Thursday, January 29, 2026

Final approval for creative media campus at former Spiddal convent

Final approval has been given to plans to transform a former convent in Spiddal into a creative media campus.

Last year, county planners refused plans led by Fiontar na Gréine Teoranta at the former Naomh Éinde convent in the village.

At the heart of this proposed creative campus is a new three story building, offering state of the art education in film and digital production.

It'll include a library, multi-functional auditorium and a performance venue with several hundred seats.

The existing convent, which dates back to 1920, forms a key part of the project - it'll be transformed into student accommodation and a canteen.

At the front of the new campus will be a new public plaza, as well as upgraded public footpaths.

The plans fell foul of county planners last year, who concluded the design and overall scale would be out of the character with the area.

But an appeal was taken to An Coimisiún Pleanála, which has now given the green light after almost a year of deliberation.

Alleged abuse survivor says Diocese of London lost hundreds of pages of evidence

A man who claims he was abused has told Premier Christian News that the Diocese of London lost hundreds of pages of evidence connected to his safeguarding complaint against a London priest.

The man, known as Survivor N, originally submitted the evidence in 2020 as part of a Clergy Discipline Measure complaint. Premier has seen records showing the evidence bundle was received by the Office of the Bishop of London on 11th September 2020, with a duplicate delivered to the Diocese of London offices on 29th September 2020.

However, N says he heard nothing about the outcome of his complaint until December 2025, following a Premier Christian News investigation into his case. At that time, Rt Rev Sarah Mullally, the then Bishop of London told Premier the matter had been fully dealt with. Just weeks later, the Church of England announced the complaint would be restarted.

London Diocesan Registrar Stuart Jones was tasked with preparing the Preliminary Scrutiny Report, which was then sent to Rt Rev Jonathan Baker, Bishop of Fulham, for a final decision.

In his report recommending the complaint be dismissed, Jones listed the documents submitted by N but did not forward them to the Bishop of Fulham. The registrar also stated it was not necessary to consult N as the complainant to clarify matters.

N told Premier: “I am horrified to discover that without first consulting me as complainant, he has knowingly omitted all the hundreds of pages of supporting documentary evidence and statements from over two dozen witnesses.”

It is also understood the Bishop of Fulham said the documents, which had been sent twice to Bishop Sarah both to her office and to the Diocese of London, were never received.

The Bishop of Fulham initially granted N 14 days to re collate and re submit the evidence, amounting to around 500 pages. N said being required to gather the documentation again caused him significant distress and alarm.

N also said that neither the now Archbishop Sarah, Jones, nor the Bishop of Fulham had responded to his written requests seeking an explanation for what happened to his evidence and why his complaint had been considered without it.

He has since submitted a complaint to the Solicitors Regulation Authority, alleging a breach of its code of conduct.

The Bishop of Fulham has now granted N a further 14 days, giving him until 16th February to re submit the evidence.

Spanish Church’s fight against human trafficking and prostitution

For many years, Nacho Sanchez spent his Saturday evenings in a unique way.

While most men visiting the Camp Nou area of Barcelona on a weekend are heading to watch the city’s famous FC Barcelona soccer team in its iconic stadium, Sanchez had other ideas.

The sex workers in the area could be forgiven for seeing him approach them, with his wedding ring on display, and drawing cynical conclusions about the sanctity of marriage and fidelity in Spain.

They might conclude that Sanchez was among the men who have led Spain toward one of the highest prostitution consumption rates in the world.

But Sanchez goes to the city’s red light district with other intentions.

When he can, he approaches with a question. He’ll approach them with picture of the Virgin Mary and ask: “Have you seen this woman?”

A bit of a dad joke, perhaps. But from there, he says, he aims to to turn talk toward the Gospel, and to encourage the women to leave the lives they were living. Of the 200-some women (and some men) he has approached, he reports a successful outcome more than 10 percent of the time. And while recent health issues have prevented him from being able to go out to the Camp Nou area late at night, he is still helping former prostitutes transition into a different way of life.

“Right now, I focus on catechesis for two boys of a former prostitute, aged 16 and 18. Every week I meet with them. She left prostitution five to six months ago but lives with a trafficker,” Sanchez told The Pillar.

