Category: Religion

On the morning of Monday, April 20th, Pope Francis welcomed a delegation from Loyola University, Chicago, in the Hall of the Popes at Vatican City. Below is a translated summary of his address delivered in Italian:

Pope Francis began by greeting the President and members of the Board of Trustees of Loyola University in Chicago, who were on a pilgrimage to the birthplace and formative grounds of Saint Ignatius of Loyola. He emphasized the significance of journeys in the human quest for life’s meaning, urging the delegation to maintain a continuous desire for pilgrimage. This visit to the origins of Saint Ignatius’ life and spirituality, he noted, should enrich and inspire their academic and personal growth. The Pope stressed the importance of returning to one’s roots to draw strength and progress, reiterating that the roots of Loyola University lie in the experiences of Saint Ignatius, who prioritized God and sought His will, thereby striving for service. He encouraged the delegation to let Ignatius’ path of discernment and commitment to justice guide their lives and activities, as Loyola University is deeply rooted in the Jesuit tradition of discernment and action.

Pope Francis called on the university to seek truth through deep reflection, attentive listening, and courageous action, urging them to persevere in being witnesses of hope in a world rife with division and conflict. He noted that conflicts, while inevitable, should be resolved from a higher level, fostering cooperation rather than confusion. The Pope highlighted the need for cultivating critical thinking, discernment, and sensitivity to global challenges, constantly questioning how the university can contribute to making the world a better place.

In an era of rapid changes and complex challenges, the Pope underscored the essential role of academic institutions. He stated that their task extends beyond forming fine minds to developing generous hearts and consciences that respect the dignity of every person. Education, he explained, involves the head, heart, and hands, emphasizing harmony between thought, feeling, and action. Education is not merely about knowledge transmission but about forming individuals who embody reconciliation and justice in every aspect of their lives. He encouraged forming “hard-working dreamers,” as dreams are vital for creativity and life’s poetry.

The Pope urged the delegation to nurture intellectual curiosity, cooperation, and sensitivity to contemporary challenges, carrying forward Saint Ignatius’ legacy. He stressed the need for people ready to serve others, work towards a future where everyone can achieve their potential, live with dignity, and find peace. Reflecting on the current global crises, Pope Francis highlighted the importance of hope as an anchor, without which we cannot live. “Hope never disappoints!” he remarked.

He particularly commended intercultural and interreligious dialogue for fostering mutual understanding, cooperation, and building bridges between different traditions, cultures, and worldviews. Concluding his address, Pope Francis blessed the delegation and their journey of knowledge and service, asking them to pray for him due to the challenges of his role. He assured them of his prayers and requested theirs in return. “Thank you!” he said, closing his heartfelt message.

One of the earliest surviving manuscripts, anticipated to fetch over $2.6 million at auction later this year, is generating substantial interest. The Crosby-Schøyen Codex, written in Coptic on papyrus in Egypt, stands as the earliest Christian liturgical book, according to Christie’s, the international auction house hosting the sale in London on June 11.

Attributed to a solitary scribe, the codex comprises 52 leaves, or 104 pages, meticulously crafted over four decades at a monastery in upper Egypt. Carbon dating places its origins between the 3rd and 4th centuries. Notable for its historical significance, it includes the first epistle of Peter and the Book of Jonah, serving as an early testament to the spread of Christianity.

Protected behind plexiglass and housed in two lockable wooden boxes, the codex is valued by Christie’s between $2.6 million and $3.8 million. Part of the Bodmer Papyri, discovered in the 1950s and encompassing biblical, Christian, and pagan literary texts, it was initially acquired by the University of Mississippi, later passing through various hands in the 1980s before being acquired by Norwegian collector Martin Schøyen in 1988. As such, it holds the distinction of being the oldest known book in private ownership.

Eugenio Donadoni, senior specialist for books and manuscripts at Christie’s in London, emphasized the broad appeal of the codex, stating, “The Crosby-Schøyen is one of the earliest witnesses to a development in cultural and textual transmission and in the history of the book that would not be rivalled in significance until Gutenberg’s printing press and the 20th-century revolution in electronic publishing and communication.” Donadoni further highlighted its role in early Christian practices, noting, “It contains the two earliest complete texts of two books of the Bible, 1 Peter and Jonah, both used in those Easter services.”

The remarkable preservation of the codex owes much to the favorable climactic conditions in Egypt, where it was unearthed. It is featured among a collection of “manuscript masterpieces” from The Schøyen Collection, described by Christie’s as “one of the largest and most comprehensive collections of manuscripts ever assembled.” This collection spans 1,300 years of cultural history and includes significant works such as the Holkham Hebrew Bible and the Geraardsbergen Bible, alongside Greek literature, humanist masterpieces, and historically significant texts from various regions.

Currently on display at Christie’s New York until April 9, the Crosby-Schøyen Codex stands as a tangible link to early Christianity and the evolution of the written word, inviting both scholarly and private interest alike.

Pope Francis has brought to light the political tactics employed to influence votes during recent papal elections while refuting claims of intending to reform the conclave process in the future, as revealed in a book-length interview released on Tuesday.

The revelations, disclosed in “The Successor: My Memories of Benedict XVI,” offer insights into the Argentine pope’s relationship with the late German pope and address certain conflicts with Benedict’s long-serving aide.

Authored as a dialogue with Javier Martínez-Brocal, correspondent for Spain’s ABC daily, the publication coincides with a sensitive period for the 87-year-old Francis. Concerns regarding his health, the potential for his resignation akin to Benedict, and the eventual succession have been raised.

In the book, Francis divulged previously confidential information concerning the 2005 and 2013 conclaves. He noted being “used” in 2005 by cardinals aiming to prevent Benedict’s election, ultimately leading to Ratzinger’s victory. Similarly, in 2013, he recounted realizing the support behind him only at a late stage.

Francis denied rumors of planning conclave rule reforms, particularly concerning discussions before papal elections. He did, however, mention revising protocols for papal funerals, intending to ensure dignified but not extravagant ceremonies.

The pope also addressed tensions with Archbishop Georg Gaenswein, Benedict’s longtime secretary, citing imprudent decisions leading to difficulties. Gaenswein’s perceived role in conservative opposition during Francis’s tenure is highlighted, including incidents like Cardinal Robert Sarah’s book publication alongside Benedict.

Blaming Gaenswein for the affair, Francis acknowledged sidelining him following the incident. Gaenswein’s posthumous memoir, released after Benedict’s death, further strained their relationship.

Francis emphasized Benedict’s support and denied any conservative maneuvers against him. He clarified that his homily at Benedict’s funeral adhered to liturgical protocol, contrary to conservative criticism.

In essence, Pope Francis’s revelations shed light on the intricate politics surrounding papal elections and internal tensions within the Vatican, while reaffirming his commitment to the papal office and the Church’s traditions.

The Vishwa Hindu Parishad of America (VHPA) and its Canadian counterpart have launched the Shri Ram Rath Yatra, a 60-day expedition spanning over 16,000 miles across North America, connecting Hindu temples in the United States and Canada. Commencing its journey on Mar. 23, 2024, coinciding with the festival of Holi, the Yatra began its US leg from the VHPA headquarters in Sugar Grove, Illinois. The inaugural day witnessed a traverse of over 500 miles and visits to nine temples.

The primary objective, as articulated by the organizing committee, is to foster unity among Hindu communities and traditions across the continent. This Yatra serves as a means to convey the spiritual significance of the Shri Ram Lalla Pran Pratishtha ceremony held in India on Jan. 22, 2024.

The Yatra is facilitated by three specially designed Raths (chariots), each adorned with imagery of Shri Ram Lalla, traversing North America.

