Thursday, January 29, 2026

Abuse survivor David Ryan to put ‘tough questions’ to Pope Leo XIV during private audience

Abuse survivor David Ryan is to have a private audience with Pope Leo XIV at the Vatican on Monday next.

He will be the first Irish abuse survivor to meet the new pope.

In 2014, Marie Collins, Mark Vincent Healy and Marie Kane were the first Irish survivors to meet a pope – Pope Francis in their case.

During his 2018 visit to Ireland, Francis met eight abuse survivors at the papal nunciature in Dublin.

Mr Ryan and his late brother Mark were participants in the RTÉ Radio 1 Doc on One programme Blackrock Boys, which, broadcast in November 2022, dealt with their sexual abuse between the ages of 12 and 17 at Blackrock College in south Dublin.

It led to many hundreds of other men coming forward for the first time with stories of their own sexual abuse by Spiritan priests and others at Blackrock College and its preparatory school, Willow Park.

Alongside hundreds of similar stories of abuse recounted by men who had attended other schools as boys, it led to the Government setting up the Commission of Investigation into the Handling of Historical Child Sexual Abuse in Schools last July. 

Chaired by Mr Justice Michael McGrath, it is to report within five years.

Mr Ryan, who lives in Fethard, Co Tipperary, recalled how Pope Leo visited there three times as Fr Robert Prevost, prior general of the Augustinian Order, and attended a special Mass there in June 2005 when the Fethard Augustinian Abbey celebrated its 700th anniversary. 

“There’s a photograph of him from then in McCarthy’s bar [in Fethard],” he said.

His audience with the pope is scheduled to take place on Monday and will be for at least 40 minutes. 

As it is St Brigid’s weekend, he will bring along “a lapel pin of a St Brigid’s cross” as a gift for the pope. 

He will also bring along a photograph of himself and his brother Mark, who died suddenly in 2023 aged 62, taken at The Late Late Show in December 2022.

He will be accompanied to the audience, though not at it, by Deirdre Kenny of the One in Four group, which assists abuse survivors. She will be on call in case he needs her while recounting his story to Leo.

“I have many questions to put to him, tough questions about how the Catholic Church pushed the abuse issue under the carpet for so long,” he said.

He understands that the Blackrock Boys programme has been heard by Leo, who has also been briefed on what has happened since, including the setting up of the commission of investigation last year.

Plans for Mr Ryan’s visit to the pope go back to 2022, when he first suggested it to his brother after Blackrock Boys was broadcast.

“I said, ‘We should send it to the Pope’. Mark said, ‘Are you mad?’.

“I said, ‘I am deadly serious. He has to hear about Blackrock and the Spiritans.’ But it was left on the backburner, then Mark died.”

David sent a copy of the programme to Pope Francis in early 2024 and got a reply from the Vatican saying the pope would like to meet him.

Plans were under way for the audience when Francis became ill, leading to his death last April.

After allowing Pope Leo to settle in after his election last May, Ryan contacted the Vatican again and an audience was agreed.

Meanwhile, the commission of investigation is to conduct a national survey on historical child sexual abuse in all-day and boarding schools, including personal experiences.

People taking part will be asked to identify the school they attended, the time-period involved, their experiences, any reports that may have been made of a complaint of child sexual abuse there, and information about any alleged perpetrator or person in a position of authority, where relevant.

The commission is putting legal, technical and data security arrangements in place so that information provided in the survey is handled safely and in line with data protection law and good practice. 

Once this is done, it plans to advertise the national survey in the media and on a planned website.

The commission will investigate the handling of allegations or concerns of historical child sexual abuse in all-day and boarding schools in Ireland, including special schools, which occurred between 1927 and 2013.

Cardinal Woelki says he is finished with German Synodal Way, will skip sixth assembly

Cardinal Rainer Maria Woelki of Cologne bid his farewell to the German Synodal Way and said he won’t participate in the upcoming sixth assembly, starting Jan. 29.

“For me, the Synodal Way is over,” he said in an interview with the German Church’s Domradio. Originally, five sessions had been agreed upon, “and I participated in those,” he said.

Theological clarification needed

A theological clarification of the project, begun in 2019, is urgently needed, Cardinal Woelki argued, adding: “I am truly convinced that all those involved — including those of the Synodal Way — ultimately want what is best for the Church.”

However, the path to achieving this is viewed differently, he pointed out.

The German Synodal Way was launched as a reform process in response to a 2018 report known as the Mannheim, Heidelberg and Gießen study, or MHG, which documented widespread sexual abuse by clergy in Germany between 1946 and 2014. 

The findings sparked public outrage and pressured the German bishops to address systemic failures within the Church.

Originally planned as a two-year initiative, the Synodal Way was extended because of the COVID-19 pandemic and ultimately concluded in 2023.

Its stated aim was to examine issues such as the exercise of power in the Church, sexual morality, priestly life and the role of women, against the backdrop of the abuse crisis.

Calls to revise some teachings

However, the process quickly became controversial, particularly due to calls to revise longstanding Church teachings on homosexuality, women’s ordination and priestly celibacy.

Bishops from around the world warned that the Synodal Way risked separating German Catholics from the universal Church, arguing it relied too heavily on sociological and political ideologies rather than Scripture and tradition.

In 2022, the Vatican formally stated that the Synodal Way had no authority to change doctrine or governance, a move that German Church leaders publicly criticized. 

Pope Francis himself expressed serious concern, warning that the process was driven by elites and ideology rather than the Holy Spirit, comments that further deepened tensions between Rome and the German bishops.

Focus on ‘Church-political positions’

Cardinal Woelki told Domradio that he had the impression “that, from a certain point onward, the Synodal Path in Germany became primarily about implementing certain church-political positions” and that one cannot discuss everything without preconceived notions. 

“To give a deliberately far-fetched example: We cannot vote on whether Jesus rose from the dead,” the Cologne prelate said.

The late Pope Francis, as well as his successor, Pope Leo XIV, “repeatedly emphasized that synodality is a spiritual process, a tool for evangelization.” 

According to this understanding, synodality without evangelization is “simply inconceivable,” Cardinal Woelki told Domradio.

The synodal assembly therefore “is not tasked with evaluating what an individual local bishop or diocese has implemented from the decisions of the Synodal Way.”

Listening to the Holy Spirit

For the cardinal, synodality means “listening carefully to one another; everyone can contribute their perspective. And above all: listening together to what the Holy Spirit tells us, deliberating and discerning together.”

The decision, however, ultimately rests with “the one who has been entrusted with the office,” the archbishop of Cologne emphasized. 

In the Catholic Church, the bishop has “an ultimate decision-making power for his diocese, a power conferred upon him by Christ himself.”

“I promised to protect the faith of the Church and to walk the path in my diocese in unity with the pope. I intend to continue to uphold this promise,” the cardinal said, adding that at the same time, he finds it “difficult to accept the idea of being part of a body in which 27 diocesan bishops, 27 members of the Central Committee of German Catholics (ZdK), and another 27 members yet to be elected deliberate and decide together.” 

And that, ultimately, is what the Synodal Way is about — “even if attempts are made to phrase it differently,” he pointed out.

Polarization within bishops’ conference

Cardinal Woelki described the current polarization within the German bishops’ conference as burdensome, saying: “The tensions trouble me because I don’t want to suggest that anyone doesn’t want what’s best.” He also emphasized the importance of maintaining dialogue.

Commenting on the global political situation, the cardinal said: “Where might makes right, society and morals become brutalized. Human dignity is violated, and personal rights are disregarded. This leads to a dehumanized society.”

Cardinal Woelki concluded the interview by stressing the need to reestablish a common set of values: “Dialogue instead of violence, reliability, protection of the vulnerable, solidarity and justice.”

Archbishop of York cleared of misconduct over handling of sexual abuse case

The Church of England’s second most senior cleric has been cleared of misconduct over his handling of a priest who committed sexual abuse.

Stephen Cottrell, the archbishop of York, was criticised after he allowed the disgraced priest David Tudor to remain in ministry during his oversight from 2010, despite Tudor’s history of sexual abuse.

Tudor was barred from ministry for life in 2024 after acknowledging he had sexual relationships with two teenage girls, aged 15 and 16, in the 1980s.

He had previously been suspended from ministry for five years in 1988 after admitting to having sex with a 16-year-old girl who was a pupil at a school where he was chaplain. He returned to working in the church in 1994.

A BBC investigation found Cottrell, while bishop of Chelmsford, renewed Tudor’s contract as area dean in Essex on two occasions and was aware of Tudor’s past abuse, the fact he was banned from being alone with children and had paid £10,000 compensation to a sexual abuse victim.

In findings published on Thursday, the church-appointed president of tribunals, Stephen Males, concluded that some mistakes were made in the handling of Tudor’s case, but the threshold for misconduct was not met.

Males, a former court of appeal and high court judge, said Cottrell had no power to remove Tudor from ministry and could not be held responsible for the previous decision to allow Tudor back into ministry.

“They were mistaken and regrettable appointments […] He should have appreciated they would be regarded as deeply painful for victims and survivors of Tudor,” Males said.

However, “in the very difficult circumstances” Cottrell inherited, Males concluded the appointments were “made in good faith and do not amount to misconduct”.

