Thursday, October 01, 2026

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

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

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

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

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

Rector’s name, association now public record

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

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

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

The lawsuit denies all of the allegations.

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

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

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

Administrator of Instagram account

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

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

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

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

Neither publication was named as a defendant in the filing.

Lawsuit alleges postings done ‘with actual malice’

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

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

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

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

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

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

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

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

The bishops' conference published the full address.

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

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

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

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

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

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

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

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

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

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

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

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

A question of ‘power’

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

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

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

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

Decades of Sexual Abuse by Dorm Priests Uncovered

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

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

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

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

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

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

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

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

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

Fr. Porterfield

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

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

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

A small sample of the collected evidence is represented below:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

McGlinn

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

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

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

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

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

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

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

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

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

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

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

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

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

Meanwhile, Greenop denies all claims of misconduct. 

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

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

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

Investigations and legal proceedings are ongoing.

Mass. AG Releases Report of Abuse in Worcester Diocese

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

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

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

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

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

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

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

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

Scope of the Misconduct

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

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

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

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

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

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

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

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

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

Pre-2002 Response

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Post-2002 Response

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Criticisms of Post-2002 Response

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

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

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

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

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

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

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

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

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

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

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

Survivors’ Experiences

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

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

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

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

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

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

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

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

Credibly Accused List

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

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

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

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

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

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

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

Rota expels priest Gonzalo Ruipérez from the clerical state

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

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

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

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

Dismissal from the clerical state

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

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

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

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

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

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

A case first reported in 2024

The investigation was revealed by InfoVaticana on 10 December 2024. 

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

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

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

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

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

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

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

From Madrid to Rome

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

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

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

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

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

The procedure now enters a new phase. 

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

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

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

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

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

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

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

«Jesus is not a prime minister»

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

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

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

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

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

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

A call to recover Europe’s Christian roots

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

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

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

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

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

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

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

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

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

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

First Honduran to lead Choluteca

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The danger of cutting the “dead wood”

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

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

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

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

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

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

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

“Synodality and accompaniment are not new realities”

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

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

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

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

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

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

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

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

Randazzo prefers to speak of “regeneration”

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

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

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

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

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

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

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

Christ as the permanent reference

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

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

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

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

The new head of the Church’s canonical legislation

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Peace be with you.

Sisters and brothers, good morning!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pope celebrates the awakening of faith in France: "Behold the true reconstruction, the restoration of the Church that only God can accomplish"

Pope Leo XIV dedicated this Wednesday, September 30, the general audience in St. Peter’s Square to reviewing his recent apostolic journey to France, where he highlighted several signs of a renewed awakening of the faith: the “notable and growing number” of young people and adults requesting Baptism, the response of thousands of young people, and the massive participation of the faithful in public celebrations.

The Pontiff used the reconstruction of Notre-Dame as an image of the “rebirth” he observes in the French Church. Recalling the multitude gathered for the Mass in the Place de la Concorde, which stretched along the Champs-Élysées to the Arc de Triomphe and beyond, he stated: “Here is the true reconstruction, the restoration of the Church that only God can accomplish, through the intercession of the Virgin Mary.”

Leo XIV once again highlighted the growth of conversions and adult baptisms in France, which he described as a beautiful “surprise” from God, and recalled the vigil with French youth, to whom during his journey he said: “You are the saints of France!” “That Vigil was a great sign of hope,” he affirmed this Wednesday.


GENERAL AUDIENCE LEO XIV

Dear brothers and sisters, good morning and welcome!

Today I wish to speak to you about the apostolic journey to France that I made in recent days. It was a great gift for me and for the people of God in that country, and I thank the Lord for it. I once again express my gratitude to all who welcomed me, civil authorities and pastors of the Church, and to the countless people who wished to meet the Pope or simply greet him in the streets, as an apostle of Christ and a messenger of peace. Thank you all!