In Canada, the Yatra commenced on Mar. 25 with ceremonies at the Vishnu Temple in Richmond Hill, Ontario. The Canadian inauguration included the Pran Pratishtha ceremony, followed by a puja dedicated to the Rath.

As of Mar. 31, 2024, the US leg of the Yatra had covered nearly 100 temples across various states, spanning approximately 4,000 miles. Each temple visit adhered to a meticulous protocol, with the revered idol of Shri Ram Lalla being ceremoniously installed and rituals observed.

Simultaneously, the Canadian contingent focused its journey within the Greater Toronto area, making stops at around twelve temples and traveling approximately 900 miles. Notable among these visits was Parliament Hill in Ottawa, where Shri Ram Lalla received homage, signifying a significant cultural and spiritual gesture.

Looking ahead, the US team plans to traverse Connecticut, New York, and New Jersey, while the Canadian team will divide its attention among provinces, culminating their journey with visits to numerous temples in the Greater Toronto Area.

Pope Francis, despite enduring respiratory issues throughout the winter, led approximately 60,000 individuals in Easter celebrations, emphasizing a call for peace in Gaza and advocating for a prisoner exchange between Russia and Ukraine. He conducted Easter Sunday Mass at St. Peter’s Square and offered a poignant prayer for global peace, particularly highlighting concerns for Gaza’s residents amidst ongoing conflict. Francis, speaking from the loggia, stressed the importance of peace achieved through dialogue rather than weapons. Despite his recent health struggles, the Pontiff’s active participation in Easter services, including the nighttime Easter Vigil, demonstrated his resilience.

In a gesture of goodwill, Pope Francis circulated in his popemobile, interacting with well-wishers after Mass, signaling his well-being despite uncertainties surrounding his health. His address, attended by approximately 60,000 individuals, underscored his commitment to global peace amid challenging times. A brief disruption during the service, when a religious icon fell due to a gust of wind, was swiftly rectified by ushers.

Easter Mass holds significant importance in the liturgical calendar, commemorating Jesus’ resurrection, preceding the “Urbi et Orbi” blessing, where the Pope traditionally addresses global crises. This year, Pope Francis directed his thoughts towards the conflict zones in Ukraine and Gaza, particularly expressing concerns for affected children. He made a fervent appeal for a ceasefire in Gaza and urged for humanitarian access to assist Palestinians, emphasizing the importance of international law.

The Pontiff’s recent health concerns prompted a cautious approach, with Francis refraining from lengthy speeches to preserve his well-being. Despite missing the Palm Sunday homily and reconsidering his participation in the Good Friday procession, his decision to conserve his health proved beneficial, enabling him to fully engage in Easter services.

In a parallel event, King Charles III of Britain’s public appearance at an Easter service in Windsor Castle served as a reassuring symbol of stability, amidst his recent cancer diagnosis. The monarch’s interaction with well-wishers highlighted a sense of continuity and hope during uncertain times.

However, in Jerusalem, Easter Mass attendance was notably subdued at the Church of the Holy Sepulcher, reflecting the somber atmosphere amid the ongoing Israel-Hamas conflict. The conflict has significantly impacted tourism and pilgrimage to the historic site, with Palestinian Christians facing restrictions in accessing Jerusalem.

In Gaza, Easter celebrations were marred by the grim reality of the conflict, with only a few Palestinian Christians gathering for Mass amidst the backdrop of displacement and destruction. Similarly, in Bethlehem, the traditional birthplace of Jesus, the festive spirit was subdued, with residents expressing sorrow over the lack of joy and normalcy due to the ongoing occupation.

Elsewhere, in Iraq’s Nineveh Plains, a region historically significant for its Christian population, Easter celebrations marked a symbol of resilience amidst past persecution by the Islamic State group. Despite dwindling numbers, Iraqi Christians gathered in large numbers to reaffirm their commitment to their homeland.

Overall, amidst global crises and conflicts, Easter served as a moment of reflection and resilience, with religious leaders and communities worldwide reaffirming their commitment to peace and solidarity.

ISIS, the notorious Islamist militant group, has issued a chilling call to arms, urging lone individuals to carry out violent attacks against Christians and Jews in the US, Europe, and Israel during the holy month of Ramadan.

In a disturbing message delivered via the encrypted messaging app Telegram, Abu Hudhaifa al-Ansari, a spokesperson for ISIS, praised the recent horrific terror attack in Moscow, which claimed the lives of 140 people.

The spokesperson emphasized the significance of Ramadan as a time for jihad and called on supporters to target individuals of specific religious affiliations. Additionally, al-Ansari warned of increased attacks due to the presence of American troops in Iraq, commemorating the 10-year anniversary of ISIS’s declaration of a caliphate in Iraq and Syria.

This call to violence extends beyond the mentioned regions, with mentions of escalating attacks in Mozambique and the relocation of operations to major cities in the Philippines.

The spokesperson urged followers to heed the directives of their leaders and spread the message of ISIS through various media channels, expressing confidence that their agenda would be achieved.

Pope Francis delivered a powerful Christmas Day message from the loggia of St. Peter’s Basilica, denouncing the weapons industry and its role in perpetuating conflicts worldwide. He specifically addressed the ongoing tensions between Israel and the Palestinians, lamenting the recent attack by Hamas in southern Israel and calling for the release of hostages. The pontiff urged an end to Israel’s military campaign in Gaza and appealed for humanitarian aid to reach those in need.

In his annual “Urbi et Orbi” speech, which translates to “To the City and the World,” Pope Francis dedicated his blessings to a plea for peace globally. Reflecting on the biblical story of Christ’s birth in Bethlehem, he acknowledged the current state of sorrow and silence in the region. The Pope’s message extended beyond the Middle East, touching on various global conflicts, from Armenia and Azerbaijan to Syria, Yemen, Ukraine, South Sudan, Congo, and the Korean peninsula. He called for humanitarian initiatives, dialogue, and enhanced security to prevail over violence and death.

Pope Francis emphasized the need for governments and people of goodwill, especially in the Americas, to address the concerning issue of migration. He condemned the actions of “unscrupulous traffickers” who exploit individuals seeking a better life and called for collective efforts to tackle this troubling phenomenon.

A significant portion of the Pope’s address was dedicated to criticizing the weapons industry, which he accused of fueling conflicts worldwide with insufficient public attention. He urged greater discourse and scrutiny on the subject to expose the interests and profits behind the scenes of war. Pope Francis questioned the possibility of achieving peace when arms production, sales, and trade continue to escalate.

“It should be talked about and written about, so as to bring to light the interests and the profits that move the puppet strings of war,” he said. “And how can we even speak of peace when arms production, sales, and trade are on the rise?”

This isn’t the first time Pope Francis has denounced the weapons industry, labeling its participants as “merchants of death.” He has previously asserted that contemporary wars, such as the one in Ukraine, serve as testing grounds for new weapons or a means to deplete existing stockpiles.

Turning his attention to the Israel-Palestine conflict, the Pope called for a resolution through “sincere and persevering dialogue between the parties, sustained by strong political will and the support of the international community.” Vatican officials estimated that approximately 70,000 people gathered in St. Peter’s Square to witness Francis’ noonday speech and blessing, with some attendees displaying Palestinian and Ukrainian flags.

While Pope Francis, at 87 years old, appeared in good spirits during the Christmas Day address, his recent bout of bronchitis was evident as he occasionally coughed and seemed out of breath. Despite this, he is expected to deliver a blessing on the feast of St. Stephen and preside over a New Year’s Eve vigil in St. Peter’s Basilica, followed by Mass the next day, rounding out the holiday season.

In a remarkable display of resistance against Pope Francis, certain Catholic bishops in Africa, Poland, and other regions assert their refusal to implement the new Vatican policy endorsing blessings for same-sex couples. The reactions underscore the continued polarization of the issue and the persistent resistance from traditionalist and conservative Catholic leaders to Francis’ decade-long endeavor to foster a more inclusive environment for the LGBTQ+ community.

