ABC, which is not exactly known for being a scourge of the Vatican,
today shamelessly publishes a news story that, if true - and there’s no
reason to doubt it, because the Church itself seems to have decided to
publicize it - cruelly portrays the state of affairs: private sponsors are being sought to finance the Pope’s visit, with a minimum fee of half a million euros and an explicit reward in the form of a personal meeting with the Pontiff.
It’s not a hostile leak.
It’s not an anticlerical campaign.
It is, as
everything indicates, an offer launched naturally, almost with pride,
like someone presenting a cultural sponsorship program or a VIP box at a
Champions final.
The Church, which for centuries preached the gratuity
of grace and the radical equality of souls before God, now appears
organizing access to the Successor of Peter with criteria typical of a
marketing department.
The problem is not just aesthetic, though it is that too. It is
theological, ecclesial, and deeply scandalous.
Because here we are not
faced with a discreet donation, nor with the silent support of
benefactors, something that has always existed.
We are faced with the
institutionalization of a system in which closeness to the Pope - the
visible symbol of the Church’s unity - is, de facto, conditioned by
economic capacity.
Half a million euros as the entry threshold. The figure is not
anecdotal: it is a filter. It defines who can access and who cannot.
And
it turns what should be a sign of communion into a privilege reserved
for an economic elite.
Meanwhile, the ordinary faithful - that one who
fills parishes, supports modest collections, and transmits the faith in
silence - watches as a Church consolidates in which some enter through the
main door and others, simply, do not enter.
The scene that is being prepared is predictable.
We will see
carefully framed photographs of the Pope smiling, shaking hands,
blessing with his presence businessmen and millionaires of the worst
kind, many of them without the slightest real connection to the life of
the Church, but with ample capacity to sign a check.
And those images
will circulate as proof of closeness, as if they were not, in reality,
the staging of a growing distance.
It will be said that it is necessary to finance events, that
logistics cost money, that someone has to pay. All that is true.
But not
everything is valid.
Not everything can be done without consequences.
Because when access to the Pope is publicly associated with a specific
figure, what is eroded is not only the image, but the very credibility
of the institution.
For centuries, the Church has been accused - often unjustly - of selling
what is not for sale.
Today, there is no need to exaggerate. It is
enough to read ABC.
The Sanctuary of Our Lady of Lourdes has established a new
accreditation system for priests and deacons who wish to celebrate in
the precinct, with the aim of strengthening the verification of their
canonical authorization.
According to the Bishop of Tarbes and Lourdes, Monsignor Jean-Marc
Micas, the measure involves the systematic verification of the celebret, the ecclesiastical document that certifies that an ordained minister is authorized to exercise his ministry.
Mandatory Verification of the celebret
Every year, Lourdes receives thousands of priests from various
countries. In this context, the diocese seeks to ensure that all
ministers who celebrate in the sanctuary meet the canonical requirements
established by the Church.
Although the obligation to carry this accreditation is not new, from
now on its verification will be mandatory in all cases.
This decision is
framed within the commitments adopted by the bishops of France, which
include the implementation of an electronic celebret for ordained ministers.
Two Procedures Depending on the Type of Pilgrimage
The new system distinguishes between those who attend organized pilgrimages and those who do so individually.
In the case of groups, organizers must pre-register priests and
deacons on the sanctuary’s platform, certifying that there are no
restrictions on them.
Upon arrival, they will receive nominative
credentials valid for the current year.
For ministers traveling on their own, the procedure is carried out
directly at the sanctuary’s Information Center, where they must present
their celebret to obtain their accreditation.
In both cases, it is emphasized that the document must always be carried with them, regardless of the prior registration system.
A Measure Due to the High Influx of Pilgrims
The implementation of this system responds to a desire to strengthen
control and accountability mechanisms in the exercise of the ministry,
especially in a place of international influx like Lourdes.
Bishop Micas has pointed out that the application of the new
procedure may require an adaptation period, so he has asked for
understanding and collaboration from priests and deacons who come to the
sanctuary.
Likewise, he has urged to widely disseminate this information in the
dioceses to ensure that all ministers are informed before their arrival.
The abbot of Solesmes, Dom Geoffroy Kemlin, has sent a letter to Pope
Leo XIV with a concrete proposal to end the liturgical division in the
Church.
According to Rorate Caeli, the Benedictine suggests integrating the ancient rite into the current Roman Missal as a way to restore unity.
The initiative arises in a context of persistent tensions between the
faithful attached to the traditional rite and those who follow the
missal reformed after the Second Vatican Council.
Kemlin, who presides
over the Benedictine Congregation of Solesmes, proposes a solution that
avoids both imposition and rupture.
A proposal to overcome the liturgical division
In his letter, dated November 12, 2025, the abbot acknowledges that the differences between the Novus Ordo and the Vetus Ordo
are not merely accidental, but affect the way of praying and the very
understanding of the liturgy.
For this reason, he considers it
unrealistic to expect that the faithful attached to the ancient rite
will naturally adopt the missal of Paul VI.
Far from proposing a reform of the new missal to make it resemble the
ancient one—which, in his view, would generate more divisions - Kemlin
suggests a different path: incorporating the traditional rite into the
current Roman Missal.
In this way, both uses would coexist in a single
liturgical book.
As he explains, this integration would allow the reformed missal to
remain intact, while making room for the ancient rite with minimal
adaptations, such as the possibility of using the vernacular language or
including new Eucharistic Prayers.
Unity without uniformity
The abbot insists that his proposal seeks to restore unity without
imposing uniformity. In his opinion, many faithful attached to the
traditional liturgy do not act out of ideology, but because they find in
it a profound spiritual experience that they do not find in the
reformed rite.
Coexistence within a single missal would also allow for the
unification of the liturgical calendar and avoid the current
fragmentation. For Kemlin, this solution would facilitate welcoming
diverse sensitivities without excluding anyone or generating new
conflicts.
An experience lived in Solesmes
In an interview given to the French radio RCF Sarthe on March 16,
2026, the abbot explained that his proposal arises from the concrete
experience of his own congregation, where communities coexist that
celebrate both according to the ancient rite and the new one.