I would like to gather the thoughts and impressions—still very vivid—of this pastoral visit around a single great symbol: the Cathedral of Notre-Dame in Paris. There, on the evening of the first day, we celebrated Vespers of the Blessed Virgin Mary, a solemn yet festive liturgy in which the music, the singing, and the beauty of the temple made the hearts united in prayer vibrate.

Precisely Notre-Dame, with the drama it has lived, can symbolically illuminate this entire apostolic journey, offering a key to interpretation that I would summarize in one word: rebirth.

The Cathedral of Paris, which only seven years ago seemed mortally wounded by a massive fire, is now rebuilt and more splendid than ever. That disaster provoked a positive reaction at all levels, some more visible and practical, others more hidden, of a spiritual nature.

Its restoration was a proof of the possible collaboration between Church, State, public institutions, and civil society. This attitude made it possible to best value both the generosity of benefactors and the expertise of professionals and workers. Synergy for the common good should be the normal style of institutions, political and social forces, and those with civil and economic responsibilities. This is the message I wished to convey to the French authorities, as well as to the members of UNESCO, the United Nations Educational, Scientific and Cultural Organization, based in Paris, indicating the fundamental criterion on which such collaboration must be based: the dignity of the human person.

But above all, Notre-Dame is an image of the Church of living stones, of the holy people of God.

It is interesting to draw a parallel between the celebration of Vespers in the Cathedral and the Vigil of the youth held that same night in the great Stade de France in Paris. Two completely different places and yet two complementary events, almost spiritually united. What united them? The Church, which is not made of stones or cement, but of people who love Jesus Christ because they have been loved by Him. In Notre-Dame were the priests and deacons, consecrated persons and pastoral agents; in the stadium was the new French generation: new—I would say—not only in age, but even more in spirit, in freedom of heart and faith. Young people who sang, shouted, but who also remained silent, listening. Attentive and moved faces, manifesting hearts longing for truth and love. To them I joyfully said: “You are the saints of France!” That Vigil was a great sign of hope.

Also a sign of hope—in the smallness that God prefers—was the meeting at the Maison Bakhita, a welcoming home for various people in difficulty: one of many places, fruits of the Gospel, where every day work is done to serve with love the dignity of the human person.

There is, however, in the Church in France a sign of rebirth that has been ongoing for some years: the notable and growing number of young people and adults requesting Baptism. Regarding this beautiful “surprise” from God, a provincial synodal assembly is taking place in Paris, in which I was able to intervene, encouraging the path of catechumens and neophytes, together with the communities to which they belong.

The culminating event of my visit to the capital was the Mass at the Place de la Concorde. There the sign of rebirth appeared in a surprising way: the liturgical assembly, which in the immense square gathered the priests, the choir, and a notable multitude, stretched throughout the Avenue des Champs-Élysées to the Arc de Triomphe and beyond. At the moment of Communion, all were able to approach the Eucharist, distributed everywhere. Here is the true reconstruction, the restoration of the Church that only God can accomplish, through the intercession of the Virgin Mary.

And then it was natural and necessary that, after Paris, I go as a pilgrim to Lourdes, to venerate the Mother of the Church, Mary, who in the hour of passion and death keeps the lamp of faith and hope burning. In Lourdes, the Lord, through the maternal solicitude of the Virgin Mary, communicates to all, pilgrims and especially the sick in body and spirit, a message of hope and rebirth. A message I wished to openly relaunch: every human life, in any condition, even in the most serious fragility, retains its inviolable dignity and deserves to be cared for, accompanied, relieved of suffering with human compassion and with the help of the means offered by science. That is why Lourdes represents for the whole world a sanctuary of the civilization of love. In this context I met some victims of abuse and asked them to help me express also to other victims my will and that of the entire Church to listen to them and walk with them as they seek healing, recognizing the pain caused in their lives and working for the prevention of abuse.

