Thursday, October 01, 2026

Jewish man filmed apparently trying to urinate on Jerusalem monastery frequently targeted by spitters

A Jewish man was filmed on Monday apparently trying to urinate on the outer wall of the St. James Monastery in the Armenian Quarter of Jerusalem’s Old City.

Security camera footage shows a security guard at the monastery rushing to stop the man and directing him to leave the area.

The monastery has been frequently targeted by Jewish extremists who spit in its direction as they walk by.

Hours before the incident at St. James, an Orthodox Jewish man was filmed spitting on the ground as he walked by Christian pilgrims at the nearby Armenian Catholic Church of Our Lady of Sorrows.

Law enforcement in Israel has been struggling to stop harassment and attacks against Christian clergy and church property in the Old City, including frequent incidents of people, mostly young Orthodox Jews, spitting on the ground in front of clergy and other Christians — an act that may be prosecuted in Israel as a hate crime.

Jerusalem Patriarchate continues to reform the affairs of St. Gerasimos Monastery

The Greek Orthodox Patriarchate of Jerusalem reaffirmed its ongoing commitment to protecting its church properties across the Holy Land, including the Deir Hajla (St. Gerasimos) Monastery in the Jordan Valley. 

The Patriarchate stated that its properties and endowments face continuous targeting attempts.

It clarified that Deir Hajla was established in 455 AD, and that its late superior, Archimandrite Chrysostomos, spent over 55 years in service to the Church. 

Following his passing, the Patriarchate initiated administrative and financial procedures to reorganize and normalize the monastery’s affairs.

The Patriarchate noted that following the late Archimandrite’s death, certain parties have sought to fabricate and circulate rumors across social media platforms in an attempt to pressure the Patriarchate into rolling back its administrative and financial reforms at the monastery.

Furthermore, it emphasized that managing monastic affairs and transfers, as well as enforcing administrative and financial controls across its institutions and monasteries, falls strictly under the Patriarchate’s sole authority, and outside interference will not be tolerated. 

It confirmed that the monks who departed Deir Hajla did so voluntarily and at their own request.

The Patriarchate called upon members of the community to support its reform efforts, ensuring that Deir Hajla continues its spiritual mission and service to all segments of society.

Nearly 600 Medieval Manuscripts from German Monasteries Now Online

Nearly 600 medieval manuscripts from two German monasteries are now available to explore online, following the completion of a six-year digitisation project. 

The collections preserve texts ranging from theology and philosophy to law, medicine, history and classical literature.

The University Library of Erlangen-Nürnberg has completed a major project to digitise the surviving medieval manuscripts from the former monasteries of Heilsbronn and Sankt Jobst in Germany.

Supported by the German Research Foundation (DFG), the six-year project concluded at the end of March 2026. It has made 531 medieval manuscripts from Heilsbronn available digitally, along with all 57 medieval manuscripts from Sankt Jobst, for a total of 588 manuscripts.

The two collections are particularly valuable because the libraries of Heilsbronn and Sankt Jobst are the only monastery libraries from the former Franconian margraviates of Brandenburg-Ansbach and Brandenburg-Bayreuth to have survived in almost complete form.

The medieval library of Heilsbronn

Founded in 1132, Heilsbronn was a Cistercian monastery in Franconia that developed into an important religious and intellectual centre. Its surviving manuscript collection reflects centuries of reading, writing and scholarship within the monastery.

The library contains biblical commentaries and liturgical works alongside writings by the Church Fathers, sermons and numerous texts associated with Bernard of Clairvaux. 

Other manuscripts deal with philosophy and Scholasticism, Aristotle, canon and secular law, grammar and rhetoric, history, saints’ lives, medicine and the natural sciences. Classical authors are also represented.

Sankt Jobst, a Franciscan monastery near Bayreuth, had a much smaller library. Its surviving medieval collection consists of 57 manuscripts, mostly written on paper. 

Their origins reveal connections extending beyond Franconia into Thuringia, Bohemia, Silesia and the wider Saxon Franciscan province.

The digitisation project was completed in three stages, with the final phase beginning in 2023 and concentrating primarily on paper manuscripts. 

Alongside producing high-resolution digital images, researchers updated catalogue descriptions and recorded information about the provenance of individual volumes.

The manuscripts can now be explored online through the University Library of Erlangen-Nürnberg’s digital collections, opening these two surviving medieval monastic libraries to researchers and the wider public.

White Sox receive letter from Pope Leo before winning playoff opener

The Chicago White Sox received a letter from Pope Leo XIV on the same day of their playoff opener against the Houston Astros.

The Sept. 9 letter was addressed to White Sox owner Jerry Reinsdorf, and the team said it arrived at Chicago's Rate Field on Tuesday ahead of Game 1 of its AL Wild Card Series against the Astros.

The White Sox won Game 1 of the best-of-three series 6-3.

Leo is a White Sox fan dating to his days growing up in Chicago. He was known as Robert Prevost or Father Bob when he went to the World Series opener 21 years ago, a 5-3 White Sox victory over the Astros.

"The Pope having our back and supporting us means a lot," White Sox manager Will Venable said.

The pontiff began his note by thanking Reinsdorf for the letter he sent after the team paid tribute to Leo during an Aug. 11 game against Cincinnati.

"It is my hope that the White Sox will continue to foster bonds of friendship and solidarity among people, and thus bear hopeful witness to the possibility of living and working together in peace," Leo wrote.

"With these sentiments, I willingly invoke the Almighty's abundant blessings upon you and your loved ones."

The White Sox earned an AL wild card this year by finishing with an 84-78 record. They lost at least 101 games in each of the previous three seasons.

Asked recently if he had a hand in the team's surprising turnaround, the smiling pontiff responded "No comment."

New Settlement Deal Floated for Archdiocese Sex Abuse Victims

In a bid to salvage its out-of-court global settlement, the Archdiocese of New York and the law firm representing 1,300 survivors of sex abuse from clergy are exploring a new deal with a carveout for a tiny number of victims who are not willing to sign onto the original proposal.

But if there are any more defections from the original class by Sept. 30, the Archdiocese will declare bankruptcy, which the law firm representing the class warned could tie up the settlement for years, according to a 37-page document viewed by this publication.

In a letter to members of the class, the law firm Jefferson Anderson & Associates wrote, “The good news is that since you agreed to the proposed settlement agreement, there is another $38.75 million that will be available for survivors going through the allocation process. The ADNY is also paying the holdout survivors as well so that issue will be resolved. The ADNY is likely making these payments with money expected from a resolution with one of its excess insurance companies, Great American.”

In a background note to members of the class action suit, the law firm said, “Over the last months, great efforts have been made towards getting the settlement done for you and other survivors without further delay. 

As we advised you previously, the sticking point was two groups of survivors: 1) survivors that died, could not be located, or were representing themselves and 2) a handful of survivors that did not agree to the proposal, the holdouts. “

The new agreement is being floated this week because the original $800 million agreement required every member in a class action to agree to the settlement by July 29. 

That did not happen, but the two sides continued to negotiate and now have a new tentative agreement awaiting final approval with a carve out for less than 30 people.

The new agreement obtained exclusively by this publication will now propose a $22.5 million set aside while the Archdiocese and the law firm seek to come to agreement with the estate of 18 claimants who passed away and six holdout claimants of the original class who balked at accepting the universal settlement. 

There are also four people the law firm described as “incremental claimants.”

That means there are apparently about 28 claimants in total who are not part of the global settlement deal the vast majority of the 1,300 claimants indicated they would accept.

Neither the Archdiocese nor Jefferson Anderson & Associates returned emails seeking comment.

The Clock is Ticking

But the clock is ticking. Aside from the tiny number of claimants covered by the carve out, all other members still in the class must agree to the settlement by Sept. 30.

The class action lawsuit would cover credible abuse claims filed against virtually every one of the parishes in the archdiocese, St. Patrick’s Cathedral, numerous high schools and elementary schools including some that have closed and some that are still operating today. 

Also party to the settlement would be organizations that were sued including the Catholic Youth Organization and Catholic Charities. In total, 540 different defendants would be covered by the proposed settlement.

Not included in the settlements are claims against religious orders which do not report into the Archdiocese but often worked in the schools and other organizations within the archdiocese.

The law firm warned, “The ADNY has said that if there are any survivors that change their decision, it will file bankruptcy. The bankruptcy process would take years and may not result in more money. On the other hand, if everyone who previously agreed maintains that decision, survivors will receive their settlement much sooner, likely years sooner.”

If none of the remaining members of the class pull out by September 30, the new settlement takes effect on Oct. 9.

Where’s the Money Coming from?

Still to be resolved is how the Archdiocese plans to raise the money to pay off the claimants in the $800 million out-of-court settlement that is being overseen by retired Los Angeles-based Judge Daniel Buckley. 

In December 2025, he was appointed to negotiate a global out-of-court settlement. 

