Category: Religion

The election of Pope Leo XIV as the Catholic Church’s first U.S.-born leader has placed him in a unique and legally delicate position—he is now both an American citizen and the head of a foreign state.

Born in 1955 in Chicago as Robert Prevost, the new pope has been a dual citizen of the United States and Peru for the past ten years. His time in Peru included service as a missionary and later as a bishop. As pope, Leo XIV holds two significant roles: the spiritual head of the Roman Catholic Church and the sovereign leader of Vatican City, the world’s smallest independent state.

This unprecedented situation has led to questions about whether Leo can continue holding U.S. citizenship while also acting as a foreign head of state. Here are the key points surrounding this complex issue.

Vatican City, although tiny—just 0.17 square miles with a few hundred residents—is recognized as a fully sovereign nation. It gained independence from Italy in 1929 through a treaty with the Holy See. As head of the Vatican, Leo not only leads over 1.4 billion Catholics around the globe but also governs this unique microstate.

The potential for Leo to lose his U.S. citizenship exists, but it is not automatic. The U.S. State Department clarifies on its website that working for a foreign government does not in itself cause Americans to forfeit citizenship. However, it does state that it may “actively review” the citizenship of U.S. nationals who take on roles such as foreign heads of state, government, or ministers.

“Such cases raise complex questions of international law, including issues related to the level of immunity from U.S. jurisdiction that the person so serving may be afforded,” the policy explains.

When asked about Leo’s case specifically, the State Department chose not to offer comment. A spokesperson said the department does not discuss the citizenship status of individual Americans.

According to Peter Spiro, a law professor at Temple University and an expert on citizenship law, the real legal issue is whether an individual who enjoys immunity from U.S. law enforcement should continue to possess the rights of an American citizen. He points to the American constitutional standard that no citizen is above the law.

Spiro noted, however, that a 1980 decision by the U.S. Supreme Court reinforced the principle that a citizen cannot be stripped of their status without clearly expressing an intent to renounce it. “The State Department never assumes that you intend to lose your citizenship unless you specifically say so through the renunciation process,” Spiro explained.

Because Pope Leo has not formally declared any such intent, Spiro said, “I think it’s highly unlikely that the U.S. moves to terminate the pope’s citizenship.”

As for his Peruvian citizenship, there are no legal obstacles preventing Leo from continuing to be a citizen of that country. Jorge Puch, deputy director of registry archives at Peru’s National Registry of Identification and Civil Status, confirmed that Peruvian law does not conflict with Leo’s new position.

Leo received Peruvian citizenship in August 2015, just before Pope Francis appointed him bishop of Chiclayo in northern Peru. To qualify, Leo had to meet residency requirements and pass a civics test. “It is the most praiseworthy thing our beloved supreme pontiff could have done: Wanting to have Peruvian nationality without having been Peruvian by birth,” Puch said.

Under Peruvian law, adult citizens are required to vote in elections until they turn 70. Leo, who turns 70 in September, won’t be obligated to vote in Peru’s next presidential election in April.

Whether previous popes maintained citizenship in their home countries is not publicly known, as the Vatican does not disclose such details. However, there are instances that offer some insight. Pope Francis renewed his Argentine passport in 2014, a year after becoming pope. Neither Pope Benedict XVI, who was from Germany, nor Pope John Paul II, from Poland, publicly gave up their native citizenships. John Paul II was especially significant as the first non-Italian pope in 455 years.

Margaret Susan Thompson, a historian at Syracuse University and an authority on American Catholicism, doubts Pope Leo will choose to renounce his American citizenship. However, she believes Leo may be signaling his global intent through other means. She pointed to the pope’s choice not to speak English during his first address, opting instead for Italian and Spanish. “I think he wants to stress that he is the pope of the universal Catholic Church,” Thompson said, “and not an American holding that position.”

Although it is rare, Leo is not the first American to hold a top leadership role in a foreign government. History offers a few notable comparisons.

Boris Johnson, the former British prime minister, was born in New York City in 1964 to British parents. He moved to the U.K. as a child and officially renounced his U.S. citizenship in 2016 while serving as Britain’s foreign secretary. Three years later, he became the country’s prime minister.

Mohamed Abdullahi Mohamed, originally from Somalia, became a U.S. citizen after moving to the United States in 1985. He returned to Somalia and was elected president in 2017. Mohamed gave up his U.S. citizenship two years into his presidency.

Similarly, Valdas Adamkus became a U.S. citizen after fleeing Lithuania during Soviet rule. Years later, he returned and won Lithuania’s presidency in 1998, following the Soviet Union’s collapse. He renounced his American citizenship after being elected.

These examples show that although holding dual citizenship while serving as a foreign head of state is legally complicated, it is not entirely without precedent. The main difference with Pope Leo XIV is the unparalleled nature of his role—not only as a head of state but also as a global spiritual leader. His case will likely continue to attract attention from legal scholars, historians, and policymakers alike.

With no official action from the U.S. government and no expressed intent from Pope Leo to give up his citizenship, it appears he will remain a dual citizen of both the United States and Peru for the foreseeable future, even as he leads the world’s 1.4 billion Catholics from Vatican City.

The film “Conclave” may have recently introduced audiences to the grandeur and drama of the modern papal conclave, but the process of electing a new pope has a rich and complex history spanning centuries. From epic delays to political intrigues, this ancient Catholic tradition has generated numerous fascinating facts, many of which are highlighted through research such as Miles Pattenden’s Electing the Pope in Early Modern Italy, 1450–1700, and insights from scholars like Elena Cangiano, an archaeologist at Viterbo’s Palazzo dei Papi.

The most drawn-out papal conclave in history occurred in the 13th century, following the death of Pope Clement IV. It took the Church an astonishing 1,006 days—nearly three years—to elect his successor, Pope Gregory X. This record-setting delay led to public outrage in Viterbo, a town north of Rome where the cardinals had gathered. In response, the exasperated townspeople physically locked the cardinals inside the meeting hall, which ultimately gave rise to the word “conclave,” meaning “under lock and key.” The deadlock was rooted in divisions between supporters of the papacy and the Holy Roman Empire. Eventually, a compromise led to Gregory X’s election in September 1271, nearly three years after the process had begun.

This long delay prompted Viterbo’s residents to escalate their pressure tactics. Not only did they confine the cardinals, but they also removed the roof of the building and limited their food supply to bread and water. The aim was to force a decision. Following this ordeal, Gregory X established rules to prevent such prolonged elections in the future. In 1274, he decreed that if the conclave extended beyond three days, cardinals would only receive one meal a day. If it stretched past eight days, their diet would be restricted to “bread, water and wine.” Though these restrictions have since been abolished, they reflect the intensity and desperation surrounding papal elections in earlier times.

On the opposite end of the spectrum, the fastest conclave occurred in 1503 when Pope Julius II was elected in just a few hours, after the minimum required waiting period. That rule, introduced after 1274, mandates a pause of at least 10 days between a pope’s death and the start of voting, later extended to 15 days to allow cardinals time to reach Rome. In modern history, conclaves have generally been quicker: Pope Francis was elected on the fifth ballot in 2013, Benedict XVI on the fourth in 2005, and Pope Pius XII on the third in 1939.

The Sistine Chapel, famed for Michelangelo’s breathtaking frescoes, has been the site of papal conclaves since 1878. However, the very first conclave held there was in 1492. St. John Paul II, in his 1996 document Universi Dominici Gregis, wrote, “Everything is conducive to an awareness of the presence of God, in whose sight each person will one day be judged.” The cardinals stay nearby, usually in the Domus Santa Marta guest house, allowing them to remain close to the chapel while preserving the sanctity of the process.

Though most conclaves have taken place in Rome, there have been notable exceptions. Throughout history, about 30 conclaves occurred in locations like the Quirinale Palace’s Pauline Chapel, St. John Lateran Basilica, and Santa Maria Sopra Minerva. Additionally, conclaves were occasionally held outside Rome altogether—in Italian cities such as Viterbo, Perugia, Arezzo, and Venice, and in more distant cities including Konstanz in Germany and Lyon in France.

The Catholic Church has also faced periods of deep division, most notably between 1378 and 1417 during the Western Schism. During this nearly 40-year conflict, multiple claimants to the papacy emerged, creating a rift within the Church. Known as antipopes, these rival pontiffs included Clement VII, Benedict XIII, Alexander V, and John XXIII. The crisis was resolved at the Council of Constance in 1417, leading to the election of Martin V, who was recognized as the legitimate pope and helped restore unity to the Church.

Another lesser-known aspect of conclave history involves the living conditions of the cardinals. Prior to the construction of the Domus Santa Marta in 1996, conclave participants often had to sleep on cots in sparsely furnished rooms near the Sistine Chapel. Descriptions from the 16th and 17th centuries paint a grim picture. “The cardinals simply had to have a more regular and comfortable way of living because they were old men, many of them with quite advanced disease,” wrote historian Miles Pattenden. Poor hygiene and lack of ventilation posed serious health risks, especially during the summer months. Some electors even fell seriously ill during the process.

Secrecy has long been a cornerstone of the conclave. Initially, papal elections were more transparent, but fears of political interference reached a peak during the prolonged Viterbo conclave. Gregory X responded by mandating that cardinals be sequestered “cum clave” until a pope was chosen. The goal was to foster an atmosphere of divine contemplation, free from external pressures. Over the centuries, popes have reinforced these confidentiality rules, ensuring that the deliberations remain shrouded in silence and solemnity.

Age has also played a significant role in conclave history. The youngest pope ever elected was Pope John XII, who took the papal office at just 18 years old in the year 955. On the other end of the spectrum, Pope Celestine III (1191) and Celestine V (1294) were each about 85 years old when elected. In more recent times, Benedict XVI was 78 when chosen in 2005, making him one of the older popes in modern history.

While modern tradition holds that popes are chosen from among the College of Cardinals, this is not a strict requirement. The last non-cardinal to be elected pope was Urban VI in 1378, a monk and the Archbishop of Bari. Despite the longstanding dominance of Italian popes, the Church has elected a diverse array of pontiffs. John Paul II, elected in 1978, was Polish; Benedict XVI, elected in 2005, was German; and Pope Francis, chosen in 2013, hails from Argentina. Other non-Italian popes in history include Alexander VI of Spain (1492), Gregory III of Syria (731), and Adrian VI of the Netherlands (1522).

From protracted deadlocks and anti-pope controversies to unique venues and rigorous secrecy, the history of the conclave provides a window into the deep rituals and high drama behind the election of the leader of the Catholic Church. As dramatized in films and studied by historians, the conclave remains one of the most mysterious and enduring traditions in religious history.

The choice of the next pope holds significant implications for the Catholic Church and its 1.4 billion baptized followers worldwide. Yet, the process to determine Pope Francis’s successor is expected to be unusually open and difficult to predict for several reasons.

The College of Cardinals, consisting of senior church officials, will gather in the Sistine Chapel for a conclave, where they will engage in discussions and then vote repeatedly until one candidate secures a majority. Although 80% of the cardinals were appointed by Pope Francis, their selections reflect diverse ideologies and backgrounds, rather than a singular “progressive” or “traditionalist” identity.

For the first time ever, less than half of the voting cardinals will be European, opening the door for non-European leadership. This diversity makes predicting the outcome more complicated than in past conclaves. Many are speculating whether the cardinals might choose an African or Asian pope, or possibly an experienced figure from the Vatican bureaucracy.

Among the potential frontrunners is Cardinal Pietro Parolin of Italy, age 70. A quiet yet influential figure, Parolin served as the Vatican’s Secretary of State and acted as Pope Francis’s top aide. He has managed the Church’s central administration and is known for emphasizing diplomacy over strict doctrinal adherence. While some see this as a weakness, others consider it a strength. Still, Parolin has taken conservative positions, notably calling Ireland’s legalization of same-sex marriage in 2015 “a defeat for humanity.” Despite his prominence, he is aware of the saying, “He who enters a conclave as a pope, leaves it as a cardinal,” underscoring the unpredictability of the process. While Italians have historically dominated the papacy, recent shifts suggest this may not be the case this time.

From Asia, Cardinal Luis Antonio Gokim Tagle of the Philippines, 67, is another key contender. With extensive experience as a pastoral leader, he is often referred to as the “Asian Francis” for his social advocacy and compassion for migrants. Cardinal Tagle opposes abortion and euthanasia, labeling abortion “a form of murder.” However, in 2015, he called on the Church to soften its stance on gay people, divorced individuals, and single mothers, arguing that rigid attitudes had caused lasting harm. He emphasized that “each individual deserved compassion and respect.” A potential candidate in the 2013 conclave, Tagle previously said of such speculation, “I treat it like a joke! It’s funny.”

From Africa, Cardinal Fridolin Ambongo Besungu of the Democratic Republic of Congo, 65, emerges as a prominent figure. Serving as Archbishop of Kinshasa, he was appointed by Francis and is a strong conservative voice. He has rejected blessings for same-sex marriages, declaring that such unions “are considered contradictory to cultural norms and intrinsically evil.” Despite religious violence in his country, he has advocated for religious plurality: “Let Protestants be Protestants and Muslims be Muslims. We are going to work with them. But everyone has to keep their own identity.” This inclusive view may be seen as conflicting with some cardinals’ missionary outlook.

Another African candidate is Cardinal Peter Kodwo Appiah Turkson of Ghana, aged 76. Considered for the papacy in 2013, he was once the bookmakers’ favorite. In 2013, he said, “I’m not sure whether anyone does aspire to become a pope.” Although conservative, he has publicly opposed laws criminalizing homosexuality in African countries, stating during a 2023 BBC interview that “homosexuality should not be treated as an offence.” In 2012, he was criticized for alarmist remarks about Islam in Europe but later apologized. A former funk band guitarist, Turkson brings charisma and energy to the role.

From Europe, Cardinal Peter Erdo of Hungary, 72, is respected in the continent and beyond. He led the Council of European Bishops’ Conferences for a decade and maintains connections with African clerics and Orthodox leaders. Known for his conservative values, Erdo also has experience navigating Hungary’s political landscape under Prime Minister Viktor Orban. During the 2015 migrant crisis, he controversially argued that welcoming refugees could constitute human trafficking.

Veteran Italian cardinal Angelo Scola, now 83, was a leading candidate in 2013 but ultimately wasn’t elected. Although over the age to vote, he remains eligible for selection. Recently, he published a book on old age with a preface written by Pope Francis, who remarked that “death is not the end of everything, but the beginning of something,” signaling his esteem for Scola. However, the focus on age may not appeal to cardinals seeking a dynamic new leader.

From Germany, Cardinal Reinhard Marx, 71, is a seasoned Vatican figure and former top adviser to Pope Francis. But in 2021 he offered to resign over serious mistakes in tackling child sexual abuse in Germany’s Catholic Church. In 2021, he offered to resign, acknowledging failures, but Francis declined. Two years ago, Marx stepped down from the Pope’s Council of Cardinals, which many interpreted as a career setback.

Another veteran is Cardinal Marc Ouellet of Canada, who turned 80 and is therefore excluded from voting. Twice considered papal material in previous conclaves, he formerly oversaw the selection of bishops worldwide. A conservative, he has endorsed clerical celibacy and opposed women priests, though he has advocated more leadership roles for women, stating, “Christ is male, the Church is feminine.”

There’s also Cardinal Robert Prevost of the U.S., aged 69. Born in Chicago, he previously served as a missionary and archbishop in Peru. Two years ago, Pope Francis appointed him head of the Vatican office that selects bishops. He is viewed as a reformer, but his relative youth and past allegations of covering up abuse in Peru—denied by his diocese—could complicate his candidacy.

Among traditionalists, Cardinal Robert Sarah of Guinea, 79, has deep conservative support. Once the Church’s youngest archbishop at age 34, he later led the Vatican’s liturgical office. Though retired, he remains influential among those wary of Francis’s reforms. Raised by a fruit-picker father, Sarah is respected for his doctrinal commitment.

From Jerusalem, Cardinal Pierbattista Pizzaballa, 60, brings unique geopolitical insight. Ordained in Italy but a longtime resident of Jerusalem, he has been Latin Patriarch for five years. His understanding of the Israeli-Palestinian conflict is unmatched, and he described the city as “the heart of the life of this world.” Yet his youth and close alignment with Francis may reduce his appeal to cardinals desiring change.

Lastly, Cardinal Michael Czerny, 78, born in former Czechoslovakia and raised in Canada, shares Francis’s Jesuit background. Active in Africa and Latin America, Czerny is known for his progressive work, such as founding the African Jesuit AIDS Network. He currently leads the Vatican’s social justice office. Although admired, the idea of back-to-back Jesuit popes may be a stretch.

As speculation continues, what remains clear is that the next pope could come from any corner of the globe, and the decision will shape the direction of the Church for decades to come.

Pope Francis has passed away at the age of 88, the Vatican announced, marking the end of a papacy that began with history-making significance and ended with humility. According to the official statement, the head of the Roman Catholic Church “returned to the house of the Father” at 07:35 local time on Easter Monday, passing away in his residence at Casa Santa Marta. As the first Latin American pope and the first Jesuit to hold the role, his leadership marked a shift in the Church’s trajectory.

His death was formally verified following traditional protocol, with the head of the Vatican’s health department and Cardinal Chamberlain Kevin Joseph Farrell confirming the event.

Pope Francis’s body has now been taken to his private chapel where a discreet ceremony will be held. It will be placed in a single coffin, a notable deviation from the typical triple-coffin tradition observed in the funerals of previous popes.

The Pope had taken steps to simplify his own funeral arrangements back in 2024. Among the notable changes he introduced were the elimination of private viewing for cardinals and limiting the procession to a single public viewing inside St Peter’s Basilica, which will follow a ceremonial march led by the camerlengo.

Even within the basilica, Pope Francis’s body will not be elevated on a platform, marking yet another departure from prior custom. Like his predecessor, he will be buried with symbolic items that reflect his role as Supreme Pontiff. These include the pallium, a liturgical vestment used by popes and metropolitan archbishops, the rogito, a document outlining his key accomplishments during his papacy, and bags of silver, gold, and copper coins equal in number to the years he served.

In a 2023 interview, the Pope had shared that a tomb had already been prepared for him at the Basilica of St Mary Major, his favorite church in Rome. This basilica, though located on Italian soil, is considered part of Vatican territory and houses the tombs of other popes as well.

The Pope’s funeral and interment ceremonies are expected to conclude by Saturday. Following his passing, Cardinal Farrell sealed his living quarters at Casa Santa Marta. It was here that Pope Francis chose to reside during his time in office, rather than the more traditional papal apartment.

Another symbolic act that follows a Pope’s death has also taken place: the ceremonial destruction of the Pope’s fisherman’s ring. This ring, used to sign official documents, is smashed with a ceremonial hammer in front of the College of Cardinals, signifying the end of his authority. This act ushers in the “Sede vacante” or vacant seat period, when the Church prepares to select a new pontiff.

The role of the Pope is seen by Catholics as the successor to Saint Peter, giving him spiritual authority over the Church’s 1.4 billion members. This connection is believed to trace directly to Jesus Christ, placing the Pope as a vital spiritual guide. While the Pope’s teachings, along with the Bible, guide Catholic doctrine, his authority is not recognized by other Christian denominations such as the Protestants and the Orthodox.

The selection of a new pope now lies with the College of Cardinals. Of the 135 cardinals currently eligible to vote — those under the age of 80 — Pope Francis himself appointed 108 of them. This greatly increases, though does not assure, the chances that the next Pope may align with his vision of a more inclusive and progressive Church.

Though European cardinals continue to dominate in numbers, the Catholic Church’s demographic footprint has shifted. Nearly a quarter of voting cardinals now come from Asia, reflecting broader changes in global Catholicism.

During the conclave, all eligible cardinals will reside at Casa Santa Marta. This five-story guesthouse features 106 suites, 22 single rooms, and a state apartment. Pope Francis lived in Suite 201 throughout his papacy.

Each day, the cardinals will walk along the Via delle Fondamenta to the Sistine Chapel where the voting takes place. During this time, strict isolation is enforced; no communication with the outside world is allowed.

Faithful followers will gather in St Peter’s Square, watching closely for smoke signals from the chimney of the Sistine Chapel. Black smoke indicates no decision has been reached, while white smoke announces the election of a new pope.

Papal conclaves are cloaked in secrecy, making them difficult to predict. After entering the Sistine Chapel, the cardinals cast votes in multiple rounds. The first afternoon sees a single vote, followed by up to four rounds daily. A two-thirds majority is required for any candidate to be chosen.

Votes are cast on paper slips bearing the Latin phrase “I elect as Supreme Pontiff,” followed by the name of the chosen candidate. Each cardinal, in order of seniority, places their slip into a large gilded urn. Three assistants, known as scrutineers, tally the votes as they’re read aloud. All ballot papers are then sewn together and burned.

Chemical compounds are used to control the color of the smoke emitted — white for a successful election, black for an inconclusive vote. Bells will also ring to clarify the announcement for the gathered crowd.

If after three days no decision is reached, the cardinals may pause for a day of prayer. They can then take another break after every seven rounds. If a decision remains elusive after 33 ballots, the process narrows to a runoff between the two leading candidates — though the winner must still meet the two-thirds requirement.

“Unlike other world governments, these men are not aligned with any particular political parties so one never knows exactly what their priorities are, where they stand on controversial issues and what they will have top of mind when they cast their ballot. All of it adds up to a lot of intrigue and very little certainty,” observed BBC’s Davide Ghiglione in Rome.

Historically, conclaves have lasted from a few days to several years. The longest lasted nearly three years beginning in 1268. However, procedural changes over time have streamlined the process. Since the early 1900s, conclaves have averaged three days in length. The most extended one in the 20th century occurred in 1922, lasting five days. Both Pope Benedict XVI and Pope Francis were chosen after just two days.