In response to the findings, Cottrell said: “We all have much to learn from this case. There are some things I wish I had done differently.”

Church documents show that Cottrell was briefed about Tudor in his first few weeks as bishop of Chelmsford in 2010, and worked to “minimise the risk he posed”.

He said he regretted that Tudor’s appointment as area dean was renewed in 2013 and 2018, and he “apologises for the hurt this has caused victims and survivors”.

“We knew he shouldn’t have been allowed back into ministry, but since he had been, and we couldn’t remove him, we were working hard, as is the case with all good safeguarding, to manage and minimise the risk he posed based upon the recommendations of a risk assessment and various safeguarding agreements,” he is quoted as saying in a 2024 statement.

“I reiterate that an independent risk assessment had classified [Tudor] as being ‘low risk’.”

A string of abuse scandals has embroiled the church in recent years, culminating in the resignation of its previous leader, Justin Welby, in 2024.

He was succeeded by Sarah Mullally, the first female archbishop of Canterbury, who has vowed to speak out about misogyny but has also faced a complaint over her handling of a safeguarding issue that was ultimately dismissed.

Swiss politician fined for shooting a pistol at Madonna and Child poster

A Swiss politician was convicted Wednesday for firing a sport pistol at an auction poster of a 14th-century painting of Madonna and child and then posting images of the damage online.

Sanija Ameti, 33, an independent Zurich council member formerly of the Green-Liberal party, was given a suspended fine for “disturbing freedom of religion and worship,” the Zurich district court said in its ruling.

She was handed a suspended fine totaling 3,000 Swiss francs (about $3,900), and a penalty of 500 francs. Prosecutors had sought a larger fine. Swiss public broadcaster RTS reported that she did not speak during the hearing.

Ameti’s lawyer and his office did not respond to emailed requests by The Associated Press for comment.

In September 2024, Ameti fired the sport pistol at an auction poster that showed details of the work “Madonna with Child and the Archangel Michael” by 14th-century Italian painter Tommaso del Mazza.

Images posted in Instagram showing the damage were later removed. Ameti afterward apologized, but the shootings and posting caused an uproar and she lost her job in public relations.

Kath.ch, the website of the media center for the Catholic Church in Switzerland, initially said bishops had condemned the shooting, saying it hurt the sensibilities of many Catholics. Catholic leaders later expressed forgiveness.

Ameti explained she had been practicing shots from about 10 meters (33 feet) and found the poster as “big enough” for a suitable target, and only belatedly realized the religious character of the target.

What to make of Cardinal Cupich’s comments on the Latin Mass?

Cardinal Blase Cupich of Chicago has said that restrictions on the Tridentine Latin Mass are necessary to preserve the unity of the Church. 

In a recent article published on the Archdiocese of Chicago’s website, Cardinal Cupich discussed the extraordinary consistory convened by Pope Leo XIV and drew attention to a resource document prepared by Cardinal Arthur Roche, prefect of the Dicastery for Divine Worship and the Discipline of the Sacraments. 

Cardinal Cupich wrote that the liturgy before the Second Vatican Council underwent reform throughout Christian history and argued that such change to the Mass is intrinsic to its nature. 

Citing Cardinal Roche’s document, he said that “the history of the liturgy” can be understood as a process of “continuous reforming”, marked by organic development rather than rupture. 

He added that ritual forms necessarily include cultural elements which vary across time and place and therefore require periodic renewal.

He also referred to comments by Pope Benedict XVI on tradition, quoting the former pontiff’s description of it as “the living river that links us to the origins”, rather than a static inheritance. 

Cardinal Cupich maintained that the liturgical reforms mandated by the Second Vatican Council did not threaten fidelity to the Church’s tradition, but were intended to serve it.

Controversially, Cardinal Cupich cited Cardinal Roche’s assertion that the 16th-century pontiff sought to safeguard ecclesial unity when he promulgated the Roman Missal of 1570, recalling the phrase that “there ought to be only one rite for celebrating the Mass”. 

He described this principle as key to understanding unity under the ordinary form of the Novus Ordo.

The Chicago cardinal linked that historical argument to the 2021 apostolic letter Traditionis Custodes, in which Pope Francis stated that the post-conciliar liturgy is the “unique expression of the lex orandi of the Roman Rite”. 

According to Cardinal Cupich, Pope Francis regarded resistance to the Second Vatican Council’s liturgical reform as a threat to the unity of the Church, a concern he returned to in his 2022 letter Desiderio Desideravi.

Quoting from that document, Cardinal Cupich cited Pope Francis’s warning that tensions surrounding liturgical celebration should not be dismissed as disagreements over taste, but understood as an ecclesiological problem.

Summarising his understanding of Cardinal Roche’s text, Cardinal Cupich identified two main conclusions: that the nature of the liturgy itself “calls for ongoing reform”, and that acceptance of reforms authorised by the Church is a matter of preserving unity. 

He described this as a continuity of principle between Pope St Pius V and Pope Francis.

The underlying aim of Cardinal Cupich’s recent article appears to be to justify the liturgical reform of the Council as both inevitable and necessary. 

However, what the article inadvertently does is produce precisely what it claims to oppose: it generates disunity and exposes weaknesses in Cardinal Cupich’s theological reasoning.

The assertion that the history of the liturgy is one of “continuous reforming”, and that fidelity to tradition requires ongoing adaptation, collapses under historical scrutiny. 

The Roman Rite did not exist in a state of permanent flux. 

By the early medieval period, roughly between the eighth and eleventh centuries, its essential structure had stabilised. 

Later reforms, including those associated with the Council of Trent, were not acts of reinvention but of consolidation and restoration. 

The Missal promulgated under Pope St Pius V did not create a new rite but codified an existing one, pruning recent accretions while explicitly safeguarding ancient local usages.

The false equivalence drawn by Cardinal Cupich is a common mistake, and one might give him the benefit of the doubt regarding his knowledge of pre-modern liturgical history and the scale of post-conciliar change. 

However, Cardinal Cupich, who grew up under the Tridentine Latin Mass, would know that the reforms following the Second Vatican Council involved structural alterations on an unprecedented scale. 

These were guided by principles such as antiquarianism, the idea that earlier Christian practices are necessarily better, against which Pope Pius XII himself had earlier warned. 

To describe these reforms as another stage in an unbroken process of reform is therefore inaccurate.

One might also give His Eminence the benefit of the doubt that he has misinterpreted Pope Benedict XVI’s comment on the “living river”. 

In Benedict’s thought, the image signifies continuity through faithful transmission, not creative rupture. His insistence that the usus antiquior had never been juridically abrogated, as stated in Summorum Pontificum, directly counters the interpretation advanced in Cardinal Roche’s document.

What is more difficult to excuse is the repeated invocation of Pope St Pius V as a precedent for enforcing a single liturgical expression. 

The claim that Pius V mandated “only one rite for celebrating the Mass” misrepresents both his intent and his legislation. 

Quo Primum explicitly protected rites of greater antiquity, recognising unity not as uniformity but as shared faith expressed through legitimate diversity. 

What Pius V opposed were recent innovations lacking organic roots, not venerable forms sanctified by long usage. 

To align Pope St Pius V’s actions with modern restrictions on the liturgy he himself codified is historically untenable.

To understand Cardinal Cupich’s position, one must recognise that, for His Eminence, unity appears to be the product of juridical restriction rather than of shared Catholic commonality, and development as authorised change rather than organic growth.

Is the Francis era continuing in Leo’s interreligious appointments?

Pope Leo XIV has appointed 19 new consultors to the Dicastery for Interreligious Dialogue, a move that broadly confirms the trajectory of nominations established under Pope Francis.

The Holy See announced the appointments on Monday, naming clerics, religious sisters, and lay academics from Africa, Asia, Europe, and the Americas to advise the dicastery in its work.

The consultors come from a wide range of theological, cultural, and institutional backgrounds and include figures already prominent in synodal processes, interreligious initiatives, and Catholic social movements.

Among those appointed is Emilce Cuda, secretary of the Pontifical Commission for Latin America. Cuda attracted international attention in 2022 following the United States Supreme Court decision to overturn Roe v. Wade, when she warned that many Catholics “confuse the defence of life with the defence of ideological positions” and argued that human dignity should not be reduced to abortion and euthanasia alone. 

She has also said, “I do not comment on abortion because I am specialised in social morality, not in bioethics.” 

Cuda is publicly associated with the current of thought known as the theology of the people, which developed in Argentina and influenced aspects of Pope Francis’s pastoral vision.

Another appointment is Mónica Santamarina, president general of the World Union of Catholic Women’s Organisations. 

In June 2023, Santamarina called for tackling what she described as clericalism by increasing the presence of women in seminaries and Church leadership. 

She has warned that after the Synod the Church could again “close its doors” and has repeatedly argued for a more prominent role for women in ecclesial decision making.

Sister Mary Teresa Barron, superior general of the Missionary Sisters of Our Lady of the Apostles, has also been named a consultor. Speaking at a Vatican press conference during the Synod in October 2024, she said the question of women deacons should not be framed in terms of whether women “can or cannot be ordained”, but whether “the Spirit is calling women”, adding that “some feel called to the priesthood or diaconate”.

