencing a dramatic paradox: the remarkable growth of tourists struggles to match an economic dynamism capable of really involving the entire social community”.

He said the city is “still marked by a social gap” and that there are many areas of Naples marked by “inequality and poverty, fuelled by problems that have not been solved for a long time”.

Leo said there are many in Naples who “cultivate the desire for a city redeemed from evil and healed from its wounds”.

He called for civil society to work with the Church to “return Naples to its call to be a capital of humanity”.

Leo also said Naples “reveals its deep heart in the reception of migrants and refugees” and that this is experienced “not as an emergency but as an opportunity for mutual enrichment”.

The pope remarked that Naples “needs this gasp, this disruptive energy of good” and called on young people to “contribute creatively to the construction of the good”.

Diocesan Appointments 2026 - Clonfert & Galway

The Clonfert Diocesan Office has announced the following recent appointments by Bishop Michael.

Father Pat Kenny PP to retire as Parish Priest of New Inn and Bullaun. Effective from 30th June 2026. 

We thank Father Pat for a lifetime of priestly service and wish him health and happiness in his retirement.

Father Declan McInerney PP Eyrecourt, Clonfert, Meelick and Rector of the Shrine of Our Lady of Clonfert to be Parish Priest of the Parish of New Inn and Bullaun and to provide Sacramental Ministry at Bon Secours Hospital, Galway. Effective from 31st August 2026.

Father Kieran O Rourke PP Woodford and Looscaun to be Parish Priest of Eyrecourt, Clonfert, Meelick, Parish Priest of Lusmagh, Episcopal Chaplain at Emmanuel House of Providence and Rector of the Diocesan Shrine of Our Lady of Clonfert. Effective 31 August 2026.

Over the next months, Bishop Michael will be engaging with the Parish Pastoral Councils and Parish Finance Committees of the various parish communities involved to plan for the future. 

We owe a debt of gratitude to the priests involved for their generous willingness to serve the people of God and pray God's blessings upon them in their new appointments.

Archdiocese of Paderborn reduces number of parishes to 21

The Archdiocese of Paderborn brings together its 603 parishes to 21 pastoral care rooms. 

The archdiocese announced this on Friday. 

The mergers will start in 2028. 

Management, finance and personnel are being reorganized.

The reason for the structural reform is, among other things, the decline in church members, priests and volunteers. 

"In addition, the abuse scandal in particular has led to a massive loss of trust in the institution of the Church," according to the archdiocese. Even now, reliable pastoral care can no longer be ensured everywhere.

Church life continues in communities

The Archdiocese plans that the previous deans – with two exceptions – will become the future 21 pastoral rooms. Each pastoral room usually corresponds to a parish. 

The new units will be led by teams of three, to whom at least one priest must belong, according to church law. In addition to the management team, there should be a full-time position for commitment promotion in every pastoral care room.

The Archdiocese emphasized that the pastoral care area is not the level on which all church life will take place in the future. 

"The church continues to live where people pray, celebrate worship, accompany each other, help, alleviate hardship, experience community and take responsibility: in communities, churches, facilities, groups and initiatives," said the two Vicar General Michael Bredeck and Thomas Dornseifer.

Together with the parishes, the diocese administration will also be restructured. 

The reforms are the result of an approximately one-year consultation process, in which church members and various committees were also involved. 

The Archdiocese of Paderborn has 1.25 million Catholics.

Resignation attack on cardinal ends with reprimand for priest

With a letter in sharp tone, a Polish priest called on the Krakow Archbishop Cardinal Grzegorz Ryś to resign. 

The cardinal’s openness to queer Catholics, migrants and lay communion helpers is unacceptable to the clergyman. 

Ryś described it as a "collaborator of rainbow Catholics." 

As Polish media reported on Thursday, the eastern Polish diocese of Drohiczyn now distanced itself from the remarks of its diocesan priest. The clergyman had violated the principles of the decree of the Polish Bishops’ Conference on the appearance of clerics and religious in the media with his letter. 

During a conversation with the Bishop of Drohiczyn, he was therefore reprimanded. 

At the same time, the bishop prohibited him from publishing similar content in the future.

The Polish Bishops’ Conference had issued regulations for media appearances and the use of social media by clergy and lay people in 2023. 

The aim of the regulations is to properly pass on the message of the Gospel in the means of social communication. 

Clerics, religious and lay people in church offices are obliged to appear in media and social networks in accordance with the teaching of the church, prudent and not polarizing.

The clergyman is Beniamin Sęktas. 

According to reports, the cleric is not only active in the pastoral care of his diocese of Drohiczyn, but is also dedicated to literature. He publishes poems and has already published a book of poetry. 

Sęktas, who was ordained a priest in 2020, is also said to have worked journalistically in recent years. 

His articles appear on conservative internet portals and often contain critical positions towards some Polish bishops. 

He had also criticized the document "Fiducia supplicans" approved by Pope Francis in 2023 that allows the blessings of homosexuals outside the liturgy. 

The clergyman repeatedly described this practice as "harmful".

Women offer our Church a way out of crisis (Opinion)

For Roman Catholics, it’s particularly gratifying that the first official visit of the newly enthroned Archbishop of Canterbury, Sarah Mullally, was to Rome, when on Monday, April 27 last she visited Pope Leo as they met for the first time and prayed together in the Urban VIII Chapel.