His work is at the intersection of the Church’s fight against prostitution and human trafficking in Spain. And while Sanchez’s approach is by no means conventional, he says he is aiming to help people escape difficult circumstances.

A mutating cancer

Human trafficking is a modern problem that continues to grow and mutate. The Santa Marta Group, a Catholic organization fighting the issue, estimates that there are 50 million victims worldwide. The Church has regularly condemned it, and Pope Francis called it “a global phenomenon that claims millions of victims.”

“Trafficking in human bodies, the sexual exploitation even of small children and forced labour are a disgrace and a very serious violation of fundamental human rights,” the late pontiff said.

In Spain, like much of the Western world, trafficking is a serious problem. In 2024, the Guardia Civil and the police freed 1794 victims from trafficking networks, including 32 minors. In 2023, this number was 1466.

Concepción Rodríguez, head of Caritas Valencia’s “Jere Jere” project offering comprehensive care for female victims of gender-based violence, including trafficked and sexually exploited women, told The Pillar that trafficking is a “a poorly understood issue, often shrouded in prejudice and misconceptions.”

Rodríguez said traffickers “make sure to keep the women isolated and under coercive measures,” which includes threatening deportation – as many of the women are from Latin America – and violence against family members. In many cases “women are not aware that they are victims or of their rights,” she said.

“The majority of women who are victims of trafficking for the purpose of sexual exploitation come from situations of violence and social and economic vulnerability in their countries of origin, which makes them easy targets for traffickers,” she said.

“These women are confined in apartments, venues, or on the street under surveillance. They must be available 24 hours a day, seven days a week, with barely two hours of free time per day. From the percentage they earn from services, they must pay for accommodation and living expenses,” she added.

For Rodríguez, meaningful change will only happen when there is societal recognition that “sexual exploitation occurs due to the widespread demand from men.”

Sanchez’ experience suggests that the figure of the trafficker can be complex, and that traffickers are rarely the kind of burly criminal he was expecting.

“When I started my ministry at Camp Nou, I was afraid pimps would come at me with knives to stop me from bothering the girls. But at Camp Nou, that figure of the pimp doesn’t exist anymore. It’s the girls themselves – almost all from South America.

“For example, a girl from Venezuela who had been on the streets for years knows someone in her hometown and says: ‘I’ll pay for your breast surgery, a plane ticket, and here’s a street spot, but you owe me 15,000 euros.’ That’s the new form of trafficking. It’s still trafficking – if they catch them, it’s illegal,” he said.

Jesús de Alba is the co-founder of the Asociación Bocatas, which serves the homeless people of Madrid by giving them food and seeking to engage them in conversation. He told The Pillar that through his work on the streets of Madrid, he’d come to understand trafficking as a “subworld.”

“Human trafficking is a subworld within the marginal world, very specific, extremely sordid, and very hidden. It is not evident at all. It’s not like poverty or homelessness, which, if you have eyes and a little sensitivity, you can notice,” he said.

De Alba also drew a comparison to the way traffickers view people to what Pope Francis often termed the “throwaway culture” in Western society – the idea that society discards those, such as the old, disabled or marginalized, who are deemed “useless”.

“Trafficking destroys people because it doesn’t treat them as human beings; it treats them as ‘you get what you deserve.’ And that makes it difficult to care for the human element. Our society produces human ‘waste’ that could also be considered part of human trafficking because it uses people, and if they have no utility, they’re discarded – they remain outside the system,” de Alba said.

Starting a new life

The work of the Church aims not just to support the victims, but also help them establish a new life, experts told The Pillar. Caritas in Spain, for example, annually supports 2,724 women in 10 different projects throughout the country.

The Jere Jere project offers personal outreach to women, training and personal development workshops, and helping them understand their legal rights.

When it comes to trying to escape sexual exploitation, Rodríguez said the women “face a lack of viable alternatives.”

“Women need access to income and housing that will enable them to undergo the process of emotional and psychological healing, training, and social and professional integration,” Rodríguez said.

“The key is for women to have real and swift access to support and assistance that allows them to begin to build an expectation of improving their lives within their migration project,” she added.