From the lay apostolate, Ana María Bidegain, president of ICMICA MIIC Pax Romana, joins the dicastery’s consultors. In a June 2023 interview, she said, “Our great challenge is how we help articulate and build the synodal Church.” 

In the same conversation, she remarked that “without the work of the laity, Liberation Theology would never have been born”, and cautioned against what she described as ideological approaches within Church debates, saying, “When you say that a woman or a man must do this or that, what is that? That is an ideology!”

The appointments also include Catherine Cornille, director of interreligious studies at Boston College. Cornille has written extensively in favour of religious pluralism and has suggested that practices such as “Buddhist meditation” and “Hindu practices of yoga” can help Christians “live up to our own highest goals”.

From Latin America, Sofía Nicolasa Chipana Quispe of Bolivia has been named a consultor. She is associated with indigenous, feminist, and decolonial theology and has spoken of Andean spirituality as inseparable from Pachamama. In a 2025 interview, she said: “We are not Pachamama. We are fully a part of Pachamama, we belong to Pachamama, but we are not the entire Pachamama.”

The list further includes Father Wasim Salman, a Syrian Italian priest incardinated in the Diocese of Palestrina and president of the Pontifical Institute for Arabic and Islamic Studies. 

He has argued that interreligious dialogue is essential for peace, saying, “It is the love for our Muslim brothers that will mark our activities, especially since the Church shares with Islam the same concerns described and developed extensively in the Document on Human Fraternity.” 

He has also referred to Islam as “this great religion whose spread is impressive today”.

The Dicastery for Interreligious Dialogue was established by Pope Paul VI and, following reforms introduced by Pope Francis, is tasked with promoting understanding, respect, and cooperation between Catholics and followers of other religious traditions.

Although many of these views are heterodox, it is important to note that consultors do not define doctrine. They do, however, shape the climate in which decisions are framed and, in doing so, influence how the Church comes to understand its relationship with other religions.

Although Leo XIV has signalled a desire to stabilise curial governance after years of turbulence, Archbishop Carlo Roberto Maria Redaelli being a partial exception despite his administrative competence, the choice of consultors follows the trajectory set under Pope Francis. 

Figures associated with synodal processes, pluralist approaches to religion, and expansive readings of dialogue have again been elevated to advisory roles. No doctrinal rupture has been made, but the pattern reveals a sustained preference for voices formed in the post conciliar culture of openness.

The Dicastery for Interreligious Dialogue is, and always has been, a post conciliar body. Created in the aftermath of the Second Vatican Council, it sought new ways of engaging with secularism and religious plurality. 

Its mandate was never neutral. From the beginning, interreligious dialogue attracted theologians inclined towards progressive interpretations of other faiths and cautious about the doctrine of Extra Ecclesiam Nulla Salus. 

The appointments therefore do not represent a sudden deviation, but rather the maturation of a long-standing institutional orientation.

The accumulation of such figures within the Curia should not come as a surprise and is widely considered normal and pastorally necessary for the dicastery. 

Consultors advise, draft, and frame questions.

When the dicastery seeks expertise on sensitive theological matters, it is these voices that will be heard first.

On a personal level, these recognised heterodox pressures can function as tests of faith. 

History offers many examples in which confusion forced believers to decide whether their loyalty lay with something transient or with the Church’s perennial teaching. 

The present moment should therefore be a call to prayer rather than reflexive outrage or naïve optimism.

Leo XIV has, in other areas, appeared to draw back from some of the more disruptive instincts of the previous pontificate, favouring experienced bishops and curial priests in positions of governance. 

Yet in the consultative sphere, particularly on questions of dialogue, the Francis era continues almost uninterrupted.

Ultimately, these appointments do not overturn doctrine, nor do they compel assent to any particular theological opinion. 

They do, however, reveal that influence is being concentrated on one particular side.

Why did Indonesia’s Bishop Paskalis Syukur resign at 63?

Indonesian Bishop Paskalis Bruno Syukur has resigned as head of the Diocese of Bogor amid allegations of mismanagement, abruptly ending a tenure that had attracted international attention after he declined a cardinalate in 2024.

The 63-year-old Franciscan announced his resignation before the diocesan curial council on 19 January, with the Holy See accepting it the same day, according to sources in the diocese. 

The Vatican appointed Bishop Christophorus Tri Harsono of Purwokerto as apostolic administrator until a new bishop is named.

In a farewell address, Bishop Syukur said he stepped down “not with a sense of loss but with freedom of heart”, adding that he did not see the decision “as a human and worldly defeat”. 

He insisted: “I resigned not because I was guilty, but because I love the brotherhood and unity of the Church, especially in the Diocese of Bogor.”

The resignation is highly unusual. Bishops are normally expected to offer their resignation at the age of 75, and there have been no public indications that Bishop Syukur was suffering from ill health. 

The Vatican did not give a formal reason for accepting his resignation.

Tensions in the diocese had escalated in recent months following the publication of an article by two diocesan priests, Father Yosep Sirilus Natet, rector of the Bogor diocesan major seminary, and Father Yoseph Kristinus Guntur, a staff member. 

They accused the bishop of authoritarian leadership, abuse of power, and financial mismanagement, as well as of maintaining personal relationships that they claimed influenced diocesan policy.

Central to the dispute was the bishop’s decision to take over a hospital run by the Franciscan Sisters of Sukabumi and transfer it to lay management, a move described by critics as an “expulsion” of the sisters. 

The priests also questioned his replacement of senior curial officials in December, alleging that the changes were carried out secretly and without a spirit of synodality involving the former curia.

In statements issued before his resignation, the bishop defended his actions as having been taken “out of love for the Church and to avoid further confusion” and “as a form of my moral responsibility”. 

On the hospital dispute, he said it was “a reorganisation effort for the sake of a healthier mission”, rejecting claims that the sisters had been expelled.

He also dismissed allegations of financial crisis or bankruptcy in the diocese and described claims that diocesan funds had been used for personal purposes as “baseness”. 

Accusations of inappropriate personal relationships were brushed aside as professional contacts undertaken “for the advancement of the diocese”. 

Reflecting on the conflict with clergy and curial officials, Bishop Syukur remarked that “leadership is often a lonely path”.

The controversy prompted the Holy See to appoint an investigative team led by Bishop Antonius Subianto Bunjamin of Bandung, president of the Indonesian Bishops’ Conference. Bishop Bunjamin has not commented publicly on the case. 

According to a Church source cited by UCA News, Bishop Syukur travelled to Rome earlier this month to respond personally to the accusations before tendering his resignation.

The episode follows the bishop’s unexpected refusal last October of a cardinalate conferred by Pope Francis, a move that drew widespread attention. 

Bishop Syukur later said he had been asked to decline the honour after being accused of allowing sexual abuse to occur in his diocese. 

He has maintained that he properly handled two abuse cases and ensured that the perpetrators were imprisoned.

Born in 1962 on the Catholic-majority island of Flores, Bishop Syukur entered the Franciscan order and was ordained a priest in 1991. 

He later studied spirituality in Rome and served twice as Franciscan provincial of Indonesia before his appointment as Bishop of Bogor in 2013. 

From 2021 to 2025 he served as secretary general of the national bishops’ conference, making him one of the most prominent figures in the Indonesian Church. 

His departure places him among a small but growing number of relatively young bishops appointed under Pope Francis who have left office well before retirement age, often amid internal conflict and Vatican intervention.

The current situation involving Bishop Syukur illustrates what can occur when a shepherd loses the confidence of his own flock and Rome concludes that governance has become untenable. 

While synodality has shown the damaging effects of excessive lay control, bishops do not govern in isolation. When a diocese becomes fractured, the consequences are pastoral before they are juridical. 

The case raises serious questions about how the Church discerns bishops and what signals Rome sends when it accepts a resignation well before the canonical age. 

This resignation reads less like a verdict on guilt or innocence and more like a judgment on credibility and confidence. A bishop may be formally cleared yet still be judged unable to lead.

The core story is that a bishop who loses the confidence of his priests and people has very few paths left. 

Appeals to Rome, apostolic investigations, and ultimately resignation become almost inevitable. In the Diocese of Bogor, those mechanisms were clearly set in motion. 

Allegations were raised publicly by clergy, certain decisions were reversed after Vatican engagement, an investigation was carried out, and then, at just 63, Bishop Syukur stepped aside.

Bishops normally remain in office until the age of 75 unless illness or grave cause intervenes. Early resignations are rare precisely because they risk undermining episcopal stability. 

When they do occur, they signal that Rome has judged the situation to be pastorally damaging in a way that cannot be remedied by quiet correction. 

In this sense, the acceptance of Bishop Syukur’s resignation points to a situation Rome considered untenable, even in the absence of a public explanation.

Bishop Syukur was not an obscure figure. Appointed by Pope Francis, he later served nationally and was named a cardinal before declining the honour. 

That trajectory suggested confidence from Rome. Yet confidence can erode, and in this situation allegations of authoritarian governance, internal division, and contested administrative decisions emerged. 

Under the new pontificate of Pope Leo XIV, this appears to have resulted in a reassessment. The reversal of certain policies, while not an admission of wrongdoing, pointed to dysfunction in diocesan leadership.