As cardinals deliberate, they do so beneath Michelangelo’s renowned frescos, including “The Last Judgement,” which features scenes of resurrection, salvation, and damnation. These vivid images serve as powerful visual reminders of the spiritual weight of their task.

Two temporary furnaces have been installed in the chapel to manage smoke signals. One is used to burn ballots, and the other assists with producing the distinctive colored smoke that signals the outcome.

Upon election, the new Pope must formally accept the role and declare his chosen papal name before the College of Cardinals. When elected, Pope Francis chose his name in honor of St Francis of Assisi, inspired by Brazilian Cardinal Claudio Hummes. As he later recalled, “Do not forget the poor,” Hummes had said to him during the momentous occasion.

Traditionally, popes adopted their own names until over 500 years ago when symbolic naming began. This trend, intended to simplify or evoke continuity, is why names like John became common among pontiffs.

The newly elected pope will be taken to the “Room of Tears” — an antechamber where he dons his papal attire. Emotional reactions have earned the room its nickname. Pope Francis notably declined the ornate red cape, opting instead for a plain white cassock, a gesture that signaled humility.

At last, the new pope will emerge onto the balcony of St Peter’s Basilica, addressing the world with the words, “Annuntio vobis gaudium magnum… habemus papam!” — “I announce to you a great joy… we have a Pope!” Crowds will cheer, celebrating the start of a new chapter for the Roman Catholic Church.

In a significant move to address contemporary pastoral challenges, the Vatican’s Dicastery for the Clergy has released a new decree updating the Church’s guidelines on Mass intentions and stipends. The revised norms emphasize both the spiritual meaning of such practices and the practical realities facing many parishes around the world.

Pope Francis approved the decree on Palm Sunday, April 13, and it is scheduled to take effect on Easter Sunday, April 20. Though the document has only been published in Italian so far, it introduces substantial changes to the way Mass intentions can be managed by priests and dioceses.

The new decree officially replaces the 1991 instruction known as Mos Iugiter. While retaining Canon 945 of the Code of Canon Law—which states that priests are permitted to receive offerings for celebrating Masses with specific intentions—it also expands the guidelines to address newer pastoral situations. One of the most notable updates is the clarification and regulation of what are known as “collective intentions.”

Under the updated rules, bishops’ conferences or provincial councils may now authorize priests to accept multiple offerings from different individuals for a single Mass celebrated with a collective intention. However, this is only permissible under a specific condition: all donors involved must be fully informed and must voluntarily agree to it.

The decree is particularly strict about this requirement, stating, “Such consent of the donors can never be presumed.” It adds that, “In the absence of explicit consent, it is always presumed that consent has not been given.”

This clause ensures that faithful contributors are fully aware that their Mass intentions are being grouped with those of others in a single liturgical celebration, preserving transparency and upholding the spiritual value of the offerings. The measure aims to maintain the trust of the faithful while offering a practical solution for parishes overwhelmed with numerous Mass requests, especially in areas facing priest shortages.

The document also reiterates that stipends for Mass intentions must never be treated as commercial transactions. It warns that any attempt to buy or sell spiritual favors falls into the grave error of simony. In the Church’s teaching, simony refers to the illicit buying or selling of spiritual goods, and such practices are considered serious violations of ecclesiastical ethics.

Cardinal Lazzaro You Heung-sik, who serves as the prefect of the Dicastery for the Clergy, commented on the rationale behind the revised norms. He explained that the changes were the result of “profound consideration” and a process that involved wide consultation with bishops, priests, and lay faithful from around the world. The effort sought to incorporate a global perspective on how the Church can better address emerging pastoral realities.

One of the key issues addressed in the new decree is the growing difficulty in fulfilling all requested Mass intentions, especially in regions that are experiencing a decline in the number of priests. With fewer clergy available, it has become increasingly challenging to individually celebrate Masses for every single intention received. The updated norms try to provide a balance between pastoral capacity and the need to uphold the sacredness of each Mass.

To ensure the proper implementation of the new rules, bishops are now required to educate both the clergy and laypeople in their dioceses about these updated norms. They are also instructed to keep meticulous records of Masses celebrated, intentions offered, and the associated stipends received. Accurate documentation is seen as a vital tool to prevent abuses and maintain the integrity of the Church’s practices in this area.

The decree includes a particularly meaningful directive regarding the spiritual role of priests. It underscores that priests should willingly offer Masses for the intentions of the faithful regardless of whether they receive an offering. As the document states, they should do so “especially [for] the poorest, even without receiving any offering.”

This provision reinforces the Church’s commitment to ensuring that access to spiritual support through the Mass is not contingent upon financial contributions. It reflects a pastoral vision that prioritizes service to the most vulnerable and underlines the principle that spiritual goods should be available to all, not just those who can afford them.

Another significant aspect of the updated norms is the strict prohibition of a practice that had been occurring in some places: substituting a promised Mass with a mere mention of the person’s name or intention during another liturgical celebration. The document categorically denounces this, stating that such substitutions are “gravely illicit.” In other words, a Mass offered for a particular intention must be properly celebrated as such, not simply acknowledged in passing.

In an effort to ensure that Mass intentions are fairly distributed, the decree also introduces a new pastoral option. Diocesan bishops are now authorized to transfer surplus Mass intentions from parishes that have more requests than they can fulfill to other areas of the Church, such as mission territories or parishes in need. This initiative promotes a sense of solidarity and shared responsibility within the global Church community.

By allowing this redistribution, the decree seeks to maintain a balance between honoring the intentions of the faithful and addressing the practical constraints many dioceses face today. It enables regions with fewer Mass requests or more available clergy to assist those where demand outpaces capacity.

Overall, the new decree represents a thoughtful and pastorally sensitive update to the Church’s long-standing practices regarding Mass intentions and stipends. It aims to uphold the spiritual integrity of the Mass while adapting to modern challenges such as clergy shortages and increasing pastoral demands.

Cardinal You Heung-sik emphasized the depth of reflection and wide-ranging input that went into crafting the decree. He reiterated that it is a product of global dialogue and a recognition of the diverse pastoral realities present in different parts of the world. His remarks underscore the Vatican’s commitment to ensuring that Church practices remain both theologically sound and pastorally effective.

The decree’s implementation on Easter Sunday carries symbolic significance, aligning the update with the celebration of Christ’s resurrection and the Church’s renewed mission in the world. It signals a moment of reflection and renewal for both clergy and laity, inviting the faithful to engage more consciously with the spiritual meaning of offering and celebrating the Holy Mass.

By reinforcing transparency, reaffirming the sacred nature of spiritual offerings, and offering practical mechanisms to handle modern difficulties, the decree sets a new pastoral standard for how the Church approaches the intentions of the faithful around the world.

Traditional religion in the United States might be heading the way of vintage items displayed on the walls of a Cracker Barrel—artifacts like butter churns and Victrolas that evoke nostalgia but serve little functional purpose in the present. This is the thesis of Christian Smith, a sociology professor at the University of Notre Dame, who argues that traditional organized religion is no longer culturally relevant to many Americans. His forthcoming book, “Why Religion Went Obsolete: The Demise of Traditional Faith in America,” suggests that religion’s cultural expiration is not just underway, but largely complete.

Drawing on more than 200 in-depth interviews, Smith’s book will be published by Oxford University Press on April 8. In it, he explains that while people often refer to religion as being in “decline,” the term doesn’t fully capture the broader transformation that has taken place.

“We almost always use the word ‘decline’ when we talk about if things aren’t going well for religion,” Smith said in a Zoom interview with RNS. “And decline is a good word. But what it’s descriptive of is organizational matters and individual religiousness. Organizations can have decline in membership or adherence, attendance, financial giving. That’s decline — it’s measurable.”

But Smith’s central focus isn’t just about measurable decreases in religious participation. Instead, he examines the underlying cultural shifts that have made religion seem outdated. These changes include various sweeping developments in society—technological advances, evolving economic systems, geopolitical shifts, military developments, and institutional transformations—that collectively altered how people perceive and engage with religion.

“The culture was formed by these big institutional, technological, economic, geopolitical, military, etc., changes,” he said. Among these were increasing individualism, the link between religion and violence in the post-9/11 era, and the rise of a third sexual revolution.

Smith notes that obsolete doesn’t necessarily mean useless. “Culturally obsolete things can still be quite useful for some people,” he explained. For example, he still owns DVDs and CDs, though younger generations have largely abandoned physical media in favor of streaming platforms. The same principle applies to religion—while it may still serve a purpose for many, it no longer holds widespread cultural influence.

Religion hasn’t been displaced by a modern, high-tech substitute, although digital technology has played a role in its decline. Smith outlines ten ways the internet has undermined religious life, such as shortening attention spans and reducing interest in in-person community participation, which often demands significant time commitments.

Importantly, Smith dismisses the idea that the waning of religion was the result of an orchestrated effort. “The social changes that have made religion obsolete were ‘long-term, highly complex and unintended,’” he said. Lifestyle changes—delaying marriage, having fewer children, or choosing not to have kids at all—contributed to weakening the role of religion, but these changes weren’t designed to diminish religious influence. Instead, people embraced them to improve their quality of life.

Broader geopolitical and economic trends also played a role. After the Cold War ended, the ideological contrast between the U.S. and the “godless” Soviets faded, which had previously helped reinforce the idea that being American meant being religious. As Smith puts it, “The end of the Cold War… was a jolt that helped to trigger the cultural avalanche that plowed over religion in the next two decades.”

Neoliberal economic policies, which increased pressure on individuals to focus on their careers, also chipped away at the time and energy people might have devoted to religious practice.

Scandals within religious institutions further eroded public trust. In particular, the Catholic Church’s sex abuse crisis and multiple controversies in the evangelical world—such as pastors involved in covering up abuse or misusing funds—had a damaging ripple effect. While only a small portion of clergy were implicated, the damage to religion’s reputation was widespread. These incidents “polluted” the image of religion for millions, according to Smith’s interviews.

He describes the combination of these forces as “a perfect storm.” The cumulative result is a generational shift in perception, particularly among millennials and those who came after the baby boomers. “It’s very generational,” he said. “This is especially post-boomers, especially millennials. Within the culture for that generation, religion was just kind of discredited or polluted, or it didn’t add up.”

Smith’s analysis is not an attack on religion, and he wants to make that clear. His previous work includes nearly two dozen books that explore various aspects of American religious life, including “Passing the Plate,” which examined Christian charitable giving, and his National Study of Youth and Religion, which followed the spiritual development of young people. He identifies as a Christian himself, having grown up Presbyterian before converting to Catholicism about 15 years ago.

“I don’t have an anti-religious agenda in my scholarship at all,” he said. “I’m a sociologist, so I’m here to describe the world as best I can — what’s happening and why — without cheering it on or without condemning it.”

Smith acknowledges that his message can be hard for religious communities to hear. Some pastors react with defensiveness or discouragement, fearing they’ve failed in their ministry. But he often finds that understanding the broader cultural context brings relief rather than despair.

“I said, ‘It’s not you. There’s something bigger going on here,’” he explained. When pastors realize their declining attendance isn’t unique or personal, they often feel unburdened. “If people don’t have an understanding of those social contexts, it’s very easy for them to personalize it and oftentimes blame themselves,” Smith said.

Looking ahead, Smith avoids making sweeping predictions about what will replace traditional religion. But he cautions against assuming that the decline of organized faith means secularism has definitively won.

“It’s not a binary between religion and the secular,” he said. He emphasized that the situation isn’t a simple “zero sum game.” In fact, belief in God remains widespread in the U.S., even among younger people.

Rather than vanishing, religion appears to be transforming and manifesting in new ways. Smith notes growing interest in supernatural and mystical beliefs outside of conventional religious frameworks. This is the focus of another book he’s working on. In his view, there’s an ongoing “re-enchantment” of American culture, where people who’ve left traditional religion—or were never part of it—seek meaning in areas like neopaganism, crystals, and other spiritual practices.

“As people left religion, or grew up in a world in which religion was obsolete, they became attracted to this re-enchanted culture. And there’s lots of different entry doors into it,” he said.

Akash Bashir, a 20-year-old volunteer security guard, gave his life exactly ten years ago, on Sunday, March 15, 2015, when he stopped a suicide bomber from entering St. John’s Catholic Church in Lahore, Pakistan. As he restrained the attacker in a firm hold just before the explosion, his final words were: “I will die but I will not let you go in.”

His bravery prevented what could have been a mass tragedy, saving the lives of over a thousand worshippers inside the church at the time. In recognition of his sacrifice, the Vatican declared him Servant of God in February 2022, marking the first step toward sainthood—potentially making him Pakistan’s first saint in history.

Following a devastating terrorist attack on the Anglican All Saints Church in Peshawar in September 2013, which claimed 127 lives and left 250 injured, Pakistani churches began recruiting volunteer security personnel. Akash was determined to serve, his mother recalled in an interview with Aid to the Church in Need (ACN), a Catholic charity. She shared that her son had insisted for three months that he wanted to protect the church, saying he was “ready to sacrifice his life if God gave him the chance to protect others.”

On the day of the attack, Akash successfully blocked the suicide bomber from entering the church, forcing the assailant to detonate his vest outside. Although two others were killed in the blast, the loss of life could have been far greater had the terrorist reached the congregation inside.

His mother vividly remembers the events of that day. “I was washing clothes in the house,” she recounted, when Akash, dressed in white, left for church. “Moments later, I heard gunfire outside. Then, explosions shook our street… He was a simple boy who died in the path of the Lord.”

Pastor Samuel Ashan Khokharassisted in the morgue where the bodies were taken after the attack. He was deeply moved by what he saw. “When I looked at Akash’s face, although lifeless, there was an undeniable beauty. His smile and serenity touched me profoundly. He radiated a luminous, sacred presence, reminiscent of the first Christian martyrs,” he said.

Just minutes after Akash’s selfless act, a second suicide bomber targeted the nearby Christ Church, a Protestant place of worship. That blast resulted in more than 10 deaths and injured dozens of others.

Christianity’s Deep Roots in Pakistan

Christianity has had a presence in the region for nearly two millennia. St. Thomas the Apostle is believed to have arrived in Kerala in 52 AD before traveling north to what is now Pakistan’s Punjab province, where most of the country’s Christians live today. He was later martyred in Chennai, India, in 72 AD.

Today, Pakistan’s Christian population is estimated at three million, making up less than two percent of the total population. Despite constitutional promises of religious freedom, Christians often face systemic discrimination, economic hardships, and social marginalization. Pakistan was originally envisioned as a refuge for religious minorities fleeing India’s caste system, yet today, many Christians are treated as second-class citizens.

Persecution and Violence Against Christians

Pakistan’s strict blasphemy laws are frequently misused against Christians, often as a tool for settling personal disputes. A prominent example is Asia Bibi, a Catholic mother of five, who was sentenced to death in 2010 after being accused of blasphemy by co-workers. She spent eight years on death row before being acquitted in 2018, but only after global outcry.

More recently, on August 16, 2023, an outbreak of religious violence rocked the city of Jaranwala in Punjab. Pakistan’s Catholic bishops described it as the worst tragedy against Christians in the country’s history. Allegations that two Christian brothers had desecrated a Qur’an—an offense punishable by life imprisonment—sparked a mob attack.

Nearly a thousand Christians were forced to flee, as rioters torched dozens of churches and hundreds of Christian homes. Families lost all their belongings, and even Christian cemeteries were desecrated. Despite the scale of the violence, the police failed to intervene in time to prevent the destruction.

Authorities arrested fewer than 400 people, despite at least 5,000 individuals being involved in the attacks. Many of those detained were later released—228 were granted bail, while 77 had their charges dropped altogether.

Christian Women and Children at Risk

In addition to targeted violence, Pakistan’s Christian minority faces severe educational and employment discrimination. Many Christian children are pushed into dangerous, low-paying jobs, while Christian women and girls are particularly vulnerable to forced conversions and marriages.

One shocking case was that of Maira Shahbaz, a 14-year-old Catholic girl from Faisalabad, who was abducted in April 2020 by three armed men. She was drugged, repeatedly raped, and blackmailed with a video of her assault before being forced to convert to Islam and marry one of her captors.

Despite CCTV footage proving her kidnapping and her mother presenting official documents confirming her age, the Lahore High Court ruled against her family, claiming she was of legal age for marriage. Maira eventually managed to escape but continues to live in hiding with her family due to death threats from extremists accusing her of apostasy—a crime punishable by death.

This is not an isolated incident. Every year, up to 1,000 girls from religious minority backgrounds suffer a similar fate, many of them as young as 12 or 13 years old.

ACN’s Support for Pakistani Christians

Aid to the Church in Need (ACN) has been actively involved in supporting Christian communities in Pakistan, providing:

• Scholarships and pastoral programs for underprivileged Christian children
• Mass stipends and seminary training for priests
• Emergency relief following anti-Christian attacks
• Funding for the construction of churches

The organization also advocates internationally for the rights of persecuted Christians in Pakistan and around the world, ensuring their voices are heard.

The Enduring Legacy of Akash Bashir

As Pakistan marks the tenth anniversary of Akash Bashir’s martyrdom, his story stands as a powerful reminder of the harsh reality faced by many Christians worldwide. He is a symbol of unwavering faith, courage, and selflessness in the face of immense danger.

Today, Christians remain the most persecuted religious group globally, yet they continue to persevere despite oppression and violence. Akash’s sacrifice challenges people everywhere to reflect on the price of faith and the strength of those who risk their lives simply to worship freely.

His journey toward sainthood, now officially recognized by the Vatican, offers a glimmer of hope and recognition for persecuted Christians in Pakistan and beyond.

The Dalai Lama, in his newly released book Voice for the Voiceless, has revealed that his successor will be born outside China, a statement that directly challenges Beijing’s claim over Tibet’s spiritual leadership. The book, launched on Tuesday, offers a historical perspective on his interactions with Chinese authorities and presents his vision for Tibet’s future beyond his lifetime.

“Since the purpose of a reincarnation is to carry on the work of the predecessor, the new Dalai Lama will be born in the free world so that the traditional mission of the Dalai Lama – that is, to be the voice for universal compassion, the spiritual leader of Tibetan Buddhism, and the symbol of Tibet embodying the aspirations of the Tibetan people – will continue,” the Dalai Lama wrote.

According to Reuters, this marks the first time the 89-year-old Tibetan spiritual leader has explicitly stated that the next Dalai Lama will emerge in the “free world” rather than in Chinese-controlled Tibet. In the past, he had suggested that he might not reincarnate at all or that he could return outside Tibet, possibly in India, where he has lived in exile since 1959.

China Rejects Dalai Lama’s Claims

Beijing, in response, has dismissed the Dalai Lama’s assertion, maintaining that it alone has the authority to determine his reincarnation.

As per AFP, Chinese foreign ministry spokesperson Mao Ning stated on Tuesday that the Dalai Lama “is a political exile who is engaged in anti-China separatist activities under the cloak of religion.”

She further emphasized that his reincarnation must align with Chinese regulations and traditions, asserting, “The reincarnations of living Buddhas, including the Dalai Lama, should abide by national laws and regulations… and be subject to the approval of the central government.”

China has consistently asserted that Tibet is an inalienable part of its territory, characterizing its takeover in 1950 as a “peaceful liberation.” Meanwhile, negotiations between Beijing and Tibetan representatives have been at a standstill since 2010.

In Voice for the Voiceless, the Dalai Lama reflects on his long-standing efforts to “save my homeland and people.” The book details his interactions with Chinese leaders, spanning from Chairman Mao Zedong to President Xi Jinping, and reiterates his appeal for dialogue.

“One thing is for sure: no totalitarian regime, whether headed by an individual or a party, can last forever, because they abuse the very people they claim to speak for,” he writes.

He relinquished his role as the political leader of Tibet’s government-in-exile in 2011, transferring authority to a democratically elected administration led by Penpa Tsering. Based in India, this administration does not push for complete independence but rather advocates for enhanced autonomy under the “Middle Way” approach.

However, Beijing has dismissed this India-based Tibetan administration as a “puppet government.” China has also demanded that the Dalai Lama acknowledge Tibet and Taiwan as inseparable parts of China before any discussions can take place—a condition that the Tibetan parliament-in-exile has refused, according to Reuters.

Dalai Lama’s Succession Plan and Tibet’s Future

Now at 89, the Dalai Lama acknowledges that his return to Tibet is “increasingly unlikely.” Nevertheless, he remains hopeful about the Tibetan cause, writing, “The right of the Tibetan people to be the custodians of their own homeland cannot be indefinitely denied, nor can their aspiration for freedom be crushed forever through oppression.”

The Tibetan leader also noted that Tibetans around the world have urged him to ensure the continuation of the Dalai Lama lineage. According to Tibetan Buddhist tradition, the soul of a senior monk is reincarnated in the body of a child after death, and the Dalai Lama himself was recognized as a reincarnation at the age of two.

Despite concerns about his health following knee surgery last year, he told Reuters in December that he could live to 110. Further details about his succession plans are expected to be released around his 90th birthday in July.

While Beijing insists that it will appoint the next Dalai Lama, his announcement that his reincarnation will be born outside China sets the stage for a long-standing battle over Tibet’s future, even after his passing.

The Apostolic Palace in the Vatican serves as the headquarters of the Holy See’s Secretariat of State, the core of the Catholic Church’s central administration. As one steps into the offices on the third floor of this Renaissance-era palace, they pass frescoes depicting some of the earliest world maps, highlighting the church’s long-standing global vision and influence, predating modern globalization.

Currently, as Pope Francis enters his fourth week in the hospital, officials within the Apostolic Palace and across the Vatican are navigating the uncertainty surrounding his health.

Two key figures in the Secretariat of State—Cardinal Pietro Parolin, the Secretary of State, and Archbishop Edgar Peña Parra, the “sostituto” or “substitute”—have visited the pope at least twice in the hospital. Typically, both have individual weekly audiences with Francis and remain in close contact with him.