He himself has lived both realities: he entered the abbey of
Fontgombault, linked to the traditional rite, before moving to Solesmes,
where it is celebrated according to the conciliar reform. This
coexistence, he assures, has demonstrated that liturgical diversity can
be lived in peace.
“The liturgy is made to unite, not to divide,” he states. For this
reason, he considers it urgent to take a step that allows overcoming a
fracture that, in his view, causes suffering in the Church.
A path different from that of Benedict XVI and Francis
Kemlin distinguishes his proposal from previous solutions. While Benedict XVI’s Summorum Pontificum
expanded the use of the ancient rite by placing it alongside the new
one, it did not succeed in reducing tensions.
For his part, Traditionis Custodes, promulgated by Pope Francis in 2021, sought to limit that use to «preserve unity,» but it has not closed the debate either.
In contrast to both approaches, the abbot proposes an organic
integration into a single missal, thus avoiding the parallel coexistence
of two separate forms.
Awaiting a response
The Benedictine abbot acknowledges that his proposal is only a
starting point and that it is up to the Holy See, the bishops, and the
Dicastery for Divine Worship to discern its viability.
Nevertheless, he is convinced that the Church needs to address this
issue with realism and a spirit of communion.
In his view, only an
inclusive solution will allow healing a division that affects liturgical
life and, ultimately, the visible unity of the Church.
Clergy will be allowed to minister to immigrants in a holding
facility at the headquarters of the Trump administration’s enforcement
surge in Minnesota, a federal judge ruled Friday.
U.S. District Judge Jerry Blackwell granted an injunction requested
by Minnesota branches of the Evangelical Lutheran Church in America, the
United Church of Christ, and a Catholic priest who had sued the
Department of Homeland Security.
Under his ruling, clergy will be allowed in-person pastoral visits to
all detainees at the Bishop Henry Whipple Federal Building in
Minneapolis, the site of frequent protests over roughly the 3,000
federal officers who had surged into the state at the height of the
crackdown.
Blackwell said the plaintiffs had met their burden of proving that
they’re likely to succeed when the case reaches a final conclusion, and
that restrictions on the religious freedom of clergy to minister to
detainees constitutes “irreparable harm.”
He ordered both sides to meet within four business days to try to
agree on details for how to provide access that takes into account the
government’s legitimate security concerns, and then submit a plan within
seven business days, or competing proposals if they can’t agree.
Bishop Jennifer Nagel, of the Minneapolis Synod of the Evangelical
Lutheran Church in America, was turned away from Whipple when she tried
to go to visit with detainees on Ash Wednesday. She told reporters after
the hearing that serving people in crisis is fundamental in many
religions.
“The trauma that families are going through, and individuals are
going through, at these times is exorbitant. And so to be able to meet
people in those needs, that’s very much at the core, the heart and soul
of what we do as ministers of all different traditions,” Nagel said.
The lawsuit alleges the Whipple building, named for Minnesota’s first
Episcopal bishop, a 19th-century advocate for human rights, “now stands
in stark contrast to its namesake’s legacy.” It says the building has
“become the epicenter of systematic deprivation of fundamental
constitutional and legal rights by the federal government.”
Government attorneys noted that Operation Metro Surge officially
ended on Feb. 12. They also said the number of new detentions has since
subsided, so temporary restrictions on visitors have been eased, and
clergy visits have been allowed for over two weeks.
But Blackwell agreed with attorneys for the plaintiffs who argued
that the issue isn’t moot, because the government still doesn’t have a
formal plan requiring access that sets out who decides the conditions
under which clergy are admitted.
Catholic and Episcopal bishops in Minnesota, other Christian and
Jewish clergy, and the Minnesota Council of Churches also formally
supported the request. The courtroom was filled with Lutheran, United
Church of Christ, Unitarian Universalist, Jewish and other clergy.
Clergy across the country have been pushing for more access to
immigration detention facilities, especially during the holy seasons of
Lent and Ramadan. It’s a longstanding practice for faith leaders to
minister to detainees. but it has become far more contentious amid the
current immigration crackdown.
It took a similar lawsuit for two Catholic priests and a nun to gain
entry into an ICE facility in the Chicago suburb of Broadview on Ash
Wednesday last month. And Muslim and Christian clergy in Texas have
struggled to get into large Immigration and Customs Enforcement
detention facilities there.
Tauria Rich, a senior local ICE official who oversees Whipple, said
in a filing this week that visitors to Whipple are rare, and that any
clergy requests are handled on a case-by-case basis. She said one clergy
member had attempted to visit in early March, but left because no
detainees were present. The visit would have been allowed if any
detainees had been there, she said.
ICE calls the building a short-term holding facility, and not the
kind of long-term detention center where clergy visits are normally
allowed.
It’s not just clergy who’ve struggled to get in. Three members of
Congress from Minnesota were turned away when they tried to inspect the
facility. Once they did get in, they reported poor conditions.
Access has also been an issue for attorneys. Homeland Security was
ordered by a different federal judge last month to give new detainees at
Whipple immediate access to counsel before they’re taken elsewhere.
That judge held a hearing this week to consider whether to convert her
temporary order into a more permanent injunction. Her ruling is pending.
A French court has upheld a mayor’s ban of conspicuous religious
symbols in a municipal council after it was challenged by two elected
officials.
The administrative court in Dijon found on Wednesday that the decree
of Gilles Platret, mayor of the town Chalon-sur-Saône, banning
“conspicuous religious signs” did not constitute “a serious and
manifestly unlawful infringement of freedom of conscience.”
“The freedom of conscience of an elected member of a municipal council must be reconciled with the principle of secularism [Fr. laïcité] that he is required to respect,” the judge added.
Damien Saley and Lamia Sabrina Sari, both elected officials of radical left-wing group La France Insoumise (LFI),
had filed a lawsuit against Platret’s ban, saying they felt “directly
targeted” by the decree. Sabrina Sari wears an Islamic headscarf.
Platret said the court’s finding was “a source of satisfaction” and
that it was “an example that could be followed by all municipal
councils.”
He said the ban makes sure “secularism cannot be attacked by elected
officials who come to the municipal council to proselytize, in disregard
of the principle of neutrality.”