In October 2024, he had overseen an $800 million settlement between the Los Angeles Archdiocese and about 1,300 claimants there who said they had been sexually abused by priests and lay personnel.

In its public statements, the Archdiocese said it had only $300 million in the sex abuse fund, which appears to leaves it $500 million short.

Shortly after Judge Buckley was appointed as mediator in early December, Cardinal Timothy Dolan announced he was stepping down as the top cleric of the nation’s third largest diocese overseeing 2.2 million Catholics since he had reached the mandatory retirement age for cardinals. 

Over the past several years he had been accelerating the sell-off of shut down schools and churches.

Dolan had overseen the sale of the former 20-story Archdiocese headquarters on First Avenue for $103 million which a developer plans to convert to a mixed use residential/commercial tower. 

Dolan also supervised the sale of the land the Archdiocese owned underneath the Lotte New York Palace Hotel for $490 million. He also sold off smaller school and church parcels.

It will fall to newly installed Archbishop Ronald Hicks to finish the sell off and close the looming $500 million funding gap.

As reported exclusively here in May, the Archdiocese had summoned pastors of every parish in the Archdiocese that includes Manhattan, the Bronx, Staten Island, as well as Westchester, Rockland, Putnam and Orange Counties to a meeting at Dunwoodie Seminary in Yonkers to outline the dire financial straits the Archdiocese is in. 

At that meeting in late April overseen by financial officials of the Archdiocese, all pastors were told that all schools and churches, would have to dip into their own reserve funds to help close the funding gap. 

The Archdiocese warned that without funds from the parishes, it would be forced to declared bankruptcy. One pastor at the time called bankruptcy “the nuclear option.”

More recently, the Archdiocese told Straus News it is trying to use six properties to secure a loan to raise money for the fund.

“The Archdiocese of New York intends to petition the New York State Supreme Court for approval to secure a loan collateralized by six Archdiocese properties,” said spokesman Joseph Zwilling. “The Archdiocese remains committed to securing just compensation for victim-survivors, and this financing is part of that continued effort.”

The Archdiocese so far declined to say which schools or churches or other properties would be included in the collateral package.

Mayor says icon missing from Florida church for 103 years is in Greece

A religious painting missing from a Florida church for 103 years has been found hanging in a church in Greece, according to the mayor of Tarpon Springs.

Mayor John Koulianos said he met the mayor of Aegina, the Greek island, during a trip in July. 

The Aegina mayor called a local priest, who knew where the painting was. Koulianos found it hanging on the back wall of Panagitsa Church.

In a Facebook post, Koulianos said immigrants from Aegina gave the icon of St Nicholas to the original St Nicholas Greek Church in Tarpon Springs in 1910. 

It was damaged in a fire and sent back to Greece in 1923 for restoration, but was never returned.

Koulianos said the July trip was also meant to complete a twinning ceremony between Tarpon Springs and Aegina, as well as to try to locate the icon.

Officials have not confirmed whether Greek Orthodox bishops in both countries will authorise its return.

Final report of Synod's canon law commission published

The final report of the synod's Canon Law commission has been published by the General Secretariat of the Synod. 

Established to serve the Synod, in agreement with the Dicastery for Legislative Texts, the commission worked on the basis of the results of the 2021–24 synodal process. 

The document explains that the commission sought to identify how the theological and ecclesiological insights emerging from the synodal process could be translated into canonical norms, distinguishing three time horizons.

In the short term, it proposes amendments to the current legislation that could immediately support ecclesial life as it unfolds in concrete circumstances. These proposals constitute the subject of the present report. 

In the medium term, it identifies several areas that, arising from the needs highlighted by the synodal process, could be addressed in a cross-cutting manner and together with the competent Dicasteries, through new Instructions or revisions of those already in force. 

Finally, in the long term, it envisages a comprehensive revision of the two Codes of Canon Law—the Latin and the Eastern Codes—so that they may incorporate the theological and ecclesiological insights that have emerged.

Proposals

The report published today, and available on the website www.synod.va, concerns only the Latin Code, since a separate commission has been established for the Code of Canons of the Eastern Churches. It presents the legislative proposals to be implemented in the short term.

Specifically, these concern: amendments to the canons governing the capacity of lay people, both men and women, to exercise offices, responsibilities, and ministries in the Church for which they are qualified and competent, including within the sphere of ecclesial governance; a revision, from a synodal perspective, of certain canons concerning particular councils and Episcopal Conferences, which are the ecclesial bodies responsible for cooperation among local Churches; and amendments to participatory bodies in order to strengthen their participatory dimension and missionary orientation.

Equal Dignity

Beginning with the two General Assemblies of the Synod of Bishops (October 2023 and October 2024), and following the work carried out and analyzing and studying the documents produced, up to and including the Final Document (FD) approved by the 2024 Assembly, the Canon Law Commission examined paragraphs 60, 71, 76, and 77 of the Final Document of the October 2024 General Assembly of the Synod of Bishops. 

These paragraphs refer to the equal dignity of the faithful in the People of God and to the consequences that this equality, in a juridical sense, has for the capacity of lay people, both men and women, to exercise offices, responsibilities, and ministries in the Church for which they are qualified and competent, including in the area of ecclesial governance.

For this reason, the Commission considered revising Canons 145, 204, 208, 212, 228, 230, 275, 476, 483, 749, 1112, 1421, and 1425, with a view to updating the Church's law so that it may be consistent with the teaching of the recent Synod of Bishops.

The Commission found that, in most cases, the Church's current legal system already possesses adequate instruments for greater recognition and appointment of lay people, alongside Pastors, to roles and functions involving ecclesial co-responsibility. However, these instruments are often not implemented and are sometimes also in need of stronger normative affirmation in order to make them more accessible and effective.

The proposals seek to bring certain aspects of canon law into conformity with the Synod's decisions concerning some current forms and methods of lay cooperation in the Church's mission. Of particular interest is the dimension of synodal discernment and commitment between Pastors and other members of the faithful, with regard to assessing pastoral needs and providing for ecclesial offices, in accordance with the attention given by the current universal Magisterium to synodality as something intrinsic to the nature of the Church.

In celebrating the Synod on Synodality, the Church involved all the faithful in a process of discernment aimed at deepening and receiving the teaching of the Second Vatican Council. 

By welcoming the counsel of all the faithful in the interpretation and application of the law, it is necessary to assess the existing norms; this may also lead to the necessary modification of certain legislative provisions in light of new insights and changed circumstances.

Councils and Episcopal Conferences

With regard to the canons concerning particular councils and Episcopal Conferences that are to be revised from a synodal perspective, the possibility for all members of the People of God to participate in a particular council, in a proportion equal to that of the ex officio members, and the removal of the limitation “only” from the consultative vote granted to them, are innovations conceived in light of the synodality desired for the whole Church.

The new provision for councils to be held every ten years should help revitalize them. Greater authority is granted to Episcopal Conferences by eliminating the Holy See's involvement in delegating a lay person to assist at marriages and by introducing a presumption of validity for the acts of a council if the Holy See does not respond within one year.

Finally, some new examples seek to clarify the nature and role of auxiliary bishops, while, in order to enhance the contribution of emeritus bishops, their appointment to committees of Episcopal Conferences is envisaged.

Participatory Bodies and “Missionary Transformation”

The third and final part of the Report highlights how the Final Document emphasizes the urgency of renewing participatory bodies in order to initiate paths of “missionary transformation.” 

These are bodies that support the proclamation of the Gospel and the coherence of the life of the People of God with it, and whose function is missionary, not merely organizational.

The “widest possible” participation of the baptized requires institutional forms of mediation, especially within the local Church, as provided for by canon law. 

These bodies are primary spaces of participation, according to the canonical status, charisms, ministries, and competencies of the faithful involved.

Differentiated co-responsibility values the gifts of individuals for shared decision-making. 

The synodal process does not remove the decision-making competence of the bishop, the College of Bishops, or the Pope; rather, it incorporates the contribution of the People of God, giving the synodal act a genuinely communal character.

Amendments have been made to Canons 127, 399, 461, 463, 466, 473, 493, 495, 500, 511, 512, 514, 536, and 537. 

A new norm has also been introduced concerning what is specified in paragraph 10 of the Final Document, with reference to the principle of accountability.

Pope appeals for dialogue in Tigray region

Pope Leo is following “with deep concern” the situation in Tigray, a region of Ethiopia, and in the neighboring areas of Afar and Amhara, “where hostilities have once again broken out.” 

In English, at the end of the General Audience, before greeting the Italian faithful, he delivered this appeal to the parties involved in the conflict:

“I extend my heartfelt plea to all parties to choose the path of dialogue. Armed conflict never solves problems but only worsens them, leaving in its wake a trail of death, destruction, and resentment. Only honest engagement can lay the foundations for lasting peace.”

The Pope’s “fervent hope” is that the international community “will offer its generous and timely contribution, to ensuring that all humanitarian aid be provided to those in need.”