Parolin, a reserved yet perceptive diplomat from northern Italy, plays a crucial role in the Vatican’s geopolitical affairs and was instrumental in negotiating the Holy See’s agreement with China. Some speculate he could be a future pope. It was Parolin who led the initial prayer session in St. Peter’s Square for Francis’ recovery.

Peña Parra, a Venezuelan church diplomat responsible for overseeing the Roman Curia—the Vatican’s central administration—has demonstrated resilience in challenging situations. Last summer, he faced rigorous questioning in a London court case regarding a Vatican real estate deal. The judge ultimately ruled in favor of the Vatican and Peña Parra on key issues.

With Francis still in the hospital, these two officials are managing much of the church’s daily governance. The Roman Curia consists of various departments, or dicasteries, housed in different Vatican and Rome-based offices. These departments, including those responsible for appointing bishops, continue their operations, albeit at a slower pace.

Meetings with foreign heads of state and visiting bishops have been put on hold, and significant events that typically revolve around the pope’s presence have been postponed. This has led to a tense atmosphere within the Vatican, marked by anxiety and uncertainty.

“It’s always difficult when the head, for whatever reason, disappears because the Holy Father is a very hands-on person with regards to management of the curia and of his interest in the work of all the dicasteries,” said Cardinal Arthur Roche, head of the Vatican’s liturgy department, in an interview with CNN.

“(We are) very used to him suddenly ringing for an opinion or to share some observation that he’s made. So, in that sense, things have gone very quiet.”

Roche, who hails from the United Kingdom, acknowledged that while the church’s work continues, this period remains filled with uncertainty and heightened concern.

“But we are hopeful that the good Lord will help him along and restore his health,” he said. “And if not, we can at least back him up by our prayers in sustaining his health at a moment when he needs our support. He’s always willing… to help us and it’s a wonderful opportunity for us to help him when he’s in need.”

Despite his hospitalization, the 88-year-old pope has continued to exercise authority over the church. Even while battling pneumonia in both lungs, Francis has signed documents from his hospital room at the Gemelli hospital, approved the appointment of bishops, and even named a NASA scientist as a member of the Pontifical Academy for Sciences. He has also reached out to a Catholic parish in Gaza.

It was Francis himself who directed doctors and Vatican communications to release detailed daily health updates. On Thursday night, for the first time since his hospitalization, his voice was heard publicly. Though struggling due to his respiratory issues, the pope made a significant effort to thank those gathered in St. Peter’s Square for their prayers.

Each evening, cardinals and senior Vatican officials convene in St. Peter’s Square to pray for the pope. These gatherings have been marked by a solemn and subdued atmosphere.

Anthony Ekpo, a Vatican official and author of The Roman Curia: History, Theology, and Organization, emphasized that the Curia’s role has now shifted toward “prayerful support for the pope” while also ensuring “continuing the task of assisting him in the work of governing the Universal Church.”

Francis’ hospitalization has also reshaped the Catholic Church’s jubilee year, a special pilgrimage-focused event held once every 25 years. The pope had been scheduled to participate in a series of celebrations, but in his absence, senior cardinals have taken on leadership roles for these events.

This situation has led to speculation reminiscent of a pre-conclave atmosphere. Vatican observers are closely monitoring how cardinals stepping in for Francis carry out their responsibilities, assessing whether any might be “papabile”—that is, a potential future pope.

The interest in papal succession has been heightened by the popularity of the film Conclave, which many senior church figures have watched.

Although Francis has faced physical difficulties, he has remained mentally sharp and has taken steps to ensure that no single figure wields excessive influence in his absence.

The pope has two personal secretaries assisting him at the hospital, both priests, but they have largely remained out of public view. Throughout his papacy, Francis has rotated his secretaries, opted against appointing a personal spokesman, and avoided allowing any individual to emerge as a “deputy.”

This approach contrasts with the power structures that emerged during the long illnesses of previous popes. When John Paul II experienced extended periods of ill health, a power vacuum developed within the Vatican, allowing key officials to exert control over major decisions. His private secretary, now Cardinal Stanisław Dziwisz, became an influential gatekeeper. Similarly, Benedict XVI’s close aide, Archbishop Georg Gänswein, played a similar role.

Currently, there is no clear timeline for Francis’ discharge, and Vatican sources describe the prognosis of his complex health condition as “reserved.”

Friends of the pope say he is eager to leave the hospital and return to Casa Santa Marta, his residence since the 2013 conclave. This location also serves as lodging for cardinals during a conclave. Given the seriousness of his condition, his recovery could take weeks, fueling speculation about whether he might consider resigning.

From March 9 to 14, the leaders of the Roman Curia will participate in spiritual exercises in observance of Lent, this year focusing on “the hope of eternal life.” This period is traditionally marked by deep prayer, fasting, and almsgiving as believers prepare for Easter.

For the Vatican, however, Lent in 2025 is unfolding in an atmosphere of uncertainty. As the pope’s health remains precarious, church officials and faithful alike are holding onto hope—and prayer—that a clear path forward will emerge.

The retirement of Cardinal Oswald Gracias as the Archbishop of Bombay on January 25, along with the conclusion of Cardinal Christoph Schönborn’s three-decade tenure as Archbishop of Vienna, has set in motion a significant generational shift in the Roman Curia and the global Church hierarchy.

This wave of changes affects residential cardinal bishops, with seven of them turning 75 in 2025. Additionally, eight cardinal heads of dicasteries within the Roman Curia will either surpass or have already exceeded the age limit of 75 by the end of the year.

Adding to these developments is a notable case within the Diocese of Rome. On January 28, Pope Francis appointed Bishop Paolo Ricciardi, formerly an auxiliary bishop of Rome, to lead the small Italian Diocese of Jesi. His reassignment marks another phase in the near-total restructuring of the diocese’s leadership.

The Diocese of Rome has undergone a complete transformation under Pope Francis. Cardinal Baldassare Reina, who serves as the pope’s vicar for the Diocese of Rome, is now left with just three auxiliary bishops: Renato Tarantelli Baccari, who also holds the role of vicegerent of the diocese; Benoni Ambarus, who oversees Charity, Migrants, Roma, and Sinti (a nomadic community predominantly based in Central Europe); and Michele Di Tolve, responsible for seminaries.

Baccari is the sole auxiliary bishop managing Rome’s southern sector. Meanwhile, the eastern sector—previously overseen by Ricciardi—and the northern sector, formerly led by Bishop Daniele Salera, remain vacant. Reina administers the western sector.

Over the past year, Rome has lost five auxiliary bishops, including Reina himself, as they have been transferred to new roles either within Italy or at the Vatican. Alongside Ricciardi, the reassigned bishops include Riccardo Lamba, who was appointed Archbishop of Udine; Daniele Libanori, now the pope’s assessor for consecrated life; Dario Gervasi, serving as adjunct secretary of the Dicastery for the Laity, the Family, and Life; and Salera, who has become the Bishop of Ivrea.

This restructuring began in 2024 with the transfer of Cardinal Angelo de Donatis, who was previously the vicar of Rome, to a less influential position as the major penitentiary. The Office of the Penitentiary, one of the three ordinary tribunals of the Holy See, mainly deals with matters concerning the forgiveness of sins. While this role holds spiritual significance, it carries far less authority than that of the vicar for the Diocese of Rome, who effectively administers the pope’s own diocese.

Key Cardinal Successions in 2025

Already this year, three cardinal-led archdioceses have witnessed transitions in leadership. Cardinal Robert McElroy has been named the new Archbishop of Washington. The Archdiocese of Vienna is currently under an apostolic administrator. Meanwhile, the Archdiocese of Mumbai (Bombay) has been placed under the leadership of John Rodrigues, who was appointed just two months after being named coadjutor and only two days after assuming his position.

Cardinal Gracias, who turned 80 in December, would typically be expected to step down from the Council of Cardinals. However, no formal announcement has been made regarding his departure. It is possible that Pope Francis will delay any changes until the spring, at which point Cardinal Fernando Vérgez, president of the Vatican City State administration, will also turn 80. At that time, the pope could choose to restructure the Council of Cardinals by replacing Vergez, Gracias, and Cardinal Sean O’Malley of Boston, who also turned 80 last year. Additionally, Cardinal Vincent Nichols of Westminster, England, will reach 80 in November.

Prominent Residential Cardinals Approaching Retirement

Several key residential cardinals are set to reach 75—the age at which they must submit their resignations to the pope—though the Holy Father ultimately decides when or if to accept them.

The first to reach this milestone in 2025 was Cardinal Carlos Aguiar Retes, Archbishop of Mexico City, who turned 75 on January 9. However, Pope Francis has decided to postpone his retirement indefinitely.

On February 6, Cardinal Timothy Dolan, Archbishop of New York, also reached retirement age. By February 28, Cardinal Carlos Castillo Mattasoglio, who was elevated to the cardinalate in the last consistory, will do the same.

Cardinal Orani João Tempesta, Archbishop of Rio de Janeiro, will submit his resignation upon turning 75 on June 23. On July 9, Cardinal Ignatius Suharyo Hardjoatmodjo, Archbishop of Jakarta, will follow suit. Additionally, Cardinal Oscar Cantoni, Bishop of Como, Italy, will reach retirement age on September 1, while Cardinal Leonardo Ulrich Steiner, Archbishop of Manaus, will turn 75 on November 6.

Two already-retired cardinals—Kazimierz Nycz, Archbishop Emeritus of Warsaw, and Philippe Barbarin, Archbishop Emeritus of Lyon—will also turn 75 in 2025.

Other residential cardinals who have already surpassed this age in recent years include Cardinal Álvaro Leonel Ramazzini Imeri, 77, of Huehuetenango, Guatemala; Cardinal Albert Ranjith Patabendige Don, 77; Cardinal Juan de la Caridad García Rodríguez, 76, of Havana, Cuba; Cardinal Berhaneyesus Demerew Souraphiel, 76, of Addis Ababa, Ethiopia; Cardinal Blase Cupich of Chicago, 75; Cardinal James Michael Harvey, 75, Archpriest of St. Paul Outside the Walls Basilica; Cardinal Vincent Nichols, 79, of Westminster; and Cardinal Juan José Omella Omella, 78, of Barcelona.

Changes in the Roman Curia

Beyond Cardinal Vergez, several heads of dicasteries within the Roman Curia are approaching 80 or have already passed the retirement threshold of 75. Cardinal Stanisław Ryłko, Archpriest of the Basilica of Santa Maria Maggiore, will turn 80 in July and is expected to be succeeded by newly appointed Cardinal Rolandas Makrickas, currently serving as coadjutor archpriest.

Cardinal Michael Czerny, the 78-year-old prefect of the Dicastery for Promoting Integral Human Development, is expected to continue in his role until at least 80. Similarly, Cardinal Kevin Farrell, prefect of the Dicastery for the Laity, the Family, and Life, and Cardinal Marcello Semeraro, prefect of the Dicastery for the Causes of Saints, are both 77 and could be replaced.

Additionally, three top officials will reach 75 in 2025: Cardinal Arthur Roche, prefect of the Dicastery for Divine Worship and the Discipline of the Sacraments, on March 6; Cardinal Kurt Koch, head of the Dicastery for Promoting Christian Unity, on March 15; and Archbishop Vincenzo Zani, archivist and librarian of the Holy See, on March 24.

The College of Cardinals

By 2025, 14 cardinals will age out of the list of electors in a papal conclave, following 13 who did so in 2024. This generational transition could have significant implications for the future composition of the College of Cardinals.

The five-year terms of the dean and sub-dean of the College of Cardinals—Cardinal Giovanni Battista Re, 90, and Cardinal Leonardo Sandri, 81—expired this January. As this system is relatively new, there is no historical precedent for how soon their replacements will be named.

Furthermore, ten years have passed since Pope Francis’s second consistory. Under Canon Law, cardinal deacons can request elevation to cardinal priests after a decade. As a result, Cardinal Dominique Mamberti, prefect of the Supreme Tribunal of the Apostolic Signatura, is expected to vacate his position as cardinal protodeacon, which would then be assumed by Cardinal Mario Zenari, nuncio to Syria.

By November 2026, Zenari could also opt for a promotion to the order of cardinal presbyters, at which point Cardinal Kevin Farrell, currently serving as the camerlengo, would become cardinal protodeacon—the one tasked with announcing the election of a new pope with the words “habemus papam.”

Pope Francis was in critical condition on Saturday after experiencing a prolonged asthmatic respiratory crisis that required high-flow oxygen support, according to the Vatican.

The 88-year-old pontiff, who has been hospitalized for a week due to a severe lung infection, also underwent blood transfusions after tests indicated a condition linked to anemia, the Vatican confirmed in a late update.

“The Holy Father continues to be alert and spent the day in an armchair although in more pain than yesterday. At the moment the prognosis is reserved,” the statement noted.

Earlier, doctors had reported that Francis was battling pneumonia along with a complex respiratory infection, describing his condition as precarious. They indicated that he would need to remain in the hospital for at least another week.

Despite the pope’s absence, the Vatican continued its Holy Year celebrations on Saturday.

A brief earlier update stated that Francis had slept well overnight.

However, doctors cautioned that the most significant risk he faces is sepsis, a serious and potentially fatal blood infection that can arise as a complication of pneumonia. As of Friday, no signs of sepsis had emerged, and Francis was responding to his medications, according to the first detailed medical update provided by his team.

“He is not out of danger,” his personal physician, Dr. Luigi Carbone, stated. “So like all fragile patients I say they are always on the golden scale: In other words, it takes very little to become unbalanced.”

Francis, who has a history of chronic lung disease, was admitted to Gemelli Hospital on February 14 following a weeklong bout of bronchitis that had worsened.

Medical examinations confirmed the presence of a complex viral, bacterial, and fungal respiratory infection, which then progressed to pneumonia in both lungs. As a result, doctors prescribed complete rest along with a treatment plan that includes cortisone, antibiotics, and supplemental oxygen as needed.

Carbone, along with Francis’ personal nurse, Massimiliano Strappetti, had been overseeing his care at the Vatican prior to his hospitalization. The physician acknowledged that Francis had insisted on staying at the Vatican to continue working, despite his deteriorating health.

“He remained at the Vatican because of institutional and private commitments,” Carbone revealed. Before being admitted to the hospital, the pope was being treated by a cardiologist and an infectious disease specialist, in addition to his personal medical team.

Dr. Sergio Alfieri, head of medicine and surgery at Rome’s Gemelli Hospital, emphasized that the most pressing concern is the possibility of the bacteria in Francis’ respiratory system entering his bloodstream and causing sepsis. The condition can lead to organ failure and even death.

“Sepsis, with his respiratory problems and his age, would be really difficult to get out of,” Alfieri explained at a press conference on Friday. “The English say ‘knock on wood,’ we say ‘touch iron.’ Everyone touch what they want,” he added, tapping the microphone for emphasis. “But this is the real risk in these cases: that these germs pass to the bloodstream.”

“He knows he’s in danger,” Alfieri continued. “And he told us to relay that.”

Meanwhile, deacons gathered at the Vatican for their special Jubilee weekend. Francis’ illness came at the start of the Vatican’s Holy Year, a celebration of Catholicism that occurs once every 25 years. The pope had been scheduled to lead events honoring deacons, a role in the Church that serves as a step before priestly ordination.

In his absence, the Vatican announced that the Holy Year organizer would preside over Sunday’s Mass. Additionally, for the second consecutive weekend, Francis was expected to forgo his traditional Sunday noon blessing. Although he could have delivered it from Gemelli Hospital, his condition made that uncertain.

“Look, even though he’s not (physically) here, we know he’s here,” said Luis Arnaldo Lopez Quirindongo, a deacon from Ponce, Puerto Rico, attending the Vatican’s Jubilee celebration. “He’s recovering, but he’s in our hearts and is accompanying us because our prayers and his go together.”

Doctors stressed that Francis’ recovery will be a gradual process. Even after his release from the hospital, he will continue to live with chronic respiratory issues at the Vatican.

“He has to get over this infection and we all hope he gets over it,” Alfieri remarked. “But the fact is, all doors are open.”

Pope Francis remains hospitalized as he fights off a respiratory infection, raising concerns about his health and leading many to speculate on who might succeed him as the next pontiff.

The 88-year-old Argentinean pope was admitted to Rome’s Gemelli hospital on Friday following complications from a weeklong bout of bronchitis, according to news reports. Serving as the 266th leader of the Catholic Church and the sovereign of Vatican City since 2013, Pope Francis’ health struggles have sparked discussions about the Church’s future leadership.

Doctors report that Pope Francis is in a “stable” clinical condition as he undergoes treatment. In his younger years, he suffered from severe pneumonia, which led to the removal of part of one lung. His mobility has also declined, requiring the use of a wheelchair, walker, or cane due to knee problems and sciatica. More recently, he has experienced two falls, adding to concerns about his overall well-being.

In light of his ongoing health challenges, questions regarding succession have become more pressing. Many are wondering who might take his place if he becomes unable to fulfill his papal duties.

Who Is Pope Francis?

Pope Francis has been the head of the Catholic Church and the sovereign of Vatican City since March 13, 2013. He is the first pope from the Society of Jesus, the first to come from Argentina, and the first from the Americas.

Who Might Succeed Pope Francis?

Pope Francis became pontiff at the age of 76, following the resignation of Pope Benedict XVI in 2013.

Born Jorge Mario Bergoglio in Buenos Aires on December 17, 1936, he held various jobs—including working as a bouncer and janitor—before studying chemistry. In 1958, he joined the Jesuits, eventually becoming a Catholic priest in 1969 and later the Archbishop of Buenos Aires in 1998. Pope John Paul II elevated him to the rank of cardinal in 2001.

If Pope Francis is no longer able to serve, the process of selecting his successor would follow the traditional conclave method. This involves a secretive gathering of cardinals from around the world in Vatican City, where they cast their votes in the Sistine Chapel to determine the next pope.

On February 6, Pope Francis extended the term of Italian Cardinal Giovanni Battista Re as dean of the College of Cardinals. This position plays a key role in preparing for a potential conclave, which would oversee the process of selecting a new pope if needed.

While no definitive successor has been named, any baptized Roman Catholic male is technically eligible to be elected pope. However, since 1378, the selection has traditionally come from within the College of Cardinals, according to Religion News Service.

Several prominent figures have emerged as possible candidates for the papacy. Among them is Cardinal Pietro Parolin, the Vatican’s secretary of state. Cardinal Peter Turkson of Ghana, who formerly led the Pontifical Council for Justice and Peace, is also considered a contender. Another possibility is Cardinal Luis Tagle, who has served as the prefect of the Congregation for the Evangelization of Peoples since December 2019 and was previously the Archbishop of Manila.

Additional cardinals who could be considered include Matteo Zuppi, Gerhard Müller, Angelo Scola, Angelo Bagnasco, Raymond Burke, Robert Sarah, and Malcolm Ranjith.

In August 2020, Edward Pentin, a longtime senior Rome correspondent for the National Catholic Register, published a book titled The Next Pope: The Leading Cardinal Candidates. In his book, he identifies 19 cardinals he views as frontrunners for the papacy. Among those listed are American cardinals such as Seán Patrick O’Malley, the former Archbishop of Boston, and Cardinal Raymond Leo Burke, who previously served as Archbishop of St. Louis, Missouri.

As Pope Francis continues his treatment, the Catholic world awaits further developments regarding his health. Meanwhile, speculation continues over who might eventually succeed him as the next leader of the Church.

Pope Francis is currently receiving treatment for a “complex clinical situation” and will stay in the hospital as long as necessary, according to the Vatican.

The 88-year-old was admitted to Rome’s Gemelli hospital on Friday for tests and treatment related to bronchitis.

On Monday, Vatican officials stated that the Pope is battling a “polymicrobial infection” in his respiratory tract, requiring adjustments to his treatment plan.

A later update confirmed that the Pope remains in stable condition without a fever and is following the prescribed treatment. Despite his hospitalization, he managed to do some reading and work on Monday.

“Pope Francis is touched by the numerous messages of affection and closeness that he has been receiving in recent hours,” the Vatican said in a statement.

“He especially wants to extend his thanks to those who are hospitalised at this time, for the affection and love they have expressed through drawings and messages of good wishes; he prays for them and asks that they pray for him.”

Before being admitted last week, the Pope had experienced bronchitis symptoms for several days and had assigned officials to read his prepared speeches at public events.

Vatican spokesman Matteo Bruni told reporters on Monday that the Pope remains in good spirits.

A brief statement about his condition read, “All tests carried out to date are indicative of a complex clinical picture that will require appropriate hospitalisation.”

As a result, the Pope’s regular weekly general audience, normally scheduled for Wednesday, has been canceled this week.

Over the weekend, Vatican officials said the Pope was in stable condition and had been advised to take “complete rest” to support his recovery.

On Friday and Saturday, he engaged in a video call with the Holy Family Parish in Gaza, led by Father Gabriel Romanelli.

“We heard his voice. It is true, he is more tired. He himself said, ‘I have to take care of myself.’ But you could hear the clear voice, he listened to us well,” Fr Romanelli told Vatican News.

On Sunday, the priest received only a text message from the Pope, in which he thanked the parish for their well wishes.

Due to his illness, the Pope was unable to lead his traditional Sunday prayer in St. Peter’s Square or preside over a special mass for artists in honor of the Catholic Church’s Jubilee Year.

Last week, he also conducted meetings from his Vatican residence in an effort to rest and regain strength.

People gathered outside St. Peter’s Basilica have been sharing their good wishes for the Pope.

Bernard, an Australian who lives in England and is visiting Rome with his children, said, “We will say a prayer for the Pope.”

“They always take up the job when they’re already elderly. So yes, it’s often that they suffer medical issues as a result,” he told the BBC.

Rome resident Armando described the Pope as “a great soul” and “an inspiration for us all.”

“All the best, Pope. We are waiting for you back,” he said.

During his 12 years as leader of the Roman Catholic Church, Pope Francis has been hospitalized multiple times and has dealt with various health challenges throughout his life. At age 21, he had part of one of his lungs removed.

