Saturday, February 21, 2026

Bishop of Lincoln arrested on suspicion of sexual assault

The bishop of Lincoln has been arrested on suspicion of sexual assault, according to police.

Lincolnshire police confirmed that a 68-year-old man was arrested as part of an “ongoing investigation following an allegation that a man was sexually assaulted between 2018 and 2025”.

This comes after The Church of England said the Right Rev Stephen Conway was suspended from ministry while a “safeguarding complaint” was being investigated. The bishop has been released on conditional bail, and the Guardian has attempted to reach him for a comment.

Earlier, the diocese of Lincoln confirmed that the bishop had been suspended from his duties. It said in a statement: “The bishop of Lincoln, the Right Rev Stephen Conway, has been suspended from ministry while a complaint made to the national safeguarding team is responded to according to House of Bishops code of practice. This includes referral to the appropriate statutory authorities.”

No details of the complaint were given.

According to the statement, while proceedings take place the bishop of Grantham, the Right Rev Dr Nicholas Chamberlain, will take over diocesan duties during the suspension.

The diocese added: “Support is in place for those affected and there will be no further comment while the process is ongoing. We understand that this will be a deeply unsettling time. The diocesan safeguarding team is available for anyone who wishes to contact them.”

Conway was installed as bishop of Lincoln in 2023, previously having served as bishop of Ramsbury and bishop of Ely. He has been a member of the House of Lords since 2014.

Vatican takes control of St Peter’s Monastery in Mdina

The Vatican has taken control of St Peter’s Monastery in Mdina after a nun rented out the building to third parties without authorisation. 

The matter was referred to the Holy See by the Archdiocese of Malta after the Archbishop’s attempts to resolve the matter were rebuffed by the last-remaining cloister nun.

The Archdiocese of Malta was subsequently informed by the Holy See’s Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life that it has suppressed the monastery and assigned Dom Jeremias Schröder, OSB, Abbot Primate of the Order of Saint Benedict, to assume control of all administrative matters related to the property.

The decision was taken after it came to light that the monastery’s sole occupant, a Benedictine nun, had unilaterally signed, without authorisation, two 50-year leases on the property to private individuals – each for a fee of less than €2,000 per month.

Archbishop Charles Scicluna made several attempts to resolve the situation, but these were rebuffed by the nun, leaving the Archdiocese, as authorised administrator, with no choice but to inform the Holy See – which has now stepped in to safeguard the status and integrity of the monastery.

The Dicastery stated in its letter: “No solution remains other than to suppress the said monastery. This Dicastery has already asked (the nun) to undertake the necessary steps for this purpose, so that the requirements of the case may be completed within the year 2026.”

The Holy See has also determined that the nun will be transferred to another Benedictine Monastery.

The administration of ecclesiastical entities, encompassing four monasteries including St Peter’s, had been centralised in the 1980s by decrees issued by then Archbishop Joseph Mercieca. 

The property has since been administered by the Archbishop’s Curia, which provided a monthly subvention of €4,000 for recurrent expenditure, in addition to covering salaries and one-off expenses.

As a result, any occupants were required to seek authorisation from the administrator before assigning any part of the monastery or any property associated with it. 

Not only did the nun fail in this duty, but she also withheld information about the contracts she had signed.

The Dicastery said that the lease contracts are invalid, not because of the loss of autonomy of the said monastery, but due to non-observance of the regime of canonical authorisations.

“In fact, the authorisation of the local Ordinary is lacking, as well as the licence of the Holy See required by virtue of the Statute of 6 July 1988 concerning the Ecclesiastical Province of Malta.”

More than 500 emails sent against the «ecumenical service» of Harry Potter in Germany

The celebration of an “ecumenical service” inspired by the Harry Potter universe in a Catholic church in Germany has prompted more than 500 formal complaints directed to the Archdiocese of Paderborn.

A few weeks ago, we reported on the announcement of this event at the Sacred Heart Church (Herz Jesu) in Herne, scheduled for February 28 and organized in collaboration between the Evangelical Haranni community and the Catholic Archdiocese of Paderborn. 

The event was aimed, according to its promotional brochure, at “Hogwarts fans and beginners,” promising a “magical evening” set with explicit references to the world created by J.K. Rowling.

Organized protest campaign

It has now been learned that the German Catholic lay group Christkönigtum (Christ the King) launched a massive email campaign requesting the cancellation of the event.

According to Kevin Mis, the group’s spokesperson, who spoke to LifeSiteNews, more than 500 complaint emails were sent to the Archdiocese of Paderborn. 

Bishop Udo Bentz was informed of the situation, and the diocese’s complaints management department intervened in the matter. 

Additionally, the publication of an official statement on the event was announced.

The spokesperson criticized that, according to local Catholic media, diocesan officials had downplayed the protests by referring to them as coming from “some individual faithful.”

Official defense from the archdiocese

In statements reported by CNA Deutsch, the Archdiocese of Paderborn defended the initiative by arguing that society is becoming increasingly secular and that knowledge of the Christian faith can no longer be taken for granted.

According to the archdiocese, the use of images and stories from contemporary culture can help build bridges to the faith and facilitate a first approach to the Sacred Scripture. 

For this reason, the organizers would have drawn on elements from the well-known literary saga to structure an ecumenical Word service.

The diocese emphasized that narratives like Harry Potter “are not a source of faith nor can they be equated in any way with the Sacred Scripture,” insisting that the central content of the event would remain the Word of God and the Christian message.

It also assured that the literary references would have an exclusively didactic character and would not relativize or dilute the Gospel. 

It further stated that the sacred character of the service and the dignity of the temple would remain fully preserved.

Debate in a context of ecclesial crisis

The Christkönigtum group described the event as a “scandal” in the current context of the Church in Germany, marked by internal tensions and a marked process of secularization.

For its part, the archdiocese noted that similar initiatives have already been held in other dioceses and have been “well received,” although it acknowledged that some faithful have expressed concerns. 

These, it indicated, will be taken seriously and incorporated into the final planning of the event.

In the meantime, the ecumenical service remains scheduled for February 28.

Pope to Legionaries of Christ: Authority in religious life is not ‘domination’

Pope Leo XIV reminded members of the Legionaries of Christ that exercising governance and authority is meant as a service and not as a means to control others.

In his Feb. 19 address to participants of the religious congregation’s General Chapter, the pope said that authority in religious life should serve as a means of “animating common life” centered on Christ, while “avoiding any form of control that does not respect the dignity and freedom of persons.”

‘Spiritual and fraternal service’

“Authority in religious life is not understood as domination, but as spiritual and fraternal service to those who share the same vocation,” he said. “Its exercise must be manifested in the ‘art of accompaniment,’ learning to remove one’s sandals before the sacred ground of the other.”

The Legionaries of Christ was founded in Mexico by the late-Father Marcial Maciel Degollado.

In May 2006, following an investigation into allegations that Father Maciel sexually abused seminarians, led by Archbishop Charles Scicluna of the then-Congregation for the Doctrine of the Faith, the Vatican announced it had sanctioned the Mexican priest and asked him to renounce celebrating public Masses and live a life of penance.

Decades of sexual abuse

After his death in 2008, it was revealed that Father Maciel had sexually abused dozens of children over several decades. 

In 2010, the Vatican announced that Father Maciel was guilty of “the very grave and objectively immoral actions” and “real crimes,” and had lived a “life devoid of scruples and of genuine religious meaning.”

A 2025 HBO docuseries “Marcial Maciel: The Wolf of God” — detailing the founder’s disturbing past, which included abuses, drug addiction and fathering children whom he also sexually abused — centered on 2024 revelations that Father Maciel’s crimes were known by the Vatican as far back as the 1950s.

Vatican planned action in 1956

According to the archives of Pope Pius XII, which were opened in 2020, the Vatican was poised to take action against Father Maciel in 1956 and was planning to remove him from the priesthood. 

However, upon Pius XII’s death in 1958, Father Maciel’s allies took advantage of the leadership vacuum to clear his name, The Associated Press reported.

Welcoming the Legionaries to the Vatican, the pope said the congregation’s General Chapter was “a privileged moment for communal discernment and listening to the Holy Spirit.”

However, he also acknowledged the religious group’s past, noting that the members are “heirs to a charism” that has grown through various “historical expressions” that were “sometimes painful and not without crisis.”

“This shared memory does not look only to the past, but also impels constant renewal in the present, faithful to the Gospel,” he said. 

‘A gift of the Holy Spirit’

Nevertheless, he continued, the charism entrusted to the Legionaries is “a gift of the Holy Spirit” that must be “received with gratitude and consolation.”