Leo shared his joy in welcoming Archbishop Mullally during the Easter season as well as sharing his Easter-tide peace-greeting of Christ to all Christians. 

"Among Christians," he added, "divisions weaken our ability to effectively bear Christ’s peace to the world."

It would, he said, be "a scandal if we did not continue to work towards overcoming our differences, no matter how intractable they may appear".

The visit represents once again how much in common the two world-wide churches share and the promise involved in moving forward together recognising, on the one hand, the progress made in the movement towards unity since the Second Vatican Council (1962-5) and, on the other, the difficult challenges on the road ahead.

There was too the not inconsiderable impact of the character of the meeting between the 267th pope and the first woman archbishop of Canterbury. 

In the visit of Sarah Mullally, there was at once a sense of promise when on the road to unity a convergence develops as the two roads meet and with it as well a sense of divergence when progress is uneven as one church moves forward and the other fails to keep pace. 

The gap narrows and the gap widens, one step in and one step out again, as the dance towards church unity continues.

A picture can paint a thousand words and in the photographs of the visit, the difficulty of that bitter-sweet reality is clear for all to see. 

There was no doubting how far the road to be travelled still extends and yet how difficult it is to sustain the dream of church unity.

There was too a definitive symbolism in a male pope clad as always in the uniform ‘uniform’ of past centuries, casting an aura of an immutable and unwavering loyalty to static traditions and a woman archbishop of Canterbury deferring to past centuries but open to possibilities represented not least by her gender. 

Respective histories were resolute but wary of impermanence, with the question that hovered over the proceedings as always: where do we go from here?

Sixty years ago, back in 1966, the year after the Second Vatican Council, when anything or almost everything seemed possible, Pope Paul VI and Archbishop Michael Ramsey met to begin the softening process as the historic division that kept the dream of unity alive seemed for so long so impervious to real movement. 

Possibilities of co-operation were explored; difficult even intransigent theological divisions were given time and space; and real possibilities for hope hovered on the horizons of history, moderated by the interest (and sometimes) lack of interest of the heads of the two churches.

There is a growing sense that the agendas and the issues that underpin ecumenical dialogue have narrowed - towards safer issues like climate change rather than a shared eucharist, or towards a safer shared agenda like war, peace and migration rather than seeking a unified response to church unity.

There’s a sense too of giving more attention than is warranted to the limited agenda of denominational fixations than to tackling the core issues including the very scandal (as Leo put it) of disunity - the Anglican Church nervous of being overwhelmed by numbers, the Roman Catholic Church unnerved by possibilities of schism or whatever. 

And again the age-old question hanging like a dead weight over progress towards church unity remains: have the leaders and the church faithful they represent the courage to dream the dream of church unity? 

Or will ecumenism continue to remain little more than respectful PR meetings on the sidelines of history filled with limited intentions on the road to nowhere? 

More particularly, apart from polite meaningless words what status (and focus) will Pope Leo and Archbishop Sarah bring to serious ecumenical dialogue?

The greater challenge, it seems, is to the Catholic Church, not least with the gender focus given by the person of the Archbishop of Canterbury, setting in due perspective the dismal failures of the Catholic Church to respond to the promise and purpose available to our church by the presence, ability and expertise of committed women.

The wonder is not that so many women have walked away but that so many are still grimly hanging to their membership of the Church even though they are being marginalised, patronised and systematically and embarrassingly excluded from roles commensurate to their gifts.

What is it about women, a friend of mine asked recently, that the Catholic Church doesn’t get? 

On the one hand, there are effectively no vocations anymore to priesthood and the religious life while statistics indicate that within little more than a decade there will be no priests and no Mass and no Eucharist? 

And no discussion about it by those who are responsible for the availability of priests and Masses and the Eucharist.

On the other hand, there chatting to Pope Leo is Sarah Mullally, a married woman, and at present the Archbishop of Canterbury no less. 

And the sky hasn’t fallen in and the Church of Ireland goes on about its business ordaining women to fill whatever gap emerges in every available parish.

Meanwhile in the Catholic Church, seminaries are either almost empty or completely closed and we’re importing priests from India, Africa and western Europe imagining that a sticking-plaster solution can somehow fill the ever-expanding gap. 

And that, as surely as night follows day, as things stand, in little over a decade we will experience the virtual disappearance of the last priests in Ireland. 

Again it posits the inevitable questions: who’s in charge of the store? 

Why is this crisis not up for discussion? 

And can they not see that the present redundant dispensation, condemning the gifts of Catholic women to a fate somewhere between condescension and misogyny, is in present circumstances a counsel of despair.

We can be better than this.

While not every Catholic and every Protestant will be excited by the meeting, there is no doubting its symbolic nature in the troubled history of the Roman Catholic and Anglican Churches over the last five hundred years.

Vatican orders Baton Rouge bishop investigation

The Vatican has ordered an investigation in the Diocese of Baton Rouge, over allegations that the Bishop Michael Duca discouraged a whistleblower from calling the police, after a local priest allegedly admitted to sexual contact with minors.

The priest denies the allegation against him, while the Baton Rouge diocese has not responded to questions about the case.

News of the Vos estis investigation comes after The Pillar reported last week that the Vatican had not yet responded to a whistleblower report filed more than two months ago, despite canonical norms requiring Vatican action within 30 days of receiving a complaint. 