The third and final stage of the apostolic journey was the city of Metz, in a region of France and Europe martyred by the Second World War. There worked Robert Schuman, one of the main inspirers of the process of European unification. Contemporary Europe was born precisely as a project of peace after the destruction of war. We can say that what happened in Notre-Dame of Paris with the fire had happened in Europe with the Second World War. And Europe was reborn on the basis of those principles of democracy, solidarity, and fraternity among peoples that owe much to their Christian roots. Today too, on these foundations and with this vital “sap,” the European project can be renewed, in a much more globalized world, where interreligious dialogue plays a role of primary importance. That is why, in Metz, I met with representatives of the various religious traditions, who read and signed in my presence the “Metz Appeal” for dialogue and peace.

Dear friends, the theme of my pastoral visit to France was «Pour que le monde ait la vie», “That the world may have life” (cf. Jn 6:51). These are words of Jesus, which summarize His entire mission of salvation and which, during the journey, fully expressed the evangelical meaning of each encounter. May they now inspire our prayer, as we ask God that this event of grace may produce abundant and lasting fruits.

Greetings

I cordially greet the French-speaking pilgrims from Canada, France, and Luxembourg. I was impressed by the fervor and enthusiasm with which I was received in France! I thank God and pray that pastors may continue to respond to the expectations of the faithful, especially those of young people. I bless you from the heart!

I extend a warm welcome to all English-speaking pilgrims and visitors taking part in today’s audience, especially those from England, Ireland, Denmark, Ghana, Australia, India, Indonesia, the Philippines, Malaysia, Sri Lanka, and the United States of America. A special greeting to the seminarians of the Pontifical Irish College and to the pilgrims who will attend the diaconal ordination at the Pontifical North American College tomorrow. Upon all of you and your families I invoke the peace and unity of our Lord Jesus Christ. May God bless you all!

I address a cordial greeting to the German-speaking pilgrims. In Lourdes I invited everyone to pray, during the month of October dedicated to the Rosary, for peace among peoples and also in the hearts of all men. May Mary, Queen of Peace, intercede for us.

I cordially greet the Spanish-speaking pilgrims. Let us ask the Lord, through the intercession of Our Lady of Lourdes, to keep the lamp of faith, hope, and charity burning within us, and that we may be one in Christ, so that the world may believe in Him. May God bless you. Thank you very much.

I address my cordial greeting to Chinese-speaking people. Dear brothers and sisters, rekindle the flame of faith in your families and parishes, to become a gift of God for all. I bless you from the heart.

I joyfully greet all Portuguese-speaking pilgrims, especially the new students of the Brazilian Pius College. Dear brothers and sisters, may the public witness of love for Jesus Christ that we have seen in France be a source of inspiration for the whole Church. Let us not hide our faith! The Lord bless you.

I greet the Arabic-speaking faithful. Let us bring the peace of Christ to our world, so that it may have life in hope and love. May the Lord bless you all and protect you always from all evil!

I cordially greet the Polish faithful. Thirty years ago, Saint John Paul II beatified Vincent Lewoniuk and his 12 companion martyrs. To the shedding of their blood, they defended their belonging to the Catholic Church and communion with the Successor of Peter, remaining faithful to their own Eastern tradition. To their intercession I entrust the issues of the unity of Christ’s disciples and Catholics persecuted today because of their faith. Praised be Jesus Christ!

Appeal

I now address an appeal for the Tigray region in Ethiopia:

I continue to follow with deep concern the situation in Tigray and the neighboring regions of Afar and Amhara, where hostilities have flared up again. I make my sincere appeal to all parties to choose the path of dialogue. Armed conflict never solves problems but only aggravates them, leaving behind a trail of death, destruction, and resentment. Only sincere commitment can lay the foundations for lasting peace.

I fervently hope that the international community will offer its generous and timely contribution to ensure that all humanitarian aid reaches those who need it.