“Remember, therefore, that you are not the owners of the charism, but its custodians and servants,” the pope said. “You are called to give your lives so that this gift may continue to bear fruit in the Church and in the world.” 

Pope Leo said that the Legionaries’ mission of offering a “visible testimony of mutual listening and joint search for God’s will” requires “humility to listen, inner freedom to express oneself sincerely, and openness to accepting collective discernment.”

“I urge you to continue living in an attitude of prayer, humility, and inner freedom. Do not pursue personal or regional interests, nor seek mere organizational solutions, but above all, the will of God for your religious family and for the mission the Church has entrusted to you,” the pope said.

From Pompeii to Pavia: Pope Leo XIV to make 6 pastoral visits throughout Italy

Pope Leo XIV will travel to six destinations across Italy this year, the Vatican announced on Feb. 19, journeying from the shrine of Our Lady of the Rosary of Pompeii in the south to the tomb of St. Augustine in northern Italy.

Each of the six destinations carries distinct spiritual or social significance with visits ranging from a Mediterranean island synonymous with the migrant crisis to an area that has been afflicted by illegal waste dumping by organized crime on the eve of the anniversary of “Laudato Si’.”

Our Lady of Pompeii

The most symbolically resonant of the trips will bring the pope south to the Pontifical Shrine of the Blessed Virgin of the Rosary of Pompeii on the first anniversary of his election on May 8, the day of the Prayer of Supplication to Our Lady of Pompeii, to whom Pope Leo entrusted his mission as pope.

The Pompeii shrine, located in the shadow of Mount Vesuvius in the Campania region of southern Italy, is one of the most visited Marian shrines in Italy. 

It was founded in the late 19th century by St. Bartolo Longo, whom Pope Leo XIV canonized last October. 

Longo, a former self-described Satanist, experienced a dramatic conversion and devoted the rest of his life to promoting the rosary and serving the poor.

Afternoon visit to nearby Naples

Pope Leo will offer Mass at the shrine before traveling to nearby Naples for an afternoon visit, where he will meet with clergy and religious at the city’s cathedral and greet the faithful in the Piazza Plebiscito, one of the largest public squares in Italy.

The six Italian pastoral trips are all structured as day or half-day visits, taking Pope Leo to five of Italy’s 20 regions during the spring and summer months, from Lombardy in the north to the seaside of the Adriatic Riviera and an island south of Sicily.

Acerra, the ‘Land of Fires’

On May 23, the pope is scheduled to visit Acerra, a town of roughly 60,000 people located about nine miles northeast of Naples in a region known as the Terre dei Fuochi, or “Land of Fires.” 

For decades, the area has been afflicted by illegal waste dumping and burning, much of it linked to organized crime, causing elevated rates of illness among local residents. 

Pope Leo has chosen to visit on the eve of the anniversary of “Laudato Si’,” Pope Francis’ 2015 encyclical on care for the environment.

Pavia, St. Augustine’s final resting place

On June 20, the Augustinian pope will travel north to Pavia, a city in Lombardy, to pay tribute to St. Augustine of Hippo. 

The Basilica of San Pietro in Ciel d’Oro in Pavia houses the remains of the fourth-century bishop and theologian, one of the most influential figures in Christian history. Augustine, born in what is now Algeria, died in A.D. 430. 

His relics were transferred north to Lombardy in the eighth century. 

Lampedusa, symbol of the global migration crisis

On July 4, Pope Leo will visit Lampedusa, the tiny Italian island in the Mediterranean Sea that lies closer to the coast of Tunisia, roughly 70 miles away, than to Sicily, some 127 miles to the north. 

Pope Francis visited Lampedusa in July 2013 to draw attention to those who had lost their lives attempting the crossing from the African coast, making it the first trip of his pontificate. 

The island has since remained a powerful symbol of the global migration crisis, serving as a primary European entry point for migrants, many coming from Libya and Tunisia.

Assisi for the Jubilee Year of St. Francis

On Aug. 6, Pope Leo will travel to Assisi, the Umbrian hill town and birthplace of St. Francis, to offer Mass and meet with young Europeans as part of the Church’s celebration of the special jubilee year marking the 800th anniversary of St. Francis’ death. 

The papal visit coincides with the feast of the Transfiguration of the Lord and falls a few days after the annual celebration for Assisi’s Basilica of Santa Maria degli Angeli, a 16th-century church built over the small chapel where St. Francis founded the Franciscan order. 

Each year during the first week of August pilgrims to the basilica can receive a plenary indulgence (under the usual conditions), recalling St. Francis mystical experience at the site in 1216 in which St. Francis asked Christ to offer complete remission of all sins, to all those who, repented and confessed, within that church.

The Rimini Meeting 

The final announced visit will take Pope Leo to Rimini on Aug. 22 for the Meeting for Friendship Amongst Peoples, an annual gathering organized by Communion and Liberation, a Catholic lay movement with roots in Italy. 

Pope Leo will be the first pope to attend the event, known informally as the Rimini Meeting, and will also offer Mass with Catholics of the diocese.

International Travel Still Unconfirmed

The announcement of the Italian trips comes amid speculation about Pope Leo’s international travels. 

The Vatican has yet to officially confirm any international papal travel in 2026, though bishops in Angola and Equatorial Guinea have referenced upcoming papal visits, and church officials in Spain have similarly indicated they expect Pope Leo in June. 

A one-day visit to Monaco and a year-end return to Peru, where Pope Leo spent significant years of his ministry before his election to the papacy, has also been the subject of discussion.

A Vatican spokesman confirmed earlier this month that there are no plans for Pope Leo to travel to the United States or Mexico this year.

Diplomatic tensions and doctrinal tests in Leo’s first Lent (Opinion)

The transition from Shrove Tuesday’s festivities into Ash Wednesday’s fasting can often be stark and somewhat unsettling, serving as a time of change on many levels in the Church. 

As my Catholic Herald colleague Clement Harrold wrote, the good news of Christianity cannot be understood without “the recognition that there is something wrong with us”, a recognition which forces personal change during Lent.

Over the past few days in Rome, this stark change and consequent inner reflection have been notable in varied ways. 

First, the Vatican Secretary of State issued a cold, clear rebuttal to the American invitation to join President Donald Trump’s Board of Peace for Gaza. 

The Holy See “will not participate in the Board of Peace because of its particular nature, which is evidently not that of other states,” Cardinal Pietro Parolin informed journalists on Monday. 

Instead, he “insisted” that the United Nations be the body “that manages these crisis situations”, although the Board is required to report its activity to the UN.

The White House received it poorly, with the (Catholic) press secretary Karoline Leavitt replying: “I think it’s deeply unfortunate. I don’t think that peace should be partisan or political or controversial.”

With the decision now made, the Holy See’s diplomatic influence in the region may suffer, with Trump likely to take the view that the Vatican turned down its chance to have a meaningful input into the future of the Holy Land and surrounding area. Yet this view is not shared by all. 

The Holy See’s de facto point man in the region, the Latin Patriarch of Jerusalem, Cardinal Pierbattista Pizzaballa, has firmly criticised Trump’s endeavour. 

“I think it is a colonialist operation: others deciding for the Palestinians,” said the Italian cardinal earlier this month.

Closer to home, St Peter’s Basilica is gearing up for its 400th anniversary of consecration later this year, with a wide range of new visitor features and tourist-tempting options designed to highlight the basilica, or generate more footfall and increased revenue, depending on one’s point of view. 

For locals and pilgrims, though, the one simple thing Cardinal Mauro Gambetti, Archpriest of the Basilica, could do to effect change in the Vatican would be to overturn the March 2021 note which controversially banned nearly all of the private Masses which had hitherto been the daily norm.

While no such welcome reinstatement of the private Masses is yet on the cards, one positive step was the return of a Pope leading the Ash Wednesday procession from the Benedictine church of Sant’Anselmo to the Dominican church of Santa Sabina. 

With Pope Francis wheelchair bound and then in hospital for the last few such events, Leo’s first Ash Wednesday procession saw a pope once more on the streets in his diocese – a sight Romans are particularly keen to witness, and whose importance should not be overlooked.

Leo also signalled great continuity with his predecessor last Saturday when he confirmed a large swathe of cardinal members of the Dicastery for Bishops, along with appointing Sister Simona Brambilla, prefect of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life, as a member. Both elements are immensely significant.

The former demonstrates continued roles at the Vatican for cardinals such as Parolin and Fernández, about whose future in Rome under Leo speculation had been growing. 

Both men, though serving the Holy See for greatly varying lengths of time, can be linked to the most pivotal elements of Pope Francis’s pontificate and legacy, hence the intrigue regarding their future under Leo.

