Bishop says Gallagher housing Belize minor ‘not tolerable’

EDWARD Gallagher’s bishop has promised “it would not be tolerable” amid claims that the disgraced priest travelled to Central America and brought a teenage boy home with him.

Gallagher (59), who was a priest in Donegal, pleaded guilty last month to 109 sex offences and is now in prison for sentencing and the Vatican has been asked to defrock him.

This week, it was claimed that Gallagher took a teenager to Ireland live with him after he was a missionary in the country of Belize, which borders Mexico and Guatemala.

The Donegal News asked for a response from Bishop of Derry Michael Router and for the diocese to disclose if it was aware of the Belize claims previously.

Bishop Router said: “In response to the specific allegation now raised, the Diocese has no knowledge or record of Fr Gallagher bringing a minor from Belize to live with him in a parochial house following his return in 2003.

“An arrangement of the kind described would not be tolerable either then or now.”

He added: “Anyone with information or evidence relating to this allegation is urged to provide it to the relevant civil authorities so that it can be properly examined and investigated and to the Diocesan Designated Liaison Person.

“The Diocese remains committed to supporting those affected, maintaining the highest safeguarding standards and cooperating fully with the civil authorities.”

Gallagher was arrested after the action group Justice Reborn 2 confronted him outside a Derry restaurant on Holy Thursday, April 17, 2025.

The Donegal News was told by a man, who acted as a 14-year-old decoy for the social action group, that Gallagher contacted him – believing he was a young teenager – and used a fake name to ask for “hot pictures” and “barraged me with sexual chat”.

After Gallagher’s guilty plea last month, Bishop Router confirmed that Gallagher was questioned by the Derry diocese about separate allegations – three weeks before he was arrested to face those 109 charges.

Bishop Router, who has asked the Vatican to defrock Gallagher, told the Donegal News that an adult made a complaint against Gallagher – and the bishop has now assured parishioners that “safeguarding protocols” were in place.

In his statement to the Donegal News this week, the bishop also re-stated that the diocese had no information about Gallagher previously.

He said: “The Diocese of Derry reiterates its previous statements that, before Fr Edward Gallagher’s arrest in April 2025, it had no knowledge, suspicions, concerns or allegations about him in relation to children.”

The 109 sex offences that Gallagher pleaded guilty to included attempted sexual communication with a child under 16, possessing indecent images of a child, and attempting to encourage a child to engage in sexual activity.

APOSTOLIC JOURNEY OF HIS HOLINESS POPE LEO XIV TO URUGUAY, ARGENTINA AND PERU

ADDRESS OF HIS HOLINESS POPE LEO XIV

Square in front of the Cathedral (Lima)

Thursday, 12 November 2026

___________________________________

Dear brothers and sisters, my beloved Peruvian people, good morning!

Thank you for being here and welcoming me with open hearts, as your brother and companion on the journey. You make me feel at home. Thank you. During these days, I wish to walk among you as John the Baptist did, bearing witness to the Light that enlightens everyone: Jesus Christ, the Son of God (cf. Jn 1:6-9). Let us listen to the Teacher, who is venerated in a special way in this land under the title of the Lord of Miracles, and welcome what he wishes to say to Peru in these days.

The challenges you have mentioned cannot be addressed in isolation, because the family, cultural diversity, the world of work and the condition of women are all part of the same human reality and are deeply interdependent. The Church’s social doctrine offers us elements for understanding this reality: at the center of every social, economic and political organization must be the human person, created in the image and likeness of God, endowed with infinite dignity and called to live in relationship with others. On this basis, the personal, familial and social good come together as one reality.

The centrality of human dignity is the foundation for other essential principles that should guide personal, family, business and institutional decisions, such as the common good, solidarity and subsidiarity.

Human life does not begin in a vacuum. It is born of the love between a man and a woman who, giving themselves to one another, open themselves to the gift of a new life. A child is the fruit of this communion, not a product, and from the very beginning bears within the mark of the relationship of origin. This most fragile beginning is nurtured in the mother’s womb, the first place of welcome, where the initial bond becomes closeness and protection. According to the Creator’s plan, the human person is conceived and grows within this web of relationships. Thus, the dignity of nascent life finds its proper place in the family.

Enlightened by the Gospel and in harmony with the human sciences, the Church’s Tradition affirms that the family is the first natural society, with rights of its own. This means that the family precedes every written law. The law’s role is simply to recognize and protect it, while public institutions must support the family, not replace it (cf. Compendium of the Social Doctrine of the Church, 214).

Certainly, as you have said, cultural changes have altered the traditional roles of men and women, who seek to develop new attitudes and ways of life in the family and in society, sometimes by mistaken paths (cf. Aparecida Document, 49). This situation calls us to assert with even greater conviction that God created the human person male and female (cf. Gen 1:27). It is in this union alone that reciprocity and complementarity are expressed, giving rise to fatherhood and motherhood, filiation and fraternity, and everyone’s commitment to a better society.

Nevertheless, living the truth of our identities as male and female does not justify an unequal sharing of domestic responsibilities or the subordination of one spouse to the other. We must continue working to harmonize the roles of men and women in families and affirm that both share the responsibility for building the future of society.

Our faith offers us an understanding of the human person that helps us overcome the tensions that arise when we examine new cultural trends. Christian love teaches us that to love is to serve God and neighbor. This perspective brings out the deeper meaning of being fathers and mothers, sons and daughters, grandchildren or grandparents, fostering dialogue, patience, kindness, forgiveness and mutual service (cf. 1 Cor 13). Deepening our understanding of this is a rich source of spirituality in the home.

Each member of the family is called to contribute, in an original and creative way, the gifts and talents he or she has received. No one is exempt from caring for others, showing gestures of closeness and affection, working responsibly, listening patiently and teaching by example. In this regard, I would like to draw attention to the many mothers who often suffer and feel alone, having to face numerous difficulties in raising their children so that they grow up healthy and become good men and women. I want to offer special thanks to these women — mothers, aunts and grandmothers — who pass on faith and sure hope to future generations with great courage through the example of their lives.

We also know that many families are wounded and divided due to economic problems or emigration. Others are harmed by the intrusion of addictions, such as gambling and betting, alcoholism and drug addiction, abuse or domestic violence. God loves all families, especially those going through crises. To them I want to say: do not give in to difficulties. Look to the example of the Holy Family. It was not easy for them to build a home either. Like many of our families, they too had to maintain their faith and trust in God amid uncertainty and hardship; they had to move to another city and work to support themselves; they had to face loneliness, pain and incomprehension. Yet they also teach us that when God is present in our family, we can grow, keep going, face problems, and stand beside the Cross sharing the joy of faith together.

Another very timely challenge you have mentioned is the impact of digital technology on the family. Recently, in the Encyclical Magnifica Humanitas, I expressed how today’s technology risks replacing real human interaction, exposing family members to distractions and sometimes harmful content. In this regard, an alliance among political leaders, educational institutions and families is essential if we are to solve the problems that arise from this (cf. No. 142).

The sons and daughters of our homes are at the same time the citizens of Peru, the business owners and workers of our cities and countryside. This leads us to the world of business, which is called to be a true protagonist in building up the common good. A business is a society of persons in which capital, management and labor must be ordered toward integral human development (cf. Compendium of the Social Doctrine of the Church, 338). It is therefore necessary for legitimate authority to help business owners and workers by establishing a just legal framework and ensuring a reasonable balance among work, rest and family life. Fostering stability through sound human and economic relationships within families is a shared responsibility.