Bishops in Africa, home to 265 million Catholics, a quarter of the global Catholic population, voiced some of the most robust opposition. Many Catholics in these regions live in societies where homosexuality is condemned and illegal. Out of the 54 countries in Africa, 31 criminalize homosexuality, the highest of any continent, according to the Human Dignity Trust, an organization advocating for LGBTQ+ rights.

Zambia’s bishops conference categorically stated that same-sex couple blessings would not be implemented in Zambia. Malawi’s bishops conference echoed a similar sentiment, emphasizing that blessings for same-sex unions would not be allowed. Both countries have stringent anti-gay laws, with severe punishments, including long prison sentences.

Zambian bishops called for “further reflection” on the blessings, citing the country’s anti-homosexuality laws and cultural heritage that rejects same-sex relationships as reasons for their decision. In Poland, known for its conservative stance, the bishops conference, one of the most conservative in Europe, announced it had no intentions of providing blessings to same-sex couples. They reiterated that marriage is exclusively the union between a man and a woman, condemning sexual acts outside of this union as “always an offense against God’s will.”

The Vatican’s doctrinal office issued a document titled “Fiducia Supplicans,” asserting that blessings could be extended to people in same-sex relationships without being confused with the marriage ritual. However, the document reaffirmed that marriage remains a lifelong union solely between a man and a woman. This announcement marked a reversal of the 2021 statement that ruled out blessings for same-sex couples, stating that God “cannot bless sin.”

The U.S. bishops conference sought to downplay any shift, emphasizing that the church’s teachings on marriage remained unchanged. They clarified that the announcement articulated a distinction between liturgical (sacramental) blessings and pastoral blessings, the latter being for individuals seeking God’s grace in their lives.

Notably, Cardinal Gerhard Müller, a German cardinal and former head of the Vatican doctrinal office, criticized the declaration as “self-contradictory.” He argued that the church cannot celebrate one thing and teach another, highlighting the tension within the Catholic leadership regarding the acceptance of same-sex relationships.

Bishops from Nigeria, Ghana, Kenya, Madagascar, and South Africa issued public statements clarifying that the new policy did not signify official recognition or acceptance of same-sex relationships. The prevailing sentiment among many was a fear that this move signaled a step toward the Catholic church embracing homosexuality.

Nigeria’s bishops reassured the faithful that the Catholic Church’s teaching on marriage remained unchanged, explicitly stating that there was no possibility of blessing same-sex unions and activities. In Mali, a priest expressed disagreement with the Vatican’s decision, emphasizing that it pertained solely to the Vatican, not to the local church.

In the United Kingdom, an organization representing 500 Catholic priests released a signed letter reaffirming the Church’s teachings on marriage and same-sex unions to address widespread confusion. In Zimbabwe, where anti-gay laws are in place, LGBTQ+ rights activist Chesterfield Samba anticipated resistance from some church branches and believed the declaration would not alter the stance of Zimbabwean same-sex couples ostracized by the church.

The Southern African Catholic Bishops Conference, based in South Africa, where same-sex marriages are permitted, appeared to welcome the possibility of blessings for gay couples. However, they clarified that their interpretation was that the blessing was done with the hope of conversion, reflecting the complex perspectives within the Catholic hierarchy on LGBTQ+ issues.

Macaulay gained recognition from the Travancore Government for the missionary endeavors of the London Mission, initially established in Travancore with the assistance of Col. Munroe, Macaulay’s successor. In 1817, Charles Meed, an LMS missionary, commenced operations from Munroe’s circuit bungalow in Nagercoil, and Rani Lekshmi Bai contributed Rs. 5,000 to the mission in 1818. Notably, a seminary was established in Nagercoil, and churches were constructed in Thanjavur, Thiruvananthapuram, and Kochi. The first girls’ school in Travancore was established by Mrs. Charles Meed.

The Maharaja of Travancore visited the Nagercoil seminary in 1831, inviting John Robert to establish a school in Thiruvananthapuram, which later evolved into the University College. Responding to the Maharaja’s request, a press in Nagercoil was relocated to Thiruvananthapuram, ultimately becoming the Government Press. Additionally, a Kunnil Mission Centre was founded on the northern side of the Fort in 1838.

Samuel Matteer, a Methodist Church member born in Ireland in 1835, played a crucial role in the growth of the Thiruvananthapuram Mission for 33 years. Upon returning to England in 1890 due to old age and ill-health, the Thiruvananthapuram Mission boasted 10,060 members. He passed away in 1893, and a church was constructed in Thiruvananthapuram in 1906 in his memory.

Matteer documented his Kerala experiences in two books, “The Land of Charity” and “Nature Life in Travancore,” with the latter translated into Malayalam as “Njan Kanda Keralam” in 2010. He also authored “The Gospel in South India.” The LMS has been operational in Kerala for 211 years, with Keralites assuming administrative control in 1921.

In 1939, the LMS underwent reorganization into southern, central, and northern regions, witnessing the ordination of 15 Archbishops. Concurrently, the Church Mission Society functioned in Central Kerala, aiding Syrian Christians in religious activities. In 1806, Claudius Buchanan’s arrival in Travancore led to the writing of “Asiayile Christava Geveshanam,” and missionaries collaborated with Syrian Christians. The CMS Press in Kottayam, established by Benjamin Bailey in 1821, printed the Malayalam translation of the Bible and an English-Malayalam Dictionary. CMS College, founded by Henry Baker in 1839, and Joseph Fen’s encouragement of Christian studies in seminaries marked pivotal contributions.

Protestant missionaries, facilitated by the Church Missionary Society, initiated educational activities in Travancore, sparking an intellectual renaissance. Discussion forums, clubs, and literary associations emerged, fostering interaction among educated youth. A series of lectures in Thiruvananthapuram from 1863 to 1867 covered literature, science, social issues, and ethics, leading to the formation of various student societies and clubs.

The efforts of CMS workers such as Charles Meed, James T., Ringeltaube, John Cox, Bailey, Charles Molt, Dr. J. C. Thomson, Dr. John Lowe, White House, Mrs. Dathy, Vedamanickam, and Maharajan resulted in the establishment of schools, seminaries, boarding schools, theatres, mission press, hospitals, dispensaries, and libraries in Travancore.

European involvement in plantation development for tea, coffee, cocoa, spices, and rubber, accompanied by the clearing of forests and infrastructure development, was attributed to missionary initiatives. The developmental activities spearheaded by missionaries significantly contributed to the State’s progress.

The Malpan residences in various locations were dissolved with the inception of seminaries. Fr. Carneiro’s account in 1557 mentioned a university in Angamaly for theology students, and seminaries for Syrian Christians were established at Varappuzha in 1682 and Alangad in 1766 under the guidance of Carmelite priests.

The Church of North India (CNI), a significant evangelical organization with a history dating back to 1970, is facing a setback as the Union Home Ministry has recently revoked its Foreign Contribution Registration Act (FCRA) license. This move comes in the wake of alleged violations of regulations, preventing the trust from receiving or utilizing foreign contributions until the license is renewed. According to reports from the Economic Times, the ministry’s decision is part of a broader government crackdown on non-governmental organizations (NGOs) found to be in violation of FCRA rules.

The CNI, a product of the amalgamation of six different churches, including the Church of India, has been actively involved in various social service programs through its Synodical Board of Social Services. Despite its commendable work, the ministry’s action signals a stringent approach towards compliance with FCRA regulations.

The officials, while revoking the FCRA license, pointed out the alleged violations as the primary reason behind their decision. This implies that the CNI, like many other NGOs, failed to adhere to the rules governing foreign contributions, leading to this enforcement action. The trust’s inability to receive or utilize foreign funds until the license renewal further underscores the severity of the allegations.