The situation in Tigray today

The situation in Tigray has become increasingly tense. In recent hours, the Tigray People’s Liberation Front (TPLF), the region’s main political force, which fought against the federal government during the 2020–2022 Tigray War, and the Tigray Defence Forces (TDF), the Tigrayan military forces that fought the Ethiopian army during that same war, have intensified conflict with Ethiopian military forces.

Numerous clashes have been reported along the Tekeze River, west of Tigray, in the Wolkayt area, on the border with the Afar region, and in various parts of Amhara.

Expansion of the fighting

The death toll has yet to be independently verified. According to the Ethiopian army, 700 Tigrayan fighters were reportedly killed over two days.

Médecins Sans Frontières (Doctors Without Borders) reported that between September 22 and 25, more than 400 wounded people arrived at hospitals in Korem and Alamata, while another 300 were admitted to hospitals in Suhul and Shire, in northwestern Tigray.

In the areas hardest hit by the conflict, the delivery of humanitarian aid also remains difficult: many roads have been cut off, while in the north, internet and telephone connections have been completely disrupted, making it impossible for aid workers to coordinate their efforts.

Politically, the Ethiopian government accuses neighboring Eritrea of supporting the TPLF and other opposition forces, while the Eritrean government strongly denies any involvement in the escalation of violence.

Meanwhile, the European Union has once again described the situation as rapidly deteriorating, both politically and militarily, announcing immediate diplomatic and humanitarian measures in an attempt to halt the resumption of the conflict, which risks setting the entire region ablaze.

Vatican Upholds Conviction Against Father Buela, Founder of Incarnate Word Institute

The Vatican has clarified that Argentine priest Carlos Miguel Buela, who founded the Institute of the Incarnate Word and the Servants of the Lord and the Virgin of Matará, committed an offense against the Sixth Commandment. It involved violence and five victims.

Buela died in April 2023, after he had been convicted and appealed the ruling. 

Just days before his death, on March 30, an appeals court confirmed the finding. 

But Buela died before the court could draft and publish its decision.

The criminal proceedings ended with his death, since there was no longer a defendant to prosecute. 

Still, the Vatican chose to make the unpublished ruling known to members of the Institutes. 

It said it has “moral certainty about Father Buela’s responsibility” and wants to restore the truth as an act of justice for the victims, while making sure members of the Institutes are informed.

Buela founded the Institute of the Incarnate Word in Mendoza, Argentina, in 1984. 

It is now present in 45 countries, including several where Christians are a small minority, such as Uzbekistan, the Solomon Islands and Tunisia.

The first allegations against the founder emerged in the 1990s. Rome took over the investigations and removed Buela from leadership in 2010. The first conviction came in 2021.

In 2025, the Vatican acknowledged “the Institute’s strong missionary drive and the commendable personal commitment of many of its members,” while also finding irregularities in other areas. 

Two measures followed: the appointment of two papal delegates and a three-year ban on admitting new candidates while the formation process is reviewed.

The Institute and its members are now entering a period of review, tasked with distinguishing the gift of the Spirit from the limitations of its founder.

Nigerian Bishop Warns: ‘Total Elimination of Christians Is Underway’

Bishop Wilfred Anagbe has told the U.S. Congress four times that Christians face genocide in Nigeria. New data shows one killed every 86 minutes.

For Reverend Anagbe, Catholic Bishop of Makurdi, the ongoing bloodshed across his diocese reinforces a persistent pattern of displacement aimed at erasing indigenous Christian farming communities.

“The total elimination of the Christian population is underway,” Bishop Anagbe told TruthNigeria. 

“The attackers follow a recurring pattern: killing civilians, destroying churches, burning farmland, and driving entire communities from their villages before occupying the abandoned land. This is a calculated strategy of Islamization.”

Anagbe has carried that warning beyond Nigeria, appearing before the U.S. House Foreign Affairs Committee in July 2023, February 2024, March 2025, and again in November 2025. 

His argument has remained consistent: The violence is not simply a series of isolated attacks but a pattern that has driven Christian families from communities where they farmed, worshiped and raised their children.

Anagbe’s warning comes as new field research directly refutes claims by officials in Abuja that security conditions are improving.

Statistical Evidence Refutes Federal Defense

The Nigerian federal government continues to reject characterizations of targeted religious violence. Government spokespersons attribute the crisis to multi-causal clashes between herders and farmers, citing military deployments as evidence of progress.

“The national crisis is a complex mosaic comprising resource-based herder clashes over grazing land,” presidential deputy spokesperson Philip Agbese claimed in statements defending the administration.

However, field tracking data compiled by Equipping The Persecuted (ETP) reveals that 4,216 Christians were killed in Nigeria between January 1 and September 8, 2026. 

That rate equals an average of 16.8 deaths per day, or one Christian killed every 86 minutes. 

At this rate, the annual death rate of Christians  will be over 6,000 by year’s end.

“When attacks are framed only as farmer-herder clashes, the actions of generalized rural violence or mass persecution may be misinterpreted as merely a development problem or a policing failure,” ETP noted in its report, Crisis in the Middle Belt: Religious Persecution and Security Failure in Nigeria. 

Independent scholars confirm that while central Nigeria faces multiple security threats, targeted anti-Christian aggression remains a primary driver of the crisis.

“Do I believe that Christian communities in Nigeria’s Middle Belt and North are being systematically targeted? Yes, I do,” Dr. Christopher Wadibia, an independent scholar and expert on Nigerian religious movements, told TruthNigeria. 

“Nigeria consistently ranks as a global epicenter of targeted anti-Christian violence. The data consistently supports this.”

Arms Pipelines and Communication Blackouts

Security analysts contend that military deployments will continue to falter unless authorities dismantle illicit weapons pipelines and fix severe rural communications gaps.

“Interceptions alone are not enough; there should be deeper investigations into those behind shipments of illegal arms, as well as arrests and prosecutions,” security analyst Dennis Amachree told TruthNigeria, citing recent customs seizures along major transit corridors. 

“Smaller-scale smuggling remains a problem, with weapons concealed in vehicle imports. But bulk shipments deserve urgent government-to-government scrutiny.”

Amachree also highlighted how infrastructural failures prevent vulnerable agricultural communities from calling for help when attacks begin.

“How do residents say something when they see something?” Amachree said, noting that spotty mobile network coverage regularly delays security responses during multi-hour village sieges. 

The Policy of Permanent Displacement

The violence has produced one of Africa’s largest internal displacement crises. Senior analysts from the ACLED Exploration Portal note that the second quarter of 2026 stood out as the most violent single quarter recorded in Nigeria since the database began tracking the country in 1997. Targeted attacks on civilians surged by 30 percent.

Data from the UN Refugee Agency (UNHCR) places Nigeria’s internally displaced population at over 3.71 million, with more than 2 million concentrated in Benue State alone.

Despite ongoing violence, official initiatives to close internally displaced persons (IDP) camps and relocate victims away from their ancestral lands have drawn sharp criticism from Church officials. 

Human-rights advocates warn that permanently resettling victims outside their original villages effectively legitimizes land seizures by armed militias.

“We must move beyond the ‘camp culture’ and restore the dignity of the people in order to restore the entire social and economic fabric,” Fr. Remigius Ihyula of the Makurdi Diocese told TruthNigeria. 

“The objective is simple: to help our people become self-reliant on the lands of their ancestors, where they have their roots and which they have cultivated for centuries.”

Ihyula emphasized that prolonged displacement severely degrades social structures, noting that school dropout rates in IDP camps exceed 90 percent while basic healthcare and trauma support remain non-existent.

International Scrutiny Increases

International religious freedom monitors point out that successful recovery requires restoring victims to their original homelands under state protection rather than institutionalizing camp life.

“In Iraq, ACN and its Church partners made history when more than 50 percent of internally displaced people returned to nine villages that ISIS had destroyed,” Mark von Riedemann, ACN Director of Public Affairs, noted in an international report.

“The same success could be achieved in Nigeria if the government worked closely with local Church structures and received international support.”

Notre Dame rector files defamation suit against online posters of anonymous abuse allegations

A former campus residence rector at the University of Notre Dame in Indiana has filed suit against several individuals who earlier this year had anonymously accused her online of sexual abuse.

An Oct. 6 hearing has been scheduled in Indiana’s St. Joseph County Superior Court, with plaintiff Elizabeth Greenop requesting subpoenas to discover the identities of 10 defendants referenced in the suit as “Jane” and “John Doe(s),” the legal convention for persons whose names are unknown or withheld for privacy.

The lawsuit asserts the graphic accusations, posted in June and July to shareyourstory.notredame — an Instagram account not affiliated with the university — constitute both defamation and a false-light invasion of privacy, a charge similar to defamation.

The suit also seeks as-yet unspecified compensatory and punitive damages, legal fees and other relief as well as a jury trial.