The decree was issued Jan. 14 and was based on the 2018 National
Assembly regulations that bans “conspicious” religious symbols which, in
turn, draws on the 2004 law for public primary, middle, and high
schools.
“We adopted the model from the highest authority. How could we
imagine that they could have these regulations, and not us?” Platret
said when he left the hearing.
Platret’s lawyer, Julie Callot, argued that the decree “does not
target any specific religion and applies equally to a large cross around
the neck or a kippah.”
“The principle of secularism applies to all elected officials,” she added, also saying it doesn’t permit “propaganda attire.”
Marion Ogier, the lawyer for the LFI officials, argued unsuccessfully
that “secularism is first and foremost the freedom to believe” and that
Sabrina Sari “would be excluded if she came with a headscarf, which
infringes on her freedom to exercise her mandate.”
Previous controversies
Platret, who won Sunday’s local elections with more than 61% of the
vote – the election which saw Sabrina Sari and Saley come to power – is
known for a number of controversial bans.
In June, he banned the flying of the Palestine flag throughout the
whole municipality, which has 45,000 residents, arguing the flag had
become “the rallying symbol of Islamist groups.” The courts suspended
this ban.
Further, in 2015, Platret tried unsuccessfully to ban pork-free menus
in school cafeterias. He also tried to ensure only French was spoken on
the city’s construction sites, and refused to validate a French-Turkish
wedding until the courts forced him to do so.
Platret was former vice-president of the right-wing Les Republicains group which he has now left, and was allegedly close to joining Éric Zemmour’s Reconquête! movement, a far-right group known for its controversial views on immigration and cultural identity.
Excitement over Pope’s visit to Monaco
Pope Leo XIV will go to the principality of Monaco on March 28 – the first time a pope has done so.
Catholics in Monaco have reacted to the news with joy and the
archdiocese of Monaco emphasized the shared commitments between the
pontiff and Prince Albert II who has ruled the Principality of Monaco
since 2005.
These shared commitments include “a particular focus on respect for
human life from beginning to end; a concern for integral ecology and the
preservation of ‘our common home’; and a shared passion for sport and
what it represents for humanity,” a press release from the archdiocese
said.
The Principality of Monaco, often considered a part of the French
Riviera, is one of the final European countries that still has
Catholicism as its state religion.
The Vatican on Friday launched a campaign to encourage divestment
from mining industries, saying the Catholic Church should invest its
money in ways that are consistent with its ecological teachings.
The effort, which also involves other Christian organizations, takes
as its inspiration Pope Francis’ 2015 environmental encyclical “Praised
Be.”
The document, and the ecological movement it inspired, railed
against the multinational corporations that pillage Earth’s natural
resources, often at the expense of poor and Indigenous peoples.
The initiative is the brainchild of an existing ecumenical network of
Catholic and other Christian denominations, the Churches and Mining
Network, that is active in particular in Latin America.
The campaign aims to encourage local churches to review their
investment strategies and divest where needed, and to share information
especially with Indigenous groups about the types of extraction
occurring on their lands.
Yolanda Flores, a leader of the Aymara peoples in Peru, teared up at a
Vatican news conference describing how Indigenous mothers are left to
fear they are poisoning their children because their drinking water has
been polluted by extraction runoff.
“The big question is: Who finances this? Who provides the money to poison us?” she said.
Guatemalan Cardinal Álvaro Ramazzini recalled that when he was bishop
of San Marcos, the Guatemalan government allowed a Canadian mining firm
to explore, and then extract silver and gold from the land. While the
project provided short-term employment to the local population, the
ultimate winners were the shareholders, he said.
“Was it a legal activity? Yes. Was it an activity that promoted the
holistic development of those communities? No,” Ramazzini said. “In
terms of distributive justice: were the mining operations fair? No.”
Cardinal Fabio Baggio, the No. 2 in the Vatican’s ecology office, was
asked if the Vatican had in the past invested in mining corporations
and was now reviewing its strategies. He said he didn’t know, but added
that whenever such campaigns are launched, it’s necessary to “also look
in one’s home.”
Francis in 2022 formed an investment committee of church and outside
financial experts to guarantee “the ethical nature of the Holy See’s
securities investments according to the church’s social doctrine and at
the same time their profitability, adequacy and risks.”
Last month, the Vatican bank announced two equity benchmarks that
conform to ethical Catholic criteria and are aimed at serving as a
reference for Catholic investments globally. They are the Morningstar
IOR Eurozone Catholic Principles and the Morningstar IOR US Catholic
Principles.
A
political science professor from the U.S. has used data analysis to
show how Pope Francis differed from predecessors regarding policy,
appointments, and papal trips, while notably omitting discussion of the
deceased pontiff’s doctrinal differences.
The University of Notre Dame in Rome hosted the lecture“Francis and His Predecessors: Quantifying Continuity and Change in the Modern Papacy,” by Sean Theriault, on March 19.
Avoiding theological debate?
Theriault,
a professor of government at the University of Texas at Austin, told
EWTN News that he became interested in studying Pope Francis’ legacy two
years ago after discussing the papacy with his students and fellow
Catholics.
“I
had heard people suggest that Pope Francis was different, and I thought
I could bring data to help assess how different he was. In other words,
as a social scientist, I could actually supply some facts to the
question at hand.”
He
noted that his study avoids theological debate entirely, observing that
while many theologians emphasize Francis’ doctrinal shifts, his study
focuses on quantifiable patterns in the data.
What do the numbers say about Francis?
Examining
the data reveals that Pope Francis was vastly different from his
predecessors. The first metric used in the study was papal policy.
To
quantify policy, Theriault analyzed papal addresses to the diplomatic
corps — the so-called “State of the World address” — dating back to St.
John XXIII. By parsing the words of each speech, he found that Francis
had the lowest statistical correlation to any of his predecessors,
focusing more on issues like immigration and refugees than traditional
diplomatic concerns.