In March 2023, he spent three nights in the hospital due to bronchitis, and in June of that year, he underwent a three-hour surgery to repair an abdominal hernia.

Another illness forced him to cancel his scheduled trip to the United Arab Emirates for the COP28 climate summit in 2023.

In December of last year, he appeared with a noticeable bruise on his chin while presiding over a ceremony in St. Peter’s Basilica to install 21 new Catholic cardinals. The Vatican later explained that the injury was the result of a minor fall.

More recently, in January, he suffered another fall and injured his right arm, leading doctors to place it in a sling as a precaution.

The question of whether Christian evangelism is contributing positively to India’s social fabric has sparked considerable debate. Proponents argue that the acceptance of Christ among many Indians has led to the eradication of certain social ills, fostering progress and modernization. They point to the fact that many Christian-majority countries are often seen as more modern, educated, and inclusive compared to others. These nations are known for welcoming diverse religions and cultures, which some attribute to the influence of Christian values. However, it is important to note that while conservative factions exist within Christianity, as they do in every religion, they are not representative of the entire community.

One argument in favor of Christian evangelism’s positive impact is the emphasis on education and social development. Christians in India are often regarded as one of the most educated and prosperous religious groups. This is attributed to their focus on education and access to basic facilities rather than being preoccupied with religious dogma. As one observer noted, “Christians don’t give a damn about religious shits. They focus on education and basic facilities.” This pragmatic approach has arguably contributed to their socio-economic advancement.

Comparisons are often drawn between Christianity and other religions, particularly Islam, which some describe as the most radical religion. Critics highlight the challenges faced by minorities in many Muslim-majority countries, pointing out that out of 56 Muslim nations, few can match India in terms of citizen security, minority rights, and human development indices. Pakistan, for instance, is often cited as a country where minorities face significant persecution, despite being a nuclear-armed state. While there are exceptions like Indonesia and Saudi Arabia, where conditions for minorities are relatively better, the overall perception remains that Muslim-majority nations lag behind in these areas.

On the other hand, Christianity is often associated with peace and tolerance. It is rare to hear of Christians being involved in international or national bomb blasts. As one commentator noted, “I don’t think that you have heard any Christian name in any international bomb blasts or in national also. Maybe 2 or 3 but not more.” This perception has bolstered the image of Christianity as a religion that promotes harmony and non-violence.

However, it is crucial to acknowledge that no religious group is without its flaws. Instances of misconduct by Christian missionaries have been reported, but these are often seen as exceptions rather than the rule. As the same observer remarked, “Yes, I have heard some bad news about Christian missionaries, but bad people are in every group.” This sentiment underscores the idea that negative actions by a few should not overshadow the broader contributions of a community.

Interestingly, the cultural exchange between Christians and Hindus has also been a point of fascination. Many Christians from Europe have shown a deep interest in Hindu temples and Indian culture, often displaying more enthusiasm than some Hindus themselves. This cultural curiosity has been described as follows: “I have seen that many Christians from Europe come to Hindu temples and take interest more than Hindus. They are actually crazy about our culture.” This mutual appreciation highlights the potential for interfaith harmony and collaboration.

In conclusion, the role of Christian evangelism in India’s social transformation is a complex and multifaceted issue. While there are arguments that it has contributed positively by promoting education, eradicating social ills, and fostering a culture of tolerance, it is essential to recognize that no religion is monolithic. Each has its strengths and weaknesses, and the actions of a few should not define the entire community. As India continues to evolve, the interplay between different religions and their impact on society will remain a topic of significant interest and debate.

The United Kingdom’s Office of National Statistics (ONS) has released its Annual Report on population, which includes data on sexual orientation. According to the report, 3.8% of the UK population aged 16 and older identified as lesbian, gay, or bisexual (LGB) in 2023, a notable rise from 2.2% in 2018. A significant trend observed is that younger individuals are more likely to identify as LGB than older age groups. Specifically, 10.4% of individuals aged 16 to 24 identified as LGB, while only 0.9% of those over 65 did the same. In 2018, the percentage of young people identifying as LGB was 4.4%, meaning that in just five years, the figure has increased by six percentage points.

What does this statistical change imply? One interpretation is that homosexuality is not purely genetic or a natural component of sexual orientation. If it were an inherent trait, the percentage of individuals identifying as homosexual would remain stable over time. Instead, the data suggests a sharp rise among younger generations within a short period. Additionally, the difference in LGB identification between younger and older individuals is pronounced. If homosexuality were innate, the percentages would be similar across all age groups. However, statistics from other countries also reflect this pattern, where the highest concentration of LGB individuals is found among younger populations.

A common counterargument is that older individuals are less likely to openly identify as LGB due to growing up in a more stigmatized social environment. This theory suggests that younger people feel more comfortable expressing their sexuality because of societal shifts in acceptance. However, this objection does not hold when considering that the survey was conducted anonymously. Respondents, including older and elderly individuals, could freely disclose their sexual orientation without external pressure. Therefore, the discrepancy between age groups cannot be entirely explained by social stigma.

This leads to the question: why are younger individuals more likely to identify as LGB? The data suggests that homosexuality has become a social trend rather than an inherent condition. Younger people tend to be more influenced by societal shifts and cultural movements. They are also more likely to challenge conventional norms and explore new identities. This could explain why the proportion of LGB individuals is higher among younger generations.

Furthermore, the increase in LGB identification between 2018 and 2023 is primarily driven by those identifying as bisexual rather than exclusively gay or lesbian. This implies that, for many, homosexuality is an experimental phase rather than a definitive shift in orientation. Many individuals who identify as bisexual still maintain an attraction to the opposite sex, reinforcing the idea that sexual orientation is fluid and influenced by external factors. This serves as additional evidence that homosexuality is not solely a natural inclination but is shaped by cultural and social conditions.

It is also worth noting that even if homosexuality were innate, it does not necessarily mean it is natural. Not all innate behaviors or characteristics can be classified as natural.

Another revealing statistic from the report states: “The majority of people that identified as LGB in 2023 had never married or had a civil union (77.2%), as compared with the 36.8% of people that identified themselves as heterosexuals.” This data highlights that a significant portion of LGB individuals remains unmarried, in contrast to heterosexual individuals.

One explanation for this trend is that most LGB individuals belong to younger age groups, which generally have lower marriage rates regardless of sexual orientation. However, another possible factor is that LGB individuals may be less inclined to enter into long-term committed relationships. Studies on same-sex relationships have suggested that homosexual individuals may have a different approach to commitment compared to heterosexuals. Research by various scholars, including D. McWirther and A. Mattison in The Male Couple (1984), M. Xiridou’s study on HIV incidence among homosexual men (AIDS, 2003), and A.P. Bell and M.S. Weinberg’s book Homo-Sexualities: A Study of Diversity Among Men and Women (1978), have explored patterns of relationship stability within the LGB community. Additionally, E. Goode and R. Troiden’s study, Correlates and Accompaniments of Promiscuous Sex Among Male Homosexuals (Psychiatry, 1980), analyzed trends in casual and committed relationships among gay men.

In countries where civil unions and same-sex marriage have been legalized, statistics indicate that relatively few LGB individuals opt for formalizing their relationships. This pattern suggests that legal recognition of same-sex unions does not necessarily lead to higher rates of marriage within the LGB community. Instead, it raises questions about whether traditional notions of commitment align with the relationship dynamics observed in same-sex couples.

Ultimately, the data challenges the perception that the rise in LGB identification is purely a result of increased acceptance or the removal of societal barriers. Instead, the figures suggest that sexuality is influenced by cultural shifts and trends. The notion that sexual orientation is an immutable trait is contradicted by the observable increase in LGB identification among younger generations. This discrepancy between age groups and the overall rise in bisexual identification reinforce the argument that sexual orientation is not solely determined by genetics or biological factors but is also shaped by social influences.

Moreover, the statistical trends contradict certain ideological narratives about homosexuality being a stable and unchanging identity. If sexual orientation were entirely innate, then the proportion of LGB individuals should remain consistent across different generations. However, the report indicates that younger generations are significantly more likely to identify as LGB than older generations, pointing toward a cultural rather than a biological explanation.

The fact that most LGB individuals remain unmarried, despite legal opportunities to do so, further supports the notion that traditional relationship structures may not hold the same appeal for same-sex couples. While some may argue that societal attitudes toward same-sex relationships are still evolving, the data suggests that differences in relationship patterns are not merely a result of external pressures but may also be linked to inherent preferences within the LGB community.

In conclusion, the UK population report presents compelling evidence that the rise in LGB identification is a recent phenomenon rather than a fixed biological reality. The increase in bisexuality suggests that many individuals view sexual orientation as a spectrum rather than a rigid category. The disparity in identification between young and old age groups supports the idea that sexuality is influenced by cultural trends and external conditioning rather than being an unchanging, genetic trait. While the debate over nature versus nurture in sexual orientation continues, these statistics highlight that societal influences play a substantial role in shaping how individuals define their sexual identities.

On the morning of February 1, Pope Francis welcomed a delegation of monks from the Shaolin Temple at the Vatican. The Shaolin Temple, an important site in the history of Buddhism in China, is renowned for its preservation of Zen Buddhist traditions. Photos published by the VaticanNews website depicted the pontiff meeting with the monks from Henan province in his study.

This meeting followed the Future World Chan Forum, which was held at the Shaolin Temple from January 19 to 22. The forum gathered spiritual leaders and scholars from across the world to explore ways of promoting meditation for personal well-being and fostering harmonious international relations. Among the notable attendees at the event in China was Al-Azhar Grand Imam Ahmed Al-Tayeb, who spoke about the significance of the 2019 Declaration on Human Fraternity, a document he co-signed with Pope Francis.

The Shaolin Monastery is widely recognized in the West for its association with kung fu, a martial art that continues to be practiced by its monks. However, beyond martial arts, the temple holds a deep-rooted significance as a guardian of Zen Buddhism in China. It is located on the slopes of Mount Song, one of China’s five sacred mountains, and has a long history dating back to the 5th century AD.

The origins of the Shaolin Temple can be traced to an Indian monk named Bada, the 28th successor in a lineage of Buddhist religious leaders. Bada arrived in China and began disseminating Buddhist teachings. In AD 495, Emperor Wei Xiaowendi ordered the construction of the temple, which played a pivotal role in the translation of sacred Indian Buddhist texts into Chinese. These translations helped shape what are now recognized as the fundamental precepts of Zen Buddhism.

Over the years, the Shaolin Temple has gained worldwide recognition, and in 2010, it was designated a UNESCO World Heritage Site. However, the temple has also faced criticism due to its increasing popularity as a tourist destination and its strong association with kung fu. In response, the monks emphasize that martial arts represent only one aspect of their cultural and spiritual traditions. They also highlight the global reach of their teachings, noting that over 200 Shaolin-affiliated centers exist worldwide, attracting more than 100 million visitors.

A new three-story museum is currently under construction at the Shaolin Temple and is expected to open this year. The museum’s first floor will focus on the life of Monk Bada and the foundations of Zen Buddhism. The second floor will present a detailed account of Shaolin history and culture through historical artifacts, documents, and digital exhibits. The top floor will display an extensive collection of the temple’s artistic and cultural heritage, including inscriptions, sculptures, murals, paintings, and calligraphy.

In the northern Indian state of Uttar Pradesh, a Catholic-run hospital and a college have extended an act of generosity by providing free meals to Hindu devotees attending the Kumbh Mela, the world’s largest religious gathering. The initiative aims to support the millions of pilgrims who have traveled long distances to participate in the sacred event.

Father Vipin D’Souza, the director of Nazareth Hospital, expressed his gratitude for the opportunity to assist the pilgrims, noting, “We are glad to lend hands to the pilgrims.” In partnership with the Allahabad Diocesan Commission for Interreligious Dialogue, the hospital organized free meals outside its premises on January 29 and February 3. These meals were offered to thousands of devotees passing by a road leading to the Kumbh Mela venue, which is located about five kilometers away. D’Souza elaborated on the decision to provide the meals, stating, “We decided to organize the free meals for the devotees as they have been walking more than 10-15 kilometers to reach the place.”

Recognizing the physical strain endured by the pilgrims, the hospital aimed to meet their needs with offerings of tea, snacks, and other food items. “Recognizing the needs of the weary pilgrims, we planned to give them tea, snacks, and other food items,” D’Souza shared. In addition to the meals, the hospital also provided free medicine to some of the devotees, with four Hindu monks receiving treatment at the facility without charge. In total, Nazareth Hospital served between 25,000 to 30,000 pilgrims, offering food, medical care, and other services.

The Kumbh Mela is a major Hindu festival with a rich history, held once every 12 years. The event, which is considered one of the largest religious pilgrimages in the world, involves devotees taking a sacred dip in holy rivers, such as the Ganges, with the belief that doing so cleanses them of their sins and brings spiritual purification. This year, the 45-day festival began on January 13 at the confluence of the Ganges, Yamuna, and Sarasvati rivers in Prayagraj (formerly known as Allahabad), the largest city in Uttar Pradesh. The event is expected to draw approximately 400 million pilgrims, with around six million taking the ritual dip in the river on January 14 alone.

Catholic nuns and staff from St. Mary’s Convent Inter College also took part in offering support to the devotees during the Kumbh Mela. The college distributed food and water to the pilgrims on January 28 and 30. Archit Banerjee, a college official, explained the intention behind the gesture, stating that the staff wanted to ensure the devotees could focus solely on their spiritual journey without concerns about their basic needs. Banerjee emphasized, “We wanted to ensure the devotees focused on the spiritual journey without worrying about basic necessities.”

The actions of these Catholic institutions during the Kumbh Mela have drawn attention, particularly in light of the ongoing tension between Christian communities and Hindu hardliners. Minakshi Singh, a Christian activist and secretary of Unity in Compassion, a charity organization based in Uttar Pradesh, spoke out in support of the gesture. She noted that this act of service challenges the long-standing narrative spread by Hindu hardliners, who often accuse Christians of trying to convert Hindus. Singh said, “It sends the message that Christians only believe in peace, love, and service to mankind.” She further highlighted the significance of the gesture, especially considering the challenges faced by Christians in the state, adding, “This act may prompt people to reflect that Christians are here for service of the people as many Christians people have faced persecution in the state, the highest numbers in the country.”

Uttar Pradesh, with a population of approximately 200 million people, is India’s most populous state. The majority of its residents are Hindus, while Muslims make up about 19 percent of the population. Christians, who constitute only around 0.18 percent of the state’s population, have faced significant persecution in recent years. According to rights groups, Hindu hardliners have been responsible for many of the incidents of violence against Christians. Last year, Uttar Pradesh recorded the highest number of anti-Christian incidents in the country, with 209 reported cases, as stated by the United Christian Forum, a Christian group based in New Delhi.

The Catholic-run institutions’ efforts during the Kumbh Mela stand in stark contrast to the persecution faced by Christians in Uttar Pradesh, signaling a message of love, compassion, and unity across religious lines. This charitable act not only serves the immediate needs of the pilgrims but also contributes to building bridges between religious communities in the region.

The outreach of Nazareth Hospital and St. Mary’s Convent Inter College is a testament to the spirit of interfaith solidarity and compassion. By focusing on service to others, these institutions have demonstrated a commitment to serving humanity, regardless of religious affiliations. As the Kumbh Mela continues to draw millions of devotees, the actions of these Christian institutions serve as a reminder of the power of kindness and the importance of fostering understanding and cooperation in the face of divisive rhetoric.

In a state where Christians make up a small fraction of the population, the goodwill extended by these institutions is especially meaningful. It challenges the prevailing stereotypes and shows that acts of kindness transcend religious boundaries. Singh’s statement reinforces this sentiment, suggesting that the generosity of the Catholic institutions may inspire reflection among people of all faiths. “It sends the message that Christians only believe in peace, love, and service to mankind,” she remarked.

In the broader context, these acts of charity also challenge the divisive rhetoric that has plagued the state in recent years. By offering their resources and support to the Hindu devotees, the Catholic-run institutions have demonstrated the true spirit of service, which is central to many religious teachings. Their actions highlight the shared values of compassion and care that unite people across different faiths, promoting harmony and mutual respect in a state marked by religious tensions.

These efforts, grounded in service and compassion, send a powerful message to all who witness them: that despite religious differences, the desire to help others is a common thread that binds humanity together. The Kumbh Mela, a sacred and significant event for Hindus, has thus become an occasion not only for spiritual renewal but also for fostering interfaith understanding and cooperation.

The Bishop of Liverpool, the Right Reverend Dr John Perumbalath, has announced his retirement shortly after facing allegations of misconduct from two women, one of whom is a fellow bishop. The accusations, which span incidents from 2019 to 2023, have cast a shadow over his tenure, though he continues to deny any wrongdoing.

One of the allegations comes from a woman who claimed that Bishop Perumbalath kissed her without her consent and groped her on separate occasions. The second accusation, made in 2023, comes from another senior figure within the Church of England—Rt Revd Beverley Mason, the Bishop of Warrington—who has publicly identified herself as the second complainant.

In her statement, Bishop Mason stressed the importance of accountability within the Church, saying, “A bishop cannot be above the law. A bishop cannot be dealt differently from a priest. If anything, a bishop must be held to greater scrutiny. This is a biblical imperative.”

Despite the seriousness of the allegations, Bishop Perumbalath, 58, has firmly denied all claims. In his retirement letter, which was shared online by the Diocese of Liverpool on Thursday, he reiterated his stance: “Since those allegations were made, I have consistently maintained that I have not done anything wrong and continue to do so.”

The bishop’s letter also confirmed that he had sought permission from King Charles III before making his decision to retire from active ministry. “Having sought the permission of His Majesty the King, I have today taken the decision to retire from active ministry in the Church of England,” he wrote.

Addressing the impact of the allegations on his role, Perumbalath stated, “I do not wish this story to become a distraction for this incredible diocese and its people whom it has been an honour and joy to serve.” He emphasized that his departure was not an admission of guilt, adding, “This is not a resignation occasioned by fault or by any admission of liability.”

While the exact date of his formal retirement has yet to be determined, Bishop Perumbalath has stepped back from all ministerial duties and leadership responsibilities within the Diocese of Liverpool as of Thursday.

Explaining his decision, he wrote, “I have taken this decision for my own well-being, my family, and the best interests of the Diocese. I have informed the Archbishop of York of my decision, and I understand he will put in place the necessary arrangements for episcopal oversight of the diocese for the remainder of my time here and during the vacancy.”

Archbishop of York Stephen Cottrell, who himself has faced criticism over separate safeguarding issues, acknowledged the bishop’s retirement. “I respect his decision and thank him for his ministry,” Cottrell said. “My thoughts and prayers continue to be with all those who have been affected by this situation. I am committed to ensuring stability during this time of transition and will be putting the necessary arrangements in place to provide episcopal oversight for the diocese.”

The Diocese of Liverpool, which had urged the bishop to step aside just a day before his announcement, expressed support for his decision in an official statement. “We acknowledge his decision in taking this step for the good of the Diocese of Liverpool. This is a deeply painful situation, and we hold all concerned in our prayers.”

An acting bishop is expected to be appointed in the coming days to oversee the diocese during this transitional period.

The allegations against Bishop Perumbalath were first brought to the attention of the Church of England in 2023 and were reported publicly by Channel 4 earlier this week. The Church confirmed that the complaint made by the female bishop—now known to be Bishop Mason—was “looked into according to statutory safeguarding guidance… and an independent risk assessment undertaken.”

The Church’s review concluded that there were no ongoing safeguarding concerns regarding the complaint, though it did identify a “learning outcome” with which Bishop Perumbalath reportedly “fully engaged.”

Shortly after the initial investigation, another woman came forward with additional allegations. According to the Church, this disclosure was “assessed not to be a safeguarding matter but a matter of alleged misconduct.”

Bishop Mason later confirmed that she was the second complainant. In her statement, she detailed her involvement, saying she was first informed of the complaint against Bishop Perumbalath in March 2023. “I raised what I believe were significant concerns, which included my own disclosure,” she said.

Expressing frustration with the Church’s handling of the situation, she added, “We as a church have not properly and satisfactorily addressed concerns that have been raised.” Mason voiced hope that her public disclosure would prompt a more transparent approach moving forward. “There will be no more defensiveness but an honest scrutiny of what we are doing, how we are doing it, where the gaps sit, and how we address them,” she said.

The situation has placed the Church of England under intense scrutiny, raising questions about how allegations of misconduct, especially involving senior clergy, are managed. The calls for greater accountability and transparency within the Church have grown louder in recent years, particularly regarding safeguarding issues and the treatment of survivors of abuse.

As the Diocese of Liverpool braces for leadership changes, the focus remains on ensuring that the allegations are thoroughly addressed and that the Church demonstrates a commitment to justice and pastoral care. The upcoming appointment of an acting bishop is seen as a critical step in maintaining stability during this turbulent period.

Meanwhile, the broader Church of England continues to face challenges related to safeguarding reforms, clergy misconduct, and internal governance. The case of Bishop Perumbalath has highlighted ongoing tensions within the Church over how to balance pastoral responsibilities with the need for institutional accountability.

As investigations and internal reviews continue, many within the Church hope that this case will serve as a catalyst for meaningful change. For now, the Diocese of Liverpool must navigate this complex transition while striving to support all individuals affected by the recent revelations.

During the Week of Prayer for Christian Unity, Pope Francis reaffirmed the Catholic Church’s openness to adopting a common date for Easter, uniting celebrations in both the West and the East.

Speaking on January 25 at an ecumenical evening prayer service at Rome’s Basilica of St. Paul Outside the Walls, the pope highlighted that in 2025, Easter will coincide on both the Gregorian calendar used in the West and the Julian calendar used in the East. “I renew my appeal that this coincidence may serve as an appeal to all Christians to take a decisive step forward toward unity around a common date for Easter,” he stated.