The latter revealed that Leo is likely to continue the innovation made by Pope Francis of having women hold leading curial roles, something defended this week by Leo’s predecessor in the Dicastery for Bishops, Cardinal Marc Ouellet, who wrote passionately – and arguably under orders – on the subject for Vatican News.

But all that aside, once again relations between the Society of Saint Pius X (SSPX) and the Holy See are the chief news item of the week. 

As expected, SSPX Superior General Fr Davide Pagliarani issued his prompt reply to Cardinal Fernández – a rejection of the dialogue under the terms outlined. 

Pagliarani penned the striking line: “We both know in advance that we cannot agree doctrinally, particularly regarding the fundamental orientations adopted since the Second Vatican Council.”

While Fernández’s statement after the meeting last week had hinted at “dialogue” over the levels of assent given to the Second Vatican Council, the SSPX rejoined that the official response on the documents had already been given by the Holy See in controversial texts such as Traditionis Custodes, Evangelii Gaudium or Amoris Laetitia.

Pointing to this divergence on “doctrine”, Pagliarani thus sought to lobby Fernández in the name of “charity towards souls and towards the Church”, mentioning how “neither of us wishes to reopen wounds” – a veiled request for the Holy See not to make any declaration of excommunication following the SSPX’s episcopal consecrations.

If Lent is meant to be a time of self-reflection and challenge, then it has without doubt become thus for Leo. 

The SSPX have chosen to be forthright; rather than dialoguing for months before the likely breakdown of negotiations, they have decided to make their position known now. 

Leo has five months to decide what to do, and his response to the Society will arguably define the course of his pontificate.

On the one hand, he has the Society asking for bishops so that they may serve their faithful out of “charity towards souls”, defending this request by highlighting what they see as hypocrisy in the Holy See’s response to China unilaterally appointing bishops yet denying the Society their own bishops.

Yet on the other hand, the SSPX have raised doctrinal questions about Vatican II and also about Pope Francis. 

For Leo XIV, Vatican II is the crux of his pontificate. If he allows such questions to remain unrebuked, he may fear for the authority of his papacy, while also casting an instant judgment on his predecessor’s legacy.

Regardless of one’s position for or against the Society, the doctrinal concerns they raise in the documents mentioned above are those shared by many Catholics, and thus Leo’s next move will have significant implications for the Church at large.

Brother Lawrence and the book that shaped the Pope

What does a pope read? 

While an image of the Vicar of Christ curled up in an armchair, leafing through the pages of a well-worn text, perhaps with a pen in hand and a cup of tea by his side, might seem unusual, there is a venerable tradition of past and present popes enjoying and enjoining the reading of certain spiritual classics. 

Pope St John Paul II extolled the virtues of the Polish epic writer Henryk Sienkiewicz’s Quo Vadis; Pope Benedict XVI expressed great fondness for the Confessions of St Augustine of Hippo; Pope Francis exhibited ample admiration for the reflective writings of the German priest-philosopher Romano Guardini.

More recently, Pope Leo XIV identified The Practice of the Presence of God, by the 17th-century French Carmelite friar Brother Lawrence, as the book that has most significantly influenced his spiritual life, aside from the writings of the eponymous father of his order, St Augustine. What can we learn from this?

Little is known of the simple yet profound life of Brother Lawrence: born Nicholas Herman to a French peasant family during the devastating Thirty Years’ War (1618–1648), he found employment as a soldier, was briefly taken prisoner by German troops, and went on to serve as a footman to the treasurer of the King of France. 

Having experienced a profound personal conversion at the age of 18, Nicholas Herman decided to enter a Discalced Carmelite monastery, located at what is now St Joseph-des-Carmes in Paris. 

There, Nicholas took the name “Lawrence of the Resurrection”, and served the Parisian Carmelite friary in the kitchen as a cook. 

Despite his low position and self-effacing style, Brother Lawrence drew a spiritual following for his wisdom, so much so that some of his conversations, writings and maxims were posthumously collected and promoted by the Archdiocese of Paris.

First published in English in 1895, The Practice of the Presence of God is, properly speaking, a short compilation of documented conversations, letters and spiritual maxims from Brother Lawrence himself, as well as a brief hagiographical reflection on his life and character composed by a contemporary. 

Less than a hundred pages in length in a standard edition, the writings are both highly spiritual and deeply practical. 

Enduring advice is sought and provided on an array of topics, from the distraction of wandering thoughts in prayer to the challenge of practising fortitude in the face of suffering.

The consistent theme is the great joy that is available to us through a deep intimacy with God throughout our daily lives, principally to be found through a humble life of simple self-surrender to the loving will of the Father. 

A particularly striking image to illustrate this way of life appears in the “Eighth Letter”, wherein Brother Lawrence exhorts someone struggling with distraction in prayer: “Hold yourself in prayer before God like a dumb or paralytic beggar at a rich man’s gate. Let it be your business to keep your mind in the presence of the Lord.”

To give an example of the edifying character of Brother Lawrence’s writings, we can look to the “First Conversation”. Reported and recorded by contemporaries, it includes a brief account of his life-changing conversion. 

Witnessing a barren tree in winter and recognising the life-giving power of the spring to come, Brother Lawrence “received a high view of the providence and power of God, which has never since been effaced from his soul”. 

Recalling his admission to the monastery, he is said to have admitted an ironic disappointment with God that his self-sacrificial desire to “smart for his awkwardness and the faults he should commit” upon entering monastic life was instead “met with nothing but satisfaction in that state”. 

Later in the interaction, Brother Lawrence provided practical advice for perseverance in prayer, perhaps counterintuitively commenting that times of spiritual dryness are actually the times most fitting for “good and effectual acts of resignation, whereof one alone would sometimes very much promote our spiritual advancement”.

Subsequent conversations and letters continue in a similar vein, with a spirit of awe and wonder at the goodness of God, a sense of gentle humour and a style of prayer and action that is simple yet profound in its pursuit of closeness to God. 

The humility, simplicity and serenity shown through the life and writings of Brother Lawrence seem quite apposite and attractive for our new Pope, the early evidence of whose papacy suggests personal humility, meekness and balance of temperament.

While book recommendations from our popes can be instructive for our understanding of their personalities and papal styles, they are also deeply fruitful and edifying reads in themselves. 

Quiet spiritual masterpieces like The Practice of the Presence of God can be the perfect accompaniment to our Lenten journey, not least as we seek to grow in ever closer relationship with God. 

As Brother Lawrence reminds us in his “Fourth Conversation”, the presence of God is something we should continually seek and something which constantly surrounds us:

“The time of business does not with me differ from the time of prayer; and in the noise and clatter of my kitchen, while several persons are at the same time calling for different things, I possess God in as great tranquillity as if I were upon my knees at the blessed sacrament.”

Back to 1988? SSPX confirms July consecrations

The Society of St Pius X has published a communiqué and the full text of a letter from its Superior General rejecting a proposal from the Holy See for renewed doctrinal talks under the proposed conditions and declining to suspend episcopal consecrations scheduled for July 1.

In a statement released today, the Society confirmed that a meeting took place on February 12 between Fr Pagliarani and Cardinal Víctor Manuel Fernández, Prefect of the Dicastery for the Doctrine of the Faith. 

The meeting followed the announcement that the Society intends to proceed with future episcopal consecrations.

According to the communiqué, Cardinal Fernández proposed “a path of specifically theological dialogue, according to a very precise methodology, […] to highlight the minimum requirements for full communion with the Catholic Church”. 

The proposal was made on the condition that the announced episcopal consecrations be suspended.

The Society stated that, at the request of the Prefect, Fr Pagliarani presented the proposal to the members of his General Council and took the necessary time to evaluate it. 

On February 18, he sent a written response to Cardinal Fernández, accompanied by several annexes and signed by the five members of the General Council.

The communiqué explains that, since the Holy See made public the fact of the meeting in a statement issued on February 12, the Society considers it appropriate also to publish the content of Fr Pagliarani’s letter and its annexes “in order to allow interested faithful to know precisely the response delivered”.

The Society added that the Superior General “entrusts this situation to the prayers of the members of the Society and all the faithful”, asking that the rosary and the sacrifices of Lent be offered “especially for the Holy Father, for the good of the Holy Church, and to prepare souls worthily for the ceremony of July 1”.

Fr Pagliarani’s letter, dated Ash Wednesday and addressed to Cardinal Fernández, begins by thanking him for receiving him on February 12 and for making the content of the meeting public, which he said “promotes perfect transparency in communication”.

He states that he welcomes “the openness to a doctrinal discussion, manifested today by the Holy See”, noting that he himself had proposed such a discussion seven years earlier in a letter dated January 17, 2019. 