There is also a wider pattern at work. Bishop Syukur is not the first relatively young episcopal appointment of the Francis era to leave office early. 

Each case has its own facts, but taken together they suggest a reassessment of earlier judgments. 

This appears to be less about ideology and more about prudence. 

Under Pope Leo XIV, there is an emerging impression of a more restrained approach to episcopal governance, even if no pope can claim immunity from misjudgment.

Is Pope Leo bringing back episcopal due process?

The resignation last week of Bishop Paskalis Bruno Syukur of the Indonesian Diocese of Bogor came as a surprise to Catholics in the country and abroad.

The 63-year old had no health issues and was leaving office without any indication of what he would do next.

And, with Rome announcing the appointment of an apostolic administrator to act as caretaker, rather than a successor to Syukur, it seemed likely the decision was the result of sudden circumstances. 

Syulur’s own comments that he’d resigned out of “obedience” to the Holy See led many to infer he had been asked to step down by Pope Leo.

Of course, the early and superficially unexplained resignation of a bishop might have passed without wider interest had this particular bishop not already made headlines in 2024 when he famously turned down Pope Francis’ offer to make him a cardinal — after the announcement of his name had already been made.

As more details emerged about Syukur’s departure, it became clear the bishop had a long and controversial track record leading his diocese, and had been the subject of an apostolic visitation in the weeks prior to his stepping down.

While Syukur made it clear he had not been found guilty of any specific act of wrong doing, his resignation followed a trip to Rome earlier this month to, as he put it, “explain” the allegations against him.

The removal of Syukur represents a notable decline in episcopal fortune, going from being named cardinal to being asked to resign in less than 18 months.

For those trying to parse events, and make sense of what — if anything — they might say about the change of leadership style and expectations from Francis to Leo, the Syukur case offers several possible interpretations, any combination of which might be the correct one.

But what does seem to be the case, at least so far, is that Pope Leo is taking a decidedly procedurally transparent approach to dealing with bishops.

Amongst the complaint against Bishop Syukur which apparently made their way to Rome, triggering an apostolic visitation and leading to his resignation, he has been criticized for an authoritarian and un-consultative style of governance. 

Critics of the bishop allege he relied on a close and closed circle of intimate confidants to make decisions, over and around his own officials.

There have also been accusations — vigorously denied by the bishop — of financial impropriety. 

And, in one locally-notorious incident, he turned over the management of a local Catholic hospital to a lay board, effectively taking it away from the religious order which ran it.

An apostolic visitation, ordered by Rome but carried out by the head of the local bishops conference, reversed many of the bishop’s more controversial decisions without issuing (publicly at least) any specific finding of canonical wrongdoing on his part. 

But that did not, by all accounts, bring the issues to a close and instead, at least according to some in the diocese, left the bishop further estranged from the people meant to be his collaborators.

Things appear to have come to a head late last year when Syukur mounted a wholesale purge of his diocesan curia, replacing them all in December and leading to some local clergy making further petitions to Rome and issuing public letters listing their concerns. 

The bishop was then summoned to Rome this month to give his side of the story, and resigned days later.

On the specific issues at play with Syukur, it is not unreasonable to look at his departure as a sign that Pope Leo takes a very different view of effective episcopal leadership from his predecessor.

Local complaints to Rome about the bishop certainly predate the pope’s election last year. 

And, in his previous position as prefect of the Dicastery for Bishops, Leo would be more than passingly familiar with the details.

While the situation does seem to have worsened in the months since the apostolic visitation, at least making clear that the estrangement between Syukur and his own chancery was irreconcilable, the basic dynamics have been at issue for some years.

As such, it is worth considering what, exactly, Francis saw in the bishop which made him think he was suitable to be a cardinal — perhaps his previous service as a provincial superior for the Franciscans.

Indeed, the former pope had a marked preference for picking religious superiors to become bishops, and the potential tensions in diocesan governance between those used to commanding religious obedience are real. 

And it may have been out of sympathy for that kind of dynamic that Francis saw Syukur’s problems in the diocese (to which he was appointed by Francis in the first place) as meriting sympathy, even validation.

Whatever the last pope may have thought, Leo, himself a former religious superior turned diocesan bishop and appointed by Francis, seems to have concluded something different. 

But more interesting than the specifics of the Syukur case may be the way Leo effected the bishop’s resignation — since this is what the bishop himself appears to have confirmed happened. 

Especially compared to how other episcopal resignations took place under Francis.

While Rome has been vague about the details, what we do know is that Syukur was the subject of years of complaints from within his diocese, and that Rome’s response under Leo was to convene a visitation, and eventually invite him to Rome to ultimately make his case in person before being asked to resign.

This, compared to previous instances of episcopal removal under Pope Francis, appears far more procedurally systematic — even, perhaps especially, if the Vatican’s investigation turned up no specifically prosecutable acts of negligence or misconduct.

As a comparison, in 2022, Puerto Rican Bishop Daniel Fernández Torres was forced to resign his diocese following a far different process.

On March 9 of 2022, Fernández was “relieved” of the pastoral care of his diocese, according to a Vatican communique released that day, and an apostolic administrator was appointed to govern the Arecibo diocese. 

It was a rare case of the pope deposing a bishop, seemingly without cause, and according to the bishop himself, without explanation.

At the time, the bishop said he was told by the pope’s representative in Puerto Rico, apostolic delegate Archbishop Ghaleb Bader, that he “had not been obedient to the pope, nor had [he] had sufficient communion with [his] brother bishops of Puerto Rico.”

Correspondence obtained by The Pillar showed that Fernández pushed back on requests for his resignation for months before his removal was announced, and he alleged that several Puerto Rican bishops had pushed for his removal from office because of disagreements over his statement on vaccines, on his decision to send seminarians to a seminary in Spain, and over disagreement about a 2018 lawsuit against the Archdiocese of San Juan, which pertained to archdiocesan pension obligations.

Whatever the actual reasons for his removal by Francis, Fernández was clear that he was never told, despite repeatedly asking the apostolic delegate to the island for clarity while his resignation was being demanded.

He was equally clear that, unlike Syukur, he was not the subject of a formal apostolic visitation. 

Fernández’s successor in the diocese told local clergy that Cardinal Blase Cupich had conducted a kind of informal, secret, investigation, the purpose and scope of which he did not elaborate upon, though Fernández himself pushed back on that claim saying he had dinner with Cupich in the diocese once, “with the people from the Catholic Extension and discussed topics such as federal aid for hurricane relief, and a brief casual mention of the seminary and vocations – hardly considered an apostolic visitation, let alone a fraternal visitation.”

And he insisted he was repeatedly denied the chance to make his case in person in Rome, and to answer any questions about his leadership of his diocese.

These kinds of informal investigations — or rumors of investigations — followed by sudden demands for resignations from local nuncios, without explanation or chance to make a case, were not uncommon under Francis. 

So much so that they even became something of a subject for gallows humor. 

In the U.S., some bishops took to joking about not getting caught alone by the nuncio during coffee breaks at conference meetings.

If what we are learning about Leo from the Syukur case is less what he looks for in a bishop and more that he favors due process, that could prove to be reform with far reaching consequences.

CofE priest erupts during election service of first female archbishop of Canterbury: 'I object!'

An Anglican priest was removed from the formal election service of Dame Sarah Mullally as the first female archbishop of Canterbury at St. Paul's Cathedral on Wednesday after he shouted his objection to her confirmation.

The Rev. Paul Williamson, who was ordained in 1973 and has since been outspoken against the ordination of women, shouted, "I object!" during the service before he was removed, according to Church Times.

Williamson's eruption, the rest of which was inaudible, came during the part of the ceremony when the proctor, who represents the College of Canons of Canterbury Cathedral, declared: "No person has appeared in opposition to the Confirmation."

Williamson subsequently said the rest of his objection was related to what he characterized as Mullally's false allegations against the late Rev. Alan Griffin, who died by suicide in August 2020, "after a prolonged period of suffering, resulting from the false allegations of a sexual nature," according to a petition launched by Williamson calling for her resignation.

Williamson claimed he was "nearly pushed down the stairs" outside by "four heavies" during his removal from the cathedral on Wednesday.

The solemn ceremony, known as the Confirmation of Election service, was attended by Anglican bishops, clergy and dignitaries, to mark Mullally's formal consent to serve as the 106th archbishop of Canterbury, which has historically been the most-senior bishop in the Anglican Communion. She will be formally installed on March 25 during another service at Canterbury Cathedral.

The Most Rev. Stephen Cottrell, who serves as the archbishop of York and second-most senior bishop in the church, told Mullally during the service that "while the world may be very interested in the fact that you are the first female archbishop of Canterbury, I think God is very interested in the fact that this is the first time Sarah has been the archbishop of Canterbury."

"Continue to be the person who exercises the gifts, wisdom and experience that your life has given you; and continue to be the one whose life is shaped and nurtured by the Gospel of Jesus Christ," he advised her.

The Rev. Calvin Robinson, now a conservative Catholic whose ordination in the Church of England was reportedly blocked because of his conservative theological views, claimed the assertion that nobody has objected to Mullally's confirmation is "untrue," and that he has personally "seen the paper trail" proving otherwise.

"Woe to you, Pharisees!" Robinson posted to X on Wednesday.