Pope Francis emphasized the Church’s willingness to accept any agreed-upon date, saying, “The Catholic Church is open to accepting the date that everyone wants: a date of unity.” His remarks came at the closing service of the Week of Prayer for Christian Unity, which this year centered on the 1,700th anniversary of the Council of Nicaea. This council not only established a shared Christian Creed but also formulated a method to determine a universal Easter date.

Before the Council of Nicaea in 325, various Christian communities celebrated Easter on different dates. The council resolved that for the sake of unity and the faith’s collective witness, Easter should be celebrated on the first Sunday following the first full moon after the spring equinox. However, at the time, Christians followed the Julian calendar, which over the centuries fell increasingly out of sync with the solar year. This caused March 21, widely accepted as the date of the Northern Hemisphere’s spring equinox, to gradually drift away from the actual astronomical event.

In 1582, Pope Gregory XIII introduced a reform that corrected this drift by eliminating ten days from the calendar, restoring the equinox to March 21. While most Western Christians adopted this Gregorian calendar, the majority of Eastern Christians continued using the Julian calendar. As a result, Easter is occasionally celebrated on the same day by both traditions, but in most years, the Eastern Church marks the feast up to four weeks later than the Western Church.

Pope Francis has consistently reaffirmed the stance originally established by St. Paul VI in the 1960s, which stated that if Eastern Christians could agree on a method to determine a unified Easter date, the Catholic Church would accept it. His latest remarks continue this effort toward ecumenical harmony.

The ecumenical prayer service began with Pope Francis praying at the tomb of St. Paul, joined by Orthodox Metropolitan Polykarpos of Italy and Malta, as well as Anglican Archbishop Ian Ernest, director of the Anglican Center in Rome. Both bishops participated in the closing of the liturgy alongside the pope, jointly blessing the gathered crowd.

This year’s Week of Prayer for Christian Unity centered on Jesus’ question to Martha of Bethany: “Do you believe this?” In the Gospel of John, Martha expresses her sorrow to Jesus over the death of her brother Lazarus, saying that if Jesus had been present, he would not have died. Jesus responds, “I am the resurrection and the life; whoever believes in me, even if he dies, will live,” before asking Martha if she believes. Her answer is a profound declaration of faith: “Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world.”

Reflecting on this passage, Pope Francis spoke about the significance of faith during times of struggle. “This tender encounter between Jesus and Martha from the Gospel teaches us that even in times of desolation, we are not alone, and we can continue to hope. Jesus gives life even when it seems that all hope has vanished,” he said.

He acknowledged the hardships that can weaken hope, saying, “Hope can falter following difficult experiences such as a painful loss, an illness, a bitter disappointment or a sudden betrayal.” Yet, he reassured that despite moments of despair, the Gospel reminds believers that “Jesus always restores hope because he raises us up from the ashes of death.”

The pope then addressed concerns about Christian unity, recognizing that the search for unity can sometimes feel stalled. He noted that some people feel as though ecumenical dialogue is at an impasse or “doomed to failure.”

“All of this makes us experience the same anguish as Martha, but the Lord comes to us,” he said. Then, he posed the same question Jesus asked Martha, urging believers to reflect on their faith: “Do we believe this? Do we believe that he is the resurrection and the life? That he rewards our efforts and always gives us the grace to continue our journey together? Do we believe this?”

Marking the anniversary of the Council of Nicaea, Pope Francis called the moment “a year of grace, an opportunity for all Christians who recite the same Creed and believe in the same God.” He urged believers to rediscover their shared faith and work toward unity. “Let us rediscover the common roots of the faith; let us preserve unity! Let us always move forward! May the unity we all are searching for be found,” he declared.

His call for unity echoes longstanding ecumenical efforts to bridge historical divides. Over the years, discussions between the Catholic and Orthodox Churches, as well as other Christian communities, have explored ways to reconcile differences, particularly regarding Easter’s celebration. The issue remains a significant topic in interchurch dialogues, reflecting a broader desire for Christian unity.

By underscoring the historical and theological roots of the Easter date issue, Pope Francis is encouraging a renewed effort to overcome divisions that have persisted for centuries. His message aligns with the broader ecumenical movement, which seeks to strengthen relationships among Christian communities and foster mutual understanding.

As 2025 approaches, the coincidence of Easter on both calendars provides a unique opportunity for progress. By highlighting this moment, Pope Francis is urging Christian leaders to seize the occasion as a meaningful step toward greater unity. His invitation for an agreed-upon Easter date underscores the importance of collaboration, emphasizing that unity should not be an abstract ideal but a tangible commitment among Christian churches.

Ultimately, his appeal reinforces a central tenet of the Christian faith—one that transcends denominational differences. The resurrection of Jesus Christ is a unifying cornerstone for all Christian believers, making Easter one of the most significant celebrations in Christianity. By advocating for a shared date, Pope Francis is emphasizing the importance of visibly demonstrating unity in faith, a unity that he hopes will serve as a witness to the world.

With the upcoming anniversary of the Council of Nicaea and the coinciding Easter date in 2025, Pope Francis’ call may spark further dialogue and renewed efforts among Christian leaders. His message remains clear: the path to unity requires decisive steps, and accepting a common date for Easter could be a powerful symbol of that unity in action.

On December 18, 2024, Sotheby’s in New York will showcase a rare piece of human history: a stone tablet inscribed with one of the oldest known versions of the Ten Commandments. This extraordinary artifact, weighing 115 pounds, dates back to the Romano-Byzantine era, between 300 and 800 AD. Its discovery and survival provide a fascinating connection to antiquity, carrying both mystery and immense cultural value.

The tablet was uncovered in 1913 during railroad construction in Israel. For decades, it languished in obscurity, even serving as a paving stone outside a local residence. Its significance remained unnoticed until 1943, when a scholar recognized the ancient paleo-Hebrew script carved into its surface. The inscription identified it as a Samaritan Decalogue, an artifact deeply rooted in Jewish and Christian traditions.

A Unique Interpretation of the Commandments

Unlike the traditional image of Moses descending from Mount Sinai with unblemished stone tablets, this version of the Ten Commandments is distinct. Scholars theorize that the artifact might have originally been displayed at the entrance of a Samaritan synagogue or a private residence. It was likely buried for protection during tumultuous times, possibly during Roman invasions between 400 and 600 AD or during the Crusades in the 11th century.

What makes this tablet particularly fascinating is the divergence in its text from the widely known Ten Commandments in mainstream Judaism and Christianity. One significant omission is the commandment, “You shall not take the Lord’s name in vain.” In its place, the inscription includes a directive to worship at Mount Gerizim, a site of sacred importance to the Samaritan community.

This variation underscores the theological differences between the Samaritans and the broader Israelite tradition. The Samaritans, while sharing ancient ties with the Israelites, developed distinct religious beliefs and practices. The altered commandment reflects the group’s unique cultural identity and provides insight into the religious dynamics of the era.

From Neglect to Historic Treasure

Richard Austin, Sotheby’s global head of books and manuscripts, called the tablet “a remarkable artifact, not only for its historical significance but for the profound connection it offers to the foundational moral code of human civilization.”

Its journey from an unassuming paving stone to a priceless relic is extraordinary. The tablet endured decades of neglect before its true value was recognized. Now, it is poised to command a significant price at auction, illustrating the enduring allure of ancient artifacts.

Sotheby’s pre-auction exhibition, which began on December 5, has attracted international interest. Collectors, historians, and institutions alike are drawn to the tablet’s unique history and cultural importance. While the opening bid has been set at $1 million, experts predict that the final price could exceed $2 million, driven by its rarity and profound historical weight.

As this ancient relic prepares to take center stage, it serves as a powerful reminder of the enduring influence of the past on our understanding of culture, religion, and history. The sale of this artifact not only highlights its monetary value but also its role as a bridge to a distant era, inviting us to reflect on the origins of moral and spiritual traditions.

The Vatican delegation, led by Archbishop Rolandas Makrickas, included senior clergy and representatives, such as Msgr. Javier Domingo Fernández González and Dr. Melania Iermieri.

(ZENIT News / Goa, 12.02.2024).- In the vibrant state of Goa, India, the once-in-a-decade exposition of the relics of St. Francis Xavier has drawn millions of pilgrims and a notable Vatican delegation. The event, hosted by the Archdiocese of Goa and Daman, will run until January 5, 2025, offering a profound spiritual experience to believers worldwide. The Vatican delegation, led by Archbishop Rolandas Makrickas, included senior clergy and representatives, such as Msgr. Javier Domingo Fernández González and Dr. Melania Iermieri. Their presence underscored the global importance of the exposition, which celebrates the life and mission of St. Francis Xavier, a cornerstone figure in the Christian evangelization of Asia. A Legacy of Service and Faith Vatican tour tickets St. Francis Xavier, a Jesuit missionary, brought Christianity to regions of India, China, and Japan in the 16th century. After his death in 1552 in China, his incorrupt body was transported to Goa, where it has been venerated ever since. This year’s exposition is expected to attract over eight million visitors, united by their devotion and reverence for his work. Archbishop Edgar Peña Parra, the Vatican’s Substitute for the Secretariat of State, conveyed Pope Francis’ blessings to attendees. Reflecting on the saint’s legacy, Parra emphasized, “To love God is to love one’s neighbor,” and highlighted the Pope’s deep affection for India. Calls for Dialogue and Unity  The event was marked by calls for greater collaboration between religious and governmental institutions. Archbishop Parra stressed the urgency of fostering dialogue in a world increasingly divided. He praised the cooperative efforts between the Church and the local government in organizing the exposition, calling it a model of unity. Cardinal Filipe Neri Ferrão, Archbishop of Goa and Daman, extended a cordial invitation to the Indian government to invite Pope Francis to the country. “The Holy Father’s visit would be a moment of great joy for us all,” he said, urging authorities to consider this significant gesture of goodwill.Vatican tour tickets Acknowledging Contributions of the Christian Community  PS Sreedharan Pillai, the Governor of Goa, lauded the Christian community for its contributions to education and societal well-being. “Serving people is serving God,” he remarked, commending the ongoing efforts of faith-based institutions in fostering progress and harmony. A Spiritual Gathering of Millions  The exposition, featuring the relics of one of Christianity’s most venerated missionaries, is a testament to enduring faith and global unity. Pilgrims from diverse backgrounds, cultures, and nations gather in Goa, not only to pay homage to St. Francis Xavier but also to celebrate the universal values of compassion, service, and hope.

Source credit: https://zenit.org/2024/12/02/vatican-sends-delegation-to-india-to-venerate-exposed-relics-of-st-francis-xavier/

Pope Francis has issued a detailed note accompanying the Final Document of the XVI Ordinary General Assembly of the Synod of Bishops. This document encapsulates the outcomes of the two-year-long Synod of Bishops on Synodality, which Pope Francis launched in October 2021 and concluded in October 2024.

Guided by the Holy Spirit, the synodal journey has been a global endeavor, spanning continents, cultures, and languages. Pope Francis reflects on this process, writing that the path has been marked by “openness to the voice of the Holy Spirit.” He describes this journey as one that has enabled the Church to examine its experiences and identify new steps to foster communion, encourage participation, and carry out the mission entrusted to it by Christ.

“This journey,” Pope Francis explains, “has allowed the Church to read her own experiences and identify steps to live communion, realise participation, and promote the mission entrusted to her by Christ.”

Pope Francis highlights the phased approach of this synodal journey, which began at the local level before progressing to national and continental stages. Now that the Assembly has concluded, he entrusts the Final Document and its recommendations back to local Churches. He urges them to approach implementation with discernment, creativity, and sensitivity to their unique contexts.

The Pope underlines the importance of respecting the document as part of the “ordinary Magisterium of the Successor of Peter.” While emphasizing its authoritative nature, he also clarifies that it does not serve as a strict set of regulations. Instead, it is a call for reflection, to be applied differently based on the specific needs of each Church.

“It represents a form of exercising the authentic teaching of the Bishop of Rome,” Pope Francis writes. He adds that it contains innovative elements but aligns with his earlier remarks in 2015, where he stated that “synodality is the proper interpretive framework for understanding hierarchical ministry.” Nevertheless, he stresses that the document “is not strictly normative” and should inspire thoughtful action tailored to varying contexts.

Pope Francis makes it clear that the conclusion of the XVI Ordinary General Assembly does not signify the end of the synodal process. Instead, it marks the beginning of a new phase: implementation. He writes, “local Churches and their groupings are now called to implement, in different contexts, the authoritative directions contained in the Document through discernment and decision-making processes foreseen by canon law and the Document itself.”

The Pope has assigned the General Secretariat of the Synod and the Dicasteries of the Roman Curia the responsibility of supporting local Churches in this phase. Additionally, bishops are tasked with reporting the decisions made in their local Churches in line with the Final Document. They are expected to share both challenges and successes during their ad limina visits to Rome.

“Bishops,” Pope Francis notes, “will report on the choices made in their local Church concerning the indications in the Final Document, the difficulties encountered, and the fruits achieved, and are called to report on progress during their ad limina visits.”

He encourages bishops to embrace this responsibility with courage, humility, and creativity. The Pope acknowledges that certain issues may require time and a broader consensus across the global Church to resolve.

In his closing remarks, Pope Francis calls on all faithful to ensure that the words expressed during the synodal journey translate into concrete actions. He emphasizes that the process must be dynamic and collaborative, aiming for renewal and growth. He expresses his hope that the Holy Spirit, as the source of harmony within the Church, will continue to inspire and guide the faithful, ultimately leading them to a deeper communion with Christ.

“The synodal journey,” the Pope reminds, “needs shared words to be accompanied by deeds.” His note ends with a prayerful hope for the Holy Spirit to guide the Church into full communion with Christ.

In an unprecedented move, Pope Francis appointed Monsignor George Jacob Koovakad, a 51-year-old priest from Kerala, to the College of Cardinals last month, making him the first Indian priest to be included in this assembly of high-ranking clergy responsible for electing the Pope. Monsignor Koovakad shared his thoughts on his unexpected nomination, his mission, and the role of the Catholic Church in India during a recent conversation with *India Today*.

When asked about his reaction to becoming a cardinal-designate, Monsignor Koovakad expressed his astonishment. “I was completely surprised by the nomination,” he admitted. Nevertheless, he emphasized the importance of humility and trust in the decisions of the Church, viewing the appointment as part of a larger divine plan. “In the Church, we are called to humbly accept the will of God as revealed through the authorities. I always wonder how God sees me as faithful even when I am weak and unworthy,” he added.

The elevation of an Indian priest to cardinal without being a bishop is unusual within the Roman Catholic hierarchy, though not without precedent in other countries. Monsignor Koovakad attributes this decision to Pope Francis’ compassion for the underprivileged, noting how the Pope’s focus often rests on those facing hardship. “Whenever he visits places, it is not the crowds that capture his attention but the weak and vulnerable. A poor person in a wheelchair or a stranded child—they are the ones who catch his eye,” he observed. He felt that the Pope’s compassionate vision, which reaches out to the poor and marginalized, somehow extended to him as well.

The Church in India, despite its ancient roots stretching back 2,000 years, faces several modern challenges. In response to how he plans to address these issues, Monsignor Koovakad acknowledged that such obstacles are not new for the Catholic Church, which has overcome adversity throughout its history. “For 2,000 years, the Church has thrived despite many challenges. This is because Jesus is at the helm. It is His Church. Therefore, we should not be discouraged,” he affirmed. He highlighted India’s long-standing tradition of tolerance and spirituality as central to the Church’s mission, promoting peace and mutual respect. “Indian culture is essentially spiritual and conveys the conviction that peace is possible in all walks of life with mutual respect and courageous dialogue,” he emphasized.

Monsignor Koovakad has extensive experience in diplomatic roles within the Church, having successfully managed issues affecting Catholic communities in various countries. However, when discussing the challenges facing the Church in India, he conveyed a sense of duty rather than personal ambition. “A minister of the Church does not choose his own ministry. It is entrusted to him by Jesus through the respective authority within the Church. All who are given authority work together to resolve issues as they arise, trusting in God’s power,” he stated, underscoring his commitment to the broader mission of the Church.

As to whether Pope Francis would accept an invitation from the Indian Prime Minister to visit India in 2025, Monsignor Koovakad expressed cautious optimism. While he acknowledged the Pope’s willingness to accept invitations, he explained that other responsibilities might complicate scheduling. “The Holy Father is open to all invitations, but there are many pending visits due to various reasons. Next year is the Jubilee Year, so the Holy Father may need to be in the Vatican. However, I believe the visit to India is a priority among the future papal visits,” he remarked, signaling hope for a possible papal visit.

Regarding his vision for the Church, Monsignor Koovakad described his guiding principle as “to spread the fragrance of Christ’s love,” quoting a verse from the Bible. He believes that all actions within the Church should be grounded in the teachings of Jesus, reflecting His love and compassion. “Everything we do should flow from Jesus. We are called to spread the fragrance of love of the Good Shepherd, who knows each of His sheep by name,” he shared. Monsignor Koovakad expressed a strong sense of duty in embodying this mission, aiming for Church members to radiate the divine love and humanity they are called to represent. “Our mission is to let our lives in the Church and the world carry the sweet aroma of His presence,” he elaborated.

The Syro-Malabar Church in Kerala has been embroiled in controversies surrounding liturgical reforms, and its former head, Cardinal George Alencherry, faced a criminal investigation. When questioned about these internal disputes, Monsignor Koovakad responded with a resolute stance on faith. He stressed the importance of staying grounded in Christian beliefs, expressing confidence that the Church would endure through such trials. “We must remain steadfast on the solid rock of faith that Jesus has given to the Church through the Successor of Peter and the College of bishops. Whatever stands against this rock will eventually crumble in the face of adversity,” he stated. Acknowledging human imperfection, he noted, “To err is human, but to return to the right path with humility is divine.”

Monsignor Koovakad also addressed the challenges posed by misinformation and negative perceptions aimed at the Church. He expressed concern that unfounded criticisms could distract from the Church’s mission, advocating for a steadfast commitment to truth and resilience against external pressures. “The Church has often been the target of false accusations and slander. We must not allow the winds of temptation to sweep away the truth,” he argued, urging fellow believers to uphold their faith and resist misleading narratives. “Let us hold firm in our faith and not be led astray by propaganda,” he concluded.

Monsignor George Jacob Koovakad’s appointment as cardinal brings a historic honor to India, marking the first instance of a priest from the country being inducted into the esteemed Consistory of Cardinals. His journey, rooted in humility and dedication to service, exemplifies the Pope’s vision of a Church that stands in solidarity with the most vulnerable. Through his new role, Monsignor Koovakad aspires to deepen the Church’s mission of compassion and love, fostering resilience and unity amidst challenges while striving to uphold the timeless values of the Christian faith.

In a historic conclusion to a three-year synodal process, Pope Francis revealed recommendations to address the challenges facing the Catholic Church and proposed a vision for greater inclusivity and transparency within the institution. The Final Document, published on October 26, highlights a framework where all baptized members can participate in shaping the church’s future.

The proposals include transformative steps like reforming priestly training, promoting greater lay involvement in bishop selection, expanding women’s ministries, and amending church law to ensure accountability and openness. The 51-page document summarizes discussions from numerous listening sessions, continental assemblies, and two summits held in Rome, marking a critical point in the church’s journey toward inclusivity and synodality.

Despite its progressive stance, the document stops short of advocating for certain significant reforms that many Catholic reform groups had hoped for, including reinstating the female diaconate and increasing recognition of LGBTQ Catholics. However, it remains open to future dialogue on these issues, affirming that the possibility of women’s ordination to the diaconate “remains open” and emphasizing that the church should not exclude people based on “marital status, identity, or sexuality.”

The proposal to ordain women as deacons was one of the most contentious topics in the synod, receiving the highest number of opposing votes. Although all 151 paragraphs in the document achieved the required two-thirds majority, the paragraph on women deacons garnered 97 “no” votes from the 355 voting members in the Vatican synod hall.

Crafted by approximately 400 delegates worldwide, the document represents a landmark effort by Pope Francis, urging the centuries-old institution to listen to all members and create a more inclusive church. Yet, questions remain about how and when these proposals will be implemented.

Pope Francis endorsed the document’s release and expressed his hope that it would serve as a “gift to the people of God.” He stated that he would not issue an apostolic exhortation—typically a document offering his own reflections on synod proceedings—because the synod’s Final Document already contains “highly concrete indications” for guiding the church’s mission. The pope also acknowledged that specialized study groups will continue working on complex issues raised during the synod, with conclusions anticipated by June 2025. As he highlighted in his remarks, the church’s “words must be accompanied by action.”

Women’s Role, Seminary Training, and Bishop Accountability

The role of women has been a focal point throughout the synod process. While Pope Francis has previously stated that the proposal to reinstate the female diaconate needs further discernment, the Final Document leaves the issue open. “This discernment needs to continue,” it states, signaling an openness to further dialogue.

At a press conference on October 26 following the final vote, Cardinal Jean-Claude Hollerich explained that by publishing the document, Pope Francis has signaled support for the synod’s recommendations, including leaving the question of female deacons unresolved. “The Holy Father has not said women will be ordained deacons. He has not said women will not be ordained deacons,” Hollerich noted, suggesting an open-ended approach.

The document observes that women still face significant obstacles to achieving full recognition in all areas of church life and recommends implementing leadership roles for women currently permitted under canon law. Additionally, the document calls for an overhaul of priest formation programs, proposing that women play a prominent role in Catholic seminaries.

An ongoing special study group is examining issues related to women, although its activities have mostly remained confidential since it was formed in March. After recent controversy involving the group’s leadership, the document requests that the Vatican’s synod office “ensure the synodal quality” of these study groups.

The document further envisions enhanced lay leadership within the church and proposes that the laity be given a larger role in selecting bishops. In a synodal church, the Final Document explains, collaboration and shared responsibility should guide relationships among bishops, priests, and parishioners, including within seminary training and canonical processes. The document stresses that accountability should be reciprocal, noting that this dimension of church authority “needs restoration.”