The CNI has a history of receiving donations from various countries, including the United States, Europe, and Canada. However, the recent decision by the Ministry of Home Affairs (MHA) disrupts this financial support, potentially impacting the organization’s ongoing social service initiatives.

The government’s crackdown on NGOs violating FCRA regulations is not limited to the CNI but extends to a multitude of organizations. The FCRA mandates that NGOs with licenses must apply for renewal, and the deadline, initially set for September 2020, has been extended until March 31, 2024. Despite this extension, the ministry is actively reviewing and taking action against organizations found in violation, as seen in the case of the CNI.

The MHA grants FCRA licenses for a duration of five years, subject to annual reviews based on returns and the specific utilization of foreign grants for designated purposes. The core objective is to ensure transparency and accountability in the use of foreign funds, with any misuse or diversion considered a violation of the FCRA.

Over the past year, numerous NGOs, including well-known entities such as the Rajiv Gandhi Foundation, Rajiv Gandhi Charitable Trust, Oxfam India, Centre for Policy Research (CPR), and Care India, have faced cancellations, suspensions, denial of renewal, or deemed expiration of their FCRA licenses. This indicates a sweeping regulatory action by the government, emphasizing its commitment to enforcing FCRA compliance across the spectrum of non-governmental organizations.

The revocation of the FCRA license for the Church of North India highlights the government’s rigorous stance on enforcing regulations governing foreign contributions. This action is part of a broader crackdown on NGOs, signaling a commitment to upholding transparency and accountability in the utilization of foreign funds. The impact of such decisions extends beyond individual organizations, affecting the landscape of social service initiatives carried out by these entities. As the government continues its scrutiny, NGOs across the country are compelled to reassess and ensure strict adherence to FCRA regulations to avoid adverse consequences.

Pope Francis has accepted the resignation from the pastoral governance of the Syro-Malabar Major Archiepiscopal Church presented by His Beatitude Cardinal Mar George Alencherry, the Major Archbishop of Ernakulam-Angamaly, of the Syro-Malabars in India. This is one of the two numerically largest Catholic communities in the country and also one of the largest Eastern Catholic Churches.

For some time now, this church has been experiencing a crisis stemming from a change in the way Mass is celebrated, affecting unity. The largest diocese of the Syro-Malabars is on the verge of schism.

According to canon law, the Administrator of the Syro-Malabar Church until the election of the new Major Archbishop is Bishop Sebastian Vaniyapurackal, Titular Bishop of Troina.

The Holy Father addressed an ongoing bitter dispute in the archeparchy of Ernakulam-Angamaly, directing the faithful there to accept the decision of Church leaders to institute a uniform liturgy.

Canon law dictates that bishops must submit their resignations to the pope at age 75. Cardinal Alencherry turned 78 this year. In his letter on Thursday, Francis told Cardinal Alencherry he “decided to accept your resignation as a sign of your openness and docility to the Holy Spirit.”

Last year, Francis noted, was Cardinal Alencherry’s “50th anniversary of priestly ordination and 25th anniversary as a bishop. “Now that you have reached two significant jubilees and accomplished the pastoral objectives set for the flock entrusted to your care, I consider your resignation not as the conclusion but the fulfillment of your service,” the Holy Father told the prelate.

The Vatican said Curia Bishop H.E. Sebastian Vaniyapurackal, titular bishop of Troina, would serve as the interim administrator of the Syro-Malabar Church until the election of the new major archbishop.

The Vatican on Thursday said Francis had also accepted the resignation of Archbishop Andrews Thazhath, apostolic administrator of the archeparchy since July of last year. Archbishop Thazhath remains metropolitan archbishop of Trichur of the Syro-Malabars.

Bosco Puthur, bishop emeritus of the Eparchy of St. Thomas the Apostle of Melbourne of the Syro-Malabars (Australia), will serve in that role “sede vacante et ad nutum Sanctae Sedis,” the Holy See said.

In addition to the letter, on Thursday the Holy Father sent a video message addressed to “brothers and sisters of the Archeparchy of Ernakulam-Angamaly” in which the Pope confronted a long-standing liturgical dispute in the Syro-Malabar Church in India.

The Syro-Malabar Church is one of the 23 autonomous Eastern Catholic Churches in full communion with Rome. The Eucharistic liturgy of the Syro-Malabar Church, known as the Holy Qurbana, has been the subject of a long, complex dispute over which direction the priest should face when celebrating the liturgy.

Protests against the adoption of a uniform liturgy have included a hunger strike by priests and the burning of effigies of cardinals.

Francis has intervened in the dispute several times, including last year when he asked opponents of the uniform liturgy to take the “difficult and painful step” of accepting the change. In August he appointed Slovak Archbishop-Bishop Cyril Vasil’ to help resolve the ongoing disagreement.

Below is the Pope’s letter translated into English.

***

To My Venerable Brother
His Beatitude Mar George Cardinal Alencherry
Major Archbishop of Ernakulam-Angamaly
of the Syro-Malabar Church

As you celebrated last year your fiftieth anniversary of priestly ordination and twenty-fifth anniversary as a Bishop, I was pleased to join you in giving thanks to the Lord, expressing as well my gratitude for the dedication shown over the course of those years by your many pastoral and educational efforts and initiatives. In particular, since 2011, the year of your election as Father and Head of the Major Archepiscopal Church of Ernakulam-Angamaly, the signs of your zeal and generosity were numerous, as you laboured unceasingly for the achievement of various important milestones in the life of this Particular Church.

In this regard, I think of the recognition of the All-India jurisdiction, the establishment of the offices of the Procurator in Rome and the erection of Eparchies in Australia, Canada and Great Britain. It is also encouraging that various provisions for the pastoral care of the faithful in the Arabian Peninsula are under serious consideration. You have attended to all this without neglecting the ordinary path of the Church, in considering, together with the Synod, pastoral care in catechesis and the liturgy, formation of the clergy and accompaniment of young people, especially in the diaspora, while not forgetting to give attention and service to the poor and those most in need.

The year 2022 witnessed another important event in the life of the Saint Thomas Christians as well as in the universal Church: the 1,950th anniversary of the martyrdom of the Apostle who, according to tradition, brought the proclamation of the Gospel to India. There, as a martyr, he conformed himself totally to his Lord and God (cf. Jn 20:28) through the supreme sacrifice of his life. Guided by this example of Saint Thomas, and out of love for the risen Lord and his Church, in 2019 you offered to step away from the pastoral governance of the beloved Syro-Malabar Church when faced with divisions and protests. Yet at that time, the Apostolic See accepted the judgment of the Syro-Malabar Synod of Bishops, which did not consider it the suitable moment. The Synod, however, could not fail to recognize in your request the heart of a Pastor who set the unity and mission of the Church above everything else.

Now that you have reached two significant jubilees and accomplished the pastoral objectives set for the flock entrusted to your care, I consider your resignation not as the conclusion, but the fulfilment of your service. Indeed, this step represents a further witness of fidelity to the Gospel and a new way of serving the Church, above all through contemplative and intercessory prayer, as well as by continuing to offer your counsel to the Dicasteries of the Roman Curia of which you are a member.

In light of these considerations, together with the occurrence of the centenary of the Syro-Malabar hierarchy, and always mindful of the good and unity of the People of God, I have decided to accept your resignation as a sign of your openness and docility to the Holy Spirit. Invoking the intercession of Saint Thomas the Apostle and assuring you of my prayers, I impart my blessing to you and to the whole Major Archepiscopal Church of Ernakulam-Angamaly.