Last Sunday, in Bologna, three martyred priests were beatified: Ubaldo Marchioni, diocesan; Elia Comini, Salesian; and Martino Capelli, Dehonian, murdered in 1944, during a dramatic phase of the Second World War, because of the Nazi troops’ contempt for their ministry in favor of the faithful. The supreme sacrifice of these ministers of God shows today’s Christians the value of becoming neighbors to their brothers and sisters, especially in times of trial.

I extend my cordial welcome to the Italian-speaking pilgrims, in particular to the Missionary Daughters of the Holy Family of Nazareth, to the parish of Santa Maria della Valle in Scanno, as well as to the parishes of Ferrara di Monte Baldo and Tesero. I also greet the Vocational Training Center “Artigianelli” of Fermo, the students of the Visconti Institute in Rome, and those of the Gonzaga Institute in Palermo.

My thoughts finally turn to the young, the sick, and the newly married. May the month of October, which begins tomorrow, be an occasion to pray the Holy Rosary, dedicating it in a particular way to the end of wars and the attainment of peace.

To all, my blessing.

Wednesday, September 30, 2026

Cardinal Koch: Peace among Churches is a responsibility for Europe

At a conference in Rome on “Religions and Diplomacy,” Cardinal Kurt Koch, Prefect of the Dicastery for Promoting Christian Unity, speaks to Vatican News about the responsibility of Churches in Europe to take responsibility for rediscovering unity and peace, so that they can help build it in society.

“First, we must rediscover peace within the Church and among all the Churches. Ecumenism can help us live in balance amid diversity.”

With these words, Cardinal Kurt Koch, Prefect of the Dicastery for Promoting Christian Unity, explained how Christians’ first contribution to peace must be to seek greater unity and peace among the Churches themselves.

He said this in Rome at the conference “Religions and Diplomacy,” taking place from September 28 to 30 at Palazzo San Calisto, on the occasion of the 30th anniversary of the International Association Political Charity.

What can religions offer in the search for peace? What role can diplomacy play in resolving conflicts? These questions are at the heart of the initiative.

The presentation also pointed to a growing demand for moral reference points in public life, while scientific and technological developments are raising new questions for societies and governments.

The opening session also brought together diplomatic representatives accredited to the Holy See and Maria Angela Falà, former president of the Italian Buddhist Union.

A Europe that is more than its economy

The Cardinal began with a familiar image of the continent: the European Union, its institutions, the common market and the euro.

It is a decisive achievement, born in part from the determination to prevent a repetition of the wars that devastated Europe. Yet its identity does not end with its economic and political structures.

For Cardinal Koch, Europe is also a historical, spiritual and cultural reality, and this raises the question guiding his presentation—can Europe have a future if it loses awareness of its origins? He also pointed to the relationship between the words “culture” and “worship” (culto), drawing attention to the religious dimension that has helped shape cultures, even though culture and worship are often regarded today as separate.

To understand Europe’s roots, he proposed the image of three hills: Golgotha in Jerusalem, the Acropolis in Athens and the Capitoline Hill in Rome. In them, he sees the encounter between the biblical heritage, Greek thought and the Roman legal tradition, echoing Pope Benedict XVI, who in his 2011 address to the Bundestag identified this encounter as one of the origins of European culture.

In the Greek heritage, the Prefect recognized the search for the good and the true—a democracy, he observed, needs a law and a criterion of justice that do not depend solely on the will of the majority.

In encountering Greek philosophy, the Christian faith embraced the rational search for truth as part of its own history. Turning to ancient Rome, the Cardinal emphasized its legal tradition and its ability to bring Christianity and political power into dialogue, developments that also contributed to the distinction between Church and State—essential to freedom of conscience.

In his view, these roots concern more than the past. Europe is called to pass on three principles: reference to God, the dignity of the human person and social responsibility.

Human beings, he argued, cannot be understood as isolated individuals, because they realize their freedom through relationships with others. Cardinal Koch spoke of a profound weakening of respect for human life, which he connected to the loss of awareness of God’s presence in public life.