Increasing Transparency and Accountability

One of the synod’s primary goals has been to improve transparency in the church’s decision-making processes. The Final Document suggests that the church’s Code of Canon Law be updated from a “synodal perspective” to clarify the roles of consultation and decision-making within the church’s governance.

Additionally, the synod advises establishing finance councils, involving laity in pastoral and financial planning, creating audited annual reports for financial matters and safeguarding policies, and conducting regular evaluations of all church ministries. These participatory bodies, the document emphasizes, are foundational to a “synodal church” that prioritizes efficiency and genuine engagement.

For a truly synodal church, the Final Document insists that “concrete changes in the short term” are necessary to inspire confidence in the synodal process. Otherwise, it warns, disillusioned church members who had gained hope from the synodal discussions may lose faith in the church’s commitment to reform.

While the document does not explicitly mention it, the recent Vatican decree permitting blessings for same-sex unions was a topic of significant discussion during the October 2-26 assembly. Though widely accepted in the West, some bishops in Eastern Europe and Africa have refused to enact the decree. The document calls for further study on whether certain doctrinal matters should be reserved for the pope or if episcopal conferences can address them independently. It also supports greater collaboration among regional episcopal conferences to deepen synodal practices.

Other Proposals and Future Directions

Among other recommendations, the document proposes:

1. Collaboration between Roman dicasteries and bishops’ conferences, including consultation with local parties before issuing major documents;
2. Enhanced interactions among the College of Cardinals to improve communication within the church’s leadership;
3. Establishing a synodal study group to explore how liturgical celebrations can better reflect synodality;
4. Creating a council of Eastern Catholic patriarchs, major archbishops, and metropolitans to provide guidance to the pope; and
5. Expanded training for those working with minors and vulnerable adults to enhance safeguarding initiatives.

Pope Francis officiated the synod’s closing Mass on October 27 at St. Peter’s Basilica, surrounded by delegates from around the world. He urged the church to address the “challenges of our time,” particularly the “urgency of evangelization” and the widespread suffering in today’s world.

“A sedentary church, that inadvertently withdraws from life and confines itself to the margins of reality, is a church that risks remaining blind and becoming comfortable with its own unease,” the pope remarked. “If we remain stuck in our blindness, we will continuously fail to grasp the urgency of giving a pastoral response to the many problems of our world.” Concluding his address, he encouraged the church to “get its hands dirty” by bringing “the joy of the Gospel through the streets of the world.”

This monumental synodal journey marks a new chapter for Pope Francis and the Catholic Church, striving for a future of inclusivity, transparency, and active engagement with all its members.

October 27 marks International Religious Freedom Day, a commemoration of the International Religious Freedom Act signed in 1998 by then-President Bill Clinton. This day, recognized annually, highlights the longstanding and sometimes dark history of religious freedom.

This date is etched in history for various reasons. In AD 312, Emperor Constantine the Great reportedly had a vision of the Cross while marching into battle, inspiring his conversion to Christianity. This led to the Edict of Milan, which legalized Christianity in the Roman Empire. However, religious intolerance has marred the date, too; in 1553, theologian Michael Servetus was executed for heresy in Geneva. More recently, on October 27, 2018, the tragic shooting at the Tree of Life Synagogue in Pittsburgh resulted in the deaths of eleven worshippers and injuries to six others, underscoring ongoing threats to religious freedom.

The right to religious freedom is reinforced by global documents like the Universal Declaration of Human Rights and the International Covenant on Civil and Political Rights. Despite these protections, religious freedom is increasingly fragile and vulnerable. Global antisemitism has surged, but other communities face severe challenges as well. For example, in 2014, the extremist group ISIS committed widespread atrocities against the Yezidi community, actions deemed genocidal. Rohingya Muslims in Myanmar faced similar violence in 2017, leading many to flee to Bangladesh. Recently, Bangladesh saw violent attacks on its Hindu population, while Uyghur Muslims and Falun Gong practitioners in China continue to endure systemic oppression.

Christianity remains the world’s most persecuted faith. Data from Open Doors USA reports that over 365 million Christians worldwide experience high levels of persecution, equating to roughly one in seven Christians globally, with starkly high rates in Africa and Asia. The numbers are troubling: in 2023, approximately 4,998 Christians were martyred, which averages over 13 deaths each day. Of these, 82% were in Nigeria, often at the hands of Muslim Fulani herdsmen, Boko Haram, or ISIS-affiliated groups. That same year, more than 295,000 Christians were displaced by violence or war, more than doubling the previous year’s numbers. There were also over 4,000 cases of Christians imprisoned for their beliefs, and a six-fold increase in church attacks, totaling over 14,000 incidents. The range of persecution spans from state-imposed church closures in China to mob violence in countries like India, as well as church attacks in Nigeria, Nicaragua, and Ethiopia. Incidents are not limited to non-Western countries; Canada, the United States, and France have all reported numerous church attacks, with Canada alone witnessing the destruction or vandalism of at least 196 churches.

Christians and other minorities in Muslim-majority countries, particularly those with fundamentalist Islamic laws, face severe discrimination. In Pakistan, blasphemy laws are frequently used against Christians, where accusations of blasphemy can incite mob violence with minimal evidence. India, a nation recognized for its democratic principles, has also seen concerning developments. The Hindu Nationalist Party has promoted anti-conversion laws, penalizing Christian evangelism. Last year, widespread anti-Christian violence in India’s two states left several dead, thousands displaced, and many churches in ruins.

The United States, despite a history of championing religious freedom, is seeing a concerning decline in support for this fundamental right. Supreme Court rulings continue to affirm religious freedom, yet increasing numbers of believers face legal and social pressures to support same-sex marriage, abortion, and gender-affirming care, in direct conflict with their faith. Public understanding and support for religious freedom have waned, often leaving those who reach the Supreme Court to endure prolonged legal battles, significant financial costs, and reputational harm. Many in this situation feel isolated, lacking support from the public or from others who share similar convictions. Additionally, calls to expand the Supreme Court are viewed as a potential threat to religious freedom, aiming to curtail dissent.

Amid this troubling landscape, International Religious Freedom Day serves as a reminder of the importance of the right to believe freely and live according to one’s convictions. Religious freedom is often recognized as a gift that Christianity contributed to global society. With these freedoms under increasing strain, particularly in non-Western countries, American believers are uniquely positioned to advocate for religious freedom and support those whose rights are under threat. Observing International Religious Freedom Day can be as simple as sharing the importance of religious freedom with someone else, or taking a moment to remember and pray for those enduring persecution worldwide, especially fellow Christians facing persecution at unprecedented levels.

Pope Francis released his fourth encyclical, “Dilexit Nos” (Latin for “He Loves Us”), on Thursday, highlighting a world in crisis. He condemned the lack of compassion in an era marked by “wars, socio-economic disparities, and uses of technology that threaten our humanity.” This social document, coinciding with the 350th anniversary of St. Margaret Mary Alocoque’s first Sacred Heart of Jesus apparition, emphasizes Jesus’ love amid modern challenges. St. Margaret Mary’s vision spread the devotion to Jesus’ Sacred Heart, a message Pope Francis suggests is more critical than ever in a world overshadowed by consumerism and technology.

The encyclical urges believers to reflect on Jesus’ love, as today’s society increasingly obscures humanity’s true essence through technology and consumption. This latest work follows his influential 2015 encyclical “Laudato Si,” which framed environmental care as a moral duty. Yet, while “Dilexit Nos” critiques the global state, it does not explicitly list examples of current global turmoil. Instead, the pope often addresses issues like the Ukraine conflict and Middle East violence in his homilies, public prayers, and travels, frequently seeking prayers for “martyred” Ukrainians and condemning the “inhumane attacks” in Gaza.

Pope Francis has taken a balanced stance in the Middle East crisis, often recognizing Israel’s suffering while also highlighting the plight of Palestinians. In “Dilexit Nos,” he states that a global failure to empathize with both sides reveals “a world that has grown heartless.” Reflecting on society’s tendency toward indifference, he writes, “When we witness the outbreak of new wars, with the complicity, tolerance or indifference of other countries, or petty power struggles over partisan interests, we may be tempted to conclude that our world is losing its heart.”

In the face of rising consumerism and technology-driven societies, Pope Francis warns of an increased risk of disconnect from meaningful “interior life,” which he says requires patience and introspection. He cautions that technology, particularly algorithms, has made human behavior highly predictable, enabling manipulation and control. “Our thoughts and will are much more ‘uniform’ than we had previously thought. They are easily predictable and thus capable of being manipulated,” he observed. The pope underscores the essential role of creativity and emotion in preserving our humanity, stating that “in an era of artificial intelligence, we cannot forget that poetry and love are necessary to save our humanity.”

The encyclical, Vatican’s most authoritative papal teaching form, takes its name from the first words in the document. Monsignor Bruno Forte, Archbishop of Chieti-Vasto in Italy, describes “Dilexit Nos” as a summative message from Pope Francis, conveying that “God loves you and has shown you in the best way, through Jesus.” He explains the document as more than a “spiritual refuge,” presenting it as a call to “love, mutual reception, and forgiveness.”

On October 6, Pope Francis announced the appointment of 21 new cardinals, including Monsignor George Jacob Koovakad, who oversees the Pope’s overseas travels. Monsignor Koovakad’s elevation to the rank of cardinal marks a significant moment for the Indian Catholic community. His appointment is part of a larger group of new cardinals, which includes several from Asia, demonstrating the global nature of the Catholic Church’s leadership.

The new cardinals from Asia include Archbishop Tarcisio Isao of Tokyo, Japan, Bishop Pablo Virgilio Siongco David of Kalookan in the Philippines, Archbishop Dominique Joseph Mathieu of Tehran Ispahan, Iran, and Bishop Paskalis Bruno Syukur of Bogor, Indonesia. Their appointments reflect the increasing importance of Asia in the Catholic Church, a region where the faith has grown significantly over recent decades.

Monsignor Koovakad, a Syro-Malabar priest, hails from the Archdiocese of Changanacherry in Kerala, India. He joined the Vatican Diplomatic Service in 2006 after completing his formation at the prestigious Pontifical Ecclesiastical Academy in Rome. The 51-year-old cleric has served in various diplomatic roles around the world, gaining experience in multiple Apostolic Nunciatures, including those in Algeria, South Korea, Iran, Costa Rica, and Venezuela. Currently, he holds a position in the Vatican’s Secretariat of State, where he has been responsible for organizing the Pope’s international travels since 2021.

Monsignor Koovakad’s roots trace back to his birthplace in Thiruvananthapuram, the capital of Kerala. He was born on August 11, 1973, to Jacob and Thresiamma Koovakad. His family belongs to the Lourde Matha Parish at Mammoodu in Changanacherry. He completed his theological studies at St. Thomas Minor Seminary in Kurichy, St. Joseph Pontifical Seminary in Aluva, and Maria Mater Ecclesiae in Rome. On July 24, 2004, he was ordained a priest by Archbishop Joseph Powathil of Changanacherry. Monsignor Koovakad also holds a doctorate in Canon Law, further demonstrating his deep academic and spiritual preparation for his roles in the Church.

Before entering diplomatic service, Monsignor Koovakad served as assistant vicar at St. Mary’s Church in Parel, Changanacherry. His career in the Vatican’s diplomatic corps began in 2006, when he was assigned to the Apostolic Nunciature in Algeria. This marked the start of a distinguished career that would take him to many countries around the world. Monsignor Koovakad’s various diplomatic postings include serving as secretary of the Nunciature in South Korea from 2009 to 2012 and in Iran from 2012 to 2014. Later, he served as counsellor of the Nunciatures in Costa Rica from 2014 to 2018 and in Venezuela from 2018 to 2020.

Since 2020, Monsignor Koovakad has been based at the Vatican’s Secretariat of State, where his primary responsibility has been organizing the global travels of Pope Francis. His expertise in this role has been widely recognized, as noted by Father Stephen Alathara, deputy secretary general of the Conference of Catholic Bishops of India. “He has played a vital role in coordinating and managing the logistics of the Holy Father’s trips around the world,” Father Alathara stated.

Despite his busy schedule in the Vatican, Monsignor Koovakad maintains strong ties to his home parish in Kerala. During the last Holy Week, he returned to Mammoodu to lead services at his home parish and visited the archdiocesan headquarters. His commitment to both his home community and his international duties reflects his deep devotion to the Church.

In a touching moment, Pope Francis personally reached out to Monsignor Koovakad’s family. On September 2, 2023, the Pope video-called Monsignor Koovakad’s 95-year-old grandmother, Sosamma Antony, who had recently battled COVID-19. Concerned about her health, the Pope spoke with her through Monsignor Koovakad, who translated during the brief conversation. The exchange was filled with warmth and humor, as the Pope and Sosamma shared greetings and blessings.

The appointment of Monsignor Koovakad as cardinal is a moment of pride for the Archdiocese of Changanacherry. Archbishop-elect Thomas Tharayil of Changanacherry expressed the community’s joy in a public message: “The archdiocese is extremely grateful to the Lord for this happy moment when our beloved Monsignor George Koovakad was elevated to the rank of Cardinal.” The archbishop praised Monsignor Koovakad as “the proud son” of the archdiocese and emphasized how rare such an elevation is in the history of the Indian Church. He noted that the new cardinal-elect is “a man of spiritual integrity and loyalty to the Church” and predicted that Monsignor Koovakad will be “a dynamic presence in the ecumenical Church.”

The official ceremony to install the new cardinals will take place on December 8, 2024, coinciding with the feast of the Immaculate Conception of the Blessed Virgin. This will be the 10th consistory called by Pope Francis since he was elected Pope in 2013. The consistories are important ceremonies where new cardinals are formally installed and receive their red hats, symbolizing their readiness to act as defenders of the faith.

The newly appointed cardinals come from a diverse range of countries, including Argentina, Brazil, Chile, Peru, Italy, Britain, Serbia, Japan, Indonesia, Canada, Ivory Coast, and Algeria. Among the 21 new cardinals, 20 are under the age of 80, making them eligible to vote in the next papal conclave, which will be convened to elect a new pope when Pope Francis either passes away or steps down from his position. This group of young cardinals is seen as a reflection of Pope Francis’s desire to shape the future of the Catholic Church.

By 2025, which will be a Jubilee Year for the Catholic Church, there will be 140 cardinal electors, with almost 80 percent of them having been appointed by Pope Francis. This strong majority of cardinals chosen by the current Pope increases the likelihood that his progressive and inclusive vision for the Church will continue under his eventual successor. Church observers have noted that the presence of so many younger cardinals in the conclave could shape the direction of the Church for decades to come, ensuring that the reforms initiated by Pope Francis will have a lasting impact on the global Catholic community.

Monsignor George Koovakad’s elevation to the rank of cardinal is a significant moment not only for him personally but also for the Indian Catholic community. His career in the Vatican Diplomatic Service, his strong ties to his home archdiocese, and his close relationship with Pope Francis highlight the qualities that make him a fitting candidate for this prestigious role. The upcoming consistory on December 8 will mark a new chapter in his journey of service to the Church, and his work will continue to shape the global Catholic community for years to come.

This week in Rome, a feeling of déjà vu is hard to shake off. Along with the usual flood of tourists, the city has welcomed pilgrims, pastors, and prelates attending the second round of the Vatican’s Synod on Synodality. This synod, which first convened in October 2023, brings together not just bishops, as is customary in such gatherings, but also priests, women religious, and laypeople, many of whom participated in the previous session. For some in the media, it feels like another Groundhog Day moment at the Vatican.

The concept of “synodality” is centered on the idea of “journeying together,” as the Vatican translates it. Reflecting this spirit, the delegates are seated around circular tables during the discussions. This arrangement is intended to promote a sense of equality, instead of hierarchy, and to cultivate a vision of a Church that values dialogue, listening, and inclusivity.

Yet despite this atmosphere of open conversation, many people—both inside and outside the Catholic Church—are questioning what has been accomplished beyond the talking stage.

Communicators for the synod, along with Vatican officials, have sought to convey that real progress is happening, and that this isn’t simply a rehash of last year’s event. “This is not just a chronological repetition of what has happened before,” said Rev. Giacomo Costa, a familiar figure in his role as special secretary to the synod. Speaking at the first synod press conference on Thursday, October 3, Costa assured journalists that the delegates are more comfortable with one another this time around, which he believes has improved the quality of their discussions.

Costa emphasized that this year’s gathering is more focused, with attendees tasked with addressing specific issues without being sidetracked by broader debates. “Delegates are supposed to focus on specific issues and not be distracted by raising questions and opening ever-growing discussions,” he explained.

Cardinal Mario Grech echoed this sentiment in his opening remarks at the synod’s General Assembly. He pointed out a marked reduction in the number of questions raised in this year’s preparatory document, “Instrumentum Laboris,” compared to the previous year. “The question mark appears around a dozen times, compared to the 300 times in the previous one,” Grech said, noting that this is a clear indicator of progress. “It seems like a good indicator of the step forward that the second session is called to take and a clear invitation to focus our attention on a single direction.”

Despite these reassurances, the lack of concrete news coming out of the synod has left many wondering what, if anything, is being achieved. Media coverage of the event has been limited by strict Vatican controls. Although daily press briefings are held, journalists can only interview a few select delegates and access a small number of speeches delivered inside the closed meeting rooms, which are not attributed to any particular speaker.

While the synod takes place behind closed doors, Catholic advocacy groups and organizations outside the Vatican are holding their own events—ranging from demonstrations to vigils—aimed at influencing the discussions. However, these groups are as much in the dark as the reporters when it comes to the details of the synod proceedings.

One of the reasons for this perception of stagnation is that the more contentious issues within the Church, which many Catholics had hoped would be addressed, have been deferred. Instead of being discussed by the synod delegates, these topics have been passed on to 10 study groups consisting of theologians and experts who are not part of the formal synod.

The questions that once gave progressive Catholics hope for reform, while causing concern for conservatives, have been effectively sidelined until the study groups report their findings next year. Among the issues under study are the ordination of women, the possibility of married priests, and the inclusion of LGBTQ Catholics in the Church. But even beyond these headline-grabbing topics, there are other pressing concerns for ordinary Catholics: Why shouldn’t laypeople have more influence in choosing bishops or papal representatives? How can priests be better trained? How should the Church address the widespread practice of polygamy in African congregations? And what steps can be taken to strengthen relationships with Eastern Rite Catholics and other Christian denominations?

While these questions might not generate as much media attention, they are no less complex. As Rev. Thomas Reese, a columnist for Religion News Service, noted, “Some of these questions have been at the center of Catholic debates since the (16th century’s) Council of Trent!”

Costa was quick to clarify that members of the study groups are not operating in isolation. Several of them are also delegates at the synod, and they have invited feedback from all Catholics, whether individuals or organized groups. The study groups, he explained, are intended to “discern, not veto” the proposals coming out of the synod discussions.

As part of this effort to discern the way forward, the synod has also considered the role of women in the Church. However, Archbishop Victor Manuel Fernandez, the head of the Dicastery for the Doctrine of the Faith, indicated that there is still no clear path for women to become deacons. “The Dicastery judges that there is still no room for a positive decision by the Magisterium regarding the access of women to the diaconate, understood as a degree of the Sacrament of Holy Orders,” Fernandez stated. He did add, however, that the study group had found “a particularly interesting way forward” in considering other forms of leadership for women in the Church.

If the synod is indeed a journey, then it appears that changing the culture of the Church is going to take time—a message that Catholics have heard repeatedly over the three years of the synod process. Nevertheless, many of the delegates involved believe that the experiment in synodality is succeeding. Inside the Vatican’s walls, they say, genuine dialogue and listening are taking place.

As the second round of the synod draws to a close, many Catholics are left wondering if the changes being discussed will trickle down to parishes, bishop’s conferences, and Catholic communities around the world. It remains to be seen whether the synod’s efforts to foster inclusivity and dialogue will bring about lasting change in the Church’s structure and governance.

For now, the world watches, waiting to see if the Vatican’s experiment in “journeying together” will lead to real progress or if, as some fear, it will amount to little more than talk.

Pope Francis expressed his hopes that the newly founded Catholic Institute for Nonviolence will inspire a fresh dedication to peace and fraternity. This message was delivered during the institute’s inauguration, an event where members of Pax Christi International’s Catholic Nonviolence Initiative officially introduced the organization. The inauguration was held at the Istituto Maria Santissima Bambina in Rome, Italy.

In a telegram sent by the Vatican’s Secretary of State, Cardinal Pietro Parolin, on behalf of Pope Francis, the Pope urged attendees to unite in defending human rights and working towards building a society based on justice and mutual love. He referred to a key message from the 50th World Day of Peace, emphasizing that nonviolence should serve as the foundation of peace, stating: “May charity and nonviolence guide the world in the way we treat one another, in interpersonal, social, and international relations.”

Nonviolence as a Way of Life

Cardinal Charles Maung Bo of Myanmar and Cardinal Robert McElroy of San Diego led the inauguration, highlighting the institute’s potential to bring attention to the nonviolence embodied by Jesus. Cardinal Bo stressed that the Institute would draw upon theological reflection, practical strategies for addressing violence, and the experiences of marginalized communities committed to peace. He said, “This Institute will help us reclaim the nonviolence of Jesus, learning from the wisdom of theological reflection, practical strategies for addressing violence and the experiences of marginalized communities who embody this radical call to peace.”

Cardinal McElroy pointed to the need for the Church to reconsider its stance on war, which historically permitted war in extreme cases under the “just war” doctrine. He noted that this doctrine had failed to prevent violent conflicts or pave the way to true peace. “This is a new moment marked by the need to fundamentally renew and prioritize the claim of nonviolent action as the central tenet of Catholic teaching on war and peace,” said McElroy. Cardinal Bo echoed these sentiments, emphasizing the importance of the Catholic Institute for Nonviolence in helping the Church grasp the true meaning of nonviolence as centered in the Gospel.