For Sanchez, an important part of his ministry happens after the initial encounter. “Today, about 25 people [he has worked with] have left prostitution. I help them find jobs, with paperwork, and offer God’s invitation. Some accept, some don’t. Most important is helping them leave this ‘profession’ which is really slavery,” he explained.

“Helping people leave prostitution isn’t about Camp Nou – it’s about accompaniment. Sure, you need to go to Camp Nou, but one second there is worth 2,000 hours of accompaniment,” he added.

Sanchez has helped both female and male prostitutes. He often invites those who have left the streets to spiritual retreats where they can share their experience..

“I’ve witnessed miracles – people changing gender presentation, stopping hormones, removing implants, finding work, getting baptized. For example, a young guy with breast implants attended an all-men Emaús retreat and later left prostitution and got a job. I’ve seen many miracles,” Sanchez said.

De Alba said that bringing women back from a life of prostitution is not easy, particularly with the proliferation of websites such as OnlyFans where the online persona merges strongly with the person “to the point where the person disappears and sometimes only the persona remains”.

“Doing therapy to bring the person back and recover what is genuinely human is a huge psychological and psychiatric effort. Therefore, the whole topic of prostitution has changed somewhat, but it’s still a very sordid world,” he said.

For Sanchez and de Alba, their faith is what drives them to the streets to help.

De Alba said that the Church’s work supporting victims of trafficking, prostitution, and the myriad of other social problems it confronts, is a vital and counter-cultural way of carrying on Jesus’ message of caring for the weak. A message that “was absolute madness for the Greek and contemporary cultures of Jesus’ era.”

Across Spain, the victims of human trafficking and sexual exploitation continue to suffer, mostly silently, according to Sanchez and de Alba. But, they say, the Church continues to find practical ways to be there with them in their suffering, offering practical, psychological and moral support and helping them integrate into society.

But most of all, according to de Alba, the Church points these people towards the “God who focused on those who suffer the most and lifted them up.” This is not only a beacon of light in the darkness, he said, but a light that can illuminate lives – and the entire world.

The Church of England is broken – is Sarah Mullally really the right person to fix it? (Opinion)

The stately quadrille of today’s ceremony that confirmed Sarah Mullally as Archbishop of Canterbury seems a long way from parish life. 

This past Sunday found me – as it probably did many other churchwardens – gloomily wondering whether we could afford to refill the oil tank again this winter, and whether the diocese would even soon order us to tear it out in pursuit of Net Zero.

The problems that the Church of England faces – from oil-tanks upwards – are legion, and it is difficult not to ask whether Sarah Mullally is the right person to deal with them. The root issue is Dame Sarah’s past experience. 

Undoubtedly, she has a career of great attainment. She was the youngest person to be chief nursing officer and director of patient experience for NHS England, amongst other achievements.

However, she has spent much longer in these elevated and bureaucratic positions (whether as NHS director or bishop) than in ordinary parish ministry, where the real potential and vitality of church life subsists. 

That she has exercised herself more in great matters than the travails of ordinary ministry is likely to skew her approach to dealing with the challenges that the Church of England now faces.

Conversations with churchgoers nationwide generally show that the greatest concerns on the ground are not same-sex marriage, nor whether conservative African Anglican churches will accept her leadership as the first female Archbishop. 

It is not even the lingering questions about her handling of safeguarding issues.

The concerns are much more immediate. The first is the shortage of clergy. One vicar might be rushing between a dozen parishes, exhausted and unable to give the pastoral care or evangelise as they mean to.

Lay people are being called upon to give ever more money, and to do more of the work that clergy should ordinarily be doing, as volunteers. It seems ever harder to get actual help for ordinary endeavours, such as setting up choirs.

Many fear that the Church is getting caught up in modish political causes detached from its fundamental mission of preaching the gospel. 

These include its apparent predilection for Critical Race Theory, with large sums being spent on posts such as that of “head of racial justice priority”. 

It also includes its support for Project Spire: the payment of £100m as reparations in all but name for the Church’s alleged involvement in the slave trade. Such things give the appearance of moral conduct, but in fact serve to undermine the Church’s stewardship of its cultural and material inheritance.

Many of these problems were exacerbated by the managerial turn the Church hierarchy took under the previous Archbishop, Justin Welby (who similarly spent longer in executive positions than as a parish priest). It is difficult to see Dame Sarah, coming from a similar managerial and bureaucratic background, wanting to change course.