Baton Rogue Catholic Luke Zumo told The Pillar that he was informed this week that the Vatican’s Dicastery for Bishops has authorized New Orleans’ Archbishop James Checchio to conduct an investigation into a report Zumo filed in mid-February with the Catholic Bishop Abuse Reporting Service, a third-party system established by the U.S. bishops’ conference to receive allegations of episcopal misconduct or neglect in office.

In his report, Zumo alleged that Bishop Michael Duca and Baton Rouge vicar general Fr. Jamin David failed to inform the Office of Child and Youth Protection and diocesan review board of a 2025 allegation that a priest serving in the diocese had attempted to sexually coerce a parishioner, and had admitted to sexual contact with minors.

Vos estis lux mundi, the 2021 procedural norms published by Pope Francis on the subject of investigating bishops, indicates that after receiving such a report, the Vatican’s Dicastery for Bishops is to “proceed without delay, and in any case within thirty days from the receipt of the first report by the Pontifical Representative or the request for the assignment by the Metropolitan, provid[e] the appropriate instructions on how to proceed in the specific case.”

But while Zumo filed the report in mid-February, he was informed in late April by officials in the Archdiocese of New Orleans that they had not received instructions on how to proceed with the case. Soon after a May 1 report from The Pillar on the Vatican’s delayed action in the case, Zumo was told that Checchio had been authorized to conduct an investigation.

Zumo told The Pillar that Checchio was told he should complete the investigation within 50 days, and send a report no later than 15 days after that.

The Archdiocese of New Orleans has not responded to requests for additional information from The Pillar.

The situation began in September 2025. In that month, an adult Catholic male in the Baton Rouge diocese alleges that Fr. Charbel Jamhoury — a Lebanese Maronite priest who was then pastor of St. Isidore the Farmer parish in Baker, Louisiana — attempted to coerce him into a sexual relationship, reportedly holding the man’s hand, recounting a history of his own sexual activity, touching the man’s lips, kissing his fingers, urging the man to massage him, and proposing sexual contact.

The man alleges that at the same time, Jamhoury disclosed to him prior possible acts of child sexual abuse — specifically, oral sex with minors, allegedly recounting his preference for such activity in graphic detail.

Jamhoury has told The Pillar that he “absolutely did not” attempt to initiate sexual contact with the man, and did not recount to the man a history of oral sex with minors. Instead, the priest said that the man “was abusing me,” though he declined to elaborate on the nature of that abuse.

In October 2025, the man reported the alleged inappropriate conduct — and the alleged admission of sexual contact with minors — to the Baton Rouge diocese.

While diocesan officials reportedly conducted a preliminary investigation, the priest was not removed from office during it. The diocesan review board was not contacted, nor was the diocesan safeguarding office.

And Zumo, a frequent volunteer in the diocese, told The Pillar that in December 2025, Duca discouraged him from contacting the police, despite the priest’s alleged admission of sexual contact with minors.

While the diocese sent Jamhoury for a psychological evaluation, and removed him in February from his role as pastor, Zumo’s report alleges that the process undertaken in the case did not confirm to diocesan safe environment policies, and that it was wrong for Duca to discourage him from contacting the police.

Further, he argues, diocesan statements on the matter concealed the fact that the priest allegedly admitted to sexual contact with minors. That, he said, put minors at risk, and kept families in the dark.

For its part, the diocese of Baton Rouge told The Pillar by email that in response to a report of “serious boundary violations,” and “after extensive conversation with all parties involved and an investigation which also included interviews by law enforcement, the diocesan investigation, and the full health assessment of Father Jamhoury, Bishop Duca determined that Father Charbel be removed from his office as Pastor of St. Isidore effective immediately, and this was accomplished in early February.”

Leo XIV in Pompeii: The Rosary and Spiritual Life in the Face of the Crisis of Faith and Wars

Pope Leo XIV presided this Friday in Pompeii over the traditional celebration of the Supplication to the Virgin of the Rosary in a day loaded with spiritual symbolism and marked by a strong message about the need to recover prayer, the Eucharist, and interior life amid a world increasingly battered by wars, secularization, and the loss of faith.

The visit also coincided with the first anniversary of his election as Successor of Peter, a circumstance that the Pontiff himself wished to emphasize during the homily. 

“Exactly one year ago, the ministry of Peter was entrusted to me precisely on the day of the Supplication to the Virgin of Pompeii,” recalled Leo XIV, thus linking the beginning of his pontificate to the protection of the Virgin of the Rosary.

Before the Mass, the Pope venerated the relics of Saint Bartolo Longo - the founder of the Sanctuary and recently canonized by him - and greeted priests, bishops, the sick, and people with disabilities present at the event.

The Rosary as a response to a society that is losing faith

The homily was deeply focused on the value of the Rosary, presented by the Pope as a prayer capable of restoring to contemporary man the sense of God and salvation.

Leo XIV recalled the words spoken by Saint John Paul II in Pompeii more than twenty years ago, when he already warned of a society “that moves away from Christian values and even loses its memory.” 

The Pontiff took up that idea to describe a crisis that he considers even more evident today.

In the face of that scenario, the Pope defended the Rosary not as a secondary or sentimental devotion, but as an authentic synthesis of the Gospel and Christian life. Citing Bartolo Longo and Saint John Paul II, he insisted that this prayer possesses “a Christological and Eucharistic heart” and continually leads the believer toward Christ.

At a time when much of Catholic pastoral care seems to have relegated traditional forms of popular piety, the words of Leo XIV sounded like an explicit vindication of classical Marian spirituality and the centrality of contemplation in the life of the Church.