At the end of the Angelus on Friday, December 8, Pope Francis announced to the entire Church from his apartment window: “I am pleased to announce that on May 25 and 26 next year, we will celebrate in Rome the first World Day of Children. The initiative, sponsored by the Dicastery for Culture and Education, addresses the question: What kind of world do we want to pass on to the children who are growing up? Like Jesus, we want to put children at the center and take care of them.”

The First World Day of Children (WDC) is an unprecedented event. It arises from Pope Francis’s desire to focus on the future of the youngest, asking everyone to care for them, guide them towards good growth, and listen to them.

“On May 25 and 26, we want to imagine with the children – based on their dreams and desires – a different world, where there is peace, care for the environment, and a choice for fraternity. This day is also a message to the adult world to stop and listen to the simple and direct questions of the little ones, who ask for peace and respect,” declared Father Enzo Fortunato, Marco Impagliazzo, and Angelo Chiorazzo, coordinators of the Organizing Committee of the First World Day of Children.

Introduction By Rev. Pankiras Aruplappan:

As a little boy preparing for the first Communion, I was taught that the Holy Orders give one the freedom to celebrate the Eucharist and administer the sacraments. As I grew in age, I was told that it was at the Lord’s Supper Jesus instituted the Eucharist and priesthood. And both these intrigued me all along and was on search as to the real meaning of these two, especially the Eucharist, said to be the ‘core mystery of Christian faith’.

Yesterday, on my friendly visit to Fr. Jose Kaleekkal, at his residence at Ades Veedu, Anthamon, near Kottarakkara, while sharing our common concerns, the topic of Eucharist came in and in that context he presented me with a lovely book addressing my above search, the ‘Seven Baskets Full – The All-Embracing Lord’s Supper’ by Subhash Anand, on Eucharist.

I could not wait to read it. So, started from the cover page with the opinions on the book… Not skipping any page came to the Preface which enthused me like anything, I am sharing that with you all verbatim as I felt rather compelled to, of course typing it from the book… (Reverend Father Panky Arulappan.)

The Preface By Subhash Anand

‘It was September 1967. Some of us were making our ordination retreat. Our most respected professor of systematic theology, Fr. Josef Neuner, SJ, was with us as our guide. We were fortunate to have him: a man deeply in love with Jesus and his Church. During a conversation with him, I asked him: “Could the historical Jesus institute the Eucharist as we understand it today?” He smiled and remained silent. His silence spoke to me. Since then that question kept on popping up in my mind. The years that followed kept me busy with some other studies, followed by years of teaching and accompaniment. My work at Jnana Deep Vidyapeeth, Pune, required that I focus my attention on Indian Philosophy and Religions. After I retired from Jnana Deep Vidyapeeth, and returned to Udaipur in 2009, I got immersed in the work of a Hindi commentary on the Bible. That kept me occupied for the next nine years.

Sometimes I managed to find some time to get back to my question. Once the work on the commentary was over, I could return to that question with greater leisure.

It(n) the meanwhile I read Jose Antonio Pagola’s bestseller Jesus: An Historical Approximation (Bangalore, Theological Publications in India, 2013). The book made me see better the importance of the question that kept on haunting me all these years. Pagola tells us” “I am convinced that Jesus is the best we have in the Church and the best we can offer to modern society. Even more: I believe, as many other thinkers do, that Jesus is the best that humanity has ever produced” (p.15). At first, I was wondering why Pagola needs to tell his Christian readers that Jesus is the best we have in the Church. I thought every Christian shared Pagola’s conviction. As I continued reading, I began to see the deep anguish the writer experiences at the fact that many Christians, “good women and men, live on the ‘epidermis of faith’, nourished by a conventional Christianity. They find religious security in the beliefs and practices that are within their reach, but do not live in joyful relationship with Jesus Christ” (p.27). In their lives, Jesus has been displaced by Mary and all their patron saints, and by all the dogmas, rituals and rules of the Church. The Church’s claim that devotion to Mary and the saints, that all her dogmas and laws, that all her rituals and rubrics, are meant to lead people to Jesus is just not borne out by empirical data. Coming to Jesus is not a passing sentimental experience; it is an abiding soul-stirring challenge. We cannot really come to Jesus without (effectively and) effectively reaching out to our sisters and brothers, particularly those who are in need and who are neglected by the society at large (Mt 25.31-46).

There are different reasons why we are satisfied with so little. First, unlike the first disciples, the vast majority of Christians today were baptized when they had not yet reached the age of reason. We did not make a mature choice to become Christians. It is time that we seriously reflect on the practice of infant-baptism. One African theologian has lamented that in Africa, there are many baptized people, but very few Christians. Second, most of the churches have fallen into the trap of organized religion, which domesticates the prophetical vision of the founder, and offers an easy way of being ‘religious’. Pagola laments: “I know how tempting it is to live correctly within the Church, without worrying about the one thing Jesus taught: the kingdom of God and its justice (p.27). The leaders of organized religions know quite well that were they to make really difficult demands, they might lose a good part of their clientele and their livelihood.

The domestication of the prophetical vision of Jesus has also left its devastating impact on the Lord’s Supper: it was reinterpreted to serve the agenda of the priestly community; it satisfies our emotional needs but does not challenge us. For instance, in the Roman Catholic Church, the vast majority of bishops and priests celebrate the Eucharist almost daily; yet empirical studies indicate that our life-style is not a challenge to the laity. Sad to say, very often many of us are even lacking in the basic qualities that are expected of a decent human being. So often, Pope Francis has lamented the pervasive presence of clericalism within the Church. Clericalism reveals itself in arrogance, abuse of authority, abuse of the church funds, abuse of helpless people, refusal to consult people, refuse to be accountable, giving more importance to our comforts and conveniences, etc. In short, we can misbehave with impunity.

So too, members of non-clerical religious congregations participate in the Eucharist more or less every day; but many lay people wonder: “Do we still need religious in the Church?” The reason for this question is simple: most religious do not fulfil their primary responsibility: to be a countercultural presence in the world at large. I am not saying that we priests, bishops and religious are all bad people. Most of us are not adequately Christian. We have succumbed to the seductive charm of the consumer culture; we feel carried away by the spirit of competition that characterizes the modern professional world. We believe that assertive action rather than transformative presence is what the society most appreciates today. As a result, even the most powerful symbol of Jesus – the shared meal – has been hijacked by the brokers of organized religion. It has been reduced to a convenient ritual that only serves to reinforce mediocrity.

Jesus was a contemplative. We see him often at prayer all alone in some lonely place. He experienced God as a very loving parent, who is always and everywhere accessible to all his children. Jesus wanted to share this experience with others. Hence, he shared meals with all kinds of people. This was an invitation to the unbrokered experience of the Kingdom of God that shatters all boundaries we lay down and negates all the hierarchies we set up. The Father wants us to approach him directly. The moment we sincerely wish to do so, he runs to meet us and gathers us into his loving embrace. He does not wait for us to go through some atonement ritual. He does not wait for us to be escorted into his holy presence by some professional brokers. To reveal to us his love and compassion he sent his son as our brother. Somehow we find it difficult to believe that God could be so humane and humble so as to bypass all formalities. We prefer to think him as a king who is surrounded with many courtiers and these have been instructed to enforce proper protocol. We are comfortable with brokers not only on earth, but we also seek brokers in heaven. The brokers on earth are busy multiplying brokers in heaven. That brings them additional importance and brokerage.

This was the religion of the Old Testament. It was a thoroughly organized religion, with a highly institutionalized liturgy, controlled by a three-tiered clergy: Levite, priest and high priest. This hierarchy was taken care of by the offerings the people brought to the temple of Jerusalem. Hence, the clergy had to multiply occasions for people to visit the temple. They multiplied rituals for different occasions. It was a veritable religious consumer market. All the adult males had to visit the temple in Jerusalem at least three times a year. The Jews were told that they could not come before the Lord empty-handed (Ex 23:15, 34:20; Deut 16:16). This organized religion, with its institutionalized liturgy, found its expression in a host of cult-related laws. Even the priests could approach the sanctuary only when they were dressed in protective vestments. They generated sacred texts that legitimized their claims, perpetuated their position and ensured their prestige.