When we become aware of this vital interdependence, we discover that the common good is the joint achievement of a greater good (cf. Magnifica Humanitas, 62), so that the wealth and resources of society are not directed exclusively toward the benefit of a few, but contribute to the development of all (cf. ibid., 65).

Within this interdependence, education is a practical instrument for putting principles into practice. Educating our children today in a way that is consistent with their dignity guarantees an honest society tomorrow. In this regard, a State strengthens the foundations of a just and peaceful society when it promotes a social policy centered on the equal dignity of persons, supports families, guarantees an educational policy for the human and intellectual formation of students and pursues a labor policy that protects both the dignity of work and private initiative (cf. ibid., 168).

The centrality of human dignity also sheds light on how we understand cultural diversity. Peru is a beautiful country precisely because of its cultural, linguistic, historical and regional plurality. As we sing in a Creole waltz: “Rich mountains, beautiful lands; smiling beaches, fertile fields; snow-capped peaks, rivers and ravines — this is my Peru!” Differences foster encounter and mutual enrichment. It is precisely because we are different that we create “common-unity” — community.

Nevertheless, as in all human coexistence, historical wounds and mistrust sometimes make it difficult to understand one another. We cannot accept expressions or behaviors that classify, offend or judge people on the basis of their appearance, origin or social condition, under the pretext of certain jokes or popular slang. Along with disarming our language by giving up hurtful words (cf. Message for Lent, 5 February 2026), we must also disarm our attitudes.

Aggressive attitudes are disarmed through meekness. Jesus himself tells us: “Learn from me; for I am meek and humble in heart” (Mt 11:29). This virtue is not weakness but an inner strength that moderates anger and resentment, transforming them into patience, dialogue and a readiness for reconciliation. Jesus showed meekness in its fullest form during his Passion, when he did not respond to insults with violence or threats. Let us pray that in the empire of the sun, intipa imperion, we may reflect that light, which is Christ, the “dawn from on high” (Lk 1:78).

In this context, how can we fail to remember Saint Turibius of Mogrovejo, who spread the Gospel without imposition among diverse peoples speaking different languages, who faced the challenge of peaceful coexistence, unity and communion in Christ?

Cultural diversity can become an instrument of peacemaking when we begin to recognize those who are different as brothers and sisters deserving of respect. Unity in diversity is the work of the Holy Spirit and, at the same time, something we must cultivate and strengthen in order to be signs of unity in Christ (cf. Acts 2). The Catholic Church embraces the whole world within her fold and at the same time takes on the character of each place (cf. Magnifica Humanitas, 26). She speaks every language (cf. Saint Augustine, Sermon 268), as the Catecismo Limense demonstrated.

Recognition of human dignity also requires that we effectively promote the presence, respect and participation of women. Their contribution to every sphere of society and the Church is indispensable. It is sad to see that machismo persists, manifested in the absence of fathers from family life, in abuse and violence against women. This mentality disregards the newness of Christianity, which recognizes and proclaims that men and women possess equal dignity and responsibility (cf. Benedict XVI, Inaugural Address to the Fifth General Conference of the Bishops of Latin America and the Caribbean, 2007).

Women living in poverty or belonging to Indigenous and Afro-American communities are liable to suffer a double marginalization (cf. Aparecida Document, 454). For this reason, it pains us to see that violence against women — who could be our grandmothers, mothers, sisters or daughters — continues to be a reality that wounds all of humanity.

I would like to renew an ardent appeal, not only to my brothers and sisters in the faith but to every man and woman of good will: let us value women! Let us protect and respect girls! (cf. Magnifica Humanitas, 57).

The Church values the richness, talents and particular sensitivity of women, whose outstanding model is the Virgin Mary, “the New Woman and perfect Christian... summing up the most characteristic situations in the life of a woman” (Saint Paul VI, Marialis Cultus, 36). Indeed, the Gospel presents her as a free and strong woman, always oriented toward authentic discipleship as she accompanied the Church in her mission (cf. Aparecida Document, 266).

Dear brothers, dear sisters, the family, the business world, cultural diversity and the role of women thus converge in one and the same requirement: to build a society in which every person can live with dignity and contribute to the good of all. Just structures are necessary, but they are not enough. We also need hearts that are honest in seeking the common good, so as to overcome corruption, violence and individualism (cf. Magnifica Humanitas, 169).

As missionary disciples of Jesus Christ, let us make our homes schools of fraternity; our businesses communities of dignified work and social responsibility; our cultural differences opportunities for encounter; and our institutions places where women and men can participate and contribute to the common good. In this way, we can move toward a just society in which the dignity of every person is the foundation of true peace. Thank you.

After the Address:

Thank you very much! Now, sisters and brothers, I invite you to pray together with the same words that Jesus Christ taught us. Our Father…

[Blessing]

May God bless Peru!

APOSTOLIC JOURNEY OF HIS HOLINESS POPE LEO XIV TO URUGUAY, ARGENTINA AND PERU

HOMILY OF HIS HOLINESS POPE LEO XIV

Cathedral Basilica of St John the Apostle and Evangelist (Lima)

Thursday, 12 November 2026

___________________________________

Dear Bishops, priests,

Consecrated men and women, seminarians,

Members of the pastoral councils and synodal teams,

Dear brothers and sisters in Jesus Christ,

It is a great joy for me to be once again on Peruvian soil, close to this Church which is so dear to me. I come as a father and brother in the faith, as a shepherd who loves his flock.

I first came to Peru many years ago, sent to serve the People of God and build up his Kingdom, and to promote peace through justice, with particular concern for the weakest. I return today to encourage you to continue the work of spreading the Gospel, attentive to people’s lives and needs. With this in mind, I would like us to reflect together on certain attitudes that are important for being the Church and for building a civilization of love truly grounded on the common good. The brief reading we have just heard, from the First Letter of Saint John, will guide our reflection (cf. 1 Jn 3:23-24).

The first idea it offers us is the invitation to believe “in the name of his Son Jesus Christ” (v. 23), that is, to look to him as the one foundation on which to build our temple of living stones (cf. Eph 2:19-22). Christ is the Light, the Word and the Bread, and the Church grows wherever people live united with one another through communion with him. This is confirmed by the constant search for God that has characterized the lives of countless saints, such as the bishop, Saint Turibius of Mogrovejo, a tireless, enterprising and creative apostle, a courageous defender of the poor and a generous shepherd, ready to pour himself out for his flock. If, however, we wish to reach the source of such energy and enthusiasm, we must look to his intimate relationship with the Lord. In following him even to the cross, Turibius found the meaning, the guiding principle and the strength of his entire mission. This is where we too must find inspiration for serving the community, learning to read our history in the light of the Paschal Mystery. By contemplating the crucified and risen One, the Lord of Miracles, we will find a sure guide for our journey in the “signs” of his goodness.