The Eucharist and supernatural life at the center

The Pontiff also wished to emphasize that true Christian renewal does not arise primarily from human strategies or social projects, but from grace and supernatural life.

“The world will not be saved by any earthly power,” he affirmed during one of the strongest moments of the homily, insisting that only “the divine power of love” can truly transform history.

The phrase did not go unnoticed in an international context marked by wars in the Middle East, Ukraine, and other regions of the world, as well as by the growing sense of global instability.

Leo XIV once again asked for prayers for peace and implicitly criticized an international logic dominated by the arms trade and power interests. However, unlike other more diplomatic speeches habitual in the Vatican, the Pope placed the problem above all on the spiritual plane: peace is born first in the heart of man reconciled with God.

That deeply supernatural tone ran through the entire celebration. The insistence on the Eucharist, the contemplation of the mysteries of Christ, and the centrality of grace marked a homily very different from the predominantly sociological language that has characterized numerous ecclesial discourses in recent years.

Bartolo Longo and the union between faith and charity

The figure of Saint Bartolo Longo also occupied a central place during the day. Leo XIV recalled how the founder of Pompeii transformed a land marked by poverty and abandonment through an inseparable combination of prayer, Marian devotion, and concrete charity toward the most needy.

The Pope especially highlighted the attention that Bartolo Longo devoted to orphans and children of prisoners, underscoring that authentic Christian charity always arises from faith and union with Christ.

The message seemed to respond indirectly to one of the tensions present today within the Church: the risk of reducing Christianity to a mere humanitarian discourse detached from its supernatural dimension.

For Leo XIV, charity cannot be separated from prayer or from the truth of the Gospel. That is why he insisted that the Rosary is not a practice of the past, but a living source of spiritual—and also social—transformation.

Pompeii as a symbol of the new pontificate

The choice of Pompeii for one of the first major celebrations of the pontificate also confirms some of the lines that are beginning to define Leo XIV: a recovery of classical spiritual language, a special sensitivity toward popular religiosity, and an effort to restore centrality to prayer and the sacraments.

From Pompeii, Leo XIV thus launched a message that goes beyond a simple Marian devotion: he recalled that the crisis of the modern world will not be resolved solely with structures, consensuses, or human projects, but by returning to Christ through prayer, conversion, and a life of grace.

Argüello and the Monks of the Valley: a contradiction that cannot be sustained any longer

When two ecclesiastical voices of maximum authority describe the same fact in an incompatible way, the normal - reasonable - thing is to expect a clarification. When that clarification does not arrive, the normal thing is to start asking why. 

That is exactly what has been happening for weeks in the matter of the Valley of the Fallen, where the public position of the Benedictine community and that of the president of the Spanish Episcopal Conference do not fit. They do not fit at all.

The issue, at bottom, is of an almost uncomfortable simplicity: does the winning project of the resignification contest affect the interior of the Basilica of the Holy Cross or not? For the monks who guard the temple, yes, and gravely so. For Monsignor Luis Argüello, no. The project, he maintains, respects the basilica. The two things cannot both be true at the same time. And when one opens the plans published by the Ministry of Housing and Urban Agenda itself, the doubt disappears: the reason is not on the more reassuring side of the narrative.

What the monks wrote:

On Tuesday, April 28, the Abbey of the Holy Cross of the Valley of the Fallen published a Third in ABC. It was not an improvised comment, nor testimony heard from third parties, or an anonymous leak. It was a signed and deliberate text, aware of its scope. The gravity of the matter demanded precisely that: public exposition and responsibility for what was said, regardless of third-party opinions on its content.

In that text, the representative of the Abbey argued from various angles, some of which are nuanced from a philosophical point of view. However, it recalled something so elementary that it is almost uncomfortable to have to explain it again. For the Catholic Church, a temple is not a fragmentable building to the taste of the political juncture. It is not an adaptable container. It is the house of God. And its sacrality wrote»is not limited to the altar nor to the moment of the liturgical celebration par excellence—the Holy Mass, but extends to the entirety of the floor plan and the spaces of the temple - door, atrium, vestibule, naves, altar, dome, chapels and crypts.»

The ecclesiastical problem - warned the Benedictines - is not what the Government wants to do outside the basilica, which corresponds to the political sphere. The problem arises when «one contemplates extending said actions to the consecrated spaces of the temple, imposing a non-independent access subordinated to the prior passage through a center for historical and political interpretation.» And they concluded without leaving room for ambiguity: «said affectation includes, in addition to that conditioned access, the occupation of the atrium, the vestibule and other spaces of the temple, according to the project selected by the Government.»

Translated into plain language, without technicalities: Pedro Sánchez’s Executive does not limit itself to intervening in the surroundings of the Valley. It intends for the faithful to pass through a narrative - a center for historical and political interpretation - before being able to enter the basilica. It intends to occupy the atrium. It intends to transform the vestibule. It intends, without any ambiguity, to intervene in consecrated spaces. And all this, beyond the sacrality - emphasized the monks - compromises the principles of state neutrality and proportionality, as well as the constitutional right of the faithful to religious freedom and worship.

It is not just another opinion. It is the position of those who have the legal and spiritual responsibility for the temple.

What the president of the Spanish bishops said:

Five days later, on Sunday, May 3, the same newspaper published an interview with the president of the Spanish Episcopal Conference. And the version that Monsignor Argüello offered on that same project - already knowing the public position of the Benedictines - simply sounded different.