At that time, he writes, the Dicastery had not expressed interest in such talks, on the grounds, stated orally, that “a doctrinal agreement between the Holy See and the Society of St Pius X was impossible”.

“For the Fraternity, doctrinal discussion was – and still remains – desirable and useful,” he writes, adding that even if agreement cannot be reached, “fraternal exchanges foster mutual understanding, allow us to refine and deepen our arguments, and better understand the spirit and intentions that inspire the interlocutor’s positions”.

He explains that his intention in 2019 had been to suggest a discussion “in a calm and peaceful moment, without the pressure or threat of possible excommunication that would have made the dialogue somewhat less free – something that, unfortunately, is happening today”.

Despite expressing satisfaction at what he describes as renewed openness to dialogue, Fr Pagliarani writes that he cannot “out of intellectual honesty and priestly fidelity before God and souls, accept the perspective and goals for which the Dicastery proposes a resumption of dialogue at this juncture; nor, at the same time, the postponement of the July 1 date”.

He says that both parties “know in advance that we cannot agree on doctrinal matters, particularly regarding the fundamental orientations adopted after the Second Vatican Council”. 

He describes the Society’s disagreement as stemming not from “a simple difference of opinion, but from a genuine issue of conscience, provoked by what appears to be a rupture with the Tradition of the Church”.

Referring to the proposal to identify “the minimum necessary for full communion with the Catholic Church”, Fr Pagliarani writes that he does not see how a common dialogue could lead to such a joint determination, since, as he says Cardinal Fernández recalled, “the texts of the Council cannot be corrected, nor the legitimacy of the liturgical reform called into question”.

He states that the interpretation of the Council is already provided in post-conciliar and subsequent documents of the Holy See and that the Council “has been received, developed, and applied over the course of sixty years by successive popes, according to precise doctrinal and pastoral guidelines”.

In this context, he cites documents including Redemptor hominis, Ut unum sint, Evangelii gaudium and Amoris laetitia, as well as the liturgical reform understood in light of Traditionis custodes, as expressions of what he calls the official reading within which the Holy See intends to place discussion.

He also refers to what he describes as the circumstances surrounding the renewed proposal. He notes that seven years passed after his 2019 proposal without a favourable reception and that more recently the Society wrote twice to the Holy Father, first to request an audience and then to explain its needs and situation.

He writes that it was only “when episcopal consecrations are mentioned” that the resumption of dialogue was proposed, which he describes as appearing “dilatory and conditional”, and “unfortunately accompanied by another hand ready to impose sanctions”. 

In the letter he refers to public references to a possible rupture of communion, to schism and to “grave consequences”, adding that such language creates pressure that is difficult to reconcile with what he describes as a genuinely free and constructive exchange.

Fr Pagliarani goes on to state that the Society does not consider it possible to enter into a dialogue aimed at defining the minimum requirements for ecclesial communion, arguing that such a task does not belong to the Society. 

Over the centuries, he writes, the criteria for belonging to the Church have been established and defined by the Magisterium. 

What must be believed in order to be Catholic has always been taught authoritatively in fidelity to Tradition.

Consequently, he says, it is not clear how these criteria could become the object of common discernment through dialogue, nor how they could be re-evaluated in a way that no longer corresponds to what the Tradition of the Church has always taught and which, he adds, the Society seeks to observe faithfully in its own place.

He states that the process concluded with what he describes as a unilateral decision by the then Prefect of the Congregation for the Doctrine of the Faith, Cardinal Gerhard Müller, who in June 2017 set out what he called “the minimum necessary for full communion with the Catholic Church”, explicitly including acceptance of the entire Council and the post-conciliar period.

Fr Pagliarani argues that if doctrinal dialogue is pursued in a manner that is too forced and without sufficient serenity, it risks worsening the situation rather than bringing about a satisfactory result.

“For these reasons,” he writes, “in the shared awareness that we cannot find agreement on doctrine, it seems to me that the only point on which we can meet is that of charity towards souls and towards the Church.”

Prior to the announcement of episcopal consecretions, the situation was similar to 1987, but now we are, unmistakably, back to 1988. Over the past two weeks the atmosphere has shifted from engagement to operation survival. 

The Society of St Pius X has rejected Rome’s current conditions for renewed doctrinal dialogue while confirming that episcopal consecrations will proceed.

It was obvious to anyone who understands the history of the Society that it would not blink. Since the days of Archbishop Marcel Lefebvre, the Society of St Pius X has negotiated from a position of conviction or ideology rather than concession, whether that be judged good or bad.

The Society has always maintained that episcopal succession is not a bargaining chip but a necessity for its survival. 

Whether one accepts that judgement or not, it is the Society’s view. Under this logic, negotiations may continue, but the consecrations will not be used as leverage, as the Dicastery attempted to do.

Now, as the Society once again controls possession after the Dicastery’s communiqué presented on February 12, the real question is whether Rome is prepared to negotiate under conditions it does not control. 

By declining the proposal while keeping the door open to dialogue, the Society signals that talks may proceed, but only on terms that do not pre-empt its ecclesial position.

In 1988 Rome initially appeared firm before accelerating efforts to reach agreement and agreeing to a bishop, understanding that delay risked irreversible fracture. The same dynamic now seems plausible. 

The fact that the Dicastery’s communiqué on February 12 was pre-written and swiftly publicised suggests that neither side wishes to negotiate in obscurity. 

The coming weeks will determine whether this becomes another 1988 or, unlike 1988, a negotiated settlement under duress.

Derelict Galway church to return to former glory as restoration team plan triple-phase project

A dilapidated Galway church and national monument from the 19th century is set to be restored to its former glory.

St Brigid’s Church in Portumna is due to undergo restoration works as part of a major project taking place over three phases, planning to start in March.

The works are being carried out by restoration workers from That Old House Ireland, who offer self catering travel experiences in old, renovated Irish houses.

That Old House Ireland have said that they will be working with the planning office and local town leaders to identify the best use for the church in its “next phase of life”.

The church dates back to the 19th century

The church dates back to 1825 and is listed as a national monument, meaning that the restoration team will be working closely with the county heritage officer on the Gothic building.

Sharing photos and video footage of the exterior and interior of the church on social media, That Old House Ireland said this was the “perfect projec”’ for restoration.

The post read: “Located in beautiful Portumna, County Galway the church was built around 1825 by donation of the Earl of Clanricarde, Portumna Castle (or so I’m told). The church is in a T-plan Gothic style with beautiful, yet simple ornamentation. This proud building has fallen into severe dereliction over the past several years which means it’s a perfect project for us.

“Protected for its architectural heritage, it is also listed as a national monument which means we’ll be working closely with the county heritage officer and a conservation engineer to ensure we honor its history during restoration.

“Locally known as the old parish hall, several people have shared stories of enjoying gymnastics, basketball and other games in the old church when they were young.

“This project will go through 3 phases, hopefully commencing in March, as we have ministerial approval for essential repairs, but will also need input from the county’s conservation officer.

“Phase one will focus on repairs to the roof, windows/doors and structure to make it water tight. And while we are doing this, we’ll be working with the planning office and local town leaders to identify the best use for the church in its next phase of life.”

Incoming head of safeguarding at Presbyterian Church resigns

The person due to become head of safeguarding at the Presbyterian Church in Ireland has resigned from another position within the church.

Dermot Parsons was the Council for Social Witness secretary, but was due to take up the safeguarding role.

The resignation was announced at a special meeting of around 400 ministers and elders in Belfast on Wednesday

The person due to become head of safeguarding at the Presbyterian Church in Ireland has resigned from another position within the church.

Dermot Parsons was the Council for Social Witness secretary, but was due to take up the safeguarding role.

The resignation was announced at a meeting of around 400 ministers and elders in Belfast on Wednesday.

The gathering was given an update on the response to the safeguarding crisis which engulfed the church in November last year.

The announcement was made by the Very Rev Dr David Bruce, convenor of the church's general council.

"Effective from the end of January past, Mr Dermot Parsons who was the Council for Social Witness secretary and was stepping in to the role of head of safeguarding, has resigned his position," Bruce said.

"Active steps are being taken to recruit a successor."

Examination of non-disclosure agreements

Also at Wednesday's meeting in central Belfast, it was confirmed that work is under way to examine the church's use of non-disclosure agreements, which prevent former members of staff speaking about their time at the church.

The church's deputy clerk, Rev Peter Gamble, told the meeting that a "task group" had been appointed and "is already beginning its work on the examination of the use of non-disclosure agreements, as part of settlement arrangements for employees leaving the organisation".

It is not clear how many such agreements were made in recent years.

There have some calls for them to be declared null and void.

Wednesday's meeting lasted just over three and a half hours, including an hour-long lunch break.