The second value I would like to recall is reconciliation. In his letter, John says that it is God’s will that “we love one another, just as he has commanded us” (1 Jn 3:23). Peru has great need of this. It needs a Church that sows love, capable of building bridges where others raise walls, capable of listening, healing and forgiving and, at the same time, ready to acknowledge its own infidelities and humbly ask forgiveness, accepting responsibility for the wounds it has caused both within the community and around it. Peru needs a Church that, clinging to the Cross, also knows how to face conflicts with charity and courage, confident that in Christ it is always possible to begin again and find unity. For, as Saint Paul says, all this is not our work alone, but “is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation” (2 Cor 5:18).

Only in this way will we be, in an expression especially dear to Pope Francis, true peacemakers (cf. Fratelli Tutti, 225). And this is the third point on which I would like to reflect. You have often heard me speak of the need to promote throughout the world “a peace that is unarmed and disarming” (Message for the 59th World Day of Peace, 1 January 2026). This is a genuine and urgent need, to which we must respond by cultivating, in every circumstance and day after day, the values of dialogue and fraternity, while avoiding every form of polarization that causes division. Peace always begins “here and now” and depends on how we behave, how we look at one another, how we respect one another and how we listen to one another. If we wish to spread peace, we must first safeguard and nurture it before God, within ourselves and among those dear to us, and then spread it in our communities and in the various spheres of social and political life.

In this way, we will become authentic builders of that communion which the family of the baptized is called to embody, so as to become ever more, in Christ, “a sign and instrument… of communion with God and of the unity of the entire human race” (Lumen Gentium, 1). For Christians, unity is a dimension of existence that cannot be renounced, and that requires a continual conversion of heart, both personally and communally. Through grace, Baptism makes us members of the one Body of Christ (cf. 1 Cor 12:12-13), but it is up to us, in the dignity of our freedom, to accept or reject each day the gift we have been given. In this regard, at the Last Supper Jesus expressed the Father’s desire: “that they may all be one… so that the world may believe” (Jn 17:21).

The question, then, is how to act and make our being one visible, using every appropriate means and even turning our differences and wounds into opportunities to grow together in mutual esteem and forgiveness. Communion is neither complete homogeneity nor necessarily immediate consensus. Rather, it is a space in which different voices, with the help of the Spirit and under the guidance of the pastors, learn to blend without being drowned out, thereby creating harmony. This requires us to listen openly even to what does not accord with our own perception, to welcome another person’s pain without judging it and to allow ourselves to be touched by that person’s story. Only in this way can a co-responsibility take shape in our communities which makes each of us a prophet of the Good News.

And this brings us to the final aspect of our reflection: mission. “The Church… is by its very nature missionary” (Ad Gentes, 2); by its very constitution, the Church impels us to proclaim the love of God which she has received and in which she believes (cf. 1 Jn 4:16). Therefore, dear brothers and sisters, I urge all of you to keep the flame of this love alive, so as to bear credible and joyful witness, each according to your vocation: bishops, by recognizing as shepherds the voice of God speaking through the life of the flock, especially by listening to priests and remaining close to them; priests, by cultivating an intense love for Christ, fidelity and obedience to the Church, and accompaniment of the brothers and sisters entrusted to your care; consecrated men and women, by daily renewing the profession of your “yes” through a truly evangelical life and asking the Holy Spirit for the grace to be “born from above” (cf. Jn 3:3); seminarians, by cultivating the beauty and freshness of your calling, keeping your relationship with Jesus alive and caring for your interior life. And now, to you, lay members of the pastoral councils and synodal teams, I ask you to remain committed to the work you have begun. The Church needs you, your contribution and your faith.

Dear brothers and sisters, let us all unite, today and always, in the great symphony of communion whose conductor is Christ. Let us sing of the Father’s love as we advance together, with hearts united and open to grace, and faithful to the commandment we have received: “that we should believe in the name of his Son Jesus Christ and love one another” (1 Jn 3:23). May this indeed be so, through the grace of the Holy Spirit and the intercession of Mary, our Mother.

APOSTOLIC JOURNEY OF HIS HOLINESS POPE LEO XIV TO URUGUAY, ARGENTINA AND PERU

ADDRESS OF HIS HOLINESS POPE LEO XIV

Chapel of the Archbishop’s Residence (Lima)

Thursday, 12 November 2026

___________________________________

Your Eminences,

Your Excellencies,

Monsignors,

Dear brothers!

I am grateful for the words addressed to me on your behalf by the Most Reverend Carlos Enrique García Camader, Bishop of Lurín and President of the Episcopal Conference, together with prayers for my recovery. Some of you know that there were those “Thomases” who said, “He will not come;” “He won’t be able to.” But God is great, and his grace is greater than all of us. I am truly very happy to be here with you.

I thank God that on this occasion he is allowing us to continue this dialogue as brother bishops. Not many months ago, you were in Rome for the ad limina visit; now we are here together.  I am also looking forward to the meetings I will have over the next few days in Peru. Thank you for all the work you have done to organize my visit.

Dear brother bishops, the roads that crisscross a country’s landscape also run through the soul of its people. We can observe this truth in Peru. Its mountains, valleys, coastline, Amazon region and ancient trails preserve the memory of peoples who learned to come together and share their gifts.

Among these paths there is one that is very familiar to you: the Great Inca Road, that vast network which united territories, communities and cultures throughout this land. Drawing on this image, I would like to invite you to reflect on our episcopal mission, for the Church is like a path leading us to a communion and hope that crosses the mountains of indifference, the deserts of individualism and the distances that separate people. Furthermore, the motto of this visit — “Let us open our hearts!” — invites us to conversion, to communion and to mission.

But what does “opening one’s heart” mean for a bishop? It means knowing the path to God so that he may walk alongside the faithful, as well as allowing God and the faithful to challenge his priorities. It is an eminently missionary journey, much like the Inca Trail, which was not built so that travelers might linger to admire its magnificent landscapes, but to reach the whole of Tawantinsuyu. Like the chasquis, who traveled the length and breadth of the empire carrying urgent messages and vital provisions, the bishop is the messenger who bears the Good News of the Gospel, safeguards the treasure of the word of God and administers the sacraments as those indispensable gifts which are necessary to sustain the Christian life.

We may also consider that, just as this Trail is the heir to the ancient paths used by pre-Incan cultures, the bishop is a servant in his Diocese of the history of salvation that began before him and will continue after him. For this reason, “opening one’s heart” for the bishop means recognizing the path that God is already traveling with his people, the journey that still lies ahead and the direction in which we must go to continue building a future of hope for all.

Dear brothers, for the bishop, opening one’s heart also means getting to know his Diocese by entering people’s homes, accompanying the sick, meeting young people and reaching out to communities which, due to their geographical remoteness or social vulnerability, are rarely able to make their voices heard. Indeed, the shepherd is called to go out and meet everyone.

In this regard, the figure of Saint Turibius of Mogrovejo stands out in a unique way. He understood that his mission required him to be with the communities in order to focus first and foremost on Christian formation and to ensure that the Gospel could also be proclaimed in the languages of the indigenous peoples. The Catechism that was developed in communion with the bishops gathered at the Third Provincial Council of Lima, written in Aymara, Quechua and Spanish, bears witness to his missionary zeal.