Rector’s name, association now public record

Following professional news standards, OSV News did not disclose Greenop’s name in its previous coverage of the matter due to the uncorroborated nature of the anonymous, social media-based allegations. 

As a result of the legal filing, Greenop’s name and association with the matter has become public record, with the case and its documents discoverable online.

An investigation has not yet determined the credibility of the allegations, nor has Greenop been charged with a crime. 

The lawsuit denies all of the allegations.

The university — which had placed the rector on leave June 29 — told OSV News in a Sept. 25 email that it had “no comment” on the lawsuit and “no comment on the investigation at this time.”

Greenop’s attorney, Michael P. Smyth, declined to provide direct comment from his client, stating in a Sept. 28 email to OSV News that she “has set forth her position in the complaint.”

Noting “the social media posts were anonymous and uncorroborated,” Smyth added, “We are confident that litigation will reveal that they were also false.”

Administrator of Instagram account

The administrator of the shareyourstory.notredame Instagram account — who had agreed in July to speak with OSV News on condition of anonymity, and whose identity OSV News has verified — also declined to comment.

None of the Instagram posts specifically named Greenop. However, the lawsuit — which lists the account administrator as the “Operator Doe Defendant(s)” — holds that the posts provided sufficient information to correlate them with her.

In particular, the posts referenced her position as rector “of a specifically identifiable residence hall” and “expressly” cross-referenced each other, said the lawsuit.

In addition, said the suit, Greenop’s name was included in at least two articles published regarding the claims — a July 1 article by The Observer, one of the independent student-run newspapers at Notre Dame; and a July 10 story by the National Catholic Register. 

Neither publication was named as a defendant in the filing.

Lawsuit alleges postings done ‘with actual malice’

The account administrator and the post authors were also alleged to have acted “with actual malice,” the lawsuit alleged.

The Instagram account describes itself as “sharing the stories of sexual assault, abuse, and stalking victims at the University of Notre Dame,” adding, “For survivors. By survivors.”

Anonymous submissions to the account are made through a Google Forms link, with all submissions posted to the Instagram account, provided they are relevant and do not violate the platform’s terms of service.

The account has continued to publish anonymous accounts of other alleged sexual assault incidents, none of which appear to implicate Greenop.

Vatican nuncio to German bishops: Pope and Eucharist prevent a ‘Christian-flavored NGO’

The popeʼs ambassador to Germany told the countryʼs bishops this week that the Churchʼs visible unity rests on two pillars: the papacy and the Eucharist.

Without them, he warned, the Church would become “a mere federation of individual communities, or even a Christian-flavored NGO [nongovernmental organization],” CNA Deutsch, the German-language sister service of EWTN News, reported.

Archbishop Hubertus van Megen, the apostolic nuncio, spoke at the opening of the German bishops' conference fall plenary assembly in Fulda, which runs through Oct. 1.

The bishops' conference published the full address.

“The Catholic Church rests on two great pillars of its visible unity — the Petrine ministry and the Eucharist,” van Megen told the German bishops on Sept. 28. “The pope safeguards the unity of faith and ecclesial communion, while the Eucharist sacramentally realizes and nourishes this unity.”

The Eucharist “is not merely a symbol of unity,” van Megen said, but “actually creates and strengthens the communion of the Church.” 

The popeʼs ministry, he added, “is not an end in itself.” Its task is “to protect and foster that communion which finds its highest expression in the celebration of the Eucharist.”

The Dutch prelate cautioned that the two do not guarantee unity “in a purely organizational or mechanical sense.” 

Still, he said Christ “has given his Church enduring means through which its unity can be preserved and continually renewed.”

Speaking “as a representative of the Holy See,” the nuncio called Rome “the visible center and the guarantor of the unity of the universal Church, to which the Church in Germany also belongs.” 

He noted that the Church in Africa differs from the Church in Europe and that “no local Church is more or less a Church than another.”

Van Megen said synodality “can never be the concern of individual groups alone, while others are left behind.” 

He closed by telling the bishops that “where we remain in communion with him, where we listen to one another, where we preserve unity with the universal Church and the successor of Peter — there the Holy Spirit can open up new paths.”

The gathering in Fulda, in the central German state of Hesse, is also taking up life-protection questions and discussing artificial intelligence.

At a Sept. 29 press conference, Bishop Franz-Josef Overbeck of Essen said the Church “clearly” rejects legalizing surrogacy, arguing that it makes the child “the object of a contract among adults,” CNA Deutsch reported.

Auxiliary Bishop Anton Losinger of Augsburg warned that gene editing and prenatal genetic testing raise questions about the dignity of people with disabilities.

A question of ‘power’

Five days earlier, in an interview with katholisch.de, a portal run on behalf of the German bishops' conference, van Megen said his “impression is that Germans often want too much, too quickly.”

He called the word “power,” common in documents of the controversial Synodal Way, “almost dangerous,” and said he hoped to travel to Rome at the end of October.

The Vatican has been reviewing the bylaws of the Synodal Conference, a planned permanent body meant to implement the Synodal Way, since late March.

The Roman Curia and the German bishops have held talks on its statute since 2025.

Decades of Sexual Abuse by Dorm Priests Uncovered

An external investigation into priest and rector Father Thomas King, C.S.C. uncovered stories of another priest-rector accused of sexually abusing college students for decades.

On May 28, 2026, the University of Notre Dame released a report culminating an investigation launched last fall into allegations of misconduct into former Zahm Hall Rector, Fr. King. 

The external investigation, referred to henceforth as the Cantwell Report, was conducted by attorney Helen Cantwell who has deep experience in conducting sensitive investigations involving allegations of sexual misconduct.

Cantwell’s research involved over 100 interviews and 1,000 documents from current and former faculty and staff at Notre Dame and Holy Cross leadership, and the Dioceses of Fort Wayne-South Bend and Kalamazoo. 

The report exceeded its goal of validating sexual misconduct by Fr. King, finding evidence of sexual misconduct by several other priests at Notre Dame throughout the 1980s to 2010s. 

The investigation verifies the purported misconduct in Zahm Hall, including Fr. King’s alleged scheme of asking the boys to strip completely or almost naked so they could be weighed—ostensibly out of concern for their health. 

Some victims say that Fr. King’s conduct included sexual touching and rape.

The report identified three additional perpetrators: Father David Porterfield, C.S.C., Father James Burtchaell, C.S.C., and Father Robert Huneke. Fr. Burtchaell was investigated in 1990 and forced to resign. 

Posthumous reports about Fr. Huneke’s behavior resulted in then-university president Father Edward Malloy, C.S.C. launching a three-person committee to investigate clergy misconduct. 

Fr. Porterfield

Allegations against Fr. Porterfield were also brought to this 2003 committee, but he remained in public ministry for several years thereafter. 

Fr. Porterfield is accused of grooming, propositioning, and sexually assaulting students over decades. Many of the reports include wearing down the victims’ defenses by supplying alcohol.

Victims and families worked together for several years to gather an extensive timeline of allegations and the university’s response—sourced from first-hand testimony, news clippings, and reports including the Cantwell Report. They have shared this research with the Rover. 

A small sample of the collected evidence is represented below:

Fr. Porterfield was first accused of sexual misconduct in 1981, when a student brought forth the allegations to a resident assistant (RA). In March of 1983, another report of misconduct was brought to the RA.

Within weeks of the second report of sexual misconduct, he was removed from Sorin Hall. 

The Observer reported in 1983 that his resignation came due to feeling “overextended,” working as both a hall rector and sitting on the admissions board.

Less than a year later, Fr. Porterfield was back in the residence halls, now as an assistant rector in Grace Hall. 

There, he was again accused of sexual misconduct. Fr. Porterfield left the university following investigations into his conduct by the university and the Congregation.

Fr. Porterfield was reassigned to various parishes in South Bend, eventually serving as pastor at Sts. Casimir and Stanislas, later Sts. Casimir and Adalbert. 

In the 1990s through 2010s, Fr. Porterfield also served as a volunteer chaplain to South Bend Police and Fire Departments, and continued to lead Alcoholics Anonymous (AA) retreats as late as 2018. 

The Dallas Charter, which has governed Catholic response to clergy sexual misconduct since 2002, requires “When a priest or deacon, not incardinated in the diocese/eparchy, is to engage in ministry in the diocese/eparchy, regardless of the length of time, the evaluation of his background may be satisfied through a written attestation of suitability for ministry supplied by his proper ordinary/major superior to the diocese/eparchy.” 

Priests of the Congregation of Holy Cross report to the Provincial Superior. 

Although reports of abuse by Fr. Porterfield were made as early as 1981, and then revisited in 2003, Fr. Porterfield was not relieved of public ministry. Following the 2003 investigation, he was reassigned as the Assistant Superior at Holy Cross House and then the Superior at Fatima House, a religious retirement home.