Williamson's protest highlighted ongoing divisions over Mullally's appointment within the Anglican Communion, which has been fracturing for years over sexuality and gender. Mullally has also been accused of misleading the public over the status of a clergy abuse case.

Mullally's appointment last fall drew sharp criticism from Gafcon, a conservative global Anglican movement, which accused the Church of England of abandoning biblical teaching by choosing a woman who has affirmed homosexuality as its leader.

Rwandan Archbishop Laurent Mbanda, who serves as chairman of the Gafcon Primates Council, said at the time that the Church of England had "chosen a leader who will further divide an already split Communion" and repudiated the spiritual authority of the archbishop of Canterbury.

"For over a century and a half, the Archbishop of Canterbury functioned not only as the Primate of All England but also as a spiritual and moral leader of the Anglican Communion," Mbanda said. "In more recent times, the See of Canterbury has been described as one of the four 'instruments of Communion,' whilst also chairing the other three Instruments, namely the Lambeth Conference, the Primates Meeting and the Anglican Consultative Council."

"However, due to the failure of successive Archbishops of Canterbury to guard the faith, the office can no longer function as a credible leader of Anglicans, let alone a focus of unity," he continued. "As we made clear in our Kigali Commitment of 2023, we can 'no longer recognize the Archbishop of Canterbury as an Instrument of Communion' or the 'first among equals' of global Primates."

Global orthodox Anglican bishops are set to meet in Abuja, Nigeria, in early March for the G26 Bishops Assembly to discuss the tension within the Anglican Communion. 

Gafcon expects the meeting to be the most significant gathering of "faithful Anglicans" since they first met in Jerusalem in 2008.

Our man in Washington: Who will be the pope’s new nuncio?

The long-serving apostolic nuncio to the United States, Cardinal Christophe Pierre, turns 80 on Friday. While the cardinal’s replacement may take a few days, or even a week to be announced by the Holy See, there is no doubt that the guard will soon be changed.

Media reports continue to speculate on who might be named to replace Pierre in one of the Vatican’s most senior and visible diplomatic postings — one made all the more sensitive by the ascension of the second Trump administration and the election of the first American pope last year.

While nothing is certain until the official announcement, some names have emerged as rumored or theorized front runners — among them current Vatican sostituto Archbishop Edgar Peña Parra — even if there appears little to recommend the logic of their prospective appointments.

Meanwhile, other, less remarked upon candidates appear to be more intuitive choices, with one in particular, Archbishop Gabriele Giordano Caccia, the Vatican’s current delegate to the United Nations, seemingly the most obvious candidate by the logic of the Vatican.

The final choice, of course, rests — or rested, since it has most likely been made already — with Pope Leo. In making his selection, the pope will also signal how he sees his home nation, both diplomatically and pastorally, and how he intends to engage with it.

Cardinal Pierre arrived at the apostolic nunciature on Washington D.C.’s Massachusetts Ave. in 2016, replacing the already controversial, though not yet seismically so, Archbishop Carlo Maria Vigano.

As he arrived, Pierre was met with uncertainty from some American bishops and Church-watchers, who were concerned about what his record in Mexico City, his prior appointment, might foreshadow. 

When Pope Francis visited Mexico in 2016, he gave a controversial speech taken as a sharp rebuke of the Mexican bishops — and Pierre was widely seen as the architect of that speech, with journalist Andrea Tornielli, who later became a Vatican official, among those suggesting as much.

Some observers wondered if that controversy would portend a tense relationship between Pierre and the U.S. episcopate, and whether the archbishop would be able to help strengthen the relationship between American bishops and Pope Francis.

But at the Secretariat of State, Pierre was seen as a much more conservative pick — in the diplomatic sense — than his predecessor, likely to be a more stable and reliable bridge between the Vatican and Washington.

A seasoned nuncio in often sensitive ambassadorial assignments, Pierre arrived just ahead of the election of Donald Trump later that year, with many at the time expecting him to put much of his focus on managing the Vatican’s relationship with the incoming administration.

Instead, he set about aiming his attention at internal Church affairs, taking U.S. bishops to task for what he saw as a lukewarm, or hostile, reception to the 2016 Francis exhortation Amoris laetitia.

Following the McCarrick scandal of 2018, the initially explosive allegations and then unhinged statements from his predecessor Vigano, and the Holy See’s intervention to block a vote during the 2018 U.S. bishops’ conference meeting, Pierre’s tenure became defined by his internal relations with the U.S. bishops, with him engaging or speaking hardly at all with the politics of the Trump and Biden administrations.

Cardinal Pierre’s tenure as nuncio in the U.S. became, in large part, defined by context and character. 

To many, he has served as a consummate internal ecclesiastical diplomat, serving for nearly a decade as Pope Francis’ pointman to the U.S. bishops, hammering home the pope’s priorities and expectations on subjects like synodality.

But critics have consigned a tendency by Pierre to come off as high-handed in his dealings with bishops, and at times impatient with or even slightly disdainful of American culture. 

Still, the most frequently voiced criticism of Pierre amongst the U.S. episcopate — albeit sotto voce — was that he appeared to buy into a narrative that the bishops were, as a body, dispositionally hostile to Pope Francis, and in some instances that he helped to cement that impression in Rome.

In part because of the time in which he served, the nuncio also occupied a larger place in Catholic consciousness than most papal diplomats do. 

In the wake of the McCarrick scandal, news coverage pointed to his failure to respond to a letter from Tennessee priests asking for help with a crisis in their diocese, and his American implementation of Vos estis lux mundi was broadly criticized for an emphasis on secrecy in a process meant to demonstrate transparency.

Amid a broad call for ecclesiastical reform on issues related to abuse and coercion, Pierre gained a popular reputation for prioritizing institutional self-protection over solidarity and support for possible victims, lay or clerical.

At the same time, notably Pierre kept himself above factionalism within the USCCB; if he often appeared at odds publicly with conference leadership, he was equally known to be privately in friction with figures like Cardinal Blase Cupich of Chicago over episcopal appointments in Rome — a dynamic well understood by the then-prefect as the Dicastery for Bishops, Cardinal Robert Prevost.

Prevost’s election as Pope Leo XIV, and the advent of the second Trump administration, likely changes dramatically the calculus for what kind of nuncio the new pope will want or need.

The first American pope, one with a native cultural understanding of the Church in the U.S. and a recent ring-side seat to the dynamics of the episcopacy there, will likely see far less need than Francis did for an ecclesiastical enforcer-in-chief from his man in Washington.

At the same time, while Leo can hardly hope to escape entirely direct questions about the Trump administration’s actions at home and abroad, he will likely need a nuncio who can operate as a diplomatic distancer, someone who can create breathing space and room for all parties to maneuver between the triangle of Pope Leo, the White House, and the USCCB.

With the cardinal turning 80 this week, discussion of who would follow Pierre in Washington has percolated for the last two years. 

But the factors involved have changed after the death of Francis and the election of Leo; a fact not entirely digested by some Church watchers and prognosticators.

In 2024, the two most interesting potential candidates were Archbishop Giovanni d’Aniello, and Archbishop Edgar Peña Parra, the pope’s effective chief of staff.

D’Aniello comes from a faultless diplomatic pedigree and currently serves as nuncio to the Russian Federation. 

Two years ago, as Pope Francis made it a key diplomatic priority for the Holy See to help negotiate between Moscow and Washington over the war in Ukraine, he was quietly touted in some corners of the Secretariat of State as a natural choice — someone who could understand and speak across the conflict’s divide and had experience dealing with sensitive political situations.

Fast forward to 2026, though, and while D’Aniello’s remains qualified for the role, he is now also 71, and with Leo signalling a preference for a return to the normal ages of ecclesiastical retirement, that presents an issue.

It’s also true that the Trump administration’s newly-interventionist foreign policy in Latin America has increased calls for the next nuncio to have direct familiarity with the situation in that region.

The U.S. capture of Venezuelan dictator Nicholas Maduro has especially seen commentators pushing the prospective candidacy of Archbishop Peña Parra, himself a Venezuelan and, within the walls of the Vatican, an outspoken opinion holder on South American affairs.

Ironically, although Peña Parra has been slated to move on from his role as sostituto for some time, and was at one point seriously mooted at the highest levels in Rome as a replacement for Cardinal Pierre, he has not been under consideration for U.S. nuncio since the death of Pope Francis.

The notion of moving Peña Parra to Washington came about under Pope Francis because of a widespread understanding that the archbishop’s entanglement in the Secretariat of State’s financial scandal and trial would impede him from the customary promotion to lead a dicastery.

As such, there have been numerous conversations about securing the archbishop a “top-tier” diplomatic posting, which would see him removed from senior Vatican leadership without it being an explicit firing or demotion from his current role — a golden diplomatic parachute, as it were.

Francis was, according to some inside the Secretariat of State, not over concerned about how Peña Parra could be received in the U.S., despite the archbishop’s admission of illegal electronic espionage and notable — and equally illegal — attempts to see a prominent and laicized sexual abuser reinstated to the clergy.

But according to those close to the conversation within the Secretariat of State in Rome, Pope Leo has at no point shown interest in the idea, with insiders saying the new pope is much more reflexively sensitive to how Peña Parra’s involvement in events like the Principi case would be viewed in the United States if he were to arrive as the Leo’s man in Washington.