«The contest has come out and there is a winning project, but an appeal has been filed. At this moment, the possibility of reaching an agreement passes through the monks… and the Government… I believe there is the possibility of reaching an agreement that respects the abbey, the basilica and independent access. The current winning project respects the first two points and not independent access, but I think it is easy to resolve the matter if there is good will.»

It is worth pausing. Reading it slowly. Word by word. For the president of the Spanish bishops, the winning project «respects the basilica.» The problem - if any - would be independent access. A loose end. A technical detail. Something solvable with good will.

But five days earlier, the monks - the same ones who, as he recognizes, have the custody of the basilica - had affirmed exactly the opposite. That the project enters consecrated spaces. That it occupies the door. That it occupies the atrium. That it transforms the vestibule. That it conditions access to prior passage through a political interpretation center. That it raises fundamental problems, not nuances.

It is not a difference in approach. It is not a matter of language. It is a divergence of fact. They are not describing the same thing. They are not talking about the same project. They are not transmitting the same reality to the faithful.

What the plans say:

And then comes the uncomfortable fact, the verifiable one. The one that does not depend on interpretations or nuances. It is enough to open the public documentation from the Ministry of Housing and Urban Agenda, and look at the plans. And the plans are stubborn.

The planned intervention is not limited to the exterior nor does it stop at the surroundings, nor is it exhausted in access. It affects the basilica’s door, affects the atrium, and the interior vestibule. And it projects interventions in the entry sequence to the temple that alter its functional and symbolic configuration.

Unless the Government has silently changed its project - something it has not communicated - what appears in the official documents coincides with what the monks denounce. Not with the more reassuring version.

The contradiction, therefore, is not interpretive. It is factual. One of the two public descriptions does not fit what is written in the plans. And it is not the Benedictines’.

The due transparency

That is where the matter stops being a crossing of statements and acquires an institutional relief. Because Catholic faithful are not informational minors. They have the right to know what is at stake in a pontifical Basilica, what the Government intends to do in the interior of a consecrated temple, and what position their pastors hold.

When two ecclesiastical voices of that level offer incompatible versions, someone has to clarify it. Not to polemicize. Out of respect.

Did Monsignor Argüello know the content of the Third published by the Abbey five days before his interview? If he knew - and it is hard to think otherwise, why did he affirm that the project «respects the basilica»? Has he examined the plans published by the Government? What version should the faithful consider truthful?

They are not rhetorical questions. They are the questions that are already circulating - increasingly with less caution - in discreet conversations, in ecclesiastical circles, in sacristies and outside them.

Transparency, at this point, is not an optional virtue. When what is at stake is a consecrated temple and the religious freedom of the faithful, it is a minimum requirement.

Msgr. Oster denounces the pressure suffered for opposing reforms of the German Synodal Way

The Bishop of Passau (Germany), Monsignor Stefan Oster, has publicly acknowledged the deep discomfort caused by the assemblies of the German Synodal Way, the controversial reform process promoted by part of the Church in Germany. 

The prelate assured that he experienced those meetings as an experience of “emotional stress” due to the strong internal divisions and the pressure suffered from maintaining critical positions regarding some of the majority proposals.

According to what he declared in the podcast Frings fragt! from domradio.de and the Central Committee of German Catholics (ZdK), Oster explained that he suffered particularly upon realizing that his stance of conscience contributed to publicly projecting the image of a divided Episcopal Conference.

“I contributed to it because I was part of that minority that said: ‘No, I can’t go that way’,” the bishop confessed.

The prelate also revealed that he personally conveyed to the Pope his concern and suffering over the internal situation of the German episcopate.

“The greatest transformation since the Reformation”

Oster is part of the small group of German bishops who, during the Synodal Way, repeatedly expressed reservations about several of the reforms defended by the majority, especially on issues related to sexual morality, power in the Church, and the priesthood.

The bishop stated that this position brought him strong media and ecclesial pressure.

“The polarizations intensified,” he acknowledged.

Even so, he explained that he also received support from both the faithful and people close to his ecclesial sensitivity.

During the interview, Oster maintained that the Church in Germany is currently undergoing “the greatest transformation since the Protestant Reformation,” shifting from a sociological model of Church to one in which Catholics will have to be able to personally explain what they believe and why they believe it.

Criticism of priestly formation

The Bishop of Passau also spoke about the need for a more serious discernment in the formation of future priests.

As he pointed out, experience has shown that priestly ordination does not automatically correct previous personal or psychological problems.

“Whoever was already strange in the seminary will end up even stranger,” he stated graphically.

Oster insisted on the importance of properly selecting those preparing for the priesthood and accompanying them in a more realistic and mature way.

Transparency regarding abuses

At another point in the conversation, the bishop advocated for greater transparency in the management of sexual abuse cases and in the handling of ecclesial finances.

Even so, he specified that certain delicate processes also require protected spaces to facilitate prudent decisions.

Oster considers that the German Church is currently more advanced than many other episcopal conferences in matters of abuse investigation and prevention, in part thanks to the significant economic resources available.

As an example, he mentioned the recently presented abuse study in Passau, which cost around 750,000 euros.

The bishop also highlighted that the Church has acquired notable experience in this area in Germany, although he warned that many issues remain pending and that attention to victims must not diminish.