“I
parsed out these speeches going back to the early 1960s by sentence or
quasi-sentence, categorizing them,” Theriault said in his lecture. “If
we separate international relations, Francis had the lowest correlation
among his recent predecessors. For instance, in his 2025 address, though
he did discuss the release of Israeli hostages in Gaza, Francis touched
on issues like artificial intelligence, respect for migrants, and the
elimination of the death penalty.”
Increased diversity in cardinals and saints
The next metric analyzed was personnel, chiefly the makeup of the College of Cardinals and the canonization of new saints.
Theriault
noted that while St. Paul VI was the first to diversify the
demographics of the cardinals significantly, Francis had accelerated
this trend toward a less Eurocentric cardinalate.
“The
conclave that elected Paul VI was dominated by Europe (55 out of 80
cardinals), but he spread the reach of the college to other parts of the
world. John Paul II continued this, Benedict, a bit less so, but
Francis did it by far the most by 55%. He brought in cardinals from
places like Laos, Sweden, and Brunei, and passed over traditional sees
like Paris and Milan.”
Theriault
also pointed out anomalies in Francis’ selection of cardinals from
suffragan dioceses — rather than major archdioceses as done before — and
his approach to canonization. “When Cardinal Roger Mahony of Los
Angeles retired, we all expected the red hat to be given to the new
archbishop, José Gómez. Instead, he gave the red hat to Bishop [Robert]
McElroy, the bishop of San Diego, a suffragan diocese of Los Angeles.”
He
added regarding canonizations: “Francis shortened the average time to
canonization to 151 years. He canonized a vastly higher percentage of
laypeople (18%) than his predecessors. He paired John XXIII with John
Paul II for canonization, effectively blocking the canonization paths
for Pius IX and Pius XII.”
Pilgrimages to the margins
Papal
travel was the third metric Theriault analyzed. He observed that while
previous popes spent their time abroad ministering primarily to Catholic
audiences, Francis preferred to spend time with the marginalized.
“John
Paul II loved meeting with everyday Catholics during his travels,
especially the Polish and Hispanic communities. Benedict XVI focused on
meeting with the Church hierarchy. Francis chose rather to visit prisons
and homeless centers, focusing on the marginalized rather than
exclusively Catholic audiences,” he said.
Looking ahead to Pope Leo XIV
Theriault
concluded the lecture by predicting that Pope Leo XIV’s pontificate
would reveal far more about Pope Francis’ time as pope than when he was
still alive.
“Pope
Leo is more of an institutionalist than Pope Francis, and significantly
more reserved. In the long run, Pope Francis’ legacy is going to be far
more pronounced precisely because he was succeeded by Leo, who is
bringing along the whole Church and institutionalizing that vision in a
way Francis just did not know how to do,” he said.
Sister
Anna Maria of the Sacred Heart, an Italian nun, turned 106 on March 14
at her monastery near Milan, where she continues to serve her sick
sisters and share reflections on the Gospel on YouTube.
Still
lucid “in thought and word,” and with 36 years of life in cloister, the
nun belongs to the Adorers of the Blessed Sacrament, the Italian
newspaper Il Giorno reported.
Despite her advanced age, she continues to
participate daily in Eucharistic adoration even during the night and
assists in the monastery’s infirmary, caring for elderly or ailing nuns.
Her
birthday celebration took place with a Mass of Thanksgiving and a
gathering with family members, experienced through the grilles of the
cloister where Sister Anna Maria remains dedicated to prayer.
“I
do this like so many other things, out of love for Jesus who
continually asks me to love my neighbor,” the religious, whose name
before entering the convent was Anna Perfumo, said in a video shared by
her community.
“The
years are many, but ... with patience, God’s will shall be fulfilled.
Pray for me, and I will always remember you on earth and in heaven,” she
added.
According
to Il Giorno, the nun’s life was marked by hardships from the very
beginning. At 4 months old, she contracted bronchopneumonia — a
condition that was practically fatal in 1920 — and at age 4 she came
down with scurvy, a disease that was incurable at that time. “The doctor
told my mother: ‘I won’t be coming back tomorrow, because the child
will be dead.’ Yet I was miraculously healed,” she said.
Before
entering the monastery, she worked for years as a governess and
schoolteacher in addition to caring for elderly and infirm priests.
Nevertheless, she always harbored in her heart the desire to consecrate
herself to God in the contemplative life.
That
longing was finally realized at the age of 70, following the death of
her mother. After several attempts, she was admitted to the Adorers’
monastery in Genoa, from where she would be transferred years later to
Seregno, where she currently lives.
In
a video, Sister Anna Maria expressed her gratitude for the expressions
of affection she had received and spoke about her late vocation: “It’s
true; I had to wait quite a long time before fulfilling God’s will. But
when it is God who desires something, it will always come to pass.
That’s why one must have great confidence, great faith, great hope, and
great patience.”
In
her message, she also shared a reflection on the passage of time and on
faithfulness: “My grandfather used to tell us that it’s faithfulness
that keeps us young and that it’s necessary to keep our eyes and souls
open to what is beautiful, good, and true; in this way, one will
experience a serene old age. Love keeps the heart young.”
Finally,
she extended a greeting for the Easter season: “Life is Christ — the
Way, the Truth, and the Life. May the Lord grant you peace and joy...
and also peace among peoples, for the sake of fraternity among nations.”
The
Perpetual Adorers of the Blessed Sacrament are a contemplative,
cloistered order of women whose life is centered on the continuous
adoration of Jesus Christ in the Eucharist. Their mission is to
intercede for the Church and the world from the silence of the
monastery, offering their lives as a constant prayer.
The
congregation was founded in 1807 in Rome by Blessed Maria Magdalena of
the Incarnation (Caterina Sordini) with the charism of Eucharistic
adoration.
Christians
in the West Bank continue to face an onslaught of aggressions by
Israeli settlers, threatening their presence in the region, according to
Auxiliary Bishop William Shomali of Jerusalem.
“The
aggressions against Christians in the West Bank are multiplying,”
Shomali said in a March 20 interview with “EWTN News Nightly.”
The
situation for Palestinian Christians had been “calm” in the Bethlehem
area, he said. “But now, there is more expansion of the settlements and
more aggressions from the side of the settlers.”