PSNI investigation

The Police Service of Northern Ireland (PSNI) is looking into safeguarding concerns at the church.

Their investigation followed a church admission of "serious and significant failings in the central safeguarding functions of the Presbyterian Church in Ireland from the period 2009 to 2022".

Churches have been told not to destroy any information that the PSNI may require as part of their investigation into the safeguarding failures.

An email has been sent to congregations outlining the need to "preserve" documentation.

At Wednesday's meeting, which was called a 'special general assembly', it was agreed to change a senior position within the church.

The role of general secretary and clerk of the General Assembly will be split into two jobs. A new position, director of operations, will be created along with the existing clerk role.

The church is updating its safeguarding policies and procedures.

Rev Gamble told the meeting: "The bottom line is, if we want to do safeguarding well – and we do – it will cost money."

As well as the police investigation, the Charity Commission for Northern Ireland has launched an inquiry into the church.

Gribben was, until recently, the head of the church - known as moderator.

He stepped down at the end of November saying that although he had not been directly responsible for the delivery of safeguarding, some of the failings happened when he held senior positions within the church.

The next planned meeting of the church's general assembly will be in June, with four days set aside for the gathering.

Priests Say ICE Contractor GEO Rejected Vote on Human Rights Review

A set of Catholic investors said on Monday private-prison operator GEO Group has rejected a shareholder vote designed to shed light on alleged human rights violations in its operation of ICE detention facilities as part of U.S. President Donald Trump’s immigration crackdown.

The government contractor has become one of the biggest benefactors in Trump’s expansion of the Immigration and Customs Enforcement agency, including operating a fast-growing detention center in Southern California. 

Complaints of poor treatment, including dismal sleeping conditions and a lack of fresh air at facilities run by GEO and others, have sparked protests against the administration as it ramps up detentions and pushes for mass deportations.

A group of social activist investors led by Jesuit priests said GEO rejected a proposed shareholder vote to review its human-rights conduct, ended talks on facility visits and reduced its reporting on human rights.

“The fact that the company isn’t transparent with us, that raises red flags. Does it have something to hide?” asked Bryan Pham, a Jesuit priest who leads the investors’ talks with GEO.

GEO said in an emailed statement that it “has had ongoing engagements with a broad group of shareholders for several decades. Our company’s disclosures are constantly evolving, informed by these long-standing broad shareholder engagements, and are developed in compliance with our legal obligations as a federal government contractor.”

GEO, based in Boca Raton, Florida, is one of the largest operators of detention centers for ICE, which accounted for 41.5% of GEO’s 2024 revenue. 

Adam Sawyer, director of research for Relevant Research, which runs the ICE Detention Reports website, says GEO runs the fourth- and fifth-largest ICE facilities: one in South Texas housing about 1,790 and one in Adelanto, California, housing some 1,784 people, as of last month.

A year earlier, in January 2025, the South Texas facility held 1,664 people and the one in Adelanto held just 2 people, Sawyer said.

Call for risk report

The Catholic investors led by the USA East Province of the Society of Jesus hold as little as $53,000 of GEO’s shares, according to disclosures. 

But they’ve had an outsized influence over larger investors, winning 88% of shareholder support on a vote that pressed GEO to issue an annual human rights report in 2019.

In November, the priests submitted a shareholder proposal that would require GEO to disclose ”whether its services contribute to violations of international human rights law and expose the company to material risks.”

The filers mentioned a University of Washington report that detainees have been sent from a GEO-run facility in Tacoma, Washington, to the controversial CECOT mega-prison in El Salvador. A GEO unit buses detainees to deportation flights, the report states.

In a December 30 letter seen by Reuters, a GEO attorney told regulators the proponents’ claims were “false and misleading” and that it would not allow shareholders to vote on the disclosure proposal from the priest group.

“The entire theme and premise of the Proposal is that the Company is engaging in enforced disappearances in violation of international human rights law” through its contracts, GEO attorney Esther Moreno of the Akerman law firm said in the letter. The services “are provided in compliance with U.S. federal immigration law,” Moreno said.

In the 2019 case, GEO asked the U.S. Securities and Exchange Commission for permission to skip the shareholder vote, a common corporate practice. 

The agency, under Trump, put new policies in place in November, making it easier for companies to skip such votes without waiting for regulators’ blessing, enabling GEO to forgo the vote.

Pham said GEO’s claims don’t match the resolution’s language since it only seeks more information, and said GEO has cut back its human rights reporting.

GEO, he said, owes more explanation about its treatment of detainees like Rumeysa Ozturk, a Turkish graduate student arrested in Massachusetts in March over an editorial she co-wrote in the Tufts University student newspaper in 2024 supporting Palestinians in Israel’s war in Gaza. 

In a July Vanity Fair article, Ozturk described being held for 45 days at a GEO facility in Louisiana deprived of sleep and fresh air.

GEO did not directly address Pham’s concerns. A representative said GEO “plays no role” in granting ICE facility access and that it offers medical care and legal advice.

“We are proud of the role our company has played for 40 years to support the law enforcement mission of U.S. Immigration and Customs Enforcement,” GEO said.

Clerical sexual abuse survivor urges Church action after Italian court upholds conviction

An appeals court in southern Italy confirmed that a former priest used manipulative tactics to sexually abuse several minors, and that members of the diocese, including the bishop, were aware and actively covered up the abuse. 

In mid-January, the Court of Appeals of the southern Italian city of Caltanissetta published its “Statement of Reasons,” a 50-page document explaining the court’s July 1 sentencing of Father Giuseppe Rugolo to a three-year prison term. 

OSV News obtained a copy of the document.

In it, the court said Father Rugolo’s abuse of three victims — Antonio Messina, Salvatore Cacciato and Filippo Lo Presti — involved a “predatory” pattern of behavior that was characterized as “deviancy masked as pastoral mission.”

The case drew attention for the public release of recordings, including some made by the accused priest during private conversations with Bishop Rosario Gisana of Piazza Armerina. 

In one recording, Bishop Gisana tells the former priest, who expressed concerns over the investigation into his abuse, that the “only thing we can do is to pray to the Lord because the problem is not only yours, but mine as well because I covered up this story.”

In a 2024 interview with the Italian newspaper La Stampa, Bishop Gisana said his words were “taken out of context from the conversation.”

Bishop Gisana and the diocesan judicial vicar, Msgr. Vincenzo Murgano, were indicted last year for perjury-related statements made at Father Rugolo’s trial and are set to appear in court March 12.

Frustration with ‘Vos Estis’

While the damning civil court findings against Father Rugolo give some sense of justice, for Messina, the Catholic Church’s inaction in a proven case of systemic cover-up is disheartening. 

In an interview with OSV News on Feb. 10, Messina said that assurances that the Pontifical Commission for the Protection of Minors would be “a privileged place of listening” felt hollow.

He also expressed frustration that “Vos Estis Lux Mundi” (“You are the light of the world”), the Church’s procedures for investigating allegations of sexual abuse or the cover-up of abuse, failed to result in disciplinary action against Bishop Gisana, who continues to serve as bishop of the diocese.

“I believe there has been a failure in the application of ‘Vos Estis Lux Mundi,’ and more generally a failure of these norms intended to address abuse,” Messina said. “Every time we tried to invoke these rules, including through my canon lawyer, we were told they could not be applied to my case because they were not retroactive. However, regardless of that, I believe the law did not prevent, and does not prevent, the Holy See from intervening regarding the bishop, especially given that the court ruling is very clear.”

Messina also noted that, despite reports that Father Rugolo was laicized after his 2025 sentencing, he is still listed as an active member of the clergy on the diocesan website.

“There has been no official notice. The Diocese of Piazza Armerina still lists him among its clergy in its website, with assignment in (the Archdiocese of) Ferrara,” Messina told OSV News, adding that “as far as I am concerned, yes, he remains a priest.”

In a statement published July 5, the diocese said that it, “in compliance with canonical regulations, had previously initiated a canonical process that concluded with a sentence of condemnation.” 

OSV News reached out to the Diocese of Armerina regarding Father Rugolo’s clerical status and is awaiting a response.

Communication with PCPM

After Rugolo was found guilty in 2024, communication began between Messina and Bishop Luis Manuel Alí Herrera, secretary of the Pontifical Commission for the Protection of Minors.

Messina shared his correspondence with the commission, as well as a letter he sent to Pope Leo XIV, with OSV News.

In a letter dated Nov. 4, 2024, Bishop Alí informed Messina that Pope Francis had extended an invitation to a private audience at the Vatican. 

However, due to scheduling conflicts and the subsequent illness and death of the pope, the meeting would never take place. Nevertheless, Messina kept in contact with the commission secretary, including traveling to Rome to meet with him in May.