Voices of Nonviolence at the Inauguration

The event, streamed live on YouTube, was a platform for several key figures to speak about the Institute’s mission. Among them was Sister Teresia Wachira, from the Institute of the Blessed Virgin Mary. She underlined the role of the Institute in promoting different methods of nonviolent peacebuilding. “One aspect we focus on is Peace Journalism, as we’ve seen how media can sometimes escalate conflicts. The media should present both sides and explore ways to bring communities together, helping them reach a point where they are ready for mediation.”

Dr. Maria Stephan, an acclaimed author and former Director of the Program on Nonviolent Action at the U.S. Institute of Peace, shared her research findings on the effectiveness of nonviolent protests. Her studies demonstrated that movements are more likely to succeed when they maintain nonviolent discipline, even in the face of repression. She explained, “Our research shows that movements are more likely to succeed when they maintain nonviolent discipline, even under repression, creatively alternate between methods of concentration (like sit-ins and demonstrations) and dispersion (such as boycotts and stay-aways), and prioritize strategic planning and decentralized leadership.”

At the conclusion of the inauguration, Pax Christi International’s Secretary General, Martha Inés Romero, spoke on the rising tide of global violence and the critical role the Catholic Institute for Nonviolence can play in addressing these issues. “There is already extensive knowledge, research, and experience on nonviolence. The institute seeks to enhance this body of work and make it more accessible to the Church.”

Following Romero’s remarks, Marie Dennis, Senior Director of the Catholic Nonviolence Initiative, stressed the significance of nonviolence within the Church. “Through the synod process, the global Catholic Church is discussing nonviolence as a practice of the faithful. The launch of the Catholic Institute for Nonviolence in Rome will continue this conversation now and after the synod closes.”

Themes of the Inauguration

The inauguration event centered around three major themes that underscored the importance of establishing nonviolence as a core Church doctrine. The first theme, “Nonviolence is Faithful,” reflects the belief that nonviolence is a principle deeply rooted in the Gospel. The second theme, “Nonviolence is Effective,” emphasized that nonviolent approaches to conflict resolution and peacebuilding are far more successful than violent alternatives. The final theme, “Nonviolence is a Powerful Way Forward,” encouraged the Church and the world to embrace nonviolence as the solution to global crises of injustice, war, and destruction.

Artisans of Peace

The Catholic Institute for Nonviolence is committed to equipping the Catholic Church, its leaders, and institutions with the knowledge and experience needed to promote nonviolence. The institute focuses on documenting real-life examples of nonviolent practices in diverse communities, aiming to offer ethical and spiritual alternatives to both violence and passivity. Through research, resources, and hands-on experience, the institute seeks to deepen the Church’s understanding of Gospel-centered nonviolence.

The institute’s work is supported by financial sponsors and guided by a Coordinating Committee, which includes representatives from various countries. An advisory council, comprising scholars, religious figures, and prominent advocates of nonviolence, provides additional support. These council members help advance the institute’s mission by connecting it with nonviolence practitioners both inside and outside the Catholic Church. Each member serves a renewable three-year term.

Pax Christi International Peace Award

On October 29th, Pax Christi International will also host its annual Peace Award ceremony. Since 1992, the award has been given to individuals and organizations who have championed peace, justice, and nonviolence around the world. This year, the award will be presented to the Parents Circle – Families Forum (PCFF), an organization comprising over 600 Israeli and Palestinian families who have experienced personal loss due to the conflict in their region. PCFF promotes reconciliation and dialogue between the two communities, organizing over 300 events annually to foster empathy and humanization on both sides. The organization’s co-directors, Yuval Rahamim, Rami Elhanan, and Bassam Aramin, all of whom lost loved ones in the conflict, have turned their grief into actions of hope and peace.

Nonviolence Seminars

As part of the discussions on nonviolence at the Sixteenth Ordinary General Assembly of the Synod of Bishops, the Catholic Institute for Nonviolence will be hosting a series of four seminars in October. These seminars will cover topics like the effectiveness of nonviolence, nonviolent conflict management, and the Church’s role in nurturing a global nonviolent movement. The schedule for the seminars includes: “Nonviolence: Faithful and Effective” on October 4th, “Managing Conflict Nonviolently” on October 11th, “Nonviolent Defense: Beyond War and Cycles of Violence” on October 18th, and “The Role of the Church in Nurturing a Global Nonviolent Shift” on October 25th. These seminars aim to deepen the Church’s commitment to nonviolence as a practical and spiritual path forward.

Pope Francis called on Europe to become a symbol of peace and a welcoming refuge for migrants and refugees as he began his visit to Luxembourg on Thursday. This trip aimed to address both spiritual and humanitarian concerns while energizing the dwindling Catholic community in a region once considered a bastion of Christianity.

Upon his arrival in Luxembourg, the second-smallest and wealthiest country per capita in the European Union, Francis received a warm welcome despite the chilly weather that soon turned into rain. The 87-year-old Pope had recently canceled some of his engagements due to a mild flu, but he appeared to be in good health during the visit. Although he did not make his customary walk down the airplane aisle to greet journalists, the Vatican spokesperson clarified that it was because of the short flight and the layout of the plane, not health concerns.

Luxembourg was the first stop for Pope Francis before he headed to Belgium, where he will spend the weekend. His agenda includes discussions about immigration and peace, especially with the ongoing war in Ukraine. He is also expected to meet with survivors of clergy sexual abuse, a significant issue in the Belgian Catholic Church.

In Luxembourg, Francis was accompanied by Cardinal Jean-Claude Hollerich, a close confidant and one of Francis’ trusted advisors. Hollerich, a Jesuit like the Pope, guided him around the country, taking him to a soccer-themed coffee shop near his home during an afternoon break. Hollerich is Luxembourg’s only cardinal and has played a crucial role in shaping the Pope’s reform initiatives within the Catholic Church.

In his opening address to Luxembourg’s government officials and diplomats, Pope Francis highlighted the country’s historical significance as a European crossroads. Luxembourg, having been invaded during both World Wars, is acutely aware of the devastation that nationalism and harmful ideologies can bring. He emphasized that the country could serve as a model, showcasing the advantages of peace over the horrors of war. “Luxembourg can show everyone the advantages of peace as opposed to the horrors of war,” Francis said.

Francis also praised Luxembourg for its long-standing tradition of opening its doors to foreigners. He urged the country to continue this role and to use its wealth to help poorer nations, reducing the economic pressure that forces people to migrate. “This is one way to ensure a decrease in the number of those forced to emigrate, often in inhumane and dangerous conditions,” the Pope stated. “Let us not forget that having wealth includes responsibility.”

Luxembourg, with a population of 660,000, is a melting pot, where more than half of its residents are non-native. Many are EU bureaucrats or second-generation Portuguese citizens, and the country has a history of welcoming migrants from both within and outside the EU. It has accepted a significant number of migrants crossing the Mediterranean and those fleeing conflict in regions such as Ukraine. By March 2024, Luxembourg was providing temporary protection to over 4,200 non-EU citizens displaced by the war in Ukraine.

Denise Berans, a local resident, noted the excitement in the air, saying, “There are a lot of people here too, border residents who have come and foreigners who live in Luxembourg to see the pope. It is an exceptional thing.”

During a meeting with the Catholic community at Luxembourg’s Cathedral of Notre Dame, Pope Francis lauded the country’s commitment to welcoming those in need. The cathedral, built by Jesuits in the early 1600s, stands as a reminder of Christianity’s deep roots in European history. The Pope urged the Catholic community to uphold this legacy and continue to make Luxembourg a welcoming place for those seeking help. “I encourage you to be faithful to this legacy, and to continue to make your country a friendly home for those who knock at your door seeking help and hospitality,” Francis said, reiterating his call for everyone to feel welcomed in the church.

Luxembourg’s Christian heritage dates back to the 4th century, and it was once a strongly Catholic nation. However, Vatican statistics reveal that only 41% of the population identifies as Catholic today. The rapid decline in religious participation mirrors trends seen across much of Europe, where secularism has gained ground, and the Catholic Church faces increasing challenges.

Pope Francis’ visit to Luxembourg was much shorter than St. John Paul II’s 10-day tour of the region in 1985, which included stops in Belgium and the Netherlands. During that trip, John Paul II delivered 59 speeches and sermons, and was met by enthusiastic crowds. Yet even then, the Catholic Church faced opposition to its stances on issues like contraception, a resistance that has only grown over time.

The sexual abuse crisis, as well as disagreements with Vatican teachings on sexual morality, have contributed to a sharp decline in church participation. Today, church attendance is low, and new priest ordinations have significantly decreased.

Still, despite these challenges, crowds of well-wishers gathered in the narrow streets near the Dukal Palace to catch a glimpse of the Pope in his popemobile. Even rain did not deter the crowd, though one protester jumped over the barricades in an attempt to reach the Pope and was quickly subdued by security.

In a recent article in the Vatican newspaper L’Osservatore Romano, Cardinal Hollerich attributed the decline in the Catholic Church in Luxembourg to secularism and the influx of people with different or no religious beliefs. He argued that the church must adapt to the current reality, rather than attempt to restore its former dominance. “We can no longer look back in the hope of restoring that church that existed a half-century ago. We have to try to find traces of God in the current secularization,” Hollerich wrote.

Cardinal Hollerich, appointed a cardinal by Francis in 2019, plays a pivotal role in the Pope’s ongoing reform efforts. He serves as the general rapporteur for the Synod on Synodality, a major initiative aimed at addressing the future of the Catholic Church. In this capacity, Hollerich has overseen consultations with Catholics worldwide and compiled their views into working papers for bishops to discuss at the Vatican. The second session of this multi-year synod is set to begin next week.

Pope Francis’ high regard for Hollerich is evident. Last year, the Pope named Hollerich to his Council of Cardinals, an advisory group of nine prelates who meet regularly to assist the Pope in governing the Church.

Francis’ trip to Luxembourg, though brief, emphasized the pressing issues of migration, peace, and the church’s future in an increasingly secularized Europe. His message to the continent was clear: Europe must embrace its role as a beacon of peace and continue to open its doors to those in need, while the Catholic Church must find new ways to remain relevant in a rapidly changing world.

An estimated 600,000 people—nearly half of East Timor’s population—gathered on Tuesday in a seaside park for Pope Francis’ final Mass. The event was held on the same field where St. John Paul II prayed 35 years ago during East Timor’s struggle for independence from Indonesia. The enormous turnout reflected the deeply Catholic nature of this Southeast Asian country and the respect its people hold for the church, which supported them during their fight for freedom.

Francis delighted the massive crowd, staying at Tasitolu park well into the evening, circling the field in his open-topped popemobile as the screens of their cellphones illuminated the night. “I wish for you peace, that you keep having many children, and that your smile continues to be your children,” Francis told the crowd in Spanish.

While papal Masses have drawn larger numbers in more populous nations like the Philippines, the turnout in East Timor, a country of 1.3 million people, was believed to be the largest ever in terms of proportion to the national population.

The park, a vast sea of yellow and white umbrellas—reflecting the colors of the Holy See flag—sheltered attendees from the intense afternoon sun as they awaited the Pope’s arrival. Water trucks intermittently sprayed the crowd to provide relief from the heat. Dirce Maria Teresa Freitas, a 44-year-old who traveled from Baucau, was one of many who arrived hours early. “We are very happy that the pope came to Timor because it gives a blessing to our land and our people,” she said, having arrived at 9 a.m., more than seven hours before the Mass started.

Tasitolu park, where the Mass was held, has a deep historical significance for East Timor. It is believed to have been a place where Indonesian troops disposed of bodies during their brutal 24-year occupation, during which as many as 200,000 people were killed. Today, it is known as the “Park of Peace” and features a large statue of John Paul II, commemorating his historic 1989 visit. During that visit, John Paul II openly criticized Indonesia’s human rights abuses and expressed solidarity with the Timorese faithful. His words of encouragement came at a crucial time during East Timor’s fight for independence, which it achieved in 2002.

Following in John Paul II’s footsteps, Francis’ visit came at a time when East Timor remains one of the poorest countries in the region, with 42% of its population living below the poverty line, according to the U.N. Development Program. Despite the nation’s economic challenges, its Catholic faith runs deep, with 97% of the population identifying as Catholic, a legacy of Portuguese colonialism that dates back to the 1500s.

At the conclusion of the Mass, Cardinal Carmo da Silva, the Archbishop of Dili, reminded the crowd of the historical significance of John Paul II’s visit. “John Paul’s visit marked the decisive step in our process of self-determination,” he said. “Francis’ visit to the same place marks a fundamental step in the process of building our country, its identity, and its culture.”

Although official estimates predicted attendance at 750,000, local organizers reported that approximately 600,000 people had gathered in Tasitolu park and surrounding areas by the time the Mass began. Many had lined up before dawn, and by the time Francis arrived, the roads leading to the park were jammed with cars, trucks, buses, and even pedestrians walking down the middle of the street. The temperature reached 31 degrees Celsius (88 degrees Fahrenheit), compounded by humidity of over 50%.

“For us, the pope is a reflection of the Lord Jesus, as a shepherd who wants to see his sheep,” said Alfonso de Jesus, who had also traveled from Baucau, East Timor’s second-largest city. “So we come to him with all our hearts as our worship.”

De Jesus, 56, had also been present for John Paul II’s 1989 Mass, which was remembered for a riot that erupted just as the event was ending. As police clashed with a group of young men shouting for independence, John Paul II watched as plainclothes Indonesian officers wielded batons to break up the disturbance. Some of the men had unfurled banners reading “Fretilin Welcomes You,” referencing the independence movement that had fought against Indonesian rule since East Timor was annexed in 1976.

The 1989 Mass, attended by 100,000 people, ended with four women being hospitalized after being crushed in the chaotic crowd. Amnesty International later raised concerns that around 40 people had been detained and tortured, though Indonesian authorities denied this. “The Mass was very neat and orderly with tight security,” De Jesus recalled, “but it was marred by a brief riot at the end of the event.”

The 1989 event became a key moment in bringing international attention to East Timor’s independence movement. At the time, reports quoted Dili Bishop Carlos Ximenes Belo, who played a significant role in drawing attention to the plight of the Timorese people. Belo would later go on to win the Nobel Peace Prize along with then-foreign minister and current President José Ramos-Horta for their efforts in peacefully resolving the Timorese conflict.

However, Belo’s legacy has been tarnished in recent years. In 2022, the Vatican revealed that Belo had been sanctioned for sexually abusing young boys. The former bishop now lives in Portugal, where the Vatican has blocked him from contacting East Timor. Although his role in East Timor’s history has been widely recognized, his name was conspicuously absent from any official mentions during Pope Francis’ visit. Despite this, many ordinary Timorese people still hold him in high regard for his contributions to their independence.

Sister Maria Josefa, a nun from Cape Verde who has lived in Dili for five years, commented on the sensitive subject, saying that Pope Francis was right to address the issue of abuse during his visit, even if he did not mention Belo by name. “His words of compassion were necessary,” she said.

Francis’ visit, with its massive turnout, once again underscored the significant role the Catholic Church continues to play in East Timor. His message of peace and hope, delivered on the very ground where Timorese blood had been shed decades before, resonated deeply with the faithful, marking yet another milestone in the country’s journey of rebuilding and reconciliation.

In a display of profound faith and devotion, Pope Francis was greeted with immense enthusiasm in East Timor, one of the most Catholic nations globally, where nearly half of its population participated in an open-air Mass on Tuesday. The 87-year-old pontiff’s visit represents the second-to-last stop of his extensive journey across Asia and the South Pacific. According to the Vatican, local officials estimated that approximately 600,000 people attended the Mass, making it one of the largest gatherings of its kind.

Early on Tuesday, the capital city of Dili was bustling with activity as residents of all ages, from elderly congregants to parents with infants in strollers, filled the streets in anticipation of the pope’s arrival. The atmosphere was electric, with cheers echoing through the air as the pope made his way to the seaside park where the Mass was held.

Photographs from the event captured vast crowds holding yellow and white umbrellas—the colors emblematic of the Vatican—as they sought respite from the midday sun. In an effort to keep the attendees cool, a man was seen spraying water over the crowd with a hose, adding to the communal spirit of the day. Many devotees had been stationed in the park since 4 a.m., enduring more than twelve hours of waiting to secure a spot near the front.

Among the eager attendees was Estefania Clotaria-Monterio Gutierrez Ornai, a 25-year-old local who had been waiting since the early hours to witness the historic visit up close. She expressed her aspirations to CNN, stating, “I hope that through his visit here, he can show us to be more respectful to each other and encourage us that, one day, one of us could become the pope like him!”

As Pope Francis arrived amidst chants of “Viva Papa Francesco,” individuals with physical disabilities were given priority to meet the pontiff. Additionally, a group performed a traditional cultural dance in his honor, highlighting the rich heritage of East Timor. During the Mass, prayers were delivered in the local dialects, fostering a deeper connection with the diverse congregation.

At the end of the service, Pope Francis addressed the assembled crowd in Spanish, with a priest translating his words into Timorese. His remarks included a lighthearted yet poignant reference to the region’s crocodiles, creatures that hold significant cultural symbolism as ancestral beings. The pope cautioned the crowd, saying, “Be careful. I was told that crocodiles are coming to some beaches. Crocodiles that come swimming and have a stronger bite than we can handle. Be attentive to those crocodiles that want to change your culture, your history. And stay away from those crocodiles because they bite, and they bite a lot.”

In his homily, Pope Francis also lauded East Timor for its youthful population, describing the abundance of children as a “great gift.” This theme of valuing large families was consistent with his previous remarks during his visit to Indonesia, where he contrasted the country’s high birth rates with declining numbers in other regions.

Following the Mass, the atmosphere remained vibrant as local singer Maria Vitória da Costa Borges, popularly known as “Marvi,” took the stage. She performed alongside fellow Timorese artist Bepi, providing a cultural close to the day’s events. Marvi, a former winner of Portugal’s “The Voice,” showcased the country’s musical talents, further enhancing the celebratory mood.

However, the visit is not without its challenges. The issue of clerical sexual abuse looms over this segment of Pope Francis’s tour, especially in light of recent allegations involving prominent East Timorese clergy. During his address to the nation’s political leaders, the pope urged them to confront “every kind of abuse” to ensure a “healthy and peaceful childhood for all young people.”

East Timor, or Timor Leste, is one of the newest nations in the world, having gained independence in 2002 after a prolonged and violent struggle against Indonesian occupation. The Catholic Church played a pivotal role during this period, supporting the independence movement and suffering significant losses in the process. Today, with a population of approximately 1.3 million, East Timor stands as the second-most Catholic country globally, with 97% of its citizens identifying as Catholic— the highest percentage outside the Vatican.

The government of East Timor allocated $12 million for Pope Francis’s inaugural visit to the deeply religious nation, a figure that has sparked debate given the country’s modest economy and status as one of Asia’s poorest countries. This significant expenditure highlights the profound reverence the populace holds for the pope and the Catholic faith.

The pontiff’s visit comes at a time when the Catholic Church is under increased scrutiny for sexual abuse scandals. In East Timor, allegations have emerged involving high-profile clergy, casting a shadow over the pope’s appearance. Two years prior, the Vatican admitted to having disciplined Bishop Carlos Ximenes Belo, a Nobel Peace Prize laureate, after accusations surfaced that he had sexually abused boys decades earlier. Although the Vatican placed Belo under travel restrictions and imposed prohibitions on contact with minors, the bishop has not faced official charges in East Timor and has not publicly addressed the allegations.

Analysts suggest that if Pope Francis chooses to speak directly about sexual abuse during his visit to East Timor, it would send a powerful message to both survivors and those who have yet to come forward, not only within the country but also across the broader region. While the issue is not formally on the agenda for this visit, the underlying concerns remain a critical aspect of the church’s current landscape.

Pope Francis’s 12-day expedition across Asia includes stops in Indonesia, Papua New Guinea, East Timor, and Singapore, reflecting a strategic shift within the Catholic Church towards strengthening its presence in Asia. This visit marks the second time a pope has visited East Timor, the first being Pope John Paul II in 1989, but it is the first since the country achieved independence.

East Timor’s strategic location between northwestern Australia and Indonesia has historically made it a focal point for both regional influence and cultural exchange. The island of Timor, half-occupied by East Timor, was a Portuguese trading hub for sandalwood since the 17th century. Four centuries of Portuguese rule significantly influenced the religious landscape, leading to the widespread adoption of Catholicism in East Timor, in contrast to its Muslim-majority neighbor, Indonesia.

Today, East Timor’s economy is heavily dependent on its oil and gas resources, yet the nation continues to grapple with high poverty rates resulting from decades of conflict. Christina Kheng, a theologian at the East Asian Pastoral Institute, commented to CNN, stating that the young nation “is still struggling with post-war unity and nation building.” The country finds itself at the crossroads of geopolitical tensions, particularly between the United States and China, with Australia playing a key role as a US ally in providing support and assistance.

The legacy of Bishop Belo, a significant figure in East Timor’s fight for independence and a Nobel Peace Prize recipient alongside President Jose Ramos-Horta, adds a complex layer to the current visit. In 2022, the Vatican revealed that Belo had been sanctioned for alleged sexual abuse of minors, including accusations from two men who claimed the bishop had raped them during their teenage years and bribed them to keep silent. The Vatican’s actions included restricting Belo’s travel and prohibiting any contact with minors or individuals in East Timor.

Despite the gravity of the allegations, Bishop Belo has not faced formal charges within East Timor and has remained silent on the matter. This situation has left many victims hesitant to come forward, partly due to the church’s integral role in the country’s independence and the government’s harsh treatment of those few who have been convicted of abuse.