Remembering Europe’s Christian roots, he clarified, does not mean asking for a privileged position for the Church, but recognizing a component of Europe’s cultural history and asking about its vitality today.

Peace also begins with the Churches

Asked what contribution the Churches can make when politics and diplomacy struggle to find a way forward, Cardinal Koch first turned his attention to the Christian world itself.

The starting point, he recalled, must be the misunderstandings, differences and polarization present today, adding the need to “rediscover peace among all the Churches.”

Only on the basis of relationships lived in this way, he argued, can Christians help society seek unity and peace. The ecumenical journey can offer an experience of living together in which diversity does not prevent the search for unity.

It is in this sense that Cardinal Koch invoked the Augustinian motto of Pope Leo XIV—In illo uno unum—a reference for the Catholic Church, for ecumenism and, in his perspective, also for civil coexistence.

Frustrations rise over school drop off as church outlaws public parking

Frustrations over school drop-offs and car parking in the Newtown area of Waterford City have been mounting in recent weeks, with the public closure of the parish car park at St. Joseph and St. Benildus’ Church in Newtown, Waterford City, at the start of the new school year.

A large notice was erected in the church’s car park explaining the new parking restrictions in recent weeks, to the frustration of many parents.

The car park has long served as an informal pick-up and drop-off for families and schoolchildren in the area but will not serve as such anymore.

The notice placed outside the church states that only those attending the church, or partaking in activities attached to or associated with the church, may use the car park going forward, as the church cannot facilitate a ‘public’ car park any longer.

A public meeting was held last week on Monday, September 21, at the Woodlands Hotel where members of the parish, parents' associations, school boards and Waterford Council representatives proposed potential solutions for the issue.

Parish Priest Fr Liam Power spoke to the Waterford News & Star after the meeting, detailing why the church had to take a stance against the use of the parish car park in St Joseph and St Benildus to drop off and collect pupils of nearby schools, and of the alternatives for school drop-offs and collections.

“I regret having taken the action that we did, in closing the use of the car park for parents to drop off and collect children,” Fr Power said, continuing to say he felt he had no choice but to close the car park from public use after a risk assessment deemed the situation unsafe.

Feeling that the car park couldn’t hold the volume of traffic it was seeing during school drop-off and collection times, and that an injury was bound to happen, Fr Power ordered a risk assessment for the car park.

The assessment, which was carried out by professional Health and Safety Consultants Eurosafe, assessed the practice of parents using the church car park in St Joseph and St Benildus to drop off children in the morning and, in the afternoon, to pick up children attending the local schools of De La Salle College, Waterpark Primary and Secondary Schools, and Newtown National School.

The Eurosafe report concluded that the parish car park was not designed to cope with the volume of traffic using it at the peak hours of school opening and closing, as there are over 2,000 pupils attending schools in the vicinity, Fr Power explained.

“The risk assessment is very clear in that there’s a high risk of injury to a child if we continue (operating as a public car park),” Fr Power said, adding that the legal advice given to him was to close the car park to parents.

At the recent public meeting, Fr Power outlined many proposals he believes may solve the congestion issues facing parents in the area, from the implementation of a river bus to the reintroduction of a vacant car parking facility.

Where do we go from here?

"The long-term solution, I think they all agree, is the introduction of the bus connects network,” Fr Power told this newspaper, saying, “My big thing was to plead for that as soon as possible.” 

He added that Waterford Council representatives confirmed the programme would be rolled out within the next year, “So that was very, very good news.” 

In the short term, however, a number of proposals were floated by Fr Power and members of the community, including the reintroduction of a vacant, derelict site on the Newtown Road, which has sought planning permission for a car park in recent days.