Instead, received wisdom has now gathered around Archbishop Gabriele Giordano Caccia, who currently occupies the Holy See’s permanent observer chair at the UN in New York.

Caccia, another career diplomat, previously served as nuncio to the Philippines, where he successfully navigated a thorny diplomatic assignment to work with former president Rodrigo Duterte.

He has spent his time in the UN engaged in the kind of bilateral diplomatic coalition building which Leo has himself acknowledged as the new reality of effective diplomacy.

The archbishop also has experience tackling exactly the issues of international conflict seen as top of the Vatican’s diplomatic in-tray, and even on occasion appeared to pair them with Pope Leo’s own more personal areas of concern — in October he called for binding international norms to prohibit the development of “the application of artificial intelligence to conventional arms” and the creation of autonomous weapons systems.

The archbishop is also, insiders note, very highly regarded in Rome and only 67, making still just young enough to serve in Washington for a few years before, if he proved a success, being recalled to the Vatican for a term in higher office — including the positions of secretary for relations with states or even Secretary of State, with the current incumbents of those offices, Archbishop Paul Gallagher and Cardinal Pietro Parolin, being 72 and 71 respectively.

Further, his work in proximity to the government of the often-unpredictable Duterte makes him seen in some circles as exactly the diplomat to keep a cool head in proximity to the tempestuous Trump White House — and even to find possible fronts of common ground.

Caccia’s dossier now is international, with his office immersed in the work of the United Nations amid a climate of growing global tensions. 

But he lives in New York, and in that sense, has likely absorbed some insights into the life of the American Church, and even the challenges of the American episcopate and presbyterate. 

After the sometimes controversial tenure of Pierre, that experience might well be seen to set something of a reset for the U.S. Church and its apostolic nuncio.

Benedictine Sisters rescind ‘active sponsorship’ of Benedictine College

A community of Benedictine sisters in Atchison, Kansas has announced that it will discontinue its active sponsorship of and governing responsibilities with Benedictine College.

The Sisters of Mount St. Scholastica, who co-founded Benedictine College more than 50 years ago, said in a Jan. 23 statement that they had discerned a call to focus on their “growing ministries” and care for their “aging community.” 

The sisters are also continuing to sponsor other local schools.

Recent years had seen the emergence of some tension between the sisters and the college, most notably after the 2024 commencement address by NFL kicker Harrison Butker.

“As our community and the world around us continue to evolve, we, the Sisters of Mount St. Scholastica, after much prayer and consideration, have discerned that it is time to discontinue active sponsorship of Benedictine College,” the statement from the sisters said.

“Although we are withdrawing from the governing responsibilities related to sponsorship, we will continue to support the college with hospitality at our monastery, collaboration in various college-related programs and activities, and in further developing relationships with students, faculty and staff,” the statement continued.

Prior to the decision, three sisters from the community sat on the Benedictine College board of directors. 

Three others worked for the school, including as the senior vice provost, as a teacher and as a library administrator.

The Jan. 23 statement did not elaborate on how the relationship between the sisters and college will change after the decision. 

But a source close to the college told The Pillar that a few sisters are expected to remain employed at the college.

The Sisters of Mount St. Scholastica have a long history in education.

The community founded Mount St. Scholastica Academy in 1863, the year the sisters arrived in Atchison.

Sixty years later, in 1923, the community founded Mount St. Scholastica College, a women’s college located on the same property as their monastery. 

The women’s college was located across town from St. Benedict’s College, a men’s college run by the neighboring St. Benedict’s Abbey community.

In 1971, St. Scholastica College and St. Benedict’s College merged to form Benedictine College. 

The sisters remained active in the college community, teaching and working on the campus, sitting on the college’s board, and attending college fundraisers.

Today, Benedictine College has an enrollment of 2,247 students and is recognized by the Cardinal Newman Society as a Newman guide school for its vibrant Catholic identity.

“It is with heavy hearts but with grateful understanding, that we accept the decision of the Sisters of Mount St. Scholastica Monastery to withdraw from the governing responsibilities related to sponsorship of Benedictine College,” the college said in a Jan. 23 statement.

“The successes of Benedictine College would be unthinkable without the Mount. While the formal, juridical connection between us will end, our close relationship and our friendship in Christ will not,” the statement continued.

In recent years, the Sisters of Mount St. Scholastica and Benedictine College have had an at-times contentious relationship, most publicly following the college’s 2024 commencement speech by NFL placekicker Harrison Butker.

The speech prompted controversy in both Catholic and secular circles. 

In his address, Butker encouraged the women in the audience to embrace homemaking rather than prioritizing a career and made comments that were interpreted by many as criticisms of the Ordinary Form of the Mass and Natural Family Planning. Butker also said that the U.S. bishops “are not politicians” and “need to stay in their lane.”

A few days after the address, the sisters released a statement on Facebook saying, “The sisters of Mount St. Scholastica do not believe that Harrison Butker’s comments in his 2024 Benedictine College commencement address represent the Catholic, Benedictine, liberal arts college that our founders envisioned and in which we have been so invested.”

The statement objected to Butker’s remarks on homemaking and said his speech had “fostered division.”

“We want to be known as an inclusive, welcoming community, embracing Benedictine values that have endured for more than 1500 years and have spread through every continent and nation. We believe those values are the core of Benedictine College,” the sisters said.

Benedictine College did not publicly respond to the sisters’ statement. 

But President Stephen Minnis defended the college’s decision to host the speech — while declining to comment on its content — saying the college would not cave to “cancel culture.”

Mount St. Scholastica faces an aging community with few vocations in recent years. Their ‘Meet the sisters’ page lists 78 sisters, the majority of whom are elderly.

However the community remains active, boasting two ministries at its monastery – the Sophia Spirituality Center, which offers retreats and formation opportunities rooted in Benedictine Spirituality, and the Keeler Women’s Center, a service organization that provides classes, counseling, support groups and other services in the Kansas City area.

Other sisters are engaged in outside apostolates such as teaching or working as medical professionals.

Additionally, the community is continuing to sponsor other local schools.

The sisters currently co-sponsor Maur-Hill Mount Academy, a high school in Atchison. They also co-sponsor Donnelly College, a small Catholic college in Kansas City, which they co-founded with the Archdiocese of Kansas City in 1949 to serve primarily immigrants and working class families.

The Benedictine monks, who operate separately from the sisters, will remain active at the college. 

The Abbey of St. Benedict sits adjacent to the campus, and the monks are involved in teaching at the college, providing spiritual direction to students and providing formation events including a men’s discernment group. 

Three monks also sit on the board of directors.

Student: Jesuits falsely claimed withdrawn allegation

A student has accused the Jesuits in Britain of falsely stating he had withdrawn an allegation of misconduct against a former Jesuit provincial superior.

But while the Jesuit province says it handled the allegation correctly, the Oxford University graduate student said he was shocked to see a communication between the Jesuits and a diocesan safeguarding team, which claimed he had retracted the complaint.

The student told The Pillar that he never indicated he wished to withdraw his allegation, and could not explain or understand why the British Jesuit province would claim otherwise.

The alleged victim, who asked not to be named, made in July 2025 an allegation of inappropriate conduct on the part of Fr. Damian Howard, S.J., the British Jesuits’ former provincial superior, who was then serving as senior chaplain at the Oxford University Catholic Chaplaincy.

The complaint saw Howard removed from the Oxford post, on the grounds of professional misconduct. 

The case is subject to an ongoing police investigation and an independent review commissioned by the Jesuits.

But in October 2025, after he made a “subject access request” to the Archdiocese of Birmingham, the student discovered a document in which the Jesuit province said he had withdrawn the complaint.

The student told The Pillar that claim is not true.

A subject access request is a mechanism that gives individuals access to information held on them by U.K. institutions.

After the student filed his complaint last July, the Jesuits in Britain informed the Birmingham archdiocese about the report, because the chaplaincy is situated within its territory.

But in late August, the student discovered, the Jesuits told the archdiocese that he had withdrawn the complaint.

The Jesuits also wrote that that the student had come to claim his interactions with Howard were entirely consensual, that he would deny the original allegation if approached by police, and that he felt it would be “awkward” to return to Oxford for a new academic year in the circumstances.

The alleged victim strongly denied those claims in a Jan. 23 interview with The Pillar.

He explained that in a written statement submitted to the order in early August 2025 — which The Pillar has seen — he alleged he had been groomed by Howard. 

The student also wrote that he considered himself to be a victim of abuse.

In October 2025, the student received a letter from the Jesuits in Britain acknowledging that Howard had overstepped the boundaries of a pastoral relationship, engaging in professional misconduct. 

It added that the priest had committed a “boundary violation” that was unacceptable and unprofessional.

The Pillar has learned that apart from the letter, a Jesuit representative separately indicated the order did not believe the complaint fell into the category of abuse.

But the student stressed that what troubled him most was not that the order disagreed with his assessment of Howard’s behavior. Instead, he felt that the order had twisted his own claim of abuse.

“What was most disturbing about this is that they presented this narrative as mine,” he said. “They presented it as a result of ‘recognitions’ and statements that I made during the investigation.”

The student made a report to the police about Howard in November 2025. 