Shomali said settlers
have prevented Palestinian Christians from accessing their land through
various threats, physical aggression, and property damage, including
burning their cars.
“This
happened mainly in the Christian village of Taybeh, and we communicated
this news to all the world, even to the American ambassador in Tel
Aviv, who came to visit the place, and he promised to do something, but
not many things were done,” Shomali said.
In
Birzeit, a Palestinian Christian town about six miles north of Ramallah
in the West Bank, Shomali said settlers have been coming “almost every
day to threaten people in their own homes or in their work.”
“This
has become a real threat to Christian families,” he said, “because they
lost their livelihood and their source of income.” The Church must
intervene and provide aid for them to survive, the bishop said.
Shomali
said Israeli settlers have also recently occupied land belonging to a
convent of sisters in a village near Bethlehem called Urtas. The sisters
“have a hill where they plant and grow olives and other things,” he
said. “Settlers came to occupy this hill and to make it theirs, where
they think of building a new settlement.”
He
also noted a settlement to be built on the Shepherds’ Field of his own
village, Beit Sahour, which he said is a piece of land that belongs to
Christian families there.
“I
heard just today, that a piece of land, one acre, was also entered by
settlers who put an Israeli flag to mean that this land now is Israeli,
while there is a deed of ownership to a Christian family that I know
from Beit Sahour,” he said. “So slowly, slowly, the land of Palestine
that Israels call now Judea and Samaria, the biblical name, is becoming
less and less Palestinian and more and more settlers’ land.”
Ballarat Diocese has a new bishop, with the episcopal ordination and installation of Bishop Mark Freeman on Friday.
The celebration at St Patrick’s Cathedral, Ballarat, brought together
bishops, clergy, parish representatives, ecumenical guests, civic
representatives, and members of the wider community to witness this
significant moment in the life of the Church.
The ordination and installation were led by Melbourne Archbishop
Peter A Comensoli with assisting bishops from all over Australia.
In addition to about 500 people inside the cathedral, the ceremony was livestreamed to hundreds of people across the country.
In accordance with the traditions of the Church, the ceremony
included the laying on of hands, prayers of consecration, and the formal
seating of Bishop Freeman in the cathedral, symbolising the beginning
of episcopal leadership in the diocese.
“I am deeply humbled by the trust placed in me and grateful for the prayers and support of this community,” Bishop Freeman said.
“Together, we are called to serve with faith, hope, and love, proclaiming compassion, courage and justice in the world”.
A lovely moment during the ceremony was the warm welcome Bishop
Freeman received from the many groups within the diocese.
Representatives came forward as a visible sign of the rich diversity and
shared life of the diocesan community, each offering their greeting
with joy and respect.
During his address, Bishop Freeman spoke words of gratitude and appreciation.
He acknowledged and greeted all the People of God in the Ballarat Diocese, asking them to teach him how to be their bishop.
“Every time I have begun a new appointment, I have said to the
community that you are the people whom God has given me to love,” Bishop
Freeman said.
“As I begin this new ministry among you, I say the same to the whole
diocese, people and priests of Ballarat – You are the people whom God
has given me to love. As I received this ring during today’s Mass, I
made that commitment with all my heart.”
Bishop Freeman acknowledged his predecessor, Bishop Emeritus Paul Bird.
“It is an honour to succeed you as Bishop of Ballarat. It’s a vibrant
local Church that I have been called to serve as bishop. It has been
cared for and guided by a true servant leader. You have set the bar
high, and I thank you.”
“I cannot imagine how a Church can continue to exist in the long term if half of God’s people suffer from having no access to ordained ministry.”
This is how the Cardinal Archbishop of Luxembourg, Jean-Claude
Hollerich, expressed himself in a symposis on ‘Synodality and Preaching
of the Gospel: two fundamental elements of the ecclesiastical reform of
Pope Francis’, held this past Thursday in Bonn (Germany).
“As bishop, I have also learned that this is not only a requirement of some left-wing women’s associations,”
added who was the general rapporteur at the Synod on Synodality held in
two sessions in 2023/2024.
“When I talk to the women of the parishes,
90% share this opinion,” he added, indicating that the bishops must also
take it into account and that he himself has changed his position on
it.
However, Hollerich asked for patience,
arguing that, for women of other cultures, the debate on the ordination
by European women is often perceived as an “artificial problem,”
according to the Katholisch portal. “This is a reality that we must recognize.”
In any case, he stressed the steps already taken in
this regard, for example, after the reform of the Curia implemented by
Pope Francis with its apostolic constitution Praedicate Evangelium,
which allows women to occupy leadership positions in the Vatican Curia,
something that, according to the Luxembourg cardinal, will continue under the pontificate of Leo XIV.
It is reported (Irish Catholic, 19 March 2026) that Bishop
Alan McGuckian ‘thinks the door to female diaconate is shut and that his
fellow Jesuit Pope Francis should have said so’.
We respectfully disagree.
Bishop Alan has spoken boldly.
But has he listened to the ‘sense of
faith’ of the overwhelming majority of Irish Catholics on this issue?
To
the latest authoritative papal magisterium arising out of the Synod on
Synodality, to which he contributed by his participation?
To the Final
Report of the Study Group on Women in the Church which notes the
discomfort of many women when ecclesial realities are compared with the
civil societies of many of the countries in which they live, which sees
the ‘question of women’, including that of access to the sacrament of
Holy Orders, as a ‘sign of the times’, which notes that an increasing
number of women, of every age group in different parts of the world, no
longer feel ‘at home’ in the house of the Lord, to the point of leaving
it altogether?
To the voices of women who feel called to ordained
ministry?
Bishop McGuckian’s main argument is from the ‘Catholic
dispensation…the sacramental nature of things…the bridegroom and the
bride’.
But this argument is problematic.
The rich biblical symbolism of
bride and groom needs to be freshly understood in a modern context, now
accepted by Church teaching, which sees marriage as a reciprocal
relationship between equals, and not one of hierarchical subordination.
Are not women, made in the image and likeness of God, capable of
representing Jesus Christ as effectively as men?
Is not the humanity of
Christ of more basic significance than his male biological sex or his
masculine gender?