Bishop Alí wrote again on July 15 to confirm that he had briefed Pope Leo on Messina’s case, as well as his concerns regarding Bishop Gisana’s continued leadership of the diocese despite the public proof of covering up his abuse.

“His Holiness has clearly expressed that protection from abuse and justice are fundamental points of the Church’s mission and of his pontificate,” the bishop wrote. 

“I wish to confirm my and our desire to maintain an open dialogue with you, as Pope Leo XIV indicated to me in recent days. He believes that his Commission for the Protection of Minors can be a privileged place of listening, created exactly for all those who have suffered from abuse and, like you, wish to turn to the Holy See,” he added.

In September, Bishop Alí responded to a letter from Messina, who asked the commission for assistance regarding alleged actions by Bishop Gisana to discredit him as well as alleged harassment by members of the Diocese of Piazza Armerina. 

In his letter, the bishop reaffirmed the commission’s mandate, which “concerns the development of protection policies,” and that Messina’s “story will be held in significant consideration by the Commission in the performance of its mission.”

He also assured the survivor of his “will to maintain an open dialogue with you.”

However, Messina told OSV News that, after that letter, multiple attempts to contact the commission secretary, including an update on a requested audience with Pope Leo, went unanswered. 

“It is an incomprehensible silence,” Messina said. “The only explanation I fear is that silence is being chosen deliberately, leaving me without an answer. This is what happened with the dicasteries, to which I sent my letters and trial documents asking them to intervene.”

‘Limits’ on mandate

OSV News reached out via email to the pontifical commission Feb. 12 regarding Messina’s frustration over its silence. A message from the commission’s press office confirmed receipt and said it would respond “but probably not before” Feb. 16.

Shortly after OSV News received the commission’s confirmation, Messina said he had received an email with an attached letter from Bishop Alí apologizing for the delayed response. However, the letter, dated Feb. 12, erroneously labeled the year as “2025” instead of “2026.”

Bishop Alí assured that Messina’s concerns were forwarded to the Dicastery for the Doctrine of the Faith and, while assuring the commission’s continued “openness to dialogue and listening,” he noted that there are “limits that our mandate imposes.”

“In fact, the Commission has no competence regarding individual cases or judicial aspects, especially when it concerns proceedings that are still pending,” the bishop said. “This in no way diminishes the attention and respect with which we received your testimony, but we are not in a position to be able to request information on what you have asked,” the bishop wrote.

The “information” in question was a request Messina made Nov. 1 for answers regarding Father Rugolo’s canonical status.

He also confirmed that Messina’s request for a private audience with Pope Leo “was immediately transmitted to the competent body of the Roman Curia, the Prefecture of the Pontifical Household, so that it could be evaluated according to the agenda and the availability of His Holiness.”

As of publication, the commission had not sent its response to OSV News.

Questions, determination remain

While he appreciated receiving a response after five months of waiting, for Messina, Bishop Alí’s message raises more questions than answers about whom he and survivors like him can turn to when seeking updates on canonical cases or facing problems with local dioceses.

Nevertheless, Messina said that despite alleged attempts by members of the diocese to intimidate or silence him, “I still have a tiny bit of faith, and I hold on to it.”

Despite the suffering and discouragement, “I hope to maintain this determination, and that there will be not only a definitive conviction of the priest who abused me and other boys, but also an exemplary conviction of Bishop Gisana and his judicial vicar, because they covered up and attempted — and continue to attempt — to cover up the crimes he committed.”

When asked what he would like to tell Pope Leo, Messina told OSV News that he would ask him “to listen to me and to put the necessary measures into practice, and not to wait for victims to move forward on their own.”

“We cannot do everything on our own. The Church cannot absolve itself of the responsibility to intervene directly when the facts are clear and, especially in this case, supported by documentation,” he said. 

Brooklyn Diocese knew of abuse allegations decades before barring priest from ministry, files show

Recently unsealed personnel files from the Diocese of Brooklyn show that diocesan leaders knew explicit details of repeated sexual misconduct and abuse allegations against a priest for decades before he was officially barred from ministry.

New York Supreme Court Judge Joanne Quiñones in January ordered the unsealing of diocesan records related to Patrick Sexton, a former priest who was officially barred from ministry there in 2004 and was eventually laicized by Pope Benedict XVI.

The judge’s order was connected to a lawsuit against the Brooklyn Diocese regarding alleged abuse by Sexton.

A November 2004 letter from then-moderator of the diocesan curia, Monsignor Otto Garcia, to Cardinal Joseph Ratzinger — then-prefect of the Congregation for the Doctrine of the Faith (now the Dicastery for the Doctrine of the Faith) — said that “for many years” the diocese “has had to deal with numerous allegations of sexual abuse” leveled against Sexton.

Garcia told Ratzinger — who the following April would be elected Pope Benedict XVI — that the allegations included “taking photographs of young boys disrobed, sexual touching over and under the clothes of the victim, masturbation, and oral sex.”

Sexton “admitted to a number of these allegations” and “denied some of them as well,” Garcia wrote.

The priest told Ratzinger that Sexton was “removed from priestly ministry” in 1990, though that designation appears to have been informal, as Garcia also wrote that Bishop Nicholas DiMarzio in 2004 imposed a “canonical precept” barring him from both priestly ministry and presenting himself as a priest.

DiMarzio’s 2004 edict had the result of “formalizing what [had] been in effect” since 1990, Garcia wrote.

The monsignor said that the bishop had already urged Sexton to petition the Vatican for laicization and that if he declined to do so then DiMarzio himself would seek the dismissal. The Brooklyn Diocese lists Sexton as having been laicized in 2006.

‘He did not think that it was abnormal’

Though Sexton was officially barred from ministry in Brooklyn in 2004, diocesan officials knew of sexual misconduct allegations against him at least 25 years prior, according to the files released in January.

The unsealed personnel files, obtained by EWTN News, show documentation of accusations dating back to at least 1979.

On Sept. 6 of that year, Monsignor Anthony Bevilacqua wrote an account for Sexton‘s “confidential file” in which he relayed having spoken to Sexton about allegations that the priest “took pictures of naked boys in a shower.”

Sexton admitted to having taken the pictures of the boys while they were showering at Jones Beach on Long Island, according to the file. The boys ranged from age 7 to 10.

Sexton “[did] not know why” he took the pictures, Bevilacqua wrote, and Sexton further said that at the time he “did not think that it was abnormal.”

Bevilacqua said he spoke to multiple police officers and two parents of the children regarding the incident. In a memorandum to Bishop Francis Mugavero he said he would “not recommend” that Sexton be transferred from his parish; his actual recommendation to the bishop is redacted in the file reviewed by EWTN News.

‘Because it was pleasurable‘

In another entry in Sexton’s confidential file, this one dated Sept. 29, 1986, Garcia relayed a conversation he had with a boy at the diocesan chancery who alleged that Sexton had touched him inappropriately during an overnight stay at the rectory of Brooklyn’s St. Cecilia Catholic Church.

The account — in which the victim’s name is redacted — says that Sexton invited the young boy over to the rectory, during which he took a picture of him getting out of the shower and then later fondled him repeatedly.

The boy, who is identified as being 11 years old at the time of the first incident, further said that Sexton at times grabbed the boy’s hand and “tried to put them under [Sexton’s] underpants.” The boy said he experienced anger issues and declining grades in school after the incidents.

In an entry dated the next day, Sept. 30, Garcia said he spoke to Sexton, who “did not deny the allegations” but denied that his behavior was of a “sexual nature.”

Pressed as to why he would “put his hands on someone’s genitals,” Sexton responded: “Because it was pleasurable.” Garcia said the priest continued to insist that there was “nothing ‘sexual’” about his behavior.

The priest “denied that there had been other similar situations,” Garcia wrote, though he subsequently “admitted to similar actions” involving another boy.

Sexton made an appointment to see Mugavero the next day, the file notes. A subsequent entry on Oct. 2 says the priest met with the bishop on Oct. 1, though much of that entry is heavily redacted.

One portion indicates that some sort of action had been taken so that Sexton could “work out his problem.” The entry said Mugavero indicated that Sexton once again “did not deny any of the allegations.”

Another largely redacted entry from Garcia several months later, on Jan. 28, 1987, makes reference to a meeting the bishop had with Sexton; it is unclear if it was the meeting that took place the previous October.

The account notes that the bishop encouraged Sexton “as a brother priest, so that he may continue to develop his many positive talents.”

‘We need to speak about this’

By late 1990 it appears that Sexton had left ministry entirely; a file lists him as having taken sick leave effective Sept. 20 of that year.