Other solutions include a designated walking/cycling trail for pupils travelling to and from school, a designated drop off and collection point for parents to leave children to walk the rest of the way in line with the stride to school programme, potential carpooling and bus hiring organised by parents travelling in the same direction and the introduction of a river bus from Ballygunner to a constructed pontoon near Waterpark College, designed similarly to the river taxis along London’s River Thames.

Staggering school start and finish times may also help to avoid congestion, Fr Power added.

Following the public meeting held last week, a committee will be set up to consider both short and long-term solutions for parents in the area.

Another major step forward, Fr Power told this newspaper, comes in the form of political pushback, as Deputy David Cullinane pledged to raise the issue at Dáil Éireann, while Deputies John Cummins and Mary Butler pledged to raise it with the Minister for Transport.

“I was very pleased council officials came,” Fr Power said, reiterating the point made by the council that the culture in the area needs to shift away from cars and move towards public transport options.

Three Italian priests killed by Nazis beatified in Bologna

On Sunday, three Italians priests murdered by the Nazis during World War II were beatified, as they edge towards canonization and official recognition as saints.

Fathers Ubaldo Marchioni, Elia Comini and Martino Capelli were beatified at the Basilica of San Petronio in Bologna, with the Mass presided over by Cardinal Marcello Semeraro, Prefect of the Dicastery for the Causes of Saints.

The three men were killed during the Monte Sole massacre, perpetrated by the Nazis which left 770 dead between Sept. 29 and Oct. 5, 1944, as the Germans tried to kill local partisans.

The beatified, who now have the title of “blessed,” had the chance to save themselves, but decided to stay behind to serve the faithful.

“The secret of the martyrs is not heroism, but love that is given completely,” Semeraro said. “The death of the martyrs may seem like a plant without fruit or flower; however, that very emptiness became the place where God made charity flourish.”

“Just as Christ held nothing back for himself, so too did Father Ubaldo, Father Elia, and Father Martino hold nothing back, not even their own lives,” he added.

Even though the three men had the opportunity to save themselves, they stayed and “freely renounced their own safety to fully share in the fate of the brothers entrusted to them. Brothers and sisters, here the beauty of their holiness is revealed.”

“It was precisely this disposition that prepared them to accept martyrdom when hatred against the faith assailed them. Distinct but intimately united, oblatio vitae (the offering of life) and martyrdom illuminate each other in the evangelical logic of the Good Shepherd, who lays down his life for his sheep,” Semeraro explained.

The blood of Jesus, according to Semeraro, is “the fragrance of a Church that does not flee, that does not abandon, that stands in solidarity with those who suffer.”

A big turnout

There were over 150 concelebrants at the Mass, including Cardinal Ángel Fernández Artime, Pro-Prefect of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life and Cardinal Matteo Zuppi, Archbishop of Bologna.

“Our new blesseds did not remain neutral; they stayed with their brothers and sisters. ‘We must touch the flesh of those who suffer, look into their faces, listen to their stories, and acknowledge their wounds,’ Pope Leo XIV tells us,” Zuppi said.

“Our three blesseds taught us how to do this: They stayed and fulfilled the Father’s will,” he added.

Marchioni was born in 1918 and after ordination became parish priest of San Martino di Caprara in May 1944. He was murdered on Sept. 29 while trying to help faithful who had taken refuge from a Nazi raid in the church of Casaglia.

Comini was born in 1910, and Capelli in 1912, and the two were shot together Oct. 1, 1944, as they tried to help people in Creda.

Decades later, Marcioni’s father, Augusto Marchioni, forgave the man responsible for his son’s death, a SS major named Walter Reder.

"First European Parliament" was in a monastery, Aveline recalls

Europe did not begin with the community institutions or the treaties of the twentieth century. 

Centuries before the current European Union, monasteries had woven an extensive spiritual, cultural, and intellectual network that crossed borders and connected peoples from the Atlantic to the eastern reaches of the continent. 

Cardinal Jean-Marc Aveline claimed this Monday in Metz that this monastic heritage was one of the historical realities that made Europe possible.