We welcome the fact that Bishop Alan has spoken in the public forum
and in such a patently honest way.
Too often Bishops take refuge in a
kind of inscrutable silence when it comes to controversial matters.
In a
healthy organization public debate, even when it involves conflict, is a
help towards truth.
We have surely learned in the Church universally
and in Ireland that silence is not a good strategy.
A synodal Church is
one where unity is not identical with uniformity, but can admit of
diversity.
In this spirit the ball is surely in the court of the other Irish
bishops.
Will some feel called to voice their own honest thoughts and
feelings?
Will the overwhelming majority of the Catholic faithful in
Ireland find some public episcopal support for their instinct on this
issue?
And can the Irish Synodal Assembly, next October, issue a strong
statement on the role of women, including a call for a reconsideration
of the teaching on female ordination?
In the heart of the Bekaa Valley, in eastern Lebanon, a new monumental statue of Christ is taking shape
in the town of Qaa.
On March 14, 2026, workers installed the statue’s
head, marking a major milestone in the construction of this religious
monument. It is set to become one of the most imposing in the region.
The statue, inspired by the iconic Christ the Redeemer in Rio de Janeiro, overlooks the Bekaa Valley.
Located near the Syrian
border, it is designed to be visible for several kilometers around,
including from certain areas of Syrian territory.
According to images
shared on social media, the final piece — the head of Christ — was
installed on March 14.
Despite a tense security situation and Israeli
bombings in the region, work reportedly has not been interrupted.
A sign of hope
The Baalbek and Bekaa region is regularly affected by regional tensions, particularly in the context of the conflict between Israel and Lebanon.
In this climate of uncertainty, the continuation of the project is seen by some residents as a sign of hope.
Towering over the surrounding hills, the statue serves as a reminder
of the ancient Christian presence in this part of the country and a
testament to the faith of local communities. For many, it also
represents a symbol of resilience in a land marked by political,
economic, and security crises.
It joins the ranks of the statues of Our Lady of Lebanon in Harissa and of St. Charbel in Hammana, monuments of the faith of the Lebanese people.
The full details of the project — including its exact height and the
official inauguration date — have not yet been widely released.
However,
images of the construction are already generating significant interest
among Christians in the region and beyond.
In this conflict-prone
region, the erection of this statue of Christ thus appears, to its
promoters and to the world, as a visible sign of hope and perseverance.
Although Catholic popes have many traditional titles — Holy Father,
Supreme Pontiff, Successor of Peter, Vicar of Christ — some pontiffs are
known by a nickname that describes their pontificate, an element of
their character, or their main contribution to the Church.
Here are some of the most iconic and curious nicknames given to popes over the past 150 years:
Leo XIII“The Pope of the Workers”
Pope Leo XIII (1878–1903) was deeply concerned about workers’ rights.
He published the encyclical Rerum Novarum,
which stipulated that workers must have the right to employment that
respects their dignity and ensures a fair wage.
For this reason, he was
called “il papa dei lavoratori,” meaning “the Pope of the Workers.”
Saint Pius X“The Pope of the Eucharist”
Saint Pius X (1903–1914) had a deep love for the Eucharist and wished
for the faithful to contemplate the Body of Christ with the same love.
Furthermore, during his time, many Catholics received Communion only
once a year.
Throughout his pontificate, he issued several decrees
encouraging the faithful to receive Communion more frequently, and he
promoted children’s access to the Eucharist - whereas the custom until
then had been to wait until a child was between 10 and 14 years old to
receive First Communion, he lowered the age.
It is for these reasons
that he is known as “il papa dell’Eucaristia,” “the Pope of the
Eucharist.”
Saint John XXIII“The Good Pope”
Known for his kind nature and cheerful disposition, Pope John XXIII
(1958–1963) is nicknamed in Italy “il papa buono,” meaning “the good
pope.”
Among his many qualities, the faithful remembered him as a pope
of great kindness and simplicity, wearing a ready smile, with genuine
compassion and a warm, approachable demeanor.
Upon his death, he was
also described as “the most beloved pope in history.”
Saint Paul VI“The Pilgrim Pope”
Pope Paul VI
(1963–1978) was the first pope to fly by plane and travel to all five
continents, earning him the nickname “il papa pellegrino,” meaning “the
pilgrim pope.”
He undertook 10 apostolic journeys, paving the way for
his successors who followed his missionary example.
His first trip took
place to the Holy Land in 1964.
Blessed John Paul I“The Smiling Pope”
Pope John Paul I
(1978) is remembered for his warm demeanor and closeness to the people,
which earned him the affectionate nickname “il papa del sorriso,”
meaning “the smiling pope.”
His pontificate was very brief: 33 days after his election, he died
suddenly of a heart attack at the age of 65.
He was distinguished by his
great humility: when referring to himself, he abandoned the royal “we”
which had been employed by previous popes, and refused to be carried on
the popes’ portable throne.
Saint John Paul II“The Pope of the Youth” or “God’s Athlete”
Deeply loved by the faithful, Pope John Paul II
(1978–2005) placed particular importance on the apostolate among young
people.
He was notably the founder of World Youth Day. This is why he is
nicknamed “il papa dei giovani,” “the Pope of the Youth.”
However,
Karol Wojtyla was also known by other names, such as "l’atleta di Dio,"
“God’s Athlete,” due to his passion for sports and the mountains.
He is
also called “the pilgrim pope” because he is one of the most traveled
popes in the history of the papacy, having traveled more than 745,000
miles — the equivalent of about 30 trips around the world and more than
three times the distance from Earth to the Moon.
Pope Benedict XVI“The Green Pope”
While Pope Benedict XVI
(2005-2013) stood out for his intellect and theological acumen, he also
made a mark with his focus on the environment, gaining for himself the
nickname “il papa verde,” “the green pope.”
He emphasized
the moral nature of care for creation, calling “the destruction of the
environment” a sin.
He touched on this theme particularly in his message
for the World Day of Peace in 2010 and in his encyclical Caritas in veritate.
A secular news site once reported that Benedict was wearing green
vestments at a public Mass because of his concern for ecology.
(The site
later corrected the mistake, recognizing that it was simply the color
corresponding to that moment of the liturgical year.)