We know that the Inca Trail is no easy path, for its steep ascents and narrow passes test the traveler’s endurance, though their efforts find solace in contemplating the majesty of creation. Similarly, the episcopal mission does not always follow clear paths. We encounter pastoral difficulties, social divisions, misunderstandings and decisions that can prove to be painful. Here, Saint Turibius enlightens us once more, helping us to understand that pastoral charity does not consist in avoiding problems but in remaining faithful to Christ and seeking the greatest possible good for people. Just as the hardships of the journey wind through the mountains, so too does the Cross of Jesus weigh upon our ministry. Yet that very Cross reminds us that no toil offered out of love is in vain when it is united with the self-offering of Jesus Christ (cf. Mt 16:24-25).

It is important to remember that this trail is not to be walked alone. Being in the region that was home to Peru’s first seminary, I think of the bishop, who transforms the journey itself into a traveling Yachay wasi, a “house of knowledge.” As a traveling companion to his priests, he does not merely show them the way, but also shares in their struggles and aspirations, recognizes God’s footprint in their lives and ensures that no one is left behind. Yet beyond the realm of imagination, the truth is that walking together fosters communion, a gift for which we must always pray: communion with the Successor of Peter, with the other bishops, with men and women religious and with the whole People of God. This is essential for faithfully traveling the Way which is Christ.

In light of this, I am heartened by the synodal process that has been undertaken in the Peruvian Church. In partnership with the People of God, I ask you to continue working steadfastly, making it increasingly possible to build a Church in which we all recognize ourselves as co-responsible and missionary disciples of the Lord. A Church in which each person lives according to their own vocation, in mutual trust, so that authority is not exercised autocratically nor is obedience mere servility.

I would now like to speak of those who have walked these lands before us. In addition to Saint Turibius of Mogrovejo, let us think of Saint Rose of Lima. Her prayer and her dedication to those in need remind us that apostolic fruitfulness depends on our union with the Lord and, consequently, on the care we take of our own spiritual life in the episcopal ministry.

From Saint Francis Solano we learn to cross borders to proclaim the Gospel. His joyful missionary spirit reminds us that the Church exists to proclaim Jesus Christ, especially to those living on the human and geographical peripheries.

Through their humility, Saint Martin de Porres and Saint Juan Macías teach us to recognize Christ in the least among us. From these saints we also learn that charity begins with a simple gesture, a listening ear. They also remind us that no person can be judged by their rank, their origins or their social status. In this regard, allow me to mention a reality that has caused us so much pain: the abuses perpetrated by members of the clergy or within the context of the Church.  We must respond as Jesus would, with truth, justice, forgiveness, making amends and an ever more resolute commitment to fostering a culture of prevention and protection for the weakest in light of such crimes.

The lives of the saints — each distinct yet united by a single faith: bishops, priests and laity; Spaniards, Creoles and Mulattos — represent the unity of the Church in Peru and form a school of holiness. They continue to walk with us, here and now, along the many paths of the one Way, teaching us to be in Illo uno unum.

Dear brother bishops, in 2018 I was seated there in the back among you in this very place, and we received from our beloved Pope Francis a passionate exhortation to work for unity. I recall that he told us: “Do not remain prisoners of divisions that create cliques and hamper our vocation to be a sacrament of communion… That was — and is and always will be — the best way to evangelize” (Meeting with the Peruvian Bishops, Lima, 21 January 2018).  Indeed, communion among you, among us, is the foundation of the credibility of the Gospel you proclaim.

Our mission as bishops calls us to be bridge-builders, to foster dialogue, to educate others in having fruitful encounters and to help heal the wounds that divide Peruvian society. In order to be effective in this way, it is helpful to open our hearts to our brother bishops so as to cultivate trust, share our difficulties and strengthen episcopal fraternity. No bishop should feel alone on this journey. No particular Church should carry out its mission as if it were separate from that of the others. In and through communion, the bishop will be an instrument in preventing social or political polarization from weakening his prophetic and evangelizing mission.

Finally, dear brothers, the bishop must open his heart to the Peru of today. An ancient path retains its value when it continues to enable people to reach their destination. We must ask ourselves which paths truly lead to Christ, and we should denounce false paths. Today, Peru needs shepherds capable of listening to the questions of our time and illuminating them with the clarity of the Gospel. In this way, you will be able to accompany families, support young people, defend the life and dignity of every person, promote justice and commit to the care of creation, helping in a particular way those who suffer from poverty, exclusion, corruption, violence and a lack of opportunities.

This mission requires us to combine doctrinal fidelity with pastoral closeness; the celebration of the sacraments with a commitment to our neighbor; and the formation of consciences with a concrete witness of charity.

The Eucharist is the source and summit of our Christian life. Before the tabernacle, we regain the correct perspective on our ministry. The Church does not belong to us; it belongs to Christ. We are messengers who will one day complete our journey. Only God remains!

May we never lack the time to be with the Lord and to accompany those who need to experience the bishop’s spiritual fatherhood. For the bishop, united to Christ, even amidst his limitations, is an instrument of comfort, unity and hope.

I would like to conclude with three suggestions:

First: do not cease to walk with the people.

Second: let us never cease to walk together, in episcopal communion, as witnesses to the unity we proclaim.

Third: let us never tire of opening our hearts to God, so that he may renew our vocation; to our brothers and sisters, so that divisions may be healed; and to his people, so that they may find in you the “father bishop” who is close at hand, courageous and merciful.

May the Blessed Virgin Mary, Mother of the Church, grant us this, so that all the children of this beautiful land — in the Andean highlands, in the valleys, in the Amazon, on the coast and on the islands — may find in the Church a home where they are welcomed, listened to, loved and led to Jesus Christ. Thank you very much.

French bishops ask Catholic healthcare centers to update their statutes to be able to refuse euthanasia

The bishops of France have asked the directors of Catholic-inspired healthcare centers to update “urgently” their statutes and internal regulations so they can refuse to perform euthanasia and assisted suicide in their facilities. 

They do so in a letter titled “We want to support and encourage you”, published on 8 November at the close of the French Episcopal Conference’s plenary assembly in Lourdes and addressed to the directors and staff of those establishments.

The text maintains that the “aid in dying” law, passed by the National Assembly on 15 July, represents a “serious break” with a long tradition of care. The bishops expect it to come into force probably in January 2027, when the implementing decrees are published. Hence their insistence that Catholic centers not wait until that date to put their legal situation in order.

The Constitutional Council’s reservation, basis for the refusal

The letter recalls that the Constitutional Council declared the law constitutional on 14 August, albeit with three interpretative reservations. One of them, based on freedom of association, allows establishments not to apply aid in dying within their facilities when doing so would contradict their statutes or institutional project. 

To avail themselves of this exception, the bishops consider it essential that each center’s legal framework expressly include it: “It is therefore urgent that their legal and administrative arrangements be updated,” they write.

The prelates also cite Belgium’s experience, where the 2002 law provided for a form of “establishment clause” that was abolished in 2020, partly, they note, because of the poor way it was managed. That is why they call for the matter to be handled with rigor and competence.

Accompanying the patient and avoiding unlawful conduct

The bishops urge the centers to refrain from conduct that is clearly unlawful from a moral standpoint and to maintain the charism that guides them, “accompanying and respecting life to the end.” 

To that end, they encourage continuing to care for patients in the final stage, combating pain and looking after families, and relying on the law on the development of palliative care, passed at the end of May by an almost unanimous vote.

The letter also draws on the words of Leo XIV during his trip to France. 

The Pope warned at the Élysée against scientific and technical excesses, including “planned death,” as InfoVaticana reported, and in Lourdes he spoke of watching over the suffering person rather than eliminating them.