The demands of a highly organized religion was the burden (zugos) some early disciples of Jesus wanted to impose on the Gentile followers (Acts 15:28). This was the burden that Jesus had in mind when he invited people to come to him: “Come to me, all who labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden (zugos) is light” (Mt 11:28-30). When the Son of Man comes to judge us, the norm will not be the requirements of any organized religion, but the simple demands our humanity makes of all of us (Mt 25:31-46).

To understand the call to be disciples of Jesus, we need to take very seriously the mystery of Incarnation. The way Roman Catholic theologians make claims about Jesus, makes me feel that they are actually operating within a Docetic frame: the pre-Easter Jesus knew everything: he even knew that he was God! Most of our Eucharistic Theology reveals a Docetic presupposition. The Eucharist of Jesus is an invitation to share a real meal with others, especially with the needy. It is an invitation to break ourselves for others. This is the deeper meaning of Incarnation: God emptying himself for us. He does this not to save us from sin, but to reveal to us his unbounded love. God becomes man to teach us that just by being decent women and men we can come to him. God comes to us, so that we may go out to the others, crossing all boundaries and ignoring all hierarchies. The shared meal of Jesus was meant to symbolize this call to be human and humane.

While working on this book I had some very happy experiences. My deepest convictions were confirmed. A careful reading of the New Testament and the early Church Fathers was a very refreshing and reassuring experience. The foundational texts and the earliest Christian writers speak a lot about worship, but very little about cult – if at all. For them the discipleship of Jesus is the best worship we can render to his Father. They give great importance to love of neighbour and prayer, but speak very little about the Eucharist. One reason could be that already within the life-time of Paul, the Eucharist had been distorted (1 Cor 11:16-34). It became a ritual that did not demand an adequate ethical commitment. John had foreseen this possibility; he does not give us the institution of the Eucharist in his Gospel. During the Last Supper, Jesus washed the feet of his disciples, and explained his action as an invitation to love one another through humble service, telling them to do this in remembrance of him.

The discipleship of Jesus, the poor prophet from Nazareth, is anything but easy. It calls us to carry our cross and walk with him. This is the best sacrifice we can and ought to offer God. Jesus wants us to remember him by breaking ourselves for others. An actual meal, shared with others, particularly with the needy, expresses our willingness to become the bread broken for others, the cup poured out for others. As his disciples, we are called to give away our most precious belonging to empower others. God calls us as he called Abraham: to sacrifice our only son. God gives the lead. By doing this we will live the mystery of Incarnation: God breaking and pouring out himself for us. This will demand that we go much beyond the rituals and devotions we are so habituated to, that we set out on a journey of contemplation, not knowing where we are going (Heb 11:8), but confident that the Risen Lord is journeying with us.

Cult tends to keep us infantile all our life. True, as humans we need some signs and symbols; but these cannot be mandatory always and everywhere. Very few symbols have an evocative value for all humans; these emerge from our shared humanity and from the awareness of what his humanity really means. True, sometimes we need to come together to pray. But shared silence too can be deep community prayer. Through contemplative prayer we will attain human maturity, and the full stature of Jesus Christ (Eph 4:13). Then we will understand that we are all guests of God. We are trustees not owners. Even the wealth we have acquired through hard and honest labour is not ours. It is meant to be shared with others. Contemplative prayer will shape our vision and our life. We will not be carried away by the pomp and glamour of our consumer markets. We will not allow our need for comfort, convenience and pleasure to dominate us. Our life will be simple: we will use for ourselves as much resources as we really need so that the other sisters and brothers of Jesus will also have what they really need. Our life itself will become our Eucharist. Then, and only then, will we discover the real meaning of the Lord’s Supper. Then, and only then, will our celebration of the Eucharist have some meaning.

In an extraordinary display of cultural and spiritual celebration, Ayodhya is gearing up for an unprecedented Deepotsava, aiming to set a world record by lighting an astonishing 24 lakh earthen lamps at 51 ghats along the serene Saryu River. With 25,000 dedicated volunteers, this three-day event, commencing from November 10 to 12, will illuminate the city and captivate the world, paving the way for a grand opening of the Ram temple in January.

The scale of this year’s Deepotsava is nothing short of historic, with a light and sound show scheduled to grace Ram Ki Pauri for the next five years. Furthermore, a monumental digital screen, purported to be the largest in the country, will be deployed to narrate the illustrious history of Ayodhya and the state of Uttar Pradesh.

During a recent review meeting in Ayodhya, Chief Minister Yogi Adityanath affirmed the significance of this event, stating, “Ek nav Ayodhya, ek bhavya Ayodhya ka darshan desh aur duniya ko dekhne ko milega. Iska pehla rehearsal deepotsava mein dekhne ko milega.” (Soon, the entire country and the world would see a new and grand Ayodhya, and Deepotsava in Ayodhya this year would be the first rehearsal for the same).

Ayodhya’s District Magistrate, Nitish Kumar, expressed, “Deepotsava this year will certainly be a grand event compared to the past. Apart from aiming to set a world record by lighting 24 lakh diyas, we are aiming to make other records like putting up the country’s biggest digital screen to display the history of Ayodhya as well as Uttar Pradesh.”

The festivities are set to commence on November 11 and extend for a week, encompassing not only the breathtaking illumination of lamps but also a series of cultural events. The awe-inspiring light and sound show at Ram Ki Pauri, making its debut this Deepotsava, will become a regular feature for tourists and pilgrims.

Deepotsav was initiated in Ayodhya six years ago during Chief Minister Adityanath’s first term. Notably, last year’s event saw 15 lakh diyas illuminate various ghats in Ayodhya.

Preparations have been thorough, with volunteers from different organizations, including 27 colleges and 19 intermediate colleges in Ayodhya and nearby areas affiliated with Ram Manohar Lohia Awadh University, receiving training in lighting diyas. The logistics are impressive, with approximately 65,000 diyas planned to be illuminated at Ram Ki Pauri alone.

Beyond the 50 ghats, diyas will adorn significant religious and historical locations throughout Ayodhya. Given the magnitude of this endeavor, volunteers will commence placing diyas from November 8 at various ghats. To streamline the process and facilitate an accurate count, these diyas will be arranged in approximately 12,500 blocks, each containing around 196 lamps.

As Ayodhya readies itself for this grand spectacle, the world awaits the illumination of millions of diyas, symbolizing the spirit of unity and celebration that lies at the heart of this historic Deepotsava.

New data from the Vatican reveals significant trends in the global Catholic population. The Vatican’s annual report, released on World Mission Sunday, covers the period from December 31, 2020, to December 31, 2021. The report indicates that Africa experienced the largest increase in the number of Catholics in 2021, while Europe continued to see a decline in Catholic numbers.

The global Catholic population reached 1,375,852,000 by the end of 2021, marking an overall increase of 16.2 million compared to the previous year. The African continent saw substantial growth during this period, with 40 million people added, including 8.3 million new Catholics.

Pope Francis demonstrated a particular focus on Africa by visiting the heavily Catholic regions of the Democratic Republic of Congo and South Sudan in early 2023. Despite this growth, the percentage of Catholics worldwide decreased slightly, standing at 17.67% in 2021 compared to 17.7% in the previous year.