Concern over social polarization

Beyond the ecclesial situation, Oster also expressed his concern about the deterioration of public debate and democratic culture in the West.

The bishop defended the idea that Western democracies historically rest on the Judeo-Christian vision of the human person and warned of the risk of losing that foundation.

“We are sawing off the branch we have grown on,” he lamented.

Likewise, he criticized the current media dynamics, marked—according to him—by the constant search for clicks, sensationalism, and polarization, something that also affects Catholic media outlets at times.

“Humiliation is also part of faith”

In a more personal tone, Oster also recalled his experiences as a young athlete practicing judo, where he learned the value of humility through defeat.

The bishop related that experience to the Christian dimension of humiliation and suffering.

“That is part of the very heart of our faith,” he affirmed.

Recalling the Passion of Christ, Oster emphasized that experiences of failure and humiliation are also part of the Christian’s path of human and spiritual maturation.

Msgr. Bux defends recovering the «reform of the reform» of Benedict XVI in the face of the Church's liturgical crisis

The Italian theologian and liturgist Monsignor Nicola Bux, former collaborator of Joseph Ratzinger and consultant to various Vatican dicasteries, has defended the need to recover the so-called “reform of the reform” promoted by Benedict XVI and has warned of the deep liturgical and doctrinal crisis that, in his opinion, the Church has been going through since the post-conciliar period.

In an interview granted to AdVaticanum, Bux argues that the current problems of the Church are not limited to a discussion between the traditional Mass and the rite reformed after the Second Vatican Council, but affect the very understanding of the liturgy and the sacred.

“The crisis of the liturgy and, therefore, of the Church, continues,” he states.

The Italian priest considers that after the post-Conciliar liturgical reform, a “pathological search for novelty” developed that ended up weakening the sense of mystery within ecclesial life. For this reason, he defends recovering traditional elements such as liturgical silence, Eucharistic adoration, kneeling communion, and celebration oriented toward the altar or the cross.

Hope in the face of Leo XIV’s gestures toward the traditional Mass

Bux also interprets as a positive sign the recent words and gestures of Leo XIV regarding the traditional liturgy, especially the letter sent to the French bishops requesting “generous” pastoral solutions for communities linked to the Mass in the ancient rite.

In the theologian’s opinion, the Pope seems to want to recover the approach promoted by Benedict XVI in Summorum Pontificum.

“What previous generations considered sacred remains sacred and great for us as well,” he recalls, quoting Benedict XVI.

The former Vatican consultant also rejects the idea that accepting the Second Vatican Council implies assuming without nuances the entire subsequent liturgical reform. As he explains, even Ratzinger acknowledged that certain concrete applications developed after the Council could be corrected or revised.

Criticism of the Priestly Fraternity of St. Pius X and current ecumenism

Asked about the Priestly Fraternity of St. Pius X, Bux acknowledges that many of the fears that arose after the post-conciliar crisis were understandable, although he considers that the group ended up developing a “museum-like” vision of Tradition by distancing itself from Rome.

“Where Peter is, there is the Church,” he maintains.

The Italian liturgist also criticizes some aspects of contemporary ecumenism, especially the message sent by the Pope to Sarah Mullally after her installation as Anglican Primate of Canterbury.

According to him, the ordination of women is incompatible with Catholic doctrine, and this type of gesture generates confusion among many faithful.

Crisis of vocations and loss of the sacred

Finally, Bux attributes the crisis of priestly vocations in the West to weakness in the transmission of the faith and the growing secularization of society.

He also questions the so-called “pastoral units,” promoted to reorganize parishes in the face of the shortage of priests, and laments the progressive loss of traditional references within liturgical and pastoral life.

For the Italian priest, the true renewal of the Church can only come through a deep recovery of the sense of the sacred.

“The rebirth of the sacred is the condition for the renewal of the Church,” he concludes.

Argüello presents the visit of Leo XIV to Spain as a spiritual boost and defends the Church's approach to immigration

The president of the Spanish Episcopal Conference (CEE), Monsignor Luis Argüello, assured this Wednesday that the upcoming visit of Pope Leo XIV to Spain will mean “a boost” for the Church and an opportunity to strengthen dialogue and trust in Spanish society.

During an extensive interview on the program La Noche en 24 Horas on RTVE, the same day that the complete itinerary of the apostolic journey was made public, Argüello linked the Pontiff’s visit to the current social, political, and spiritual context facing Spain and Europe.

“It will constitute an event that for the life of the Church will mean a boost,” affirmed the Archbishop of Valladolid.

A visit marked by secularization and the search for spirituality

Argüello acknowledged that the Church currently faces important challenges in an increasingly secularized society, although he noted that at the same time a renewed spiritual interest is perceived, especially among young people and adults.

As he explained, Spanish dioceses are observing an increase in adult baptisms, confirmations, and processes of approaching the faith.

“Yes, it can be said that Spanish society appreciates a special search,” he assured.

The president of the CEE indicated that Leo XIV’s visit can serve to offer responses to that spiritual unease and to publicly present “the sources from which the Church draws.”
He also recalled that there has been a strong desire for years for a new papal visit to Spain, especially after Francis was unable to make the planned trip to the Canary Islands due to health reasons.

Leo XIV will speak before the Congress of Deputies

One of the central moments of the trip will be the Pope’s address before the Cortes Generales, an event that Argüello described as especially significant.