A doctrinal document for 2027

The Episcopal Conference announces that it will publish in 2027 a doctrinal and pastoral document addressed to administrators, healthcare personnel, chaplains and pastoral agents. 

In the meantime, it undertakes to respond to any queries it receives, while warning that it cannot “replace the discernment of conscience” of each individual and that some questions will depend on the implementing decrees that are still pending.

Archbishop warns against Conversion Practices Bill

Archbishop of Liverpool John Sherrington has voiced “serious concern” about the Conversion Practices Bill currently undergoing pre-legislative scrutiny before it is discussed in Parliament.

The Bill is intended to create new offences in relation to the “carrying out of abusive conversion practices on individuals” according to the government’s Office for Opportunity and Equality.

Archbishop Sherrington, chair of the Department for Social Justice for the Bishops’ Conference, warned, “The Bill is very broad in its scope.

“The Bill defines ‘conversion practices’ as conduct towards someone which intends to make a person have, or not have, a particular sexual orientation or transgender identity, or make them believe they have or do not have such an identity.

“A ‘conversion practice’ will be defined in law to be ‘abusive’ if the practice causes either serious harm to a person’s physical or mental health, or serious alarm or distress that substantially affects the person’s day-to-day life. Such abusive practices will be offences in law.”

He said the Catholic Church opposes abuse in all circumstances and so, the bishops recognise that it is important for governments to use appropriate legislation to protect people from harm and abuse. Current legislation, however, already covers such abusive practices and makes them illegal.

“This Bill proposes to extend the legal definition of abusive practices in ways that threaten a person’s fundamental rights, including freedom of religion or belief and freedom of expression. The legislation will also create uncertainty around lawful pastoral care by the Church, family life and open conversations that can take place in a range of social settings.

“There are clearly a range of scenarios under this proposed legislation in which legal action of various types may be taken against individuals or organisations, including parents of children, who express well-informed opinions and make well-intentioned statements.

“We are concerned that this legislation will challenge the Church’s ability to fulfil its calling to ‘proclaim an authentic understanding of the human person with clarity, simplicity, love and respect.’ People of faith must remain free to express their beliefs through speech and prayer.

“We call on politicians to abandon this Bill and focus instead on enforcement of existing protections and accessible support for anyone facing abuse or coercion.”

Earlier, Christian organisations including the Christian Institute wrote a joint letter to Minister for Women and Equalities, Bridget Phillipson, warning that the legislation contains no guarantees that would prevent the prosecution of ordinary Christian ministry, pastoral care, prayer or conversations between parents and children.

In the letter they say, “The definitions of ‘conversion practice’ and ‘abusive’ are vague enough to capture ordinary Christian ministry and parental guidance that has never previously been regarded as criminal, and that does not deserve to be made criminal.”

Nuncio halts parish reform process in the diocese of Speyer

The diocese of Speyer must suspend its ongoing parish structural reform at the behest of Nuncio Hubertus van Megen during the sedisvacance. 

The Apostolic Nunciature has communicated this to the diocese with reference to the provisions of the Church, as the diocese announced on Wednesday. 

Diocesan Administrator Markus Magin, the General Spiritual Assembly and the steering group of the reform process were disappointed and now expect significant consequences for the future of the diocese. 

"We will respect and implement the decision. However, I am disappointed with the content of the letter," Magin said.

In mid-August, Bishop Karl-Heinz Wiesemann resigned from his office. With the acceptance of the resignation, the bishop's chair is vacant. Until the seizure by the new bishop, diocesan administrator Magin leads the diocese. Church law stipulates that nothing may be changed during the sedisvacance ("Sede vacante, nihil innovetur", c. 428 § 1 CIC). 

As a statement, the Apostolic Nuncio cited "canonically justified concerns," according to the diocese. Continued work could "arouse expectations, initiate changes and establish personal obligations" that could significantly restrict the decision-making freedom of the future bishop.

The nuncio had reminded that according to church law, "the establishment, annulment and substantial change of parishes is reserved exclusively for the diocesan bishop"; likewise, that during the vacancy priests' council and diocesan pastoral councils stop passing and thus cannot take binding decisions. 

It is exclusively a matter of "protecting the freedom and full responsibility of the future bishop, so that he can make decisions of such great significance according to his own distinction and in full exercise of the leadership to which he is entitled," Magin quotes from the letter from van Megens.

Disappointment over lack of synodality

According to the diocese, Magin had envisaged, as a diocesan administrator, after consulting with other responsible persons at the diocese level and after church law advice, to prepare the reform further even during the sedisvacance. 

Essential or even legally binding decisions should be reserved for the new bishop. Magin was still convinced that this project was compatible with church law. The complete interruption did not adequately take into account the decisions taken so far and breached the continuity of diocesan life. 

From the point of view of the diocesan administrator, it thus opposes the true meaning of the prohibition of change under church law.

Magin sees the stop as an interruption of synodal participation processes. This threatened to discourage stakeholders. He also criticized how the decision came about. Those responsible in the diocese were not involved and their description of the diocesan situation was not sufficiently taken into account. This is contrary to the understanding of synodality that the Synod of World Bishops has formulated. "We have set out together with many believers on the way to a more synodal church. This includes involving people in consultations and decisions and shared responsibility. It is difficult for me to understand that this path is now interrupted without such participation," says Magin.

Large parishes planned

The diocesan administrator fears that the suspension will weigh on the entry of the new bishop. 

"We would have liked to have handed over to the new bishop well-prepared and with great unanimity concept designs for structural reform, on the basis of which he can make his decisions in full freedom," Magin explained. "Now there is a risk that he will have to regain lost trust first. We very much regret that.”

In the fall of 2024, the diocese of Speyer had published a first draft of a structural reform under the title "A blessing you should be". 

In a broad-based consultation process, more than 3,500 feedbacks from councils and groups, individuals and associations as well as honorary and full-time employees were obtained, according to the diocese. 

On the basis of this and the results of a consultation at the Diocesan Meeting, the draft was revised by five working groups. 

At the end of October 2025, the diocese presented the first results. 

Accordingly, only nine large parish units are planned, which are to replace the 70 previous parishes.

Accord: Couples urged not to wait for a crisis before seeking relationship support

Couples are being encouraged to consider relationship counselling before problems reach crisis point, as figures from Accord’s 2025 couple therapy service highlight how people seek support at every stage of their relationships.

Mary Johnson, Accord’s specialist in counselling, said, “Concerns in a couple relationship deserve early attention. Left unspoken, they can become harder to resolve or negotiate. There is often a perception that couple therapy is a last resort for relationships in serious difficulty.  

However, relationship experts say it can also help couples navigate life changes, improve communication and strengthen their connection before difficulties become overwhelming.”

Figures from Accord’s 2025 couple therapy service show that:

• 4% sought support before their first wedding anniversary;
• 26% of those attending had been together for between one and ten years;
• 32% had been together for eleven to twenty years;
• 23% had shared between 21 and 30 years together;
• 8% attending after 31 to 40 years as a couple; and,
• 3% had been together for between 41 and 50 years.