The data also indicates changes in the number of Catholic priests globally. The total number of priests decreased by 2,347 to approximately 408,000. Europe experienced the most significant decline, with 3,632 fewer priests than the previous year. However, Africa and Asia recorded a net gain of more than 1,500 priests and half that many, respectively. The Americas saw a decrease of nearly a thousand priests, while Oceania had a minor gain of fewer than a dozen.

It’s worth noting that the decline in the number of priests in 2021 was less dramatic than in the previous year when there was a decrease of 4,117 compared to 2019.

The data also highlights variations in Mass attendance rates among Catholic populations. Some African countries, such as Nigeria, Kenya, and Lebanon, have high proportions of Catholics attending Mass weekly or more, with Nigeria leading at 94%. In contrast, countries like Germany, France, Switzerland, and the Netherlands have less than 15% of Catholics attending Mass weekly.

The number of permanent deacons saw little change, with a gain of 541 worldwide, totaling 49,176. Europe and the Americas recorded the most substantial gains, with 150 and 139 additional permanent deacons, respectively.

In contrast, the number of male religious decreased by nearly 800 globally, primarily due to losses in Europe, the Americas, and Oceania, partially offset by a gain of 205 religious men in Africa.

The situation for women religious was more challenging, with a decline of 10,588 during the study period. Europe experienced a significant loss of over 7,800 religious women, while the Americas also saw a reduction of more than 5,000. In contrast, Africa gained over 2,000 religious women.

The data indicates variations in the number of lay missionaries and catechists across continents. The Americas experienced a significant drop of almost 4,000, while Africa and Europe saw modest gains, and Asia recorded a more substantial gain of nearly 670.

When it comes to major seminarians, Africa was the only continent that registered an increase, with a net gain of 187. Africa also had the highest number of major seminarians overall, totaling nearly 34,000. In contrast, Asia, Europe, and the Americas experienced triple-digit losses, while Oceania’s numbers remained relatively stable. Overall, the number of major seminarians worldwide decreased by nearly 2,000 to around 110,000.

However, the total number of minor seminarians saw a global increase, with a gain of over 300, reaching 95,714. Africa led with a gain of more than 2,000, while Asia experienced the most substantial loss, with 1,216 fewer minor seminarians.

The Catholic Church operates a significant number of educational institutions and healthcare facilities worldwide. There are over 74,000 kindergartens, nearly 101,000 Catholic primary schools, and 50,000 secondary schools. The Church serves around 2.5 million Catholic high school students and 4 million university students.

Africa holds the highest number of infant pupils, Catholic primary schools, primary school students, and Catholic secondary schools. It ranks third in terms of secondary school students, following Europe and Asia. The Americas have the largest number of university students in Catholic schools, representing over half of all Catholic university students worldwide. Asia leads in the number of Catholic high school students, with 1.3 million.

Additionally, the Catholic Church operates 5,405 hospitals worldwide, along with 15,276 homes for the elderly and needy, and 9,703 orphanages, with Asia hosting the largest share of orphanages.

The Interfaith Education Panel, hosted by Congressman Jamie Raskin (D-MD) on Wednesday, October 18, focused on interfaith approaches to preserving academic freedom and inclusivity in
our nation’s public school classrooms and libraries. The Sikh Coalition joined allies including the American Library Association, Students Engaged in Advancing Texas, and the Interfaith
Alliance for the conversation.

In the course of the conversation, panelists discussed how our communities can fight back against efforts to ban books that are inclusive of different communities, as well as the wider nationwide campaign to constrain public schools and libraries in the service of extreme political and religious views. The Sikh Coalition understands these issues to be closely linked to highly politicized conversations about “Critical Race Theory” in our nation’s recent political dialogue; to understand how fear-mongering around inclusive education harms our efforts to ensure Sikhi is represented and respected in classrooms, read our community FAQ on this issue.

We continue to believe that all children deserve to feel safe and included in school, which means seeing themselves and their experiences reflected in both instruction and reading materials. As Sikhs, we know what it is like to have inaccurate information about our community taught in schools, and to be left out of classroom conversations entirely—which is why we choose to fight
alongside other communities against this latest wave of marginalization.

Earlier this week, the Sikh Coalition was proud to join a panel discussion titled Banned Beliefs: How People of Diverse Faiths are Fighting to Protect Our Public Schools and Libraries.

The Sikh Coalition continues our comprehensive work to ensure Sikh representation and inclusion in educational materials and classrooms across the nation so that our children feel both
safe and seen by the education system. Earlier this month, we celebrated as Connecticut joined 17 other states and Washington, DC, in adding Sikhi to their state social studies standards as a
result of advocacy by our organization and the local sangat. And in September, the Sikh Coalition was also proud to launch our new Education Advisory Committee, welcoming six Sikh educators, DEI experts, community activists, and parents who bring a wealth of experience and expertise to our ongoing campaigns.

Finally, as a reminder, our ‘Back to School Toolkit’ includes a wide range of content—including our Educator’s Guide to Sikhism; lesson plans and classroom content for both elementary and
middle/high school-aged students; anti-bullying content for parents and administrators; content for librarians; accommodation letters (scroll down after clicking link) for students who maintain
articles of faith; and more—all available for free on our website.

The Vatican is set to host a significant ecclesiastical event from October 4th to 29th, bringing together Catholic clergy and laypeople from around the world. This assembly, known as a synod, serves as a platform for discussions on the concept of synodality, with a particular focus on the themes of communion, participation, and mission within the Church.

While some might perceive this event as merely a gathering to discuss gatherings, the term “synodality” has taken on a broader meaning under the leadership of Pope Francis, reflecting his vision for dialogue and decision-making within the Catholic Church.

Addressing concerns about the perceived complexity and insularity of the event, Pope Francis acknowledged, “I am well aware that speaking of a ‘Synod on Synodality’ may seem something abstruse, self-referential, excessively technical, and of little interest to the general public.”

This synod will bring together a diverse group of 464 participants, including Catholic clergy, laypeople, and women, to engage in discussions on pressing issues confronting the Church, ranging from sexual abuse and LGBTQ inclusion to the ordination of women. Pope Francis emphasized the significance of this gathering, stating, “It is something truly important for the church.”

Understanding the Synod on Synodality

The Synod on Synodality is the culmination of a two-year process that commenced in September 2021 when the Vatican released a preparatory document and guidelines for preparing for the synod. Catholic communities worldwide then convened in their parishes to deliberate on the questions posed by the synod. The outcomes of these local conversations were subsequently relayed to their respective bishops’ conferences.

After thorough discussions and debates among bishops, their conclusions were forwarded to the Vatican. In September 2022, a group of approximately 30 experts, theologians, and pastoral workers convened in Frascati, near Rome, to craft a guiding document for the next phase, titled “Enlarge the Space of your Tent.” This document was dispatched to Continental Assemblies, comprising groups of bishops divided by continents. Additionally, Eastern churches and Catholic advocacy groups offered their perspectives on the synodal topics.

The outcomes of these continental discussions were once again communicated to the Vatican. The synod office then produced another document, “Instrumentum Laboris 2,” which will shape the discussions at the forthcoming synod.

Key Dates and Events

The synod’s official activities will commence with a consistory on September 30th, during which 21 new cardinals will be appointed. This will be followed by an ecumenical vigil in St. Peter’s Square. Subsequently, synod participants will embark on a spiritual retreat in the town of Sacrofano, where they will have the opportunity to interact and converse with one another until the eve of the synod on October 3rd.

On October 4th, Pope Francis will preside over the inauguration Mass for the synod. In an announcement made in April, the Vatican revealed that the synod will be extended, with participants reconvening for a second session in the fall of 2024.

Throughout the month-long synod, various significant gatherings and events are scheduled, including Masses, pilgrimages, retreats, and a prayer session for migrants and refugees on October 19th. On October 25th, attendees will gather in the Vatican gardens to recite the rosary.