So far, the signs are not encouraging. It is difficult to find any indication that she will use her influence to grapple with the way that the Church Commissioners deploy their wealth, to make sure that parish ministry is properly funded. 

She has also declined to retreat from the commitment to making the Project Spire payment: an action which is likely to cause a considerable backlash and damage the Church’s finances as parishioners withhold donations in protest.

This age is one of great spiritual yearning. Many, especially the young, are dissatisfied with our superficial consumerist culture, and are seeking something more profound and authentic. Some are even returning to church in what has been termed a “Quiet Revival”. 

In this, the Church has a great opportunity for evangelism.

However, to take advantage of this opportunity, the Church needs not only more clergy on the ground to develop relationships with those looking for spiritual sustenance, but also a greater theological and intellectual vitality, with an emphasis on preaching and a reconnection with the Anglican cultural inheritance. 

Dame Sarah has promised that she wishes to lead with “calmness, consistency and compassion”, but it is difficult to see whether she has a greater vision that will rise to the challenges of the current unhappy era.

Scripture has endless examples of God calling unlikely people to fulfil near impossible tasks: Moses to lead the Israelites of out Egypt, David to slay Goliath, St Paul to preach the gospel. 

It may be that Dame Sarah will follow their example. We must pray for her that she, like them, will succeed.

A System Perfectly Designed to Produce a Priestly Crisis (Opinion)

The priesthood is in a state of crisis. 

That’s not a criticism of anyone. There are faithful people at every level (clergy and laity alike) laboring in the Church, showing up day after day and trying to get the job done. Praise God for that. 

But the priesthood is in a state of crisis, a claim buttressed by extensive data and evidence on the spiritual, mental, physical, and ministerial welfare of our priests. 

So grave is this problem that many are wondering why so many men are leaving the priesthood. 

As a Church, we really need to thoroughly, prayerfully, and systematically address this issue—because as Vatican II’s Decree on Priestly Training Optatam Totius says, “The desired renewal of the whole Church depends to a great extent on the ministry of its priests.” 

We’re all talking about evangelization, but it seems to me that we are neglecting how a strong and holy presbyterate is a core driver of the renewal that we desire. Might the renewal of the priesthood be the quickest way to bring about a renewal in the Church? 

It’s important to say again that analyzing the crisis in the priesthood must be without casting blame (i.e., it’s the bishops’ fault, it’s the priests’ fault, it’s the broken families’ fault, etc.) and without defensiveness. That’s all just super unhelpful and counterproductive to being solution-focused. 

With that said, why is there a crisis in the priesthood? 

This hasn’t happened by chance. Every system is perfectly designed to get the results that it gets. So the “results” we’re getting—a crisis in the priesthood—are the result of the current Church system.  

What is that system? 

I’ve been really blessed to be able to work with priests across the country, and, in my experience, the system looks something like this. 

Obviously, it starts long before day one of priestly ministry. It starts in seminary formation. 

Certainly, seminaries have come a long way. But it still appears that the seminary system is fundamentally designed to produce smart priests rather than priests who are psychologically sturdy, emotionally healthy, spiritually alive, and pastorally mature spiritual fathers. 

This is not an indictment of strong intellectual formation, but we know from research that the higher someone’s IQ, the more important emotional and social competence training becomes. Given that priests are generally men of high IQ, the need for training in emotional and social competence becomes critical. 

After ordination, we’re not seeing priests struggle intellectually (there are no more heretics); we’re seeing priests struggle mightily with the psychological skills that one needs to navigate ministry and be psychologically sturdy—assertiveness, emotional management, decision-making, stress regulation, optimism, flexibility, etc. 

This has spiritual effects, too. Since grace builds upon nature as a vine grows upon a lattice, this lack of human formation affects the priest’s spiritual life and relationship with God. We are integrated persons: mind, body, and spirit. 

The seminary system also seems to be inadvertently institutionalizing seminarians. What I mean by that is that the level of support the seminary provides seminarians, while understandable, has the adverse effect of teaching seminarians to rely on the Church system rather than on God and their own abilities. That’s institutionalization. Personal resilience is not being developed due to a sort of system-wide “helicopter parenting.” So when the young priest enters the priesthood and all those institutional supports are immediately removed, he’s left in a quasi-crisis on the road to full-blown crisis. 