The president of the French Episcopal Conference addressed the issue during his speech before Leo XIV at the Robert Schuman Congress Center, on the final day of the Pope’s apostolic journey to France. 

Aveline maintained that “Europe, whose roots are strongly imbued with Christianity, predates the political constructions that currently attempt to give it a face.”

Cîteaux and a kind of “first European Parliament”

To explain this claim, Aveline drew on a recent experience at the abbey of Cîteaux, cradle of the Cistercian Order.

The cardinal recalled having visited the building of the Definitorium there, where the leaders of the monastic communities periodically gathered.

Aveline described it as “a kind of first European Parliament,” an image he used to illustrate the breadth of the relations that religious orders had established across the continent long before the current supranational institutions existed.

The leaders of the communities met every year, he explained, “patiently weaving the fabric of Europe, from the shores of the Atlantic to the far reaches of the great plains of the East.”

The comparison was not intended to equate those monastic structures with a parliament in the modern political sense, but to highlight that for centuries there existed stable networks capable of transcending the territorial, linguistic, and political divisions of Europe.

A Europe prior to its political institutions

Aveline’s argument placed the formation of the continent in a much longer history than the European integration that began after the Second World War.

“For centuries, in fact, Europe has been taking shape, thanks to the genius of the peoples that compose it, in the diversity of their languages and cultures, and through a constant debate between faith and reason,” he stated.

The monasteries played a decisive role in that history. Religious communities shared rules, spirituality, knowledge, and forms of organization while maintaining relations between territories separated by great distances.

Monastic life thus helped create bonds that did not depend on the existence of a common political authority. Monks, manuscripts, knowledge, and traditions circulated among communities belonging to different kingdoms and peoples, while the great orders extended their houses across much of the continent.

Aveline also incorporated into his reflection the contribution of the Jewish people. “And who could ignore, in the diversity of Europe’s spiritual components, the immense part played by the Jewish people, whose intellectual contribution was so great and whose martyrdom was so appalling?” he asked.

Leo XIV: “Without this monastic heritage, European civilization would not exist”

Leo XIV’s subsequent intervention reinforced the historical reading presented by the cardinal.

The Pope recalled the figure of Saint Benedict of Nursia, proclaimed patron of Europe by Paul VI, and emphasized that the monasteries were not merely centers dedicated to prayer, but places from which a decisive work for the cultural and social configuration of the continent was carried out.

Leo XIV pointed to the monastic contribution to education, universities, hospitals, medicine, the sciences, law, and the organization of cities.

“Without this monastic heritage, European civilization as we know it would not exist,” he stated.

The Pontiff’s conclusion was even more explicit: “One cannot speak of Europe without mentioning Christianity.”

The words spoken in Metz thus positioned Christianity not as an element added later to an already formed European identity, but as one of the historical factors that participated in its configuration.

From the monasteries to Schuman

Aveline linked that Christian Europe predating the modern states with the project of reconciliation that emerged after the two world wars.

The choice of Metz to close Leo XIV’s journey responded precisely to that purpose. The cardinal revealed that, when he proposed to the Pope a visit to Lorraine to speak “of war and peace, of Europe and reconciliation,” Leo XIV replied: “Metz, for Europe.”

In a region marked for generations by conflicts between France and Germany, Aveline recalled Robert Schuman, Alcide De Gasperi, and Konrad Adenauer, three Christian leaders who played a fundamental role in the process of European integration after the Second World War.

For the cardinal, the institutions created in the twentieth century did not arise on empty ground. They were built upon a much older European reality, formed over centuries through diverse languages and cultures, the dialogue between faith and reason, and Christian networks capable of crossing borders.

The image chosen in Metz summarized that historical continuity: long before Brussels, Strasbourg, or Luxembourg, the leaders of monasteries scattered across Europe were already meeting and, in Aveline’s words, “patiently weaving the fabric of Europe.”