The president of the Spanish bishops highlighted that both the Congress and the Senate unanimously approved the invitation to the Pontiff and emphasized the role that Leo XIV is acquiring on the international stage.

“The Pope appears as a moral authority and as a leader in favor of peace,” he affirmed.

Argüello also defended the fact that Western democracies are going through a crisis of ethical foundations and argued that the Pope’s presence can help introduce into the public debate issues related to the common good, human dignity, and the search for social agreements.

Canary Islands and the migratory focus of the trip

The migration issue will occupy a central place in the papal visit, especially during the stage planned in the Canary Islands.

Argüello explained that the Pontiff wants to focus on both the reception of immigrants and the root causes that provoke migratory movements from Africa to Europe.

“It is not just about reception, but also about the right not to have to leave one’s own country to be able to live,” he summarized.

The archbishop also pointed out that behind the migration crisis there are complex economic and demographic factors, including international inequalities and the need for labor in Europe.

Response to Vox’s criticisms

During the interview, Argüello was asked about Vox’s criticisms of the Episcopal Conference and Caritas for their support of the extraordinary regularization of immigrants.

The president of the CEE described it as “offensive” to claim that the Church “makes business” with immigration and defended the welfare work carried out by Caritas and other ecclesial institutions.

He also insisted that the Church recognizes the right of States to regulate migratory flows, although he emphasized that human dignity constitutes a “red line” that cannot be ignored.

“The priority is that of the Gospel,” he affirmed.

Argüello also explained that Caritas carries out much of its work thanks to contributions from the faithful and defended the fact that the Church’s social organizations can also access public aid under mechanisms of control and transparency.

Expectation ahead of Leo XIV’s visit

During the conversation, the president of the Episcopal Conference also referred to other current issues, such as the possibility of private meetings between Leo XIV and victims of sexual abuse during the visit to Spain, the reparation system agreed between the Church and the Government, Donald Trump’s recent criticisms of the Pope, and the use of Christian references in certain political movements in the United States.

Argüello also spoke about the growing international prominence of Leo XIV, whom he described as a figure with great intellectual capacity, international experience, and sensitivity for dialogue in a world context marked by conflicts and geopolitical tensions.

UK euthanasia legalization bill fails after being blocked in Parliament

The bill aimed at legalizing euthanasia in England and Wales has finally been blocked after failing to complete its parliamentary process before the close of the British legislative session.

Although some headlines initially presented the outcome as a voting defeat, the text was not formally rejected, but rather lapsed automatically upon the expiration of parliamentary deadlines without having been definitively approved by the House of Lords.

The initiative had been approved in June 2025 by the House of Commons and envisaged authorizing so-called “assisted dying” for terminally ill patients with a life expectancy of less than six months.

The bill established a system subject, at least on paper, to various medical and legal controls, including evaluation by two doctors and an expert panel, as well as requiring the patient themselves to administer the lethal substance.

An avalanche of amendments stalled the law

After passing its first parliamentary stage, the text moved to the House of Lords, where a much more complicated review than anticipated began.

Between late 2025 and April 2026, more than 1,200 amendments were presented, which enormously slowed down the process until making its approval impossible before the close of the parliamentary legislature.

In the British system, when a bill does not complete the entire legislative process before the session ends, it is automatically archived and must start from scratch if it is to be reintroduced.

Lord Falconer, one of the main promoters of the text, accused opponents of having used parliamentary blocking tactics to prevent the definitive approval of the law.

Surveys reflect strong social doubts

The failure of the bill also coincides with the publication of several polls showing growing skepticism among the British population regarding this type of laws. According to a survey conducted by More in Common, only 29% of citizens want the same bill to be reintroduced as soon as possible. 

In contrast, 53% believe that the proposal should not return or that, if it does, it should include much stricter safeguards.

The survey also reflects widespread concern for the protection of the sick, the elderly, and vulnerable people. 90% of respondents considered it essential to offer palliative care first before resorting to assisted suicide. 

Likewise, 71% advocated for the need for prior judicial authorization for each case, a safeguard that had been removed from the text during its parliamentary process.

Another of the most striking data points is that 95% of participants demanded strict rules to avoid family or economic pressures on patients.

The debate remains open in Europe

The British outcome arrives at a time when the debate on euthanasia and assisted suicide continues to advance in various European countries. 

In the face of these proposals, numerous bishops and Catholic organizations continue to demand greater development of palliative care and comprehensive accompaniment for terminally ill patients and dependent persons.

Friday, May 08, 2026

A year in, what’s on Pope Leo XIV’s to-do list? And what has he done so far?

Unlike Pope Francis, who shook things up early on with a flurry of reforms, appointments and new structures, Pope Leo XIV has sought to find his footing and take a longer view of his pontificate.

Leo has made some significant decisions so far, and has several challenges looming.

5 key appointments

Several upcoming appointments in the U.S. and at the Vatican will give Leo an opportunity to shape the church’s hierarchy and central governance more to his liking and priorities.

Chicago Cardinal Blase Cupich turned 77 in March, two years over the normal retirement age for bishops, meaning Leo could soon name an archbishop for his hometown.

In December, Los Angeles Archbishop José Gomez turns 75, giving Leo a chance to name a new leader for the largest U.S. archdiocese.

He already has named Archbishop Ronald Hicks to replace retiring Cardinal Timothy Dolan of New York, but that appointment “didn’t ideologically code dramatically one way or the other … in keeping with Leo’s overall kind of approach to a lot of these decisions,” said Michael Moreland, professor of law and religion at Leo’s alma mater, Villanova University.