The lack of intentional training in the skills needed for psychospiritual sturdiness, along with a form of institutionalization, can and does result in a newly minted young priest who has spent eight years in formation feeling totally unprepared and inadequate for the realities of modern priesthood.

At this point, the newly ordained priest is turned over to the care of the diocese. How does that system work? 

In most dioceses, because the number of parishes hasn’t been adequately reduced, the only option is to assign the priest to a parish that can afford him. Sometimes that works because that parish also happens to have a great pastor; but other times, when the first pastor and parish are incapable of mentoring a young priest, it turns into a nightmare. The young priest is baptized into a type of ministry characterized by cynicism and mediocrity. He’s trained to think that the actual model of diocesan priesthood is about being an operations and activities director. 

But how about the priesthood modeled by St. John Vianney? The fatherhood model characterized by radical self-sacrifice for the spiritual welfare of those entrusted to me that I learned about in the seminary? No, curb your enthusiasm, kid; the priesthood is really about managing buildings, not rocking the ship, being a cog in the machine, keeping the diocese happy, and then being reassigned and doing it all over again. 

Speaking of being reassigned—once again, because there are too many parishes and no other apparent options—this young priest, already sufficiently disillusioned and lonely, is reassigned to a leadership role. In that leadership role, he quickly comes face-to-face with a parish culture where everyone has learned to do things themselves, perhaps because priests transfer in and out so often or because the previous pastor (to be as charitable as possible) took a laissez-faire leadership approach. This newly cemented territorialism (which emerged as a sort of organizational “survival” mechanism) among staff, volunteers, and parishioners further drives him into despair. The priest’s meaningful attempts at change and innovation are met with strong criticism—and, unfortunately, he’s never learned to manage criticism without experiencing it as a debilitating referendum on his worth as a person and as a priest. 

While all this is happening, the priest “submarines” under detection—just like he did in the seminary—because there is so much ecclesial distrust that he thinks asking for help is the end of his priesthood or, at a minimum, carries the social cost of others knowing that he’s not perfect. In his mind, those costs are too great. He needs to figure it out himself; after all, “my bishop doesn’t actually care about me anyway.” 

Since his struggles haven’t been addressed early enough, this young priest now experiences a mental health crisis, engagement in sinful escapism behavior, or some combination of both. Sadly, he begins questioning his vocation, looking over his shoulder at his secular friends with families and careers and wondering: Did I make the right choice? 

This is how it happens. 

While I know I’ve gotten a bit into the weeds here, in my experience, young priests all over the country have experienced a Church system that looks like this. 

Every system is perfectly designed to get the results that it gets. We’re getting the results that our system is designed to produce. We should stop being surprised. 

So, what’s the solution? 

Before getting into that, one disclaimer is in order. This analysis of the Church system is not a reason for priests to feel like victims. That’s a good way to absolve oneself from personal responsibility. In reality, despite organizational shortcomings, priests are still called to do the best they can in a given context through prayer, hard work, and the pursuit of ministerial excellence, no matter the cost or environment. Period. 

In reality, a successful priest occurs at the intersection of organizational support and individual effort. Both are required. 

With that in mind, the solution sounds like this: form the man, reform the system. 

Forming the man means focusing all efforts on helping priests develop as fathers who are psychologically sturdy, emotionally healthy, spiritually alive, and pastorally mature—thinkers with a heart, as it were. 

Reforming the system starts by decision-makers in the Church asking themselves one question: How do we create the internal and external conditions that priests need to perform at their best? The answer to this question literally has salvific consequences and will likely require a massive conversion at the institutional level.

Institutional conversion? Yes, institutional conversion. When institutional conversion meets personal conversion, we’ll turn the crisis in the priesthood around. 

One healthy and holy priest changes everything. Helping priests to be all that they can be is the greatest evangelization initiative. St. John Vianney took a dying parish and turned it into one overflowing with tens of thousands of parishioners. That’s the power of the priesthood. Thank God for the gift of the priesthood. 

As an organization, we just have to ask ourselves: Are we setting up conditions that make that reality easier or harder to attain?

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.