Ms Johnson continued, “These figures highlight how relationship challenges can arise at different stages of life, rather than being confined to couples experiencing a breakdown. In the early years, couples may need support as they establish a home, navigate financial decisions and learn to manage disagreements. Later, the pressures of parenting, careers and caring responsibilities can leave partners feeling disconnected, with everyday conversations increasingly focused on practical matters rather than their relationship. For couples in later life, retirement, grown-up children leaving home, bereavement and health changes can bring fresh challenges and prompt questions about the future.

“Accord couple therapy can provide a space for partners to understand each other’s perspectives, recognise recurring patterns and find healthier ways to communicate. Seeking help does not mean a relationship is failing. Instead, it can be a positive step towards addressing concerns, rebuilding closeness or simply ensuring both partners feel heard.”

Ms Johnson concluded, “With relationships changing through different seasons of life, I would like to reassure couples that there is no single right time to seek support – and that an early conversation could make a lot of difference.”

For more information on Accord’s marriage services, visit HERE

No hand holding or raised hands during the Our Father prayer at Mass, archdiocese says

The Archdiocese of Portland, Oregon, has asked laypeople to refrain from holding hands or raising their hands during the Our Father prayer at Masses in the archdiocese.

While the Catholic liturgy is fairly uniform across Catholic parishes, some Mass attendees raise their hands in the “orans” posture of prayer or hold hands during the Our Father prayer, while others don’t. 

The Archdiocese of Portland through an official instruction has asked laypeople to refrain from doing either.

“Over the last few decades there has been some confusion as to whether the lay faithful should extend or raise their hands (and even holding hands with others) when the Lord’s Prayer is prayed during Mass, as the priest does,” stated the announcement in the Archdiocese of Portland’s November 2026 issue of its Divine Worship Newsletter.

“Neither the deacons assisting at Mass, nor the lay faithful, are ever instructed to use this posture,” the announcement continued. “It is a liturgical posture that is proper to the priest. When the priest uses this posture, he is praying on behalf of the people.”

In arriving at its decision, the archdiocese cited various Church documents and instructions concerning liturgical norms.

The archdiocese referred to the General Instruction of the Roman Missal (GIRM), a foundational Vatican document on liturgy.

“While the GIRM does not explicitly forbid the lay faithful from using the Orans posture during the Our Father, it gives guidance as to why the lay faithful should not use this posture,” the announcement read. “Whenever the GIRM gives the instructions for hands to be extended, it is always with reference to the priest specifically, whether it be the principal celebrant or concelebrants.”

The archdiocese also referenced instructions given in Vatican II documents.

“Further, the Second Vatican Council’s Constitution on Sacred Liturgy, Sacrosanctum Concilium, states that ‘no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.’ (SC 22.3),” the archdiocese continued. “Since the GIRM is very specific that the priest is instructed by the GIRM (152) to extend his hands when he prays the Lord’s Prayer, for the deacons or the laity to extend their hands would be adding to the liturgy.”

The archdiocese also referenced the Church’s guiding legal system, the Code of Canon Law.

“The Church gives further guidance on this issue. Code of Canon Law (CIC) 907 states, ‘In the Eucharistic celebration deacons and lay persons are not permitted to offer prayers, especially the Eucharistic prayer, or to perform actions which are proper to the celebrating priest,’” the document states.

Finally, the archdiocese cited tradition prior to the New Roman Missal of 1970.

“Prior to the New Roman Missal of 1970, only the priest prayed the Lord’s Prayer as a part of the Liturgy and had his hands extended while he prayed on behalf of the people. Nothing in the Roman Missal of 1970, nor the documents of the Second Vatican Council, indicated that there would be a change in posture during the Lord’s Prayer.”

Where does the ‘orans’ posture come from?

In the Catholic liturgy, the priest takes on the “orans” posture as a sign of praying on behalf of the people.

The posture was common in most ancient religions. In Christianity, it can be seen throughout Scripture, memorably in Exodus 17 when Moses lifts his hands during the battle against Amalek. 

While his hands are raised, the Israelites are winning, but when his hands fall, they start to lose the battle.

This posture can also be seen throughout some of the Psalms and in the New Testament as well. The “orans” posture of prayer is also depicted in early Christian art, including in the catacombs.

Former SSPX district superior joins FSSP following episcopal consecrations

A former district superior of the Society of St Pius X (SSPX) in Belgium, the Netherlands and Luxembourg has left the Society and joined the Priestly Fraternity of Saint Peter (FSSP), following his successor Bishop Michel de Sivry’s elevation to the episcopate earlier this year.

Father Patrick Duverger, who led the SSPX’s Benelux district before being succeeded by the then-Father Michel de Sivry in 2022, is now serving the FSSP community in Viry-Châtillon, approximately 20 kilometres south of Paris.

An announcement published on the FSSP website for the Diocese of Évry on 25 October 2026 welcomed Father Duverger to the community, confirming that Bishop Michel Pansard had officially accepted the arrival of a new priest to serve the congregation.

“Good news for our community in Viry-Châtillon: Bishop Michel Pansard has officially accepted the arrival of a new priest to serve our community. This is Father Patrick Duverger,” the announcement stated.

The community also invited parishioners to meet the priest following Mass, with a small reception organised on the church steps.

Born in France, Father Duverger is 58 years old and was ordained a priest in 1993. His priestly assignments have also included a period of service in Gabon before his appointment to the leadership of the SSPX’s Benelux district.

In an announcement published by the SSPX in 2022, the Society confirmed that his six-year term as district superior had come to an end. “At the end of his six-year term, Father Patrick Duverger will return to France,” the Society announced.

Then-Father Michel de Sivry, who was director of the St John Baptist de la Salle school in Camblain, France, was appointed to succeed him as prior and district superior. Bishop de Sivry was subsequently consecrated a bishop in 2026.

Father Duverger’s previous public statements provide an indication of the theological and ecclesiological position he occupied during his leadership of the SSPX. In an interview conducted on 31 July 2017 for the Society’s district magazine Pour qu’Il règne, subsequently published on the SSPX website, he spoke extensively about the organisation’s understanding of its mission and its relationship with the post-conciliar Church.

Discussing the situation of the Church in the Benelux countries, Father Duverger said: “I have already caught a glimpse of the incalculable destruction caused by the conciliar crisis, especially here in the Benelux Union.”

He presented the SSPX’s vocation and charism as inseparable, arguing that its mission was to defend Catholic Tradition against those who questioned or relativised it. “The two [vocation and charism] are inseparable in this time of grave crisis in the Church,” he said. “Its charism is to manifest the vitality of the Tradition of the Church, to defend it against those – whoever they may be – who question it or relativize it.”

He also addressed criticism that the Society contested the teachings and practices of the reigning pontiffs, defending its opposition to the changes introduced following the Second Vatican Council.

“Indeed, so many teachings and practices are objectively contestable, since they are strangely dissonant and even contrary to the Tradition of the Church,” Father Duverger said.

Pope Leo XIV jokes with Argentine bishops about the nuncio in Uruguay after dinner in Buenos Aires

Pope Leo XIV joked with the Argentine bishops at the end of the dinner he shared with them on Monday, November 9, at the Archiepiscopal House in Buenos Aires. 

The Pope assured that he would not tell any jokes, because the nuncios from around the world had been laughing for days about the pontifical representative in Uruguay, and he recalled what he said to the crowd waiting in front of the Nunciature in Montevideo: that they could sing all night, but that the nuncio and the neighbors wanted to sleep.