At the Vatican, British Cardinal Arthur Roche turned 76 and heads the liturgy office, which was responsible for enforcing Francis’s controversial crackdown on the old Latin Mass. Roche’s eventual successor will be scrutinized to see how Leo might address the divisive issue.

Another Vatican heavyweight is American Cardinal Kevin Farrell, who at 78 is well beyond retirement age but still heads its family and laity office. He also serves as the camerlengo, who oversaw the conclave that elected Leo, and the most sensitive Holy See committees that are responsible for financial investments and the city state’s highest court of appeal.

Canadian Cardinal Michael Czerny’s 80th birthday in July will not only make him the oldest Vatican prefect -– he heads the Vatican’s office for migrants, the environment and development — but also will exclude him from voting in the next conclave.

That will reduce the number of voting-age cardinals to 117, below the threshold of 120 that is the usual cap for the number of cardinals under 80 who can vote. That suggests Leo could in the next year announce his first class of new cardinals to choose his successor.

4 ways Leo has changed Francis’s policies

At the start of his pontificate, Francis called for young people to shake things up in their dioceses and “make a mess.” Leo already has sought to clean up some of these messes.

In April, the Vatican canceled a Francis initiative, the World Day of Children, which had raised questions about what it aimed to accomplish and why. The cancellation followed Leo’s formal suppression of the ad hoc pontifical commission that Francis had created for the event in 2024.

In December, Leo dissolved a Holy See fundraising commission that was created under questionable circumstances in 2025 while Francis was hospitalized in his final weeks of life. The commission included only Italians with no professional fundraising experience. Its president was the assessor of the Secretariat of State, the same Vatican office that Francis had previously stripped of its ability to manage assets after it lost tens of millions of euros in a scandalous London property deal.

Leo then announced a new committee to develop fundraising proposals and structures.

“The Holy Father was clearly paying attention,” said Ward Fitzgerald, president of The Papal Foundation, a group of wealthy U.S. donors who fund papal charity projects in the developing world. “He realized that it was not going to be highly functional.”

Leo also abrogated a 2022 law issued by Francis that concentrated financial power in the Vatican bank. Leo issued his own law allowing the Holy See’s investment committee to use banks outside the Vatican, if it made better financial sense.

Leo also met with activist survivors of clergy sexual abuse, who said he promised to engage in dialogue as they press the Vatican to adopt a worldwide policy of zero-tolerance for abuse. Francis had met regularly with individual abuse survivors, but kept advocacy and activist groups at arm’s length.

3 key audiences with Leo

Leo’s private audiences have provided clues into areas of interest and concern, suggesting he’s open to hearing a variety of views even if he betrays little of his own opinions.

That was he case when he met March 16 with Gareth Gore, author of “Opus: The Cult of Dark Money, Human Trafficking and Right-Wing Conspiracy Inside the Catholic Church,” about alleged abuses in the powerful Opus Dei movement.

On Feb. 6, Leo met privately with a delegation from Courage International, a church-run organization that says it helps people with same-sex attraction live chastely. Critics have accused Courage of being anti-gay and promoting conversion therapy, something it denies.

Leo met March 5 with Stephen Bullivant and Stephen Cranney, authors of “Trads. Latin Mass Catholics in the United States.” They had conducted a survey about Catholics who attend the traditional Latin Mass.

Leo is well aware of the controversy surrounding Francis’s crackdown on the Latin Mass and has expressed an eagerness to speak with traditionalists to understand their views as he weighs how to heal the divisions over the old liturgy.

2 looming problems

The Latin Mass dispute could come to a head July 1 when four new traditionalist Catholic bishops are consecrated in a ceremony without Leo’s consent. The bishops belong to the breakaway traditionalist group, the Society of St. Pius X, and their consecration will pose the biggest challenge to Leo’s authority to date. If performed, it would amount to a schismatic act all but ensuring their automatic excommunication.

The SSPX is a fringe group within the overall traditionalist Catholic family. But traditionalist Catholics in full communion with the Holy See are watching what Leo will do.

On the opposite side of the spectrum, the Vatican faces the prospect of a major break with the German Catholic Church over its long-term reform process known as the Synodal Path. That has led to the proposed creation of a permanent mixed body of German bishops and lay Catholics who would jointly make decisions, in a major break with Catholic ecclesiology that puts governing power in the hands of bishops alone.

The Vatican has already made clear it opposes such a joint structure, and has also voiced disagreement with German proposals to formalize blessings for same-sex couples, which Francis had allowed but only on an informal, spontaneous basis.

There could be a confrontation when the German proposals are submitted to Rome for final approval.

1 big issue to come

While some would say the top issue facing Leo is his relationship with President Donald Trump and a possible trip to the U.S. — none is planned this year — Leo would probably point to his long-awaited first encyclical. Expected in the next few weeks, it deals with artificial intelligence and other peace and justice issues.

Leo already has said he considers the AI revolution to be similar in existential scope to the concerns over workers’ rights at the turn of the century confronted by the previous Pope Leo XIII, in his landmark encyclical “Rerum Novarum” (“Of New Things”).

“Like his namesake Leo XIII with the Industrial Revolution, Leo clearly sees the church as having something important to offer in an era of what may turn out to be epochal technological change,” said Dan Rober, associate professor of Catholic studies at Sacred Heart University.