The Thames Valley Police has said it received a report “of a sexual assault that took place in Oxford” in June 2025.

It said its investigation was ongoing and no arrests had been made.

A police spokesman told The Pillar Jan. 27 that the investigation was still ongoing and there were no further updates.

In a Jan. 26 statement to The Pillar, the Jesuits’ British province defended their handling of the probe into the complaint against Howard

“We take every complaint extremely seriously and respond with care and diligence,” the statement said.

“When this complaint was received, the safeguarding team of Jesuits in Britain carried out an investigation. Based on their conclusions, immediate action was taken: Fr. Damian Howard, S.J., was asked to step down on the grounds of professional misconduct and has not been in ministry since.”

“All complaints are dealt with by following a structured process designed to ensure fairness, protection, and care. Initial assessment is followed by appropriate action, and in cases requiring independent oversight, matters are referred for external review,” the statement continued.

“In this case, the safeguarding investigation included interviews with relevant parties, as well as a careful examination of documented interactions between them. This comprehensive approach ensured that the matter was considered fully.”

“We are now awaiting the recommendations from the independent review and stand ready to take any further actions as required.”

The statement added; “While we cannot comment on individual cases while the review is underway, we are confident that our procedures ensure complaints are addressed with integrity. We remain committed to transparency, accountability, and attending to the wellbeing of all involved.”

The Birmingham archdiocese has not commented publicly on the August 2025 communication with the Jesuits in Britain.

An archdiocesan spokeswoman told The Pillar Jan. 26 that the archdiocesan safeguarding team did not have jurisdiction to investigate safeguarding concerns relating to the Jesuits. 

She said the responsible bodies were the Jesuits in Britain and the Religious Life Safeguarding Service, an independent organization offering safeguarding support relating to religious life in England and Wales.

Some sources have speculated the August 2025 communication could have been the result of a misunderstanding between the Jesuits in Britain and the archdiocese, with the Jesuits possibly indicating the alleged victim did not wish to make a report to the statutory authorities — the police or Local Authority Designated Officer — and the Birmingham archdiocese understanding that to mean the alleged victim had withdrawn the complaint.

But asked to comment on that suggestion, the spokeswoman for the Birmingham archdiocese reiterated that the case was under the jurisdiction of the Jesuits in Britain, who are awaiting the results of the independent review.

And for his part, the alleged victim said he found that suggested explanation of his alleged retraction both “utterly incredible” and “insulting.”

The student also made a subject access request to Oxford University, which had been informed of the complaint against Howard by the Jesuits in Britain.

In response, he received a communication from September 2025, which indicated that the university had been told he had been in a relationship with Howard but decided to end it, and was encouraged by a third party to report the relationship.

The student told The Pillar this communication also misrepresented his interactions with Howard.

The student first established contact with the priest in 2023 when he applied for financial support from the Jesuits in Britain to help cover his living costs amid his graduate studies. Howard would go on to support the student’s successful application.

The student lived in Oxford University Catholic Chaplaincy accommodation, which brought him into face-to-face contact with the priest. 

The pastoral relationship developed into a friendship that the alleged victim said became gradually more possessive.

The student said the intensity of the interactions increased around the time that he was plunged into turmoil by the unexpected death of his best friend. 

He said he perceived Howard solely as a friend, but the priest made declarations of love. 

The student accused Howard of initiating unwanted physical contact, such as intimate hugs and kisses, which he felt unable to refuse.

“I just dissociated from what was happening,” he said. “The only conscious thought I remember having was sort of like, this is just what my life is like now. Things just happened to me.”

The student alleged that one evening, after the student had consumed alcohol, Howard invited him to share a bed, remove items of clothing, and touched his chest.

The Jesuits did not conclude that the priest’s interactions with the student amounted to grooming and resolved that no criminal offense took place, The Pillar has confirmed.

Howard could not be reached for comment.

The priest’s departure as senior chaplain was announced publicly via a message pinned to the notice board at the Catholic chaplaincy in September 2025. It informed students that Howard had stepped down for “personal reasons.”

The senior chaplain is appointed by the Oxford and Cambridge Education Board, a body of the Bishops’ Conference of England and Wales.

The board said in a Jan. 18 statement that Howard had been asked to step down “on the grounds of professional misconduct, following a complaint made by a student, which was investigated by the Jesuits in Britain and found to be substantiated.”

The board noted that the Jesuits in Britain had commissioned an independent review into its investigation. 

The review is being carried out by the Catholic Safeguarding Standards Agency, a professional standards body with oversight of dioceses and religious communities in England and Wales.

The student has expressed concern about whether the review will cover the August 2025 communication between the Jesuits in Britain and the Birmingham archdiocese.

The CSSA said the review would include “an assessment of the handling of the case, and whether any further action is needed to keep people safe.”

”Although we do not carry out investigations, at the CSSA we assess whether safeguarding is being managed to necessary standards by religious life groups and dioceses,” it explained.

“We will intervene in any situation where we feel people are at risk, and we will make whatever recommendations we feel are necessary regarding the church body.”

For his part, the alleged victim told The Pillar that the Jesuits’ handling of his complaint had caused “psychological torment.”

“The suffering they’ve inflicted on me has been horrific,” he said. “I’ve been re-traumatized at a time I should have been allowed to heal.”

“And when I’ve gone to people in the Church for help, they have handed me back to the organization which has abused me and victimized me and retraumatized me at every point.”

Teaching Council to probe its actions over sexual abuse allegations against St Bede's College priest

The Teaching Council says it will investigate whether mandatory reporting obligations were met over allegations involving a priest now convicted of sexually abusing boys, with its disciplinary process set to examine the actions of "everyone involved".

It comes after RNZ revealed that the Society of Mary was made aware of allegations against the priest nearly 20 years ago. 

The religious order was unable to verify the allegations from the anonymous complainant, but removed him from public ministry and enacted a "safety plan".

RNZ reported on Wednesday that Fr Rowan Donoghue had pleaded guilty to six charges, five of which are representative, including indecent assault on a boy aged 12-16, indecent assault on a boy 16 and over and sexual violation by unlawful sexual connection.

The offending related to four boys who were boarding at St Bede's College in Christchurch between 1996 and 2000.

In response to questions from RNZ, a Teaching Council spokesperson said any situation where a young person had been harmed or made to feel unsafe was "deeply distressing".

"Our thoughts are with all those affected by this case. No child or young person should ever feel unsafe at school."

In general, the council did not comment on complaints or mandatory reports that had been made to the council.

"However, given the level of public interest, we can confirm that we have been working closely with New Zealand Police since early 2025 in support of their investigation into offending by Mr Donoghue.

"The legal requirement for mandatory reporting to the New Zealand Teachers Council (now the Teaching Council) relating to the dismissal, resignation under investigation, serious misconduct, competence concerns, or specified convictions of teachers was first inserted into the Education Act 1989 by the Education Standards Act 2001 to protect the safety of children and young people in our education system."

Now the criminal process had concluded, the council's professional disciplinary process would resume.

"This process will include consideration of whether obligations have been met to report conduct or competence concerns to the council that were known at the time, and appropriate action depending on the findings."

Asked who the disciplinary process would look at, the spokesperson said the council would "look into the actions of everyone involved".

"We are committed to ensuring the safety of children and young people and the quality of teaching in our education system, and we encourage anyone who has concerns about the conduct or competence of a formally registered teacher to reach out to us."

In response to questions from RNZ on Wednesday, the Society of Mary confirmed an anonymous complaint of a sexual nature was made against Donoghue in 2007.

"The Society of Mary sought to investigate the complaint, but was unable to gain sufficient information to verify the allegations. Even so, the Society of Mary determined that Donoghue should be removed from public ministry, with a safety plan enacted. That has stayed in place since that time."

The society was not aware of the allegations to which Donoghue entered guilty pleas until police laid charges, the spokesperson said.

"Our first thoughts are with those who came forward and described what happened to them. We extend our apologies to them, and will seek to do so personally at an appropriate time. We deeply regret the hurt or harm caused."

The society was "committed to ongoing efforts to ensure the safety of all people in Church settings".

Asked whether police were told, the spokesperson said the complainant was "encouraged to contact the police".

St Bede's College rector Jon McDowall told RNZ on Wednesday the details outlined through the court process were "deeply disturbing".

"As rector, it makes me feel sick to think that young people entrusted to an adult's care were abused in this way. I am deeply sorry that this happened to them, and my thoughts are with the victims and survivors who continue to live with the impact of that harm."

McDowall said the school had worked openly with police throughout the process.

"We will continue to cooperate fully with the authorities should any further information come to light.

"Abuse has no place at St Bede's - past, present, or future. The College has an established policy in place to respond and support victims of historical abuse, alongside safeguarding policies and practices to protect the wellbeing and safety of students today. Our focus remains on providing a safe and supportive environment for all members of our community."

McDowall extended an open invitation for victims in the case, and others who may have been impacted, or anyone with concerns to contact him directly.

He earlier told RNZ the school was "formally notified" of the allegations by police and had "worked openly with them since that time".

"We hold victims and survivors in our thoughts and remain focused on providing a safe and supportive environment for all members of our community - past, present and future."