He famously had the roof of Paul VI’s hall covered with solar panels,
and also collaborated with the Ecumenical Patriarch Bartholomew I of
Constantinople in raising awareness
of the “great threats to the natural environment” that could have
“negative consequences for humanity and the whole of creation.”
The Governatorate of the State of Vatican City presented a new series of
commemorative numismatic issues that span a time initiating with a
tribute to the great masters who shaped the artistic face of the Vatican
to the recently celebrated Jubilee Year of Hope.
The itinerary opens with the 2-euro Brilliant Uncirculated (BU)
commemorative coin dedicated to the 550th anniversary of the birth of
Michelangelo Buonarroti.
The depiction of the Dome of St. Peter’s
Basilica - an architectural emblem of Christianity and the pinnacle of
Michelangelo’s complex genius - seals its supreme symbolic and spiritual
value.
The journey continues with the 2-euro BU coin for the Holy Year MMXXV,
recalling the central event of 2025: the opening of the Holy Door of the
Vatican Basilica by Pope Francis on Christmas Eve night.
The image of
the late Pontiff in the solemn act of opening the Holy Door takes on
profound symbolic significance, commemorating the beginning of the
Jubilee and renewing the universal call to conversion, hope and
reconciliation.
Along the same lines are the Coin Cards and the Stamp&Coin Cards
dedicated to the Jubilee of 2025 - three new collections conceived to
accompany the faithful and the collector on an ideal itinerary through
faith, art, and history, across the most sacred places of Christianity.
The Jubilee message of mercy finds further expression in the 20-euro
copper BU coin “Art and Faith: The Good Shepherd”.
The reverse presents
the Gospel image of the Shepherd carrying the lost sheep upon his
shoulders, a vivid and powerful representation of the love with which
Christ cares for humanity.
On the obverse, the papal coat of arms is set
within a composition recalling the structure of the Holy Door,
establishing a refined iconographic reference to the Holy Year and the
spiritual meaning of pilgrimage.
The journey concludes with the 25-euro colored silver coin dedicated to
the Sede Vacante MMXXV, the last of three issues devoted to this theme.
The iconography, inspired by “The Descent of the Holy Spirit” by Guido
Reni, places at its center the dove of the Holy Spirit, surrounded by a
choir of angels, as a sign of divine guidance in a time of anticipation.
On the obverse stands the coat of arms of the Cardinal Camerlengo,
entrusted with the administration of the Apostolic See during the Sede
Vacante, as a sign of institutional continuity and faithful ecclesial
service.
The Pontifical Commission for the Protection of Minors concluded its
Spring Plenary Assembly in Rome on Friday, marking five days of
reflection, dialogue, and planning focused on strengthening safeguarding
practices across the universal Church.
Gathering Members and staff from around the world, the Assembly
centred its work on enhancing engagement with victims and survivors,
advancing global safeguarding standards, and reinforcing collaboration
at every level of ecclesial life.
At the opening of proceedings, participants expressed “deep gratitude
to Pope Leo XIV for his leadership in reaffirming the central mission
of safeguarding the dignity of every child, adolescent and vulnerable
person entrusted to the Church’s care.”
A shared responsibility in challenging times
In a context marked by ongoing global conflict and its impact on the
most vulnerable, the Assembly reflected on the need for renewed
commitment and cooperation.
Commission President Monsignor Thibault Verny highlighted “the need
for attentive listening, humility, and shared responsibility,” echoing
the Pope’s encouragement to accompany local Churches as they strengthen
safeguarding cultures and structures.
Contributions from experts and partner initiatives underlined both
the complexity of safeguarding challenges and the importance of
collaboration between Church and civil society actors. Members
highlighted the urgency of fostering “an open, collaborative spirit”
capable of responding effectively to these realities.
Listening to victims and survivors
A central focus of the Assembly was the role of victims and survivors in shaping the Church’s safeguarding efforts.
Members reviewed trauma-informed procedures and examined how
testimony can more consistently inform policy, training, and reporting.
They reiterated that engagement with victims and survivors “is not an
isolated aspect of safeguarding but the central reference point for
every action.”
Recent reports of abuse were acknowledged as “a painful reminder of
the profound harm suffered by victims and survivors and of the grave
failures that caused that harm within the Church.”
In response, the Commission affirmed its commitment “to listen, to
accompany, and to help ensure that safeguarding, accountability,
transparency, and care for those harmed remain at the heart of the
Church’s life,” while recognising that “much still remains to be done.”
Advancing universal guidelines
Significant attention was also given to the development of the Universal Guidelines Framework, a key instrument intended to support safeguarding efforts worldwide.
Members reviewed its current phase, reflecting on how it can be made
“more accessible, culturally adaptable, and spiritually rooted.”
Emphasis was placed on ensuring clarity and practicality, so that the
Guidelines may serve as a concrete tool for local Churches in diverse
contexts.
The Commission renewed its commitment to providing guidance that is
both faithful to Gospel values and aligned with professional standards,
ahead of submitting the final text to the Holy Father later this year.
Expanding global initiatives
The Assembly also reviewed progress on the Memorare Initiative, which
now supports 18 local Churches across several regions. The initiative
continues to strengthen reporting systems, training, and safeguarding
capacity through a structured model of “assessment, implementation, and
evaluation.”
While challenges remain, including limited accountability mechanisms
and resource constraints, Members noted positive developments,
particularly in Africa and Latin America.
Accountability and accompaniment
Discussion of the Commission’s Annual Report highlighted its growing
role as both “a global accountability tool and a mechanism for
accompaniment.”
Insights shared by regional groups pointed to disparities in
resources, gaps in data systems, and evolving legislative contexts. At
the same time, the contribution of victims and survivors through focus
groups was recognised as directly informing the Report’s analysis and
recommendations.
This ongoing work, enriched by new partnerships and broader data
collection, seeks to address concerns within various sectors of Church
life and to support what the Commission described as “the consolidation
of the path towards a culture of care in the local churches and
consecrated life.”
Addressing emerging forms of abuse
Finally, the Assembly turned its attention to emerging challenges,
including vulnerability in its many dimensions and the growing threat of
online abuse.