The joke came after one of the most celebrated moments of the evening. During the dinner, attended by the Archbishop of Buenos Aires, Jorge García Cuerva, and the President of the Argentine Episcopal Conference, Marcelo Daniel Colombo, the bishops surprised the Pontiff by singing a cappella “Volver,” the famous tango by Carlos Gardel. 

Leo XIV listened with a smile and joined in the applause, and the prelates concluded the performance with a “Long live the Pope!”

What the Pope said at the Nunciature in Montevideo

The Pope’s reference refers to his first day in Uruguay. On Friday, November 6, after presiding over Vespers at the metropolitan cathedral of Montevideo, Leo XIV retired to the Apostolic Nunciature, where he spent the nights of his stay in the country. 

Upon hearing the chants of the faithful and, above all, of the young people gathered in the street, he leaned out to greet them and thanked them for their welcome.

In that greeting, the Pope said he saw that “Uruguay is a country of young people with faith.” Then, in a relaxed tone, he added: “The Nuncio says he wants to sleep, but sing as long as you want,” although he clarified that maybe not too much, because the neighbors would also want to rest.

A trip of close gestures

The anecdote adds to other moments of direct interaction with the faithful and the clergy during the apostolic journey to Uruguay, Argentina, and Peru. 

In Buenos Aires, the day of November 9 included a visit to the Cottolengo Don Orione in Claypole and concluded with this dinner with the episcopate, which according to the information released included empanadas, ojo de bife, and flan with dulce de leche.

After the dinner, the Pontiff returned to the Nunciature of Buenos Aires, where he had a brief nighttime exchange with the faithful gathered at the door. 

The visit to Argentina continues in the following days with the program planned by the Holy See, before the Pope travels to Peru.

Swiss canton hopes for new Bishop of Lugano

Authorities in the Swiss canton of Ticino have voiced hopes that Pope Leo XIV will end the Diocese of Lugano’s four-year wait for a new bishop, in a case that highlights the complexities of Switzerland’s federal system.

The predominantly Italian-speaking diocese has been vacant since Bishop Valerio Lazzeri resigned at the age of 59 on Oct. 10, 2022, citing “inner fatigue.”

Since October 2022, Bishop Alain de Raemy, an auxiliary bishop of Lausanne, Geneva, and Fribourg, has served as apostolic administrator of the diocese, which serves roughly 218,000 Catholics and covers the canton of Ticino in southern Switzerland.

According to Swiss Catholic media, the Ticino government expressed its opinion on the episcopal vacancy in response to a formal question submitted by Franco Gianoni, a lawyer from Bellinzona, the canton’s capital.

Gianoni, a former member of the Grand Council of Ticino for the Christian Democratic People’s Party, called on the Ticino government to ask Switzerland’s Federal Department of Foreign Affairs to intervene with the Holy See.

The lawyer argued that the Vatican should honor the terms of a treaty between the Holy See and the Swiss Federal Council, the country’s seven-member federal executive.

The treaty, signed on July 24, 1968, established the Apostolic Administration of Lugano as an independent diocese, separating it from the Diocese of Basel. The agreement states that the Bishop of Lugano must be “chosen from among the priests who are citizens of Ticino.”

 De Raemy, a former Swiss Guard chaplain, would not be eligible to be appointed Bishop of Lugano unless he became a Ticino citizen.

In an October 2026 interview, the 67-year-old said that acquiring Ticino citizenship was “a possibility that remains open.”

To take the step, de Raemy would need to demonstrate that he had lived for three years in Ticino, including two uninterrupted years in the same municipality, had successfully integrated into Ticinese society, and was proficient in Italian, among other requirements.

Gianoni told the Corriere del Ticino newspaper that respecting the 1968 agreement was important because it concerned Ticino’s identity as a canton with its own political institutions.

He said that for this reason he also approached the Vatican Secretariat of State through Cardinal Giovanni Battista Re, the former dean of the College of Cardinals, but had not received a reply.

Gianoni received a response to his formal question on Oct. 14 from Ticino’s Council of State, the canton’s five-member executive authority.

It noted that as apostolic administrator, de Raemy “has many of the prerogatives of a diocesan bishop, but not all of them, since when the see is vacant certain bodies of the diocese cease to exist under canon law.”

The Council of State described this as “a situation which gives rise to difficulties that could be overcome by the appointment of a diocesan bishop.”

While stressing that it did not seek to influence the procedure for appointing a new bishop, it said: “The Council of State also hopes that the period during which the episcopal see remains vacant will not be prolonged further and that a diocesan bishop will finally be appointed in accordance with the convention of July 24, 1968.”

The Corriere del Ticino did not specify whether the Council of State addressed Gianoni’s request for the Federal Department of Foreign Affairs to raise the matter with the Holy See.

In his October 2026 interview, de Raemy was asked if he would like to live in Ticino as a Ticinese.

He said: “Yes, absolutely, because I’ve had the privilege of getting to know this region and its people through my episcopal ministry, which has allowed me to discover its soul and its diversity.”

He added: “Even if I were to leave Ticino, I would ask for citizenship before departing, out of affection for the canton.”

The bishop noted that the Lugano diocese is preparing for a diocesan synodal assembly on May 22-23, 2027.

He said: “I am pleased to be part of the synodal process that will culminate in the diocesan assembly in May 2027. The shepherd of the Diocese of Lugano, whoever that may be, will have in his hands a wonderful testimony and a valuable working document that can serve as a pastoral plan.”

Asked about the delay in appointing a new bishop, de Raemy commented: “It must be said that this prolonged period of waiting is not an isolated case. It has happened and continues to happen in other dioceses around the world.”
“Moreover, changes are also expected in Switzerland regarding the leadership of the dioceses of Sion and Chur. Returning to the situation in our diocese, I am confident that the path we have taken so far will lay the foundation for a stable and hopeful future.”

Bishop Jean-Marie Lovey of Sion submitted his resignation to Pope Leo XIV in August 2025. The pope accepted it, but the 76-year-old will remain in office until a successor is appointed.

Bishop Joseph Maria Bonnemain of Chur, who is 78 years old, announced in January 2026 that Pope Leo XIV had granted his request for an auxiliary bishop. In July 2026, local media reported that Benedictine Fr. Andri Tuor was the candidate. The Vatican had not announced the appointment as of Nov. 10.

Switzerland’s three other diocesan bishops are Bishop Felix Gmür, 60, of Basel, Bishop Charles Morerod, 65, of Lausanne, Geneva, and Fribourg, and Bishop Beat Grögli, 56, of St. Gallen.

Pope Leo XIV appoints Cistercian monk as new archbishop of Barcelona

Pope Leo XIV has appointed Bishop Octavi Vilà Mayo of Girona, Spain, as the new archbishop of Barcelona, succeeding Cardinal Juan José Omella, who turned 80 in April.

This is the first in what is expected to be a long list of pending episcopal appointments in the Catholic Church in Spain. 

With Barcelona now filled, attention turns again to Girona — a diocese in eastern Spain — which was without a bishop for more than two years before Vilà’s arrival and is now once again awaiting a new shepherd.

The bishop who entered a monastery at age 45

Born in 1961, Vilà entered the Spanish Monastery of Santa Maria of Poblet in 2005 and made his solemn profession on Aug. 15, 2010. Five years later, he was elected abbot, a position to which he was reelected until 2021, when he reached the canonical age limit.