In early 2023, police were contacted about the allegations of sexual abuse by Donoghue in relation to his time at St Bede's College.

St Patrick's Silverstream rector Rob Ferreira told RNZ the school had not been made aware of any allegations of abuse in care while Fr Donoghue worked at the school between 1982 to 1992.

"We have not had any inquiries from the police either.

"We operate according to clearly set out guidelines and best practice and you should note that our primary concern is the wellbeing of our students. Given that - our protection of the privacy and any other rights of survivors of abuse and other individuals would be paramount."

He said the school had informed the community that Donoghue's name suppression had lifted.

St Patrick's College Wellington rector Mike Savali confirmed to RNZ that Donoghue was on the college staff from 2003 to 2007.

Spain authorities’ ‘confusion’ prevented priests from administering last rites to train crash victims

Bishop Jesús Fernández of Córdoba has said that the “confusion” of the authorities prevented priests at the scene of the recent train crash in Adamuz from administering last rites to victims.

Fernández said priests at the scene of the accident couldn’t administer last rites to the victims because authorities “thought the dead were already dead and something could be done for the living”.

He suggested this “lack of understanding could have caused the confusion, which caught us all somewhat off guard.”

“I think it was a moment of such confusion, to which neither we nor the authorities are accustomed,” he said.

The crash occurred Jan. 18 in the southern province of Córdoba when a high-speed train traveling from Malaga to Madrid derailed and fell onto another track, colliding with a train traveling in the opposite direction toward Huelva, a city in southern Spain, and left at least 45 dead and 152 injured.

The parish of San Andrés in Adamuz, in the diocese of Córdoba, immediately became a place of refuge for those affected by the crash, with food and essential supplies, such as heaters and blankets, made available by the parish priest and the parishioners.

Fernández praised the actions of the parish, and the residents of the town, who “made an impressive effort, which has also served and helped a lot those of us who were not here at that first moment.”

The bishop presided over the funeral on Sunday in Adamuz for the victims, and described the crash as a “dark and tragic night” that has filled the victims’ “families with sorrow and all of Spain with dismay.”

“I encourage you to continue praying and being close to all those who are suffering, setting an example of unity, since love must transcend all ideological, cultural, political, and religious boundaries,” he said.

The bishop also had words of consolation for those who questioned where God was during such a tragedy.

“God was there, in the emergency services, in the doctors, in the psychologists, in the priests, in the security forces, in the political leaders,” said Fernández.

“God was in the good Samaritans who rescued the injured from the rubble, offered first aid, transported them, and organized the operation. God was there, in the hospitals, and dressed in white to set up the operating rooms and provide everything necessary to care for them properly,” he added.

Controversy over state tribute

On Thursday, there will be a funeral Mass held in Huelva, the destination to which one of the trains was heading, and where 28 of the victims were from.

There was due to be a “secular tribute” organized by the government this Saturday, which has now been postponed.

It has been reported that the victims’ families do not want to attend a tribute organized by the government because of anger about the circumstances surrounding the crash, as well as disapproval of the tribute being secular.

María del Mar Fadón, sister of one of the victims, questioned the non-religious nature of the planned tribute. “Who are you to dictate how they want the funeral to be?” she asked.

“I don’t want to share any time or space with my brother’s murderers,” she added.

The sister of another one of the victims said on a television program En Boca de Todos (“On everyone’s lips”) that “you cannot have a ‘secular’ funeral in Huelva” and “the injured are in the hands of the Virgin Mary.”

“Huelva is Marian territory,” she said.

The funeral Mass in Huelva will be presided over by the bishop of Huelva, Santiago Gómez Sierra, and concelebrated by the president of the Spanish Episcopal Conference, Luis Javier Argüello, the bishop emeritus of Huelva, José Vilaplana, and diocesan clergy.

The Mass was originally going to take place in the Cathedral of La Merced but due to capacity concerns, it will now take place in the Carolina Marín Sports Palace which is bigger.

The King and Queen of Spain have confirmed they will be in attendance.

Grassroots priests' movement has now become mainstream

In the summer of 2010, that’s 15 years ago this summer, the Association of Catholic Priests (ACP) was founded after a meeting of a small group of priests reflected on what might be done to raise the siege that seemed about to overwhelm the Catholic Church in Ireland. 

It was during the winter pontificate of Benedict XVI and the very elderly pope seemed defeated by a series of what appeared to be insurmountable challenges. 

Everything from the abuse scandals to the Vatican Bank and from one embarrassing crisis to another. 

Where, people began to wonder aloud, would it all end up?

The small group of disillusioned ACP priests reflected on the same issues and concluded that, even though we felt powerless in the face of such immense challenges, we felt we could at least provide a voice for priests. 

It was the least and possibly the best we could do. 

To light one candle rather than to sit and curse the darkness.

We set out more in hope than expectation. But to our amazement we discovered that in those dark days there was huge support for our plan. 

Our agenda, in essence, was to work for the implementation of the vision and reforms of the Second Vatican Council. 

The documents of that council, despite the occasional tribute paid to them, had been moth-balled. 

Effectively, they were ‘more honoured in the breach than in the observance’.

We publicised a meeting for priests in Portlaoise and to our surprise more than 600 priests turned up. In a matter of months that figure had expanded to over 1,000, about a third of Irish priests. 

We started a series of meetings which culminated in a meeting in a Dublin hotel with over one thousand people (priests and people) pondering possibilities for the future of (in Vatican Two-speak) ‘A People’s Church’ in Ireland.

We didn’t attempt to establish an association that would represent the views of all Irish priests. 

That had been tried before and had failed dismally for the simple reason that priests’ views are many and varied. 

So our direct focus was on Vatican Two and its possible implementation.

From 2010 to 2013, the ACP sought to establish a voice for priests in Irish media and in building up the profile of the Association. 

In February 2013, Pope Benedict stunned the world by stepping down from the papacy and a month later one Jorge Mario Bergoglio succeeded him as Francis I. 

Both events enhanced considerably the prospects of the ACP. 

Soon Francis was making it clear that his agenda for the Church entailed implementing the vision and reforms of Vatican Two.

Suddenly, after the long, dark days of the pontificates of John Paul and Benedict when the dream of a ‘People’s Church’ progressively faded into the mists of history, it was as if a new dawn had broken. 

Suddenly, as one commentator memorably described it, ‘the new pope had stolen the clothes of the ACP’ and everything now seemed possible.

On the crest of a wave, we asked to meet the Irish Catholic bishops but it soon became clear that while they were gracious in their approach, they distrusted our new-found excitement. 

Even though, at the Second Vatican Council, the assembled Catholic bishops of the world in a General Council of the Catholic Church had indicated clearly - specifically in the Decree on the Ministry and Life of Priests, No. 8 - that ‘Associations of priests are to be highly esteemed and diligently promoted’, the Irish bishops (it was said) presumably regarded themselves as a higher authority.

Shamefully the most we (ACP) achieved from the bishops was an offer to extend invitations to our representatives to visit Councils of Priests in the dioceses of Ireland to set out our stall for the Irish Catholic Church.

With my colleagues in the ACP, I visited a number of dioceses to do just that. 

We usually went in twos (as the biblical tradition has it) but on one occasion, visiting the diocese of Ferns, my designated colleague had fallen ill and I was on my own. 

It took me four hours to drive to Wexford where I was welcomed by Bishop Denis Brennan and his Council of Priests.

It was an interesting meeting. 

I presented the reasons for the founding of the ACP, the agenda agreed by our 1,000-plus priest-members, including our three proposals for combatting the now mathematically certain and imminent disappearance of Catholic priests in Ireland: ordain married men; welcome back priests who had left the priesthood to marry; and ordain women deacons.

I ended my presentation by suggesting that while the ACP had been founded in less promising times three years earlier, the election of Pope Francis earlier that year and his utterances in his first months in office were creating the possibility, even an expectation of real change. 

Indeed it could be said that if Jorge Bergoglio had been a PP in Ireland he would have been a founder member of the ACP!

Bishop Brennan asked me if I was suggesting that the ACP was now, because of Pope Francis, ‘becoming mainstream’. 

Most of the ten or so priests around the table laughed at the implied incongruity but I said, ‘Yes, I was suggesting just that’, on the basis that, for example with vocations, there was simply no alternative to significant change. 

Every priest didn’t have to be a celibate but every Catholic had the right to the Eucharist. 

And if the Church decided to change the church-made rule on celibacy, the Church could and would do that, if it had to.

In fairness to the Ferns gathering, Bishop Brennan’s was a predictable enough response because until Francis became pope, anyone, particularly any bishop who suggested that the celibacy rule should be looked at would have their knuckles rapped by Rome. No one was allowed to mention the elephant in the room.

A week, someone said, is a long time in politics. 

And, for the ACP, the three years between the pontificates of Benedict and Francis was a long time in the Catholic Church, which is supposed to think in centuries. 

But, by the time of my visit to Wexford, it soon became clear that change was not just possible but as we know now regarded as inevitable as the Francis agenda gradually unfolded.

We know now that because of Francis’ 12-year pontificate, the ACP in Bishop Brennan’s words, has become ‘mainstream’ and even though some may suggest that Francis has stolen some of our clothes, it was the very happiest of faults.

Fifteen years on, the dream is still alive.