Since Pope Francis assumed leadership of the Catholic Church in 2013, numerous reports have emerged detailing systemic failures, cover-ups, and decades-long patterns of sexual abuse within the church across various nations. Although the pope has faced criticism for certain decisions, such as his initial defense of a Chilean bishop implicated in a sex scandal—which he later admitted was a “grave error”—he has taken a more resolute stance on these issues over time. Reforms introduced under his leadership include holding lay leaders of Vatican-approved associations accountable for any cover-ups related to sexual abuse.

The intertwining of the Catholic Church with East Timor’s struggle for independence is deeply rooted in the nation’s history. During the brutal Indonesian occupation from 1975 to 1999, over 200,000 people, roughly a quarter of the population, lost their lives due to violence, massacres, and famine. The Catholic Church was instrumental in resisting Indonesian control, with many of its clergy and workers suffering severe repercussions for their involvement in the pro-independence movement.

International condemnation of Indonesia’s actions peaked in 1991 following the Santa Cruz massacre in Dili, where Indonesian troops killed young independence supporters. The subsequent capture and imprisonment of Timorese guerrilla leader Xanana Gusmao in 1992 further galvanized opposition to Indonesian rule. The fall of Indonesian President Suharto in 1998 and subsequent policy shifts led to a UN-sponsored referendum in 1999, where more than 78.5% of East Timor’s population voted for independence.

The aftermath of the referendum was marred by violence as pro-Indonesian militias, backed by the Indonesian military, launched a campaign of killing and looting in the capital, Dili. Churches were attacked, priests were targeted, and those supporting independence were hunted down, resulting in widespread destruction of infrastructure and displacing around 200,000 people. An international peacekeeping mission led by Australia eventually intervened, culminating in East Timor’s official independence in 2002.

Throughout this tumultuous period, the Catholic Church stood as a bastion of support for the East Timorese people, providing sanctuary and advocating for their rights, often at great personal cost to its clergy and workers. This historical alliance between the church and the nation’s fight for freedom underscores the profound significance of Pope Francis’s visit, both as a spiritual leader and a symbol of enduring resilience.

As Pope Francis continues his journey through Asia, his visit to East Timor not only celebrates the nation’s deep-rooted Catholic faith but also brings to the forefront critical issues that the church must address to maintain its moral authority and support the communities it serves. The event in Dili serves as a poignant reminder of the church’s influential role in shaping East Timor’s identity and the ongoing challenges it faces in reconciling its past with the need for transparency and justice in the present.

The religious composition of Indians who emigrate shows a stark contrast to those who remain in India, according to an analysis by the Pew Research Center, based in the United States. While approximately 80% of India’s population identifies as Hindu, they account for only 41% of the country’s emigrants. This significant difference highlights a unique migration pattern among Indian religious groups.

On the other hand, Muslims, who make up about 15% of India’s population, represent 33% of those born in India but now living abroad. Christians, a smaller minority in India at just 2%, are notably overrepresented among Indian emigrants, making up 16% of those who have left the country. “Many more Muslims and Christians have left India than have moved there,” noted Stephanie Kramer, the lead researcher of the analysis. She added, “People of other, smaller religions, like Sikhs and Jains, are also disproportionately likely to have left India.”

Globally, over 280 million people, or 3.6% of the world’s population, are classified as international migrants. According to Pew Research Center’s analysis, as of 2020, Christians comprised 47% of the global migrant population, followed by Muslims at 29%, Hindus at 5%, Buddhists at 4%, and Jews at 1%. The analysis also found that 13% of global migrants are religiously unaffiliated, including atheists and agnostics.

The analysis included anyone living outside their birthplace, regardless of age or when they were born, as long as they are still alive. When it comes to India, the religious composition of people who have migrated to the country closely resembles that of India’s overall population.

Interestingly, Hindus are notably underrepresented among international migrants, accounting for just 5% of global migrants compared to their 15% share of the world population. This underrepresentation is attributed to the fact that Hindus are largely concentrated in India, with people born in India being less likely to emigrate. “This seems to be because Hindus are so concentrated in India, and people born in India are very unlikely to leave,” Ms. Kramer explained. She further noted, “More people who were born in India are living elsewhere than from any other country of origin, but these millions of emigrants represent a small fraction of India’s population.”

As of 2010, 99% of Hindus lived in Asia, mostly in India and Nepal. Researchers do not expect this percentage to decrease significantly in the future. Since the partition of India in 1947, the country has not experienced a mass migration event, and many who migrated at that time are no longer alive. “In contrast, other religious groups are more dispersed globally and face more push factors that drive emigration,” Ms. Kramer added.

This raises the question: are Hindus a global outlier when it comes to migration? According to researchers, Hindus indeed stand out compared to other religious groups. “They’re less likely to leave home than people of other faiths, and their global migration patterns mostly depend on who leaves and arrives in India, rather than a broad collection of countries like other major religions,” said Ms. Kramer.

Another interesting finding from the analysis is that Hindus have the longest average migration distance, traveling an average of 4,988 kilometers (3,100 miles). This distance is often covered when moving from India to distant countries like the United States and the United Kingdom. Researchers suggest that the lack of recent crises forcing Hindus to flee to nearby countries plays a role in this. Instead, most Hindu emigrants are economic migrants seeking better job opportunities in distant locations.

India is not the only country with an emigrant population that differs religiously from those still living in the country. The survey highlights that Hindus are overrepresented among emigrants from Bangladesh as well. While fewer than 10% of Bangladesh’s residents are Hindu, they account for 21% of those who have left the country. Conversely, Muslims make up around 90% of Bangladesh’s population but represent only 67% of its emigrants.

Similarly, in Pakistan, Hindus constitute only about 2% of the population, yet 8% of those who were born in Pakistan and now live elsewhere are Hindu. In Myanmar, Muslims make up 4% of the resident population but 36% of the emigrant population, reflecting a similar trend of religious minorities being more likely to migrate.

The Pew report provides valuable insights into the religious composition of the world’s migrants. It reveals that people often migrate to places where their religion is more prevalent, and that those from minority religious groups within their country of birth are more inclined to emigrate. “We find that people often go to places where their religion is common, and that those from minority religious groups within their country of birth are more likely to leave,” concluded Ms. Kramer.

The India Day parade in New York City, a renowned annual event celebrating Indian democracy and the diaspora’s diversity, has become a source of controversy this year. The parade, scheduled for Sunday, August 18, is the largest of its kind outside India, typically featuring grand marshals, often Bollywood stars, leading the procession down Madison Avenue. This year, the theme is “Vasudhaiva Katumbakum,” which means “the world is one family” in Sanskrit.

Avinash Gupta, president of the parade’s organizing body, the Federation of Indian Associations (FIA), emphasized that the parade is meant to celebrate the unity and inclusiveness of India. “We celebrate our unity in diversity, and we celebrate inclusiveness—that’s our India,” Gupta stated. He further explained that the event is a tribute to all Indians, regardless of their regional, linguistic, or religious backgrounds, marking the 78th anniversary of India’s independence from British rule. It also highlights the achievements of the Indian diaspora in fields like science, technology, and politics.

Gupta, who is Hindu, celebrated India’s Independence Day on Thursday, August 15, by hoisting the Indian flag in Times Square alongside individuals of different faiths, including Muslims, Sikhs, and Christians. However, this year’s parade has drawn criticism due to a float that features an 18-foot-long statue of the Hindu deity Ram and a replica of the newly constructed Ram Mandir in Ayodhya, India. Critics argue that the float represents anti-Muslim sentiment and distorts the values of Indian culture and Hinduism.

The Ram Mandir, which opened earlier this year, was built on the site where a 16th-century mosque was demolished in 1992 by a Hindu extremist mob. The mosque’s destruction, based on claims that it was built on the birthplace of Lord Ram, led to deadly riots across India, killing over 2,000 people, primarily Muslims. After years of legal disputes, India’s Supreme Court ruled in 2019 that the temple could be constructed on the site.

While many Hindus view the temple as a long-overdue homecoming for Lord Ram and a rejection of past Islamic rule, others see it as a symbol of Hindu exclusivism, reminding them of the deep divisions it exacerbated between Hindus and Muslims. David Kalal, communications director for Hindus for Human Rights, expressed his concerns at a press conference, stating, “The inclusion of the Ram Mandir float in this year’s parade is not a celebration of cultural pride, but a glorification of both a violent history and a violent ambition.” Kalal also noted that the debates within the Indian American community have broader implications for American society, given the growing political influence of Indian Americans.

On Wednesday, August 14, various faith-based organizations, including Hindus for Human Rights, the Indian American Muslim Council, the Council on American-Islamic Relations, and the New York State Council of Churches, held a press conference outside City Hall to denounce the float and called for its removal. Over 20 groups signed a letter addressed to Mayor Eric Adams and Governor Kathy Hochul, arguing that the parade’s sponsors, the Hindu nationalist group Vishwa Hindu Parishad of America and the Hindu denomination BAPS Swaminarayan Sanstha, intended to use the event to spread fear among American Muslims. Mayor Adams responded by saying, “If there is a float or a person in the parade that is promoting hate, they should not [be there].”

In contrast, the Hindu American Foundation, the largest Hindu advocacy group in the U.S., defended the float in a letter to Mayor Adams on Friday, August 16. The letter urged the mayor to “support freedom of expression” and allow the float’s inclusion, arguing that the common narratives surrounding the mosque dispute lack historical context.

Gupta noted that no city officials or law enforcement agencies had contacted the FIA to request the float’s removal. To him, the float is merely a proud tribute to the temple. “There are a lot of people here who cannot go to India to visit the temple because of their age, because they have medical conditions, or they simply cannot afford to go, so this will be a good opportunity for them to see the replica of the mandir, which was built after a 500-year wait,” Gupta explained.

While the Ram float will remain in the parade, Gupta does not want it to overshadow the entire event, which also features floats from Muslim, Sikh, and Christian Indian organizations. He hopes that non-Indians will view the parade as a celebration of the diaspora’s growing influence, which now numbers over 5.4 million people. “I feel very proud that we collect, we gather, we bring together all of the Indian diaspora, of all states, all faiths, all religions, and we march together,” Gupta said. “We all have to be united, and that way, we’ll have our voice heard.”

The Rev. Chloe Breyer of the Interfaith Center of New York, a well-established organization that collaborates with various faith groups in the city, acknowledged the complexity of the situation. She recognized “the deep ties between Hindu New Yorkers and the sacred geography of India” and affirmed the group’s right to religious freedom. However, she also noted that the float seemed less about religious freedom and more about “religious boasting,” which she believes contradicts the very values being celebrated. In a statement issued on August 12, Breyer and the Interfaith Center urged the parade organizers to be more aware of the current religious dynamics in the U.S. and abroad.

“That question of this contested site is not one that a press conference is going to solve, and it’s not one I’m going to solve,” Breyer remarked. “However, if you’re in New York City and you’re having a parade to celebrate your heritage, I would just say, know your people and know your context. Your neighbors are some Hindus and some not Hindus.”

Uma Mysorekar, president of the Hindu Temple Society of North America in Flushing, Queens, and a partner of the Interfaith Center, expressed concern that the controversy surrounding the float was casting Hindus in an intolerant light, which she believes undermines the purpose of an Independence Day parade. Describing herself as “a very religious person,” Mysorekar said she understands why many Hindu Americans take pride in the float. However, she also acknowledged that the timing of the float’s inclusion might be “adding more fuel to the fire,” given that the temple was completed less than a year ago. She believes that there are “so many other ways” to represent India’s rich and diverse culture. In private conversations, Mysorekar noted that many Hindus attending the parade share her concerns.

“Indian Independence Day has nothing to do with religion,” Mysorekar emphasized. “Independent India consists of all kinds of people, and we represent the beliefs and thoughts of everybody. … I think we must respect that and uphold India’s integrity. That’s really important.”

A wise person once described spirituality as “Religion minus Fear.” By stripping religion of fear, commandments, retribution, and concepts of hell, what remains is a more humorous and lighter essence of God—this is spirituality.

Books often suggest that spirituality is a subset of religion, while experience might suggest the opposite, with religion being a subset of spirituality. The two are not entirely distinct; they overlap significantly. Although no explanation can fully capture the essence of spirituality, explanations help initiate the journey of understanding. It’s important to remember that these explanations are imperfect, varied, and not the actual experience itself. However, they serve as a starting point for personal exploration. Like navigating through a dense forest, the goal is to reach home, not to get lost in the details. By trusting one’s inner guidance, one can avoid endless debates about different concepts and instead focus on the ultimate goal.

Religion is a structured system of beliefs and practices that evolves within different geographical and socio-cultural contexts, allowing it to adapt to external conditions. On the other hand, spirituality is an expression of one’s true self, independent of external adaptations. Religion often serves as a set of guidelines for those who need external definitions of right and wrong, who seek guidance on what to do and what to avoid. In contrast, spirituality is for those who are completely honest with themselves and attuned to their inner voice.

Religion can impose dogmatic rules aimed at maintaining societal order, while spirituality encourages individuals to reason, question, and seek to understand even the disorder. Spirituality liberates the mind, whereas religion can constrain it. Religion may invoke fear and threats of punishment for non-adherence, but spirituality is governed by the ability to reason, which brings inner peace.

Religion often speaks of sin, guilt, and the need to avoid transgressions, whereas spirituality emphasizes continuous learning, adapting to one’s environment, and understanding humanity through reason. Religion asks questions but discourages questioning itself; it often adheres strictly to customs and traditions without allowing for doubt. For example, questioning why a Muslim prays Namaaz five times a day or what would happen if Jesus hadn’t been crucified can be met with harsh criticism. Religion often focuses on identity, asking if one is proud to be part of a particular faith.

In contrast, spirituality encourages constant inquiry, understanding different perspectives, and seeking truth with objectivity and honesty. It prompts individuals to question everything, including their own thoughts, and to doubt even the doubter to discover the truth. Spirituality might ask not about pride in belonging to a particular religion, but rather about the true essence of those beliefs.

Religion is a human-made organization, bound by rules created by men, while spirituality is divine, free from human-made rules. Spirituality can take on countless forms, each unique to the individual. Religion often speaks of life after death, sin, and punishment as interpreted by scriptures, whereas spirituality seeks true independence, freedom, peace, and solace within oneself during this life.

Religion often promises glory, luxury in paradise, or the threat of hell, while spirituality teaches that our minds can create either heaven or hell in our lived experience. Religion is closely tied to the teachings of specific books, deities, and rituals, whereas spirituality seeks purity of thought across all sources of wisdom. It is itself a divine ritual that radiates knowledge, understanding, and insight into humanity’s role in the world.

Religion can lead to divisions, with different faiths often opposing each other. Islam, Christianity, and other religions can be seen as exclusive, each claiming a monopoly on truth. In contrast, spirituality is a unifying force, transcending religious boundaries. There is no such thing as “Islamic spirituality” or “Christian spirituality”; spirituality is simply about clarity of thought and understanding oneself.

Religion often functions as a community-based belief system, bringing together people with similar beliefs. Those who do not conform to these beliefs are often seen as outsiders. For instance, Islam, with its belief in a formless Allah, may see statue worshipers as enemies. Christianity, which views Jesus as the only son of God, often dismisses other prophets and their teachings. Modern Hinduism, with its emphasis on worshiping everything, may view religions focused on a single belief as incomplete. Religion thus tends to form groups, excluding those who doubt or question its teachings.

Spirituality, on the other hand, welcomes all seekers, regardless of their religion, beliefs, or methods. It even embraces atheists who exhibit humanity and kindness, recognizing their spiritual nature. While religion is based on a fixed belief system, spirituality is experiential, focusing on personal growth and liberation.

Religion is often tied to the teachings of a particular founder—Christianity to Jesus, Islam to Muhammad, Buddhism to Gautama Buddha, Jainism to the Tirthankars. However, it is crucial to remember that these founders were not followers of the religions that later developed from their teachings. Jesus was not a Christian, Muhammad was not a Muslim, Gautama was not a Buddha—they were spiritual beings whose teachings laid the foundation for religions.

Religion relies on followers and grows through adherence to its rules and doctrines. It imposes strict guidelines on how to live, what to wear, eat, and even what to think. This is how religions maintain control and expand their influence.

In contrast, spirituality is a solitary journey, not necessarily lonely, but focused on the individual’s progress toward discovering the ultimate truth. Even in a crowd, a spiritual person may feel a sense of solitude, as the journey is deeply personal. While spiritual seekers may share their experiences with others, they do so with an open mind, always ready to question and adapt as they continue their quest for understanding.

Being in love is a spiritual experience, while attraction often follows a societal protocol, culminating in marriage according to religious norms. Spirituality allows love to exist freely, without preconditions, while religion may impose conditions and expectations.

We are not merely human beings having a spiritual experience; rather, we are spiritual beings having a human experience. Religion provides a path, a method, a way to live life, but spirituality is about the realization of life’s purpose and the value of existence. Religion enables existence, while spirituality allows us to truly live. Most people, however, merely exist.

It has been thirty-six years since Monsignor Marcel Lefebvre ordained four Bishops without papal mandate, an act that led to their excommunication, lifted by Pope Benedict XVI in 2009 out of mercy. During those years, Jorge Mario Bergoglio, now Pope Francis, was pursuing studies in Germany and later served in Buenos Aires before becoming Auxiliary Bishop of the Argentine capital. Today, as the 266th Successor of Peter, Pope Francis faces decisions regarding the Priestly Fraternity of Saint Pius X, particularly an announcement from its Superior, Father Benoît de Jorna.

On June 30, 1988, Monsignor Lefebvre justified the ordination of four Auxiliary Bishops as crucial for preserving Catholic Tradition, a move Father de Jorna now seeks to expand by preparing successors. This decision anticipates backlash, with media likely to paint them as “fundamentalists,” “rebels,” or “schismatics.” According to canon law, any ordination without papal approval, similar to Monsignor Lefebvre’s, incurs automatic excommunication not just for the ordainer but also the ordained and co-consecrators.

Another challenge facing Pope Francis involves accusations from former Nuncio Carlo Maria Vigano, who faces a canonical trial for alleged schism due to his criticisms of Pope Francis and Vatican II. Vigano, dismissing the trial, views the accusations as affirming his stance against what he terms the ideological and theological issues within the Church.

Meanwhile, in Spain, the Poor Clare nuns of Belorado have declared a schism, rejecting Vatican II and Francis as Pope. They have refused to appear before the Ecclesiastical Court of Burgos, opting instead for negotiation to resolve the dispute over their convent’s ownership.

In India, the Syro-Malabar Rite has seen a significant schism over liturgical practices, despite attempts by Pope Francis to intervene and restore unity. Failure to comply with the Pope’s directives could lead to excommunication for a large segment of the Syro-Malabar Catholics.

Adding to the Pope’s challenges, businessman Raffaele Mincione’s legal dispute with the Vatican has escalated to the United Nations, potentially tarnishing the Holy See’s reputation in legal matters. Moreover, Pope Francis faced criticism for his remarks on homosexuality during a virtual event, where a Filipino student challenged him to support LGBTQIA+ rights and cease using offensive language.

Amid these trials, Pope Francis also mourns the loss of his Confessor, underscoring the personal toll amidst his papal duties. Despite these difficulties, the Pope continues to address critical issues such as the role of women in the Church, Canon Law reforms, and the global economy, as discussed in recent meetings with his advisors.

Toronto, ON – After nearly a decade-long wait, world-renowned Spiritual Master, best-selling author and global humanitarian, Sant Rajinder Singh Ji Maharaj returns to Toronto, spreading joy, spiritual wisdom, and building bridges among communities. This highly anticipated event promises to be an extraordinary opportunity for residents of Toronto and the Greater Toronto Area (GTA) to experience his transformative teachings firsthand.

In a world marked by divisions, stress, and daily challenges, the pursuit for inner peace and contentment has become even more compelling. Sant Rajinder Singh Ji teaches a scientifically backed method of connecting with our inner space of peace, love, and bliss through the practice of meditation.

“The bliss and happiness we experience in meditation stays with us even after we come out of meditation. The experience is so powerful and deeply fulfilling that it helps us to transcend the pains and sorrows of life. No matter what happens to us in life, we have a fountain of nectar within us from which we can drink at any time.”

~Sant Rajinder Singh Ji Maharaj

Event Details:

Saturday, June 29th, 4:00 PM – English Public Talk: “Meditate to Experience Spiritual Love”

Sunday, June 30th, 3:00 PM – Hindi Public Talk (with English translation)

followed by In-depth instructions for meditation

Event Location:

Delta Hotels Toronto Airport

655 Dixon Rd,

Toronto, ON M9W 1J3

Join us for an evening of spiritual upliftment and uncover a simple yet powerful meditation technique that can be practiced by individuals from all walks of life, regardless of age, cultural tradition, or gender. Don’t miss this rare opportunity to connect with a spiritual luminary and embark on a path towards self-discovery and transformation.

About Science of Spirituality:

Science of Spirituality is a global, non-profit, nondenominational organization dedicated to transforming lives through meditation. With over 3,200 centers in 50 countries, Science of Spirituality has helped millions of people worldwide find peace within themselves.

About Sant Rajinder Singh Ji Maharaj:

As head of Science of Spirituality, Sant Rajinder Singh Ji travels the globe, teaching people how they can uncover the treasures of spirituality within themselves with a practical technique of meditation for serenity and joy. He emphasizes that building a peaceful world begins with the first foundation stone—ourselves. We must find peace within ourselves before contributing to outer peace.

His tireless efforts have been recognized at the state, national, and global levels. He has received numerous awards and accolades in the spheres of spirituality, peace, and education. These include Honorary Doctorate Degrees from five prestigious universities. He is a bestselling author whose many books and publications have been translated into fifty-six languages. Some of the notable books include:

• Detox the Mind
• Meditation as Medication for the Soul
• Inner and Outer Peace through Meditation
• Empowering Your Soul through Meditation

For more information about Sant Rajinder Singh Ji, his Toronto Tour, or Science of Spirituality:elontario@sos.org, https://www.sos.org/tour/toronto-tour-2024 or call, +1 (647) 430 3335