Representatives for the Congregation of Holy Cross had not responded to the Rover’s request for comment by press time.

The Cantwell Report states, “In regard to Fr. Porterfield, the University lacked a consistent and reliable system of records to track and manage restrictions on his activities, which allowed him to return to campus in 1984 and later enabled the unwitting referral by the Alumni Association of an alumnus to Fr. Porterfield for counseling in 2009.”

Fr. Porterfield is now deceased, having passed away in 2025. Nevertheless, friends of the victims feel the report was not enough. The Rover spoke to multiple victim advocates relating to the Porterfield case. 

One advocate, whose son was allegedly groomed by Fr. Porterfield, told the Rover, “There’s so much more work to be done, but I think they just frankly want to move on because it’s an eyesore to them.” She wishes there was a much higher level of accountability on behalf of the university and the Congregation.

Another advocate, whose ex-husband was allegedly sexually assaulted by Fr. Porterfield in 1982, only learned about the history of abuse in 2010. Fr. Porterfield was still living and ministering in South Bend during that time. 

Her advocacy intensified on behalf of potential future victims, including her son, who was living in Sorin Hall in 2010. She told the Rover, “I wanted to protect people.” She approached the police department, diocese, and university numerous times with her concerns.

As a result of the investigation, the university put out new guidelines for dealing with allegations of sexual assault by its faculty. 

As outlined in the announcement of the report, guidelines include a new oversight policy; enhanced information sharing, tracking, and reporting; and educational programming. 

None of these new statements, nor any of the relevant existing policies, reference Pope Francis’ Motu Proprio document Vos Estis Lux Mundi which, since 2019, has governed the process for investigating claims of sexual abuse involving priests for the universal Church. 

It didn’t take long for the new guidelines to be tested.

McGlinn

Shortly after the release of the Cantwell Report, a string of anonymously submitted accusations against Elizabeth Greenop, who joined McGlinn Hall as rector in fall of 2025, alleged serious sexual misconduct.

Allegations were made anonymously to Instagram account @shareyourstory.notredame. The account, whose first post is dated April 12, 2026, describes itself as “Sharing the stories of sexual assault, abuse, and stalking victims at the University of Notre Dame. For survivors, by survivors.”

Between June 17 and July 7, 2026, nine posted submissions described grooming tactics and obscene sexual acts.

None of the posts currently mention Greenop by name. However, the third post (numbered #35) posted on June 30, intimates Greenop’s identity by stating that the accused is the rector of McGlinn Hall. One post, made on July 3, originally included her name, but has since been redacted.

The reports were made anonymously, and cannot be confirmed to have come from Notre Dame students. The Instagram account uses a Google Form to collect stories of sexual assault. 

“All submissions to this form will be posted to the Share Your Story Notre Dame Instagram. We believe all victims, and thus all stories will be posted (given that they don’t violate Instagram’s terms of service). Submissions are strictly anonymous and no emails or identifying information will be collected.”

Within two weeks of the first Instagram post, the university had placed Greenop on leave pending investigation. The account administrator reported misconduct to the university with permission of the anonymous submitter of the first allegation.

In addition to Greenop’s removal, the university took measures to further remediate the situation. Ally Liedtke, who was formerly rector of Ryan Hall, has stepped in as interim rector of McGlinn Hall. Director of Residential Life Breyan Tornifolio is also supervising McGlinn Hall.

Karen Kennedy, Associate Vice President of Residential Life, spoke to hall staff members, and separately parents of incoming freshmen. She assured them, “student and staff safety is our highest priority in Residential Life” and that “the McGlinn community is in the best possible hands” with Liedtke and Tornifolio. 

She also commented, “There’s not currently a finding of responsibility or wrongdoing, and we should all try to withhold judgment at this time as the university is investigating and taking this situation very seriously.”

A sophomore transfer student shared her experience of being assigned to McGlinn Hall this summer with the Rover. “When I heard I was being put in McGlinn I was really nervous.” The dorm assignments came out just 16 days after the Observer initially reported on the allegations.

She expressed frustration about the limited disclosure of information, stating, “I am disappointed by the lack of communication. I understand that the university can’t say much about the issue, but they didn’t address the issue to new residents until after Welcome Weekend. … It feels as though we’ve kind of forgotten about the potential victims.”

However, she praised the student leaders in her dorm, saying, “the ARs and RAs have been doing a good job making sure the girls feel safe and supported.”

Meanwhile, Greenop denies all claims of misconduct. 

On August 18, Greenop filed a defamation suit against the anonymous submitters and anonymous operator of @shareyourstory.notredame. 

The complaint acknowledges that she has been placed on leave, but denies any wrongdoing and reports that Greenop had ‘fled the state.’ 

The Complaint renounces ‘defamatory’ statements made in each of the nine posts, and implicates the account operator.

Investigations and legal proceedings are ongoing.

Mass. AG Releases Report of Abuse in Worcester Diocese

A state investigation found that at least 90 clergy members abused 216 children within the Worcester Diocese over more than six decades and identified the diocese as the only one in Massachusetts that still refuses to publicly release a list of clergy credibly accused of child sexual abuse, according to a report Attorney General Andrea Campbell’s office released Tuesday, Sept. 30.

The report is the product of a criminal investigation into the Dioceses of Fall River, Springfield and Worcester that then-Attorney General Maura Healey opened in 2019.

Investigators documented 944 survivors of clergy sexual abuse across the three dioceses combined, tied to 275 accused clergy. 

The report says the true number is likely higher given chronic under-reporting.

“For decades, survivors of clergy sexual abuse, including those who are no longer alive, have carried the devastating consequences of abuse, while the institutions entrusted with their care too often failed to protect them,” Campbell said in a statement. 

“While important reforms have been made, the report documents decades of failures by diocesan leaders to adequately respond to allegations of child sexual abuse and protect children from further harm.”

Campbell’s office said it cannot bring criminal charges over the misconduct it documented. 

Most of it occurred before Massachusetts extended the relevant statutes of limitations and made clergy mandated reporters of abuse in 2002, and many of the accused are now dead.

Scope of the Misconduct

Investigators cautioned that the full scale of clergy abuse in the three dioceses cannot be precisely determined, given decades of underreporting by victims and poor diocesan recordkeeping. 

The numbers below reflect all allegations reviewed by investigators — including those against bishops, priests, religious brothers, deacons and nuns — regardless of whether the dioceses themselves deemed the underlying allegations credible.

Worcester. The Worcester Diocese had 90 accused clergy tied to 216 survivors. 

The diocese was home to the House of Affirmation, a Whitinsville treatment center for accused priests that one victim said also served as the site of a child sex ring involving clergy connected to the center.

Fall River. The Fall River Diocese had the highest survivor count of the three, with 92 accused clergy tied to 469 survivors. 

The diocese was home to one of the state’s most notorious cases: former priest James Porter, who was ultimately accused of molesting hundreds of children and criminally convicted of abusing more than two dozen.

Springfield. The Springfield Diocese had 93 accused clergy tied to 259 survivors — the highest number of accused clergy among the three dioceses. 

Two of its own bishops, Christopher Weldon and Thomas Dupre, who together led the diocese for 36 years, appear on the diocese’s own list of clergy credibly accused of raping children. 

Dupre was indicted by a grand jury in 2004, though prosecutors later determined the statute of limitations had expired.

Pre-2002 Response

Investigators found that for decades — and especially before 2002, when the Boston Globe’s reporting on the Archdiocese of Boston triggered national reforms, church officials in all three dioceses knew about abuse but did not take effective action to stop it. 

The report describes a culture in which priests commanded such deep community trust and reverence that families often protected accused clergy rather than their own children, and in which reports of abuse that reached a supervising priest frequently went no further up the chain.

In one Worcester Diocese case described in the report, a mother learned in the late 1970s that her daughter had been abused by a parish priest, confronted him directly and reported him to his supervisor. 

The supervisor never informed the bishop and instead let the priest continue working at the parish, where he had a reputation as an effective fundraiser. 

The priest abused at least six other girls in the same parish. Investigators found he ultimately abused well over 50 girls, some as young as 4, over 16 years.

The AG’s report does not name the priest, but the pattern it describes Robert E. Kelley, a former priest at St. Cecilia’s Parish in Leominster. 

News reports said Kelley “twice convicted of raping young girls in the 1970s and 1980s,” and whom the survivor law firm Herman Law says “admitted to sexually abusing between 50 and 100 girls” during his time at that parish alone.

Much of the Worcester Diocese’s historical abuse traced back to the House of Affirmation, a treatment center in Whitinsville that operated from 1973 to 1989 and meant to evaluate and counsel priests, including those suspected of sexual abuse.

The report found that the center was co-founded by a Worcester priest later accused of abuse himself, and that priests sent there for treatment were often returned to ministry, where some continued to abuse children.

This reference appears to be to House of Affirmation’s founder and former Worcester priest Thomas A. Kane. Kane was removed from ministry in 1993 after being accused of sexually abusing a boy over several years starting when the boy was 9. 