Holding a degree in geography and history and a diploma in library and information science from the University of Barcelona, he was appointed bishop of Girona by Pope Francis in February 2024 and was ordained bishop in Girona Cathedral on April 21, 2024.

Within the Spanish bishops’ conference, he serves as a member of the Episcopal Commission for Consecrated Life. His episcopal motto, “Lead in Order to Serve,” comes from an expression of St. Bernard of Clairvaux.

In a letter to his new diocese, Vilà said he had been called by Pope Leo XIV “to share with you a part of the journey toward the Kingdom of God” and expressed his intentions: “I come to Barcelona ready to work courageously for the future of our Church and to do so together with each and every one of you.”

He also underscored the need to “live the faith in communion,” praised the richness of charisms in the Archdiocese of Barcelona, encouraged Catholics never to “give up evangelizing” and to do so “through our lives, through our words, and by living the faith consistently.”

Drawing on his monastic experience, he encouraged his new flock to keep Christ as their “center, model, and goal” and to cultivate intimacy with the Lord.

Before concluding, Vilà entrusted himself “to the many saints our archdiocese has produced throughout the centuries and especially to the martyrs who, both in ancient times and in the 20th century, are a source of inspiration for all of us.”

An Aragon native who arrived in Barcelona by way of Zaire

With this appointment, the long pastoral ministry of Omella comes to an end. Born in the Aragonese town of Cretas in 1946, he studied at the Seminary of Zaragoza and at the formation centers of the White Fathers in Leuven and Jerusalem before being ordained a priest in 1970.

He served in various pastoral roles in the Archdiocese of Zaragoza during his early years as a priest, including a year as a missionary in Zaire. In 1996 he was named auxiliary bishop of Zaragoza and three years later was appointed bishop of the Diocese of Barbastro-Monzón.

Between 2001 and 2003, he also served as apostolic administrator of the dioceses of Huesca and Jaca. In 2004 he was appointed bishop of Calahorra and La Calzada-Logroño, where he remained until the end of 2015, when he was named archbishop of Barcelona.

A trusted collaborator of Pope Francis

Following Pope Benedict XVI’s resignation and the election of Pope Francis, Omella’s presence in Roman institutions steadily increased. In 2014 he joined the Congregation, now Dicastery, for Bishops, where he served until June 2026. He has also been a member of the Supreme Tribunal of the Apostolic Signatura.

That same year, he was created a cardinal by Pope Francis, and in October 2018 he joined the Ordinary Council of the Synod of Bishops. In March 2023 he was appointed to the Council of Cardinals, the advisory body established by Pope Francis.

In Spain, he was elected president of the Spanish bishops’ conference from 2020 to 2024, years marked by the parliamentary investigation into abuse committed within the Catholic Church. Earlier, he had served as a member of its executive committee, on various commissions, and as national ecclesiastical adviser to Manos Unidas — a nongovernmental organization of the Catholic Church in Spain for development cooperation — from 1999 to 2005.

In a letter addressed to the faithful of Barcelona, the cardinal said that “the arrival of a new bishop is always a moment of grace for a diocese. People change, new stages begin, but the one Shepherd of the Church, Jesus Christ, remains.”

He also emphasized that welcoming the new prelate “also means being ready to walk with him” and therefore urged the faithful to offer their fullest cooperation.

‘In love with this land and its people’

“I feel that I leave deeply in love with this land and its people,” Omella said after the appointment of his successor was announced. During a public appearance, he revealed that he will not remain in Barcelona but will retire to a priests’ residence in Zaragoza: “I am not staying in Barcelona because I do not want to cast a shadow.”

Asked by journalists to assess his years in Barcelona, which were marked by strong political and religious tensions in society, the cardinal declined to offer a personal evaluation. However, he said that in the face of these difficulties he had sought “to bring opposing sides together, that is, to build bridges and foster dialogue.”

Of his successor, he said he is “a simple man with a solid intellectual formation. ... A man of prayer, a man who loves this land and its people, and who wants to evangelize.”

‘I neither confirm nor deny it’

Asked whether he had played any role in promoting Vilà’s appointment, the cardinal replied that if he answered, “it might seem that I am revealing secrets. I neither confirm nor deny it.”

“Who was the person I had in mind and proposed as my successor? I cannot say. Who was the person I had in mind as pope when I entered the conclave? I cannot say that either. But I had a second choice, and it was the same person who was ultimately elected,” he said, referring to Pope Leo XIV.

Hungarian bishops warn against ‘simple conclusions’ after Communist-era informants named

Historical figures listed as secret police ‘network contacts’ include the late Cardinal László Paskai of Esztergom-Budapest and Archbishop István Seregély of Eger, as well as two living bishops.

Hungary’s bishops have warned Catholics against leaping to judgement after the release of Communist-era archives revealed the names of clergy and bishops who co-operated with the secret police before 1989. 

In a statement on 4 November, the day the State Security archives became available to the public, the Hungarian Catholic Bishop’s Conference recalled the words of John Paul II about the importance of “purifying memory, coming to terms with the wounds of the past and healing them”.

Releasing the files, the bishops said, could facilitate this “provided it does not lead to oversimplified conclusions and is not intended to destroy specific individuals”.

They urged caution in interpreting sources which, due to the uneven survival of records, is often fragmentary or inconclusive.

“Behind the names of church members … lie a wide variety of stories,” they said, recalling that some persons listed, “were tortured or blackmailed”. 

Some informants, they continued, nominally co-operated but wrote “meaningless reports”, thereby subverting the system. 

Even so, the bishops acknowledged that among clergy there were “those who did indeed collaborate with the party-state and passed on confidential information about community members and others”.

The statement continued: “On their behalf, we ask for forgiveness from the victims and their families.”

Records made available in the first wave of releases (which are searchable online) provide minimal information. They show basic data including the date of recruitment, an agent’s code name, the assigned area of activity and whether recruitment relied on coercion, incentive or “patriotism”. 

The latter designation is treated sceptically by experts who argue that a fiction that co-operation by agents was mostly voluntary was an important part of the security services’ institutional psychology. 

The newly released records contain about 60,000 names. That figure, however, includes several thousand people who were invited to become agents but refused, or who were simply identified as “of interest” to security services.

More detailed agent personnel records (“B Files”) will be released in February, but these will clarify only 9,000 cases.  

The disparity arises from strategic destruction of records by security services before and after the fall of the Communist government. It is thought that traces of only about one third of the agent body survive. 

Overall, between seven and 10 per cent of clergy across the Christian denominations are understood to have co-operated, with the proportion higher among senior clergy.

Significant historical figures listed as ’network contacts’ include Cardinal László Paskai OFM, who served as Archbishop of Esztergom-Budapest and Primate of Hungary from 1993 to 2002, Archbishop István Seregély of Eger, who led his diocese for 20 years until 2007 and was president of the bishops’ conference from 1990 to 2005.

Among living clergy, the former Bishop of Vác Miklós Beer and the current Bishop of Szeged-Csanad László Kiss-Rigó are also listed. Both, however, firmly deny any involvement, arguing that their identification as agents was an administrative error. 

Bishop Kiss-Rig’s office also cited a 2009 court judgement which ruled allegations of his involvement with the security services were unproven.