In a letter dated Dec. 11, 1990, Bishop Thomas Daily — who had been installed in the diocese on April 18 — wrote to Garcia that Sexton wanted “no financial assistance” from the diocese, though he requested that his health benefits and pension both continue.

“He lives with his brother in Manhattan, and is playing the organ here and there in churches,” the bishop wrote. “We need to speak about this.”

The files indicate that accusations continued to be leveled against the priest as late as November 2000 and for alleged abuse occurring as late as 1990.

A 2004 file lists him as living “as a layman with secular employment.” He would be laicized by Pope Benedict XVI on April 7, 2006.

‘Civil accountability and transparency’

In a statement to EWTN News, the Brooklyn Diocese said it “does not comment on pending litigation” but that it “recognizes the devastating impact of sexual abuse and has and will always continue to apologize to all victim-survivors of clergy sex abuse.”

In 2004, two years before Sexton was laicized, the diocese — like many others in the U.S. around that time — implemented a safe environment program following the U.S. bishops’ Charter for the Protection of Children and Young People.

The diocese told EWTN News that it mandates sexual abuse awareness training for “all clergy, employees, and volunteers who interact with children.”

The diocese also said it performs mandatory background checks “for all seminary and diaconate applicants, as well as every clergy member, employee, and volunteer with regular contact with minors.”

Anelga Doumanian, a Seattle-based attorney whose firm is representing three of Sexton’s accusers, said the release of the files represents a “landmark” decision in U.S. courts.

None of Doumanian’s clients are represented in the allegations found in Sexton’s files, she said. The lawsuit that led to the release of those materials was filed under New York’s Child Victims Act, which allows victims to sue alleged abusers past the standard statute of limitations.

Doumanian argued that the files will show “the diocese either knew or should have known that Sexton was a danger to, or likely to sexually abuse, children.”

She said the judge’s order signals an important milestone for abuse victims seeking justice in court.

“The moment that you have a lawsuit in a courtroom, that is now open to the public,” she said. “The public has access to the courtroom. The diocese is using terms like ‘confidential documents,’ but that doesn’t discount the openness of courts.”

Ultimately, the release “makes it clear that institutions — whether it’s a religious institution or otherwise — are subject to civil accountability and transparency” in court, Doumanian said.

A trial date in the suit against the Brooklyn Diocese will be set at a future date, the attorney said.

Buffalo diocesan priest charged with harassment following argument

A priest of the Diocese of Buffalo is facing a second-degree harassment charge stemming from an alleged altercation that happened last December.

A woman said that she got into a verbal argument with the Rev. Michael LaMarca at Our Lady of Czestochowa Parish on Dec. 23, according to North Tonawanda police. She alleged LaMarca then grabbed her by her arms and pushed her against a counter.

LaMarca was arraigned in North Tonawanda City Court on Jan. 9.

A spokesperson for the Catholic Diocese of Buffalo released the following statement to BTPM NPR:

“The Diocese of Buffalo is aware of a matter involving Father Michael LaMarca.  The Diocese is gathering and examining all available information.  We understand that Father LaMarca was never arrested.  Father LaMarca was served with a simple appearance ticket, and he pleaded ‘not guilty’ to a single non-criminal violation.  The Diocese is committed to its teachings and to upholding Christian and Catholic values.  To that end, the Diocese will allow this matter to be handled in Court and will fully cooperate with law enforcement.”

Ordained a priest in 2016, LaMarca is the pastor of the Roman Catholic Community of the Tonawandas.

He is also the official chaplain for the Buffalo Bills since 2023, succeeding Msgr. Francis Weldgen upon the latter's retirement.

Priest in abuse case says he cannot pay €60,000 fine to avoid jail

The founder of a child charity sentenced to 9.5 years in jail for his role in a case involving the abuse of minors under his care has said he is unable to pay the €60,000 fine to avoid prison.

In a statement issued after his sentencing, Father Antonios Papanikolaou, who established of Ark of the World (Kivotos tou Kosmou), described his conviction as a having been decided in advance.

“The conviction, issued in my absence after my lawyers withdrew … and after I left, for reasons of extreme bias of the court and deprivation of my defense rights, was predetermined,” the cleric said.

The ruling gave Papanikolaou the option to buy off his jail sentence at a rate of €10 a day.

“I live with my wife and minor child on a reduced salary and therefore cannot pay even the smallest installment. I leave myself to any fellow human being … hoping for their help,” he said.

“The imposed sentence paves the way for the suffering I have endured for years and will continue to follow as far as human justice allows,” he said.

Catholic priest admits beating ex-lover with silver bar while trying to ROB her of family jewels during horror home raid

A CATHOLIC priest has been locked up for battering an ex-lover with a silver bar during an attempted robbery of her family jewels.

Don Giuseppe “Pino” Madeo, 63, was sentenced to one year and four months behind bars for the brutal assault on his former flame.

The mad father went on the rampage at the woman’s home in Rome, Italy, on September 27, 2021, wielding a silver ingot while demanding she open her safe.

In a bid to steal the valuables, Madeo struck his ex-lover on the head to force her to open it and empty its contents onto the bed.

The woman, now aged 70, was 65 at the time, was left with no option but to comply while the holy hothead gathered jewellery into a plastic bag.

After she managed to call her son for help, Madeo snatched her phone and smashed it on the ground.

But the rogue priest’s robbery attempt was foiled when the son turned up and raised the alarm.

Cops rushed to the property and shackled Madeo before he could make an escape.

The victim was taken to hospital with bruising and injuries to her forearm, face, scalp and neck.

She later filed a complaint with the Aurelio district police station, leading to a probe and madman Madeo being sent for trial.

Although she reportedly attempted to withdraw her complaint, the case proceeded as prosecutors had already filed criminal charges.

Before the plea agreement, Madeo paid the woman €4,000 (£3,491) in compensation.

She donated the sum to Rome’s Bambino Gesu children’s hospital.

The rogue priest reached a plea deal before a Rome court and was jailed for attempted robbery and personal injury in a February 10 hearing.

Following the sentencing, Madeo resigned from his role as hospital chaplain in Piove di Sacco, near Padua.

In a statement, the Diocese of Padua said it had not been aware of the judicial proceedings when it accepted him last November at the request of the Archdiocese of Rossano-Cariati.

It described the placement as temporary and part of a personal and spiritual review process related to past conduct not in keeping with priestly ministry.

Two new blesseds: A Lebanese monk and a French Franciscan

Lebanese priest Béchara Abou-Mourad, a member of the Basilian Order of the Most Holy Savior of the Melkites, will soon be declared Blessed following recognition of the miraculous healing, attributed to his intercession, of a woman confined to a wheelchair.

Pope Leo XIV authorized the Dicastery for the Causes of Saints to promulgate the decree on Saturday morning, during an audience with Cardinal Prefect Marcello Semeraro.

At the same audience, the Pope approved the decree for the equipollent beatification of Gabriele Maria, a French priest of the Order of Friars Minor and co-founder of the Order of the Most Holy Annunciation of the Blessed Virgin Mary, confirming the long-standing spontaneous devotion to him.

Three additional decrees recognize the heroic virtues of Francesco Lombardi, a priest from Liguria; Fausto Gei, a layman from Brescia and member of the Silent Workers of the Cross; and Theophane, an Indian Capuchin friar.

A New Lebanese blessed

Born Selim Béchara Abou-Mourad in Zahle, Lebanon, on May 19, 1853, the future Blessed discerned a vocation to the priesthood and religious life at an early age. He entered the monastery of the Basilian Fathers of the Most Holy Savior in Sidon and was ordained a priest on December 26, 1883.

He first served as “Master of Discipline” at the Basilian minor seminary, before being sent to Deir el Qamar for pastoral ministry. With no church building available, he celebrated Mass in private homes. With the support of the local bishop, the faithful, and benefactors, he eventually oversaw the construction of a church. He also founded a private charitable society and became known for his exceptional charity, apostolic zeal, and deep spirituality.

He spent his final years at the Convent of Saint Savior, where he died on February 22, 1930.

The miracle attributed to his intercession concerns the healing of a woman who had been wheelchair-bound due to a severe degenerative knee disease diagnosed in 1983. In 2009, after reading a brief biography of Father Béchara and recalling accounts of healings attributed to him during his lifetime, she prayed for his help during an especially painful night. The next day, she was able to walk without assistance and without pain, resuming what was described as a “perfectly healthy” life.

An observant Franciscan from France

Gabriele Maria, born Gilberto Nicolas around 1460 near the French town of Riom, is now numbered among the Blesseds too, with a decree confirming his immemorial cult (equipollent beatification).