A multidisciplinary framework presented by the Study Group on
Vulnerability explores the issue in relational, cultural, and
institutional contexts, offering insights for both canonical and
pastoral practice.
Meanwhile, the Study Group on Online Abuse reported progress in
identifying digital risks and developing practical tools for prevention
and response. As highlighted during the Assembly, “digital safeguarding
must be an urgent priority given the scale of online abuse of children
and persons in vulnerable situations globally.”
Pope Leo XIV sent a brief message encapulsating the core principles
of what true information should be to the director and editorial team of
Tgcom24 - an Italian television network operated by the company
Mediaset - on the 25th anniversary of their founding.
Dialogue and respect
In the message, the Pope looked to the present times, marked by
"significant changes and words too often shouted on the web."
In such a
context, he wrote, "the important mission" of the media emerges: to
"build bridges of dialogue," promoting deeper understanding.
This involves, as Pope Leo XIV explained, "a narrative that does not
stop at the surface of the news but knows how to look with respect,
solidarity, and compassion at the margins of suffering."
Truth and responsibility
Central to the papal message is the call for truth and a "deep sense
of ethical responsibility," so as to counter "the spread of fake news"
and promote "a culture of encounter" that can "unite the different
parts" of society.
For unarmed and persevering peace
In his text there is also a strong invitation for "free and
respectful information that upholds human dignity," as it becomes "a
powerful tool" to embark on the journey "towards an unarmed and
persevering peace."
In these times affected by conflicts and divisions, Pope Leo XIV encouraged the Focolare movement to be witnesses of unity within their structures and throughout the
world, while respecting the freedom and conscience of each person.
“We are in great need of this spirit of unity today, because the
poison of division and conflict tends to corrupt hearts and social
relationships and must be countered by the Gospel witness of unity,
dialogue, forgiveness, and peace,” he said in his address at the Vatican
on Saturday, March 21, 2026.
The Pope was meeting with the members of the Focolare movement who
participated in the body’s General Assembly, which took place in Castel
Gandolfo, near Rome, from March 1 to 21.
“Through you as well, God has, over the past decades, prepared a
great people of peace, who at this very moment in history are called to
act as a counterweight and a barrier against the many sowers of hatred
who are dragging humanity back toward forms of barbarism and violence.”
The Focolare movement, officially known as the Work of Mary, is an
international organization focused on spiritual and social renewal,
founded by the Italian Servant of God, Chiara Lubich, in 1943. Today it
is present in 140 countries and organized in 15 geographical areas.
The president, Margaret Karram, elected
during the General Assembly for a second mandate, and the newly chosen
co-president, Father Roberto Almada, were both present at the meeting
with the Pope, along with other members of the movement.
Bring unity in this moment in history
Pope Leo began his speech by highlighting how “every charism in the
Church expresses an aspect of the Gospel that the Holy Spirit brings to
the fore at a particular moment in history, for the good of the Church
itself and for the good of the whole world.”
The charism of the Focolare movement is “the message of unity” among
human beings, which is “a fruit and reflection” of Christ’s unity with
God.
The spirit of unity “is a seed, simple yet powerful, that attracts
thousands of women and men, inspires vocations, and generates a drive
for evangelization, as well as social, cultural, artistic, and economic
works, which serve as a catalyst for ecumenical and interreligious
dialogue,” the Pope explained.
The importance of transparency
The Pope then underlined how this spirit of unity needs to nourish
and permeate the structures of the movement and the way it lives.
He noted how those present have “the responsibility of keeping alive
the charism” of the organization “in the post-foundational phase” and so
are “called to discern together” which aspects of their common life and
apostolate “are essential—and therefore must be preserved—and which, on
the other hand, are tools and practices that, although long in use, are
not essential to the charism, or have presented problematic aspects and
must therefore be abandoned.”
He said this “requires a strong commitment to transparency” from all those in positions of responsibility.
“Transparency, in fact, is on the one hand a prerequisite for
credibility, and on the other hand is required because charism is a gift
of the Holy Spirit for which all members are responsible,” he urged,
encouraging the involvement of all members.
"Remember, too, that member involvement always adds value: it fosters
growth—both personal and organizational—brings out each person’s hidden
strengths and potential, fosters a sense of responsibility, and
encourages everyone to contribute."
Respecting the freedom and conscience of each individual
The Pope then added that “the responsibility for common discernment”
entrusted to the leaders of the movement also “encompasses the way in
which the charism of unity must be translated into forms of community
life, that allow the beauty of the Gospel’s newness to shine forth and,
at the same time, respect the freedom and conscience of each individual,
valuing the gifts and uniqueness of each person.”
He emphasized that the unity the Movement seeks to live is realized
“in God” and the fulfilment of His will, and “consequently in the shared
commitment to communion and community life, supported and guided by
those entrusted with this service.”
The Pope acknowledged that “unity is a gift and, at the same time, a
task and a call that challenges each one of us,” and pointed out that
“all are called to discern what God’s will is and how the truth of the
Gospel can be realized in the various situations of community or
apostolic life.”
Pope Leo also insisted that “on this journey of discernment” all must
exercise “fraternity, sincerity, frankness, and above all humility”,
meaning “freedom from oneself and from one’s own point of view.”
“Unity should not be understood as uniformity of thought, opinion,
and lifestyle; on the contrary, such uniformity could lead to a
devaluation of one’s own convictions, to the detriment of personal
freedom and the ability to follow one’s conscience,” he said.
With this in mind, he recalled how the founder of the Movement,
Chiara Lubich, underlined charity as the foundation of every rule and
thus unity should “be constantly nourished and sustained by mutual
charity, which demands magnanimity, kindness, and respect.”
Thank you for this great spiritual family
Lastly, the Pope thanked the Lord “for the great spiritual family
that has sprung from the charism of Chiara Lubich,” which includes young
people, families, bishops, priests, consecrated persons and all
Focolare members who work to spread the Gospel around the world.
“And we give thanks for the countless fruits of holiness, known and
unknown, that the return to the Gospel, which you have promoted, has
brought to the Church over all these years,” he concluded.