The Telegram & Gazette reported that Bishop Timothy J. Harrington removed Kane in 1993 “for sexual misconduct that occurred in the 1970s,” and that Pope Benedict XVI later accepted his voluntary laicization.

According to one victim’s account, several priests connected to the center participated in a child sex ring. One West Virginia priest sent to the center in 1978 returned to a Northborough parish, where he abused more than a dozen more children over roughly two years before his conduct came to light.

This appears to be a reference to Victor Frobas, a priest from the Diocese of Wheeling-Charleston, West Virginia, sent to the House of Affirmation for treatment in 1977 and then assigned to St. Rose of Lima Parish in Northborough from 1978 to 1979. 

A Worcester County grand jury indicted Frobas on charges, but he died on July 11, 1993, before he could stand trial.

Investigators also found that some Massachusetts law enforcement and prosecutors deferred to the church during this period. 

In one instance, a Fall River Diocese priest found in a parked car with a teenage boy in 1963 was released from police custody without being booked after his pastor arrived.

Post-2002 Response

The Dallas Charter, adopted by U.S. bishops in June 2002 following the Globe’s reporting, required dioceses to establish lay-majority review boards, adopt zero-tolerance policies for substantiated abuse, and conduct background checks on clergy, employees and volunteers. 

Massachusetts also passed reforms that year criminalizing reckless endangerment of children and expanding the definition of mandated reporters to include clergy. 

All three dioceses adopted new policies in response, though investigators found their implementation and rigor have varied.

Worcester. The Worcester Diocese established its Office of Healing and Prevention and a Victim Assistance Coordinator in 2002. 

It created a Diocesan Review Committee, composed of seven diocesan clergy and employees and 11 laypeople, including a psychologist, a retired state police officer and a judge. 

The review committee is to assess allegations and advise the bishop. The diocese requires criminal background checks every five years and mandatory abuse-prevention training for clergy, employees, and volunteers.

However, investigators found the diocese will not take formal action against an accused priest, or report an allegation to prosecutors, until a victim provides a full written disclosure. 

The diocese said it changed the policy in 2013 but that investigators found it being followed as recently as 2019. 

The Worcester Diocese’s current child protection policies span 14 pages, and its Code of Ministerial Conduct was last revised in 2021.

Fall River. The Fall River Diocese underwent a significant overhaul of its policies beginning in 2020, reconstituting its review board as the Ministerial Review Board and engaging a third-party investigation firm. 

The diocese now conducts background checks every three years and requires safe-environment training every three years, recently shortened from six.

Investigators found the diocese’s code of conduct is difficult for the public to locate on its website, and that until the 2020 changes, the diocese’s Review Board did not hear allegations against retired priests or, until as recently as 2022, resigned priests — allowing some cases to bypass formal review entirely.

Springfield. The Springfield Diocese first adopted a child protection policy in 2003 but did not revise it between 2013 and 2025 — a 12-year gap. 

Reforms accelerated after 2019, when the diocese commissioned an outside investigation by a retired judge into its handling of abuse allegations against former Bishop Weldon.

That investigation found the allegations “unequivocally credible” and found the diocese’s complaint process “lacking.” 

A subsequent task force and oversight committee developed a three-year reform plan. 

The diocese’s review board has nine seats, and investigators found no violations of Massachusetts’ mandatory reporting law, though the diocese has declined to sign a memorandum of understanding with the Attorney General’s Office that it entered into with three district attorneys’ offices in 2020.

Criticisms of Post-2002 Response

Despite the reforms, investigators identified ongoing failures across all three dioceses in supervising accused priests, investigating complaints promptly, and maintaining transparency with the public.

The report found that the Worcester and Fall River dioceses repeatedly allowed accused priests to retire or resign rather than face formal review, letting them keep the appearance — and many times the pay and benefits — of priests in good standing for years or decades.

In one Worcester case, a priest accused of abuse in the early 1980s was reassigned to three more parishes despite the bishop’s promise to the victim’s mother that he would never again have contact with children. 

He was not removed from ministry until 2002 and was permitted to retire in 2003, continuing to draw diocesan compensation until his death in 2018.

By the end of 2002, the Worcester Diocese was aware of priests with pending abuse allegations against them; several were eventually permitted to retire. Only 11 were permanently removed from the priesthood.

In a separate case, the Worcester Diocese’s Judicial Vicar publicly announced in 2003 that the diocese was moving forward with canonical trials for six accused priests, saying justice had been “delayed” too long. 

Two of those priests retired that same year, and a third resigned, with no evidence of a formal determination ever made. Only two were eventually permanently removed, in 2018 and 2020.

The diocese continued receiving new allegations against five of the six priests in the years that followed but never made those allegations public, according to the report.

The Fall River Diocese’s Credibly Accused List includes 50 diocesan priests, with 33 of them now deceased. 

Investigators found the diocese was aware by the end of 2002 of 18 living priests with pending abuse allegations; one was permitted to retire in 2015, and five were later removed.

In some cases, the diocese failed to respond to the Vatican’s own requests for additional information for years, and the Vatican eventually closed the case without action.

Survivors’ Experiences

Investigators said many survivors did not come forward until decades after their abuse, a pattern well documented in research on child sexual abuse disclosure — one study cited in the report found survivors disclosed at an average age of 52. 

Reasons cited by survivors interviewed for the report included fear of not being believed, shame, a desire to protect their parents, and the relief that came only after an abuser died.

Delayed and partial disclosures sometimes limited the support survivors received. Members of the Worcester Diocese’s Diocesan Review Committee told investigators that survivors often make an initial oral report but do not follow up with a full written disclosure, sometimes for years.

The diocese will not take formal action or notify prosecutors without one.

Even survivors who disclosed abuse immediately did not always see it stopped.

In one case described in the report, a boy in Worcester in the mid-1980s disclosed abuse by a religious education teacher in confession. Instead of reporting it, the priest hearing the confession began abusing the boy himself and continued for three to four years.

In another, a survivor reported his abuse by a Worcester priest to the bishop in 1994. The priest received a transfer to another parish and remained in active ministry until 2002.

Some disclosures led to swift consequences. In one case, a teenage survivor’s disclosure to a state prisoner during a school trip led to a Worcester priest’s first criminal conviction in 1990.

Credibly Accused List

Investigators’ central recommendation for the Worcester Diocese is that it publish a public list of credibly accused clergy — something every other diocese in Massachusetts has already done. 

The report found Worcester is one of just 12 Catholic dioceses nationwide, out of hundreds, that has not published such a list, even though more than 90% of dioceses nationally have done so.

The Worcester Diocese has instead shared the names of credibly accused priests privately with the Worcester County District Attorney’s Office since 2002 and disclosed individual cases on a case-by-case basis through its website and diocesan newspaper, the Catholic Free Press. 

Investigators found that practice leaves victims and the public with no way to systematically search for a particular abuser’s name, and said publishing a full list would validate survivors, encourage others to come forward, and help ensure offending priests do not quietly remain connected to their communities.

The Fall River and Springfield dioceses published their own lists in 2021, though investigators found both could be improved. 

In Fall River, at least one survivor’s abuser was left off the diocese’s list because the diocese said it could not find a document in which its review board specifically used the word “credible” to describe her case. 

In Springfield, which first published a partial list in 2011 and expanded it in 2021, Bishop William Byrne said at the time that “public acknowledgement of those credible allegations is a critically important action that the diocese owes to those survivors who have so courageously stepped forward.”

Rota expels priest Gonzalo Ruipérez from the clerical state

The Tribunal of the Rota of the Apostolic Nunciature in Spain has sentenced priest Gonzalo Ruipérez to dismissal from the clerical state and has imposed a prohibition on residing in Madrid, as Religión Confidencial reported this Wednesday. 

The ruling, issued after approximately a year and a half of proceedings, has been appealed by the priest before the Roman Rota and is therefore not yet final.

The resolution marks a decisive step in a case that InfoVaticana revealed in December 2024, when it reported that the then parish priest of San Juan de Dios, in the UVA de Vallecas, had been removed from his duties while the Rota investigated complaints related to conduct contrary to priestly celibacy and alleged irregularities in the parish’s financial management. 

The investigation that was then underway has now concluded, at first instance, with the priest’s conviction.

Dismissal from the clerical state

According to the information published by Religión Confidencial, the decision has already been communicated to Ruipérez, the complainant, the Archdiocese of Madrid and the Diocese of Alcalá de Henares. 

The priest is incardinated in the latter, although he carried out his pastoral ministry in Madrid for years.

The tribunal has decreed his dismissal from the clerical state and the prohibition on residing in Madrid. 

Ruipérez, however, has appealed the sentence before the Roman Rota, presided over by Spanish archbishop Alejandro Arellano Cedillo.

It will now be the apostolic tribunal that must resolve the appeal. 