Raised in a devout Christian family, he developed a deep Marian devotion. A sermon on the Immaculate Conception inspired him to embrace consecrated life. He entered the Observant Franciscans at the convent of Notre-Dame de Lafond and, after his ordination, taught moral theology to young friars for nearly two decades.

A decisive moment in his life came when he met with Joan of Valois, the repudiated wife of King Louis XII of France. Becoming her confessor and spiritual father, he helped her found the Order of the Annunciation of the Blessed Virgin Mary in 1501. For some thirty years, he served as superior general as the new religious family expanded into Belgium, the Netherlands, England, and Spain.

Within the Franciscan Order, he held numerous leadership roles, promoting reform and serving as provincial vicar and later as general commissary. During this period, Pope Leo X gave him the name Gabriele Maria.

A learned and versatile man, deeply devoted to the Virgin Mary, he played a key role in shaping Franciscan spirituality. Known as a persuasive preacher and a man of great charity, he lived in poverty and placed complete trust in God’s will. A spontaneous devotion arose immediately after his death in 1532 in Rodez, and miracles were attributed to his intercession.

The parish priest of Bussana

Born on February 24, 1851, in Terzorio, Italy, Francesco Lombardi showed an early vocation to the priesthood. After spending some time at the Monastery of Santa Scolastica in Subiaco, cut short by poor health, he completed his studies and was ordained in 1874.

Appointed parish administrator and then pastor of Bussana in Liguria, he served there for 47 years. Fr. Lombardi distinguished himself through deep prayer, preaching, catechesis for children and adults, and care for sacred spaces. He strongly promoted devotion to the Sacred Heart of Jesus.

When a devastating earthquake struck on February 23, 1887, killing 54 people and destroying the church during Ash Wednesday Mass, Lombardi became a pillar of support for the community. He oversaw the construction of a new sanctuary dedicated to the Sacred Heart, which became a pilgrimage site and spiritual center. He also founded numerous social works, including a kindergarten, a workshop for young women, a home for the elderly, and an orphanage.

Inspired by Pope Leo XIII’s social encyclical Rerum Novarum, he promoted a workers’ mutual aid society and a rural credit bank. In 1902, he established a printing press to publish a periodical dedicated to the Sacred Heart. He died in Bussana on February 13, 1922.

A man of intense prayer, he spent long hours in Eucharistic adoration and frequently recited the Rosary, even while walking the streets, encouraging the faithful to cultivate a life of prayer. Among his pastoral initiatives were the Apostleship of Prayer, Eucharistic Tuesdays, and spiritual retreats.

The Capuchin friar from India

Among the new Venerables is Theophane, born Michael, on July 20, 1913, in Kottapuram, in the Indian state of Kerala. Raised in a devout Christian family, he entered the minor seminary of the Archdiocese of Verapoly in 1929. Drawn to the Franciscan charism of Francis of Assisi, he joined the Capuchins in Farangipet and took the name Theophane in 1933.

Ordained in 1941, he served as director of postulants, chaplain, and retreat preacher. Appointed guardian of the Sacred Heart convent in Kunnam in 1947, he later served as pastor in Tiruchirapally and Kotagiri, where he also taught Sacred Scripture and homiletics.

Active in pastoral and social outreach, he founded a convent dedicated to Saint Bonaventure in Ponnurummi, along with a church and a seminary for Capuchin vocations. He died on April 4, 1968, in Ernakulam.

Widely regarded as one of the most esteemed Capuchin preachers of his time, Theophane was known for his humility and closeness to the poor. Some compared him to Padre Pio of Pietrelcina, especially for the way he welcomed and prayed for those who sought his counsel. His reputation for holiness, already widespread during his lifetime, grew further after his death.

The layman from Brescia

Fausto Gei, also declared Venerable today, was born in Brescia on March 24, 1927. Raised in a Catholic family, he attended the Oratory of Peace, where Father Carlo Manziana—later Archbishop of Crema—became his spiritual director.

In March 1945, accused of anti-fascist activity, he was briefly imprisoned along with a priest and other young men. After the war, he enrolled in medical school at the University of Pavia, but was soon diagnosed with multiple sclerosis. As the disease progressed, he lost the use of his legs, then his hands, and eventually his speech.

After an initial period of deep inner turmoil, he embraced his condition as a form of apostolate. He met Luigi Novarese and joined the Volunteers of Suffering movement, later becoming diocesan leader in Brescia.

Through what he called the “apostolate of the pen,” he maintained extensive correspondence with the sick, encouraging them to take an active role in the Church’s life. He advocated for greater spiritual assistance for the infirm and raised awareness among civil and religious authorities about the needs of the sick and their families.

He died on March 28, 1968, from complications related to pulmonary edema. Deeply devoted to the Virgin Mary, he recited the Rosary daily, calling it an “indispensable weapon for overcoming suffering” and carrying the cross with faith.

Traditionalist Catholic group doubles down on illicit consecrations, setting course for potential schism

The traditionalist Catholic society long a thorn in the side of the Vatican will move forward with plans to create its own bishops without approval from the pope. 

The plan escalates its standoff with Rome and sets the group on a path toward an outright break from the Catholic Church.

The Feb. 19 announcement marks the latest turn in a back-and-forth between the Society of St. Pius X and the Vatican that sought to avoid a full-blown rupture between the two. 

Now, the situation poses a major test for Pope Leo XIV, who has made church unity a priority of his pontificate. 

Fr. Davide Pagliarani, superior general of the Society of St. Pius X, said in a letter that the society would not postpone its announced bishop consecrations. 

The letter was sent to Cardinal Víctor Manuel Fernández, prefect of the Dicastery for the Doctrine of the Faith, which oversees the Vatican's relationship with the group.

The two met one-on-one on Feb. 12 to discuss a resolution to the society's threat of consecrating new bishops in defiance of Rome.  

In their meeting, the cardinal offered to engage in a theological "path of dialogue" with the society to establish "the minimum requirements necessary for full communion with the Catholic Church" on the condition the society suspend their planned episcopal consecrations.

Notably, Fernández met with the pope on Feb. 19, the day the letter was made public.

The Society of St. Pius X has long operated in a canonical gray zone. While its priests have been granted faculties in certain cases, including permission for the valid administration of confession and marriage, the society continues to function without full canonical recognition and in open defiance of church authorities.

Pagliarini wrote that the society is not seeking canonical regularity in the church,which he said "in the current state of affairs, is impracticable due to doctrinal divergences."

The Society of St. Pius X, which counts 733 priests worldwide according to its latest figures, rejects key teachings of the Second Vatican Council. 

That includes the church's teaching on interreligious dialogue and the postconciliar liturgical reform promulgated in 1970 and now celebrated by nearly all Latin-rite Catholics.

Among the topics Fernández proposed for discussion with the Society of St. Pius X were "the different degrees of assent required by the various texts of the Second Vatican Ecumenical Council and their interpretation."

In response, Pagliarani wrote that the society and the Vatican "cannot agree doctrinally" in light of the insistence that "the texts of the Council cannot be corrected, nor can the legitimacy of the liturgical reform be challenged."

The society's decision sets up a direct confrontation with the Vatican ahead of its planned July 1 bishop consecrations, a move widely interpreted as an attempt to pressure Rome into addressing the Society of St. Pius X's shrinking number of bishops.

Archbishop Marcel Lefebvre, pictured in a 1967 photo, was excommunicated in 1988 for ordaining bishops for his rebel order, the Priestly Fraternity of St. Pius X.  He died in 1991 at age 85. (OSV News file photo)

Currently, the society has only two active bishops who can ordain new priests and grow its ranks: Bishops Alfonso de Galarreta and Bernard Fellay, respectively 69 and 67. 

Those two bishops were among the four bishops illicitly consecrated in 1988 by the society's founder, Archbishop Marcel Lefebvre, in what Pope John Paul II called a "schismatic act" and which resulted in Lefebvre's excommunication. 

The four newly ordained bishops also incurred automatic excommunication, but Pope Benedict XVI lifted the penalties in 2009 in an effort at reconciliation.

In the letter, the Society of St. Pius X denies that it is engaging in schism with the new consecrations. Arguing that they are necessary for the salvation of souls, the group "maintains that an episcopal consecration not authorised by the Holy See does not constitute a rupture of communion."

In a separate post also published Feb. 19, the society said that since the new bishops would not claim any governing authority apart from the pope, they would not incur a schism. 

That reasoning, however, depends on a rejection of Lumen Gentium, the Second Vatican Council's dogmatic constitution on the church. That document stated that episcopal consecration confers the office of teaching and governing which "can be exercised only in hierarchical communion with the head and the members of the college."

And canon law is clear: "No bishop is permitted to consecrate anyone a bishop unless it is first evident that there is a pontifical mandate."