Until Rome issues a ruling, the execution of the sentence remains suspended. Both the Archdiocese of Madrid and the Diocese of Alcalá de Henares have confirmed to Religión Confidencial that they are aware of the appeal.

A case first reported in 2024

The investigation was revealed by InfoVaticana on 10 December 2024. 

At that time, to protect his identity while the procedure was ongoing, the outlet referred to the priest by his initials, G. R.

The report stated that Madrid had removed him from his duties after the Tribunal of the Rota opened an investigation. 

Sources familiar with the proceedings indicated at the time that the accusations had two aspects: conduct contrary to the celibate lifestyle of the priesthood and suspicions of irregularities in the parish’s financial management.

The information now published by Religión Confidencial coincides on those two points with what was reported almost two years ago. 

According to the outlet, the instruction has been especially lengthy due to the high number of people who have given testimony during the process.

Ruipérez had been parish priest of San Juan de Dios from September 2014 until he was removed in 2024. 

Although he was canonically dependent on Alcalá de Henares, the reported incidents are said to have occurred while he was exercising his ministry in Madrid, which is why the Madrid archdiocese initially assumed the handling and processing of the complaint.

From Madrid to Rome

According to Religión Confidencial, the then auxiliary bishop of Madrid and current bishop of Segovia, Monsignor Jesús Vidal, was the one who initially attended to the complainant. 

After his departure from Madrid, the late auxiliary bishop José Antonio Álvarez took over the liaison.

Ruipérez was for years a well-known priest in Vallecas for his intense social activity. 

During the pandemic, the parish distributed tens of thousands of kilos of food and assisted hundreds of families. In 2017 he received the Alter Christus Award for Social Pastoral Care.

Before his time in Madrid, he had served as personal secretary to Monsignor Manuel Ureña during various stages of his episcopal ministry.

The procedure now enters a new phase. 

The canonical conviction exists, but it is not final: having exercised his right of appeal, it will be for the Roman Rota to decide whether to uphold or modify the sentence handed down in Spain. 

Until then, the penalty of dismissal from the clerical state will not be carried out.

"Jesus is not a prime minister": German Catholics protest against the democratization of the Church

The German Catholic association Pro Fide Ecclesiae held its second day of its protest this Wednesday, September 30, in Fulda in front of the autumn plenary assembly of the German Bishops’ Conference (DBK). 

The movement is calling on the bishops who support the Synodal Way to back down and «bury plans for a fully democratized Church.»

According to Kath.net, the organization has issued an «urgent appeal» to the prelates gathered in Fulda, warning of the weakening of Catholic identity in Germany and arguing that the situation in Europe requires «a strong Catholicism.» 

The demonstrations were called for Tuesday, September 29, and this Wednesday, September 30, between 12:00 and 15:00.

«Jesus is not a prime minister»

The appeal directly targets the direction taken by the German Synodal Way. 

Pro Fide Ecclesiae is urging the bishops who support it to reverse course and abandon projects aimed at a «fully democratized» Church.

«Jesus is not a prime minister,» the association reminds them, but the «King of kings.»

The criticism touches on one of the main points of friction the German process has had with Rome: the intention to establish permanent structures of shared governance between bishops and laity, as well as proposals for changes in areas such as sexual morality and the ordained ministry.

Pro Fide Ecclesiae was founded last July precisely as a group of laity and clergy who do not feel represented by the Central Committee of German Catholics (ZdK) and who seek to preserve and witness to the faith of the Church in accordance with the Magisterium. 

Among its promoters is Bishop Marian Eleganti, auxiliary bishop emeritus of Chur.

A call to recover Europe’s Christian roots

The manifesto places the ecclesial controversy within a broader concern for the future of Europe. 

The association defines the continent as «a community of destiny historically shaped» by the confluence of Greek philosophy, Roman law, and the Christian faith, and calls for it to remain united around its «traditional values.»

In this context, Pro Fide Ecclesiae attributes to the Catholic Church an essential role as «the most important actor of our Western identity.»

The organization also recalls that man was created in the image of God and defends the family constituted by a man, a woman, and their children as «the fundamental cell of society.» 

In contrast, it considers that the introduction of «non-Catholic» demands into ecclesial life represents «a dangerous weakening of Catholic faith life.»

Bishop Teodoro Gómez from Honduras dies in Madrid while heading to Rome

Monsignor Teodoro Gómez Rivera, bishop of Choluteca and vice-president of the Episcopal Conference of Honduras, passed away this Monday, September 28, in Madrid at the age of 63, while traveling to Rome to participate in the ad limina Apostolorum visit of the Honduran bishops.

Honduran media confirmed that the prelate died after arriving in Madrid, a stopover on his journey to the Italian capital. At this time, the cause of death has not been officially announced.

“With deep sorrow and with firm hope in the Resurrection, we share the sad news that His Excellency Monsignor Teodoro Gómez, Bishop of Choluteca, has passed away,” the Honduran Church stated through local media.

In the statement, it also requested the intercession of the Blessed Virgin of Suyapa, patroness of Honduras, so that Monsignor Gómez may receive “the gift of eternal Beatitude,” and announced that more information will be provided as new details become known.

First Honduran to lead Choluteca

Teodoro Gómez Rivera was born on May 7, 1963, in El Banquito, in the Honduran diocese of Choluteca. 

He studied Philosophy and Theology at the Major Seminary of Our Lady of Suyapa in Tegucigalpa and later obtained a licentiate in Dogmatic Theology from the Pontifical Gregorian University in Rome. 

He was ordained a priest on January 27, 1996, and incardinated in the diocese of Choluteca.

During his priestly ministry, he served as parochial vicar of San José de Nacaome, diocesan coordinator of Vocational Pastoral, spiritual director of the Minor Seminary Pablo VI, and formator at the Major Seminary of Tegucigalpa. 

He also served as pastor of San Pablo, director of the Monsignor Raúl Institute of Choluteca, diocesan delegate of Cáritas, vicar general, episcopal vicar for pastoral affairs, and rector of the Santa María Goretti Institute.

Pope Francis appointed him auxiliary bishop of Tegucigalpa on November 14, 2020, assigning him the titular see of Castello di Tatroporto. He received episcopal ordination on May 15, 2021.

On January 26, 2023, Francis accepted the resignation of Monsignor Guy Charbonneau and appointed Gómez bishop of Choluteca, transferring him from his titular see and from his role as auxiliary of Tegucigalpa. 

He took possession of the diocese on April 15 of that year, becoming the fifth bishop of Choluteca and the first Honduran to govern the diocese.

At the time of his death, Monsignor Teodoro Gómez was also serving as vice-president of the Episcopal Conference of Honduras.

New Prefect of Legislative Texts claims the canonical tradition in the face of the synodal process

The new prefect of the Dicasterio for Legislative Texts, Mons. Anthony Randazzo, has warned against interpretations of synodality that view the current ecclesial moment as an opportunity to discard elements of the Church’s life and tradition considered outdated. 

Renewal, he maintains, does not consist in abandoning the roots, but in allowing them to produce new fruits.

Randazzo made the warning in his first in-depth interview since Leo XIV appointed him head of the Curia body responsible for canonical legislation. 

The conversation was published this month by the specialized journal Vox Canonica, where the Australian archbishop addressed the relationship between Canon Law, synodality, reform, and the evangelizing mission.

The danger of cutting the “dead wood”

To explain his conception of ecclesial renewal, Randazzo used the image of an ancient tree. 

The Church, he stated, can experience the present period as “a new spring,” in which the old wood produces new green shoots without the tree ceasing to be what it is.

The prefect then introduced his warning: “Some overly enthusiastic interpretations of synodality may see this moment simply as an opportunity to cut what is perceived as dead wood.”

The danger arises when such pruning is carried out without the necessary discernment. What is presented as renewal may end up causing “unnecessary harm” and weakening the tree instead of allowing it to flourish.

“The Church is not renewed by abandoning its roots, but by allowing those roots to nourish new growth,” he explained.

Randazzo does not reject synodality. On the contrary, he considers that the synodal life has long belonged to the reality of the Church. 

His objection is directed at presenting the current process as a rupture that would allow elements received from ecclesial tradition to be dispensed with.

“Synodality and accompaniment are not new realities”

The Vatican official maintains that terms such as “synodality” and “accompaniment,” although they have acquired a particular presence in contemporary ecclesial language, express realities already incorporated into canonical tradition.

“Synodality and accompaniment are not new realities,” he stated. They are contemporary expressions intended to help the Church “scrutinize the signs of the times and interpret them in the light of the Gospel.”

Randazzo finds this continuity both in the Code of Canon Law of the Latin Church and in the Code of Canons of the Eastern Churches. 

In both he identifies three elements he considers fundamental for a synodal Church: communion, participation, and mission through accompaniment.

For communion he cites canon 208 of the Latin Code, which establishes the true equality existing among all the faithful in their dignity and action for the building up of the Body of Christ. 

For participation he refers to canon 212 §3, on the right and, in certain circumstances, the duty of the faithful to express to their pastors their opinion on matters concerning the good of the Church.

Regarding accompaniment, he mentions, among others, canon 1063, concerning the pastoral assistance that must be provided to the faithful so that the married state may be maintained in a Christian spirit and progress toward perfection.

“These canons demonstrate that accompaniment is not simply a pastoral method, but a juridical expression of the communion, participation, and mission of the Church,” he noted.

Randazzo prefers to speak of “regeneration”

In contrast to a concept of reform understood primarily as the modification of structures or the abandonment of inherited elements, the prefect expressed his preference for speaking of “regeneration.”

To regenerate means, he explained, “to return to the genesis of our identity and mandate as disciples of Jesus Christ.”

From this perspective he also situates Canon Law within the continuity between Sacred Scripture and Sacred Tradition. Citing Dei Verbum, he recalled that both proceed “from the same divine source” and tend toward the same end.

“The law, therefore, is not separated from Revelation, but serves it. Its purpose is to safeguard and foster the communion of the faith received from the Apostles,” he stated.

This approach leads Randazzo to reject also an understanding of Canon Law as a mere administrative instrument or mechanism for imposing particular conceptions of the Church.

He warned, in fact, of the temptation existing among some canonists, both lay and clerical, to approach the Code as an instrument intended to demonstrate how the Church should be sanctified, taught, and governed according to “their own particular vision.” 

In his judgment, this attitude risks transforming Canon Law into “a means of control” instead of recognizing it as a service to communion.

Christ as the permanent reference

Randazzo likewise questioned the tendency to consider the present age as exceptionally complex for the Church. Every generation, he explained, has had to face its own difficulties.

The fundamental response also does not change with each new historical stage. “Jesus Christ is ‘the way, the truth, and the life,’” he recalled. “He must be our beginning and our end; only He is our permanent point of reference.”

The archbishop directly links this affirmation with the way of interpreting and applying ecclesiastical norms. “I do not believe I can deal with Canon Law if I have not first been nourished by the Gospel, because the law is always at the service of the Gospel,” he explained.

The task of canonists, therefore, consists in ensuring that the juridical life of the Church remains at the service of its evangelizing mission: “The Gospel must continue to be the lens through which we understand, interpret, and apply the law entrusted to us.”

The new head of the Church’s canonical legislation

Leo XIV appointed Anthony Randazzo prefect of the Dicasterio for Legislative Texts on March 25 and simultaneously granted him the personal title of archbishop. 

Until then he was bishop of Broken Bay, in Australia, where he had exercised the episcopal ministry for six and a half years.

The Dicasterio has among its principal responsibilities assisting the Roman Pontiff in legislative matters and promoting the knowledge, correct interpretation, and application of Canon Law in the Latin Church and in the Eastern Catholic Churches.

Randazzo has indicated that his intention at the head of the body is to listen to the needs of the Church and to encourage Catholics to remain “firm in Christ, faithful to the profession of our faith, and united in the one, holy, catholic, and apostolic Church.”

As the ultimate criterion for his work he cites the canon with which the Latin Code concludes, canon 1752: “The salvation of souls, which must always be the supreme law of the Church, must always be kept in view.”

“That is our modus operandi. That is our mission,” he stated.

Randazzo’s reflection also comes on the eve of an international meeting on Canon Law and synodality to be held at the Angelicum between September 30 and October 3. 

The prefect himself will participate together with Cardinal Mario Grech and Cardinal Kurt Koch in sessions dedicated precisely to the canonical implications of synodality.

Pope Leo XIV asks the Dominican sisters to guard silence in the face of "a world marked by speed"

Pope Leo XIV received on Wednesday, September 30, in audience, at the Vatican Apostolic Palace, the International Commission of the Dominican Contemplative Nuns. 

During the meeting, the Pontiff affirmed the place of contemplative life in the Church’s mission and assured that it is not “on the margins of the mission,” but rather constitutes “its beating heart.”

The Pope dwelt especially on the value of silence and also addressed the difficulties that numerous contemplative communities face due to aging, the scarcity of new vocations, economic problems, and the maintenance of large properties. 

In the face of the temptation to limit oneself to preserving structures, Leo XIV asked them to listen to “what the Spirit asks today of Dominican contemplative life” and recalled that, before the works to be administered, there exists “a call to which to respond, a fire that burns and that cannot be allowed to die.”

ADDRESS OF THE HOLY FATHER LEO XIV TO THE INTERNATIONAL COMMISSION OF THE DOMINICAN CONTEMPLATIVE NUNS

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

Peace be with you.

Sisters and brothers, good morning!

I am very happy to meet with you, shortly after the recognition of the heroic virtues of the Servant of God Sister María Petra Giordano, a professed nun of the Order of Preachers, who made faith and vocation the fixed points of her consecrated life.

Faith and vocation can also guide this meeting of ours, to reaffirm that the contemplative vocation, in the Dominican spirit and in the entire Church, is not located on the margins of the mission, but is its latent heart (cf. Ecum. Conc. Vat. II, Decr. Ad gentes, n. 40; Constitutionum Fratrum Ordinis Prædicatorum, 2025, nn. 142.144).

Moreover, in the writings of Jordan of Saxony, the immediate successor of Saint Dominic, it appears how immediately, from the very beginning, the nuns of the first women’s communities, dedicating themselves principally to contemplative prayer and study, accompanied the preaching of the brothers with penance, sharing the same charism.

The principle of Saint Thomas Aquinas, according to which the fruit of one’s own contemplation is transmitted to others (cf. Summa Theologiæ, II-II, q. 188, a. 6), takes up the intuition of Saint Dominic, according to which every word of proclamation, in order to be true, must have its origin in silence, listening, prayer, and a deep relationship with God. Contemplation is the “breath” of our relationship with God (Francis, General Audience, 5 May 2021), a silent pause in which to welcome the Word and allow oneself to be transformed by it, which enables us to know ever more, in Him, things and persons, so that we may afterwards give to others what we have seen and understood.

Here, in particular, there is a reminder for you, Federal Presidents. Your presence in the visits to the monasteries and in the animation of the Federation, beyond the necessary administrative procedures, makes you above all guardians of these values (cf. C.I.V.C.S.V.A., Instr. Cor orans, n. 117).

Saint Dominic, of whom it is said that he preferred to speak with God or to speak of God, has taught you to grow in this style. It is right, therefore, that the visits also be always, first of all, moments of common encounter with the Lord: in prayer, in mutual listening, in fraternal correction, and in reconciliation.

Accordingly, your Constitutions (cf. n. 46) require the diligent respect of a fundamental value in cloistered life: silence. This, cultivated faithfully, will be valuable to you, not only to safeguard the observance completely and to foster quiet in the monastery, but also to look within yourselves, to be attentive to the sisters of the community and to those outside.

To make silence is an act of the will, which involves the whole person and which helps to live solid relationships, because they are animated by the Word of God. It is to create spaces of freedom and of truth, in which to guard attention, becoming sensitive to the voice of those who “do not count,” and maturing in wisdom and generosity.

This is particularly important in a world marked by speed, in which everything must be immediately visible and every void is quickly filled. In silence, in fact, the questions that each person asks are heard, but to which it is not always easy to respond alone. For this reason it is necessary that your communities offer oases of true and deep peace, where the chaotic anxiety linked to external things is silenced and one can listen to the voice of God.

Your experience as Federal Presidents, moreover, leads you to encounter also situations of difficulty: communities that languish; deaths that exceed new vocations; decrease in work capacity, with consequent economic problems; management of large and costly properties; challenges such as shared formation, interculturality, and the organization of structures of communion.

The temptation of the “spirit of survival” insinuates itself, which leads to isolation and to reducing commitments, with the illusion that one’s remaining strengths suffice, so as not to depend on others or not have to suppress monasteries.

In the face of all this, I invite you not to ask yourselves how to maintain structures that are emptying. Listen, rather, to what the Spirit asks today of Dominican contemplative life, being aware that, before managements to be carried out, there is a call to which to respond, a fire that burns and that cannot be allowed to die, as Saint Catherine of Siena said (cf. Dialogue of Divine Providence, cc. XCI-XCII).

Dear Sisters, even amid the problems of the moment, never lose heart. Your service to the Church is precious: continue it with confidence, in communion and with discernment, united but without uniformity, faithful to tradition and open to novelty, contemplative because you are capable of bringing the world before God.

May the Virgin Mary, invoked with the Holy Rosary, teach you to see each day the invisible work of the Lord and, with the help of her grace, to pour also upon the wounds of humanity of our time, the oil of consolation and the wine of hope (cf. Roman Missal, Common Preface VIII).

I thank you for the gift that you yourselves are and, from my heart, I impart to you the Apostolic Blessing.