Location of the Synod

In a departure from tradition, the synod will be hosted at the larger Pope Paul VI Hall, which can accommodate over 6,000 individuals. This choice reflects the growing number of participants attending the synod.

Notably, representatives from Eastern churches and high-ranking members of the Roman Curia will also be in attendance. Pope Francis personally selected 120 delegates. To foster a synodal atmosphere and encourage what the “Instrumentum Laboris” describes as “conversations in the spirit,” there will be spiritual assistants, 28 theologians, and 34 facilitators. While the spiritual assistants will participate in the retreat alongside synod attendees, the facilitators and theologians will remain in Rome to prepare for the summit. These theologians and facilitators will be encouraged to document their reflections and observations during the synod proceedings.

Remarkably, two bishops from China will participate, having received approval from Beijing authorities and the Vatican’s endorsement. This marks the second time that Chinese bishops have been permitted to attend a synod, with the first instance occurring during the synod on young people in 2018. It’s worth noting that the Vatican and China lack formal diplomatic relations, although they recently renewed an agreement regarding the appointment of bishops.

Participants in the synod were selected by their respective bishops’ conferences, with guidance from the Vatican, which recommended the inclusion of laypeople and, notably, women. However, it’s important to note that there are participants, such as U.S. Cardinal Raymond Burke, who dissent from the synod itself, with Burke having referred to it as a “Pandora’s box.” Additionally, the synod will host several German attendees who support the Synodal Way, a consultative process involving bishops and lay Catholics in Germany that unfolded between 2019 and 2023 and proposed progressive positions on issues related to sexuality and the inclusion of women.

The upcoming synod, a significant event in the Catholic Church’s calendar, aims to revolutionize the way synodality is put into practice. Traditionally, synods involved lengthy speeches by a panel of speakers, often criticized for their predetermined outcomes. Pope Francis has hinted at this issue in past synods led by his predecessors.

In this unique synod, participants will present their views briefly, followed by a moment of silent reflection and prayer. The event is structured into five modules: Synodality, Communion, Participation, Mission, and a final assembly for voting. Following the general assembly’s public speeches and testimonies, attendees will be divided into language groups such as English, Italian, French, Spanish, and Portuguese.

These working groups, known as “circoli minori,” will delve into the topics in detail, commencing their discussions with a prayer for guidance from the Holy Spirit. Theologians and facilitators will only participate in plenary sessions, not within the working groups. Summaries of the discussions generated by the smaller groups will be forwarded to the Secretariat of the Synod office, led by Cardinal Mario Grech. This office will compile all the information and provide a digital copy to the theologians who attended the synod. These theologians will be responsible for crafting a final synthesis, which will be submitted for a vote during the plenary assembly.

Rev. Orm Rush, a professor at Australian Catholic University and a member of the theological commission on the synod, likened the process to the unfolding of a mystery novel. Interestingly, the Vatican has opted to keep the conversations at the synod confidential. While the opening session will be livestreamed to the public, the subsequent plenary sessions and discussions within the circoli minori will be conducted behind closed doors. Journalists covering the synod will rely on occasional briefings from the Vatican’s communication department.

This decision, according to Rush, is not intended to exclude journalists but rather to create an environment where participants can engage without the distractions of external influences and animosity. The aim is to foster a spirit of constructive dialogue.

The Significance of the Synod

The organizers of the synod acknowledge that predicting the outcomes of the discussions is impossible, as they assert that the process will be guided by the Holy Spirit. However, the path leading to the event offers insights into the expectations of participants and observers.

At the parish level, synodal discussions highlighted the need for reflection on the role of women in the church, the inclusion of gay and lesbian Catholics, and the possibility of a married priesthood. These concerns resonate not only in Western churches but also among faithful in parishes worldwide, who grapple with aligning these issues with their beliefs.

Synod organizers have affirmed that these concerns will be central to the discussions, with the “Instrumentum Laboris” containing questions addressing them. The synod also provides an opportunity to reconsider decision-making processes within the church’s hierarchy, emphasizing the importance of bishops collaborating with parish councils, assuming responsibility for their dioceses, and ensuring accountability in cases of sexual abuse.

Although the Vatican has yet to confirm the production of an official synod document, it is likely that participants will vote on such a document emerging from their conversations. This document will probably be sent back to the local church level for further discussion and potential amendments before the 2024 summit.

It’s important to note that changes in doctrine and morality are not on the table, according to Vatican officials. However, reshaping decision-making processes and power structures within the historically hierarchical institution could pave the way for future changes in these areas.

(RNS) — It is said in the Hindu scriptures that the blue-skinned Lord Krishna was a sweet yet mischievous child who would steal handfuls of fresh, sweetened butter from his cow-herding neighbors.

It follows, then, that celebrations of Krishna’s birth, or Janmashtami, include an abundance of food. At midnight Wednesday (Sept. 6), Bhakti yogis, or devotees of Krishna, broke their daylong fast together by welcoming Bal Gopal, or baby Krishna, to the world with his 56 favorite foods. This ritual of Chhappan Bhog, an originally North Indian ritual, includes a specially arranged platter of mouthwatering vegetarian dishes, many of them milk-based. 56 meals represent Krishna’s eight meals a day multiplied by the seven days he is said to have lifted the Govardhan mountain.In addition to feeding the incarnate of Vishnu, International Society for Krishna Consciousness temples around the world doubled up their Chhappan Bhog practice with a community food offering. Home-cooked meals from devotees will be offered to the Krishna and his consort, Radha, before donation — so long as they do not contain mushrooms, canned or frozen vegetables or fruits or store-bought preparations.

These offerings must be satvik: strictly vegetarian, and without any onions or garlic.  While individual Hindus may differ on their definitions of vegetarianism, such as whether or not sulfur-rich bulbs or root vegetables are permissible, pure vegetarian food is considered the most sacred by many, and is thus commonly used in the ritual of naivedyam, or food offering.

Not all Hindus are vegetarians. Even still, animals are revered by many Hindus for their loyal hearts — especially the cow, who offers nourishment in the form of milk, butter and ghee.

“The food we eat can have an impact on our spiritual development,” said Anuttama Dasa, the director of international communications for ISKCON. “If I cause pain to another living entity for my own selfish needs, then I will accrue bad karma.”

ISKCON, which was started under a tree in New York City’s Tompkins Square Park in 1965, is considered a sect under the vast umbrella of Vaishnavism, the Hindu denomination dedicated to Vishnu and his avatars. Often recognized for adherents’ street-side chanting and singing, ISKCON now boasts more than a million followers worldwide, upward of 600 temples with free Sunday dinners and one of the world’s largest vegetarian relief programs.

Tulasi Srinivas, an anthropology professor at Emerson College and the daughter of Rukmini Srinivas, a famous chef and cookbook author, points to the highly aesthetic and complex meals prepared daily by Vaishnavites around India — including the tradition in Udupi of cooking 108 dishes daily for Krishna — as examples of the intricate web of food-based rituals within Hinduism.

“The myths around Krishna are of luxury,” said Srinivas. “If you offer 56 dishes, it’s a return of blessings a thousandfold.” For Hindus worldwide, cooking healthy and seasonal food is often seen as an act of bhakti, or devotion, in itself. Practitioners show daily reverence to God by first offering their food to deities, then only consuming it after it has been sanctified and turned into prasadam.

“The (Hindu) relationship to food is a relationship of abundance,” said Srinivas. “The more you offer, the more you get back.”

For Janmashtami at ISKCON, practitioners who cook and bring offerings to the temples must follow the sect’s four regulative principles: truthfulness, cleanliness, compassion and austerity.

Dasa says the sect is rooted in the belief that the ultimate goal for human beings is to reawaken their original, eternal connections with God — whom they believe has sent messengers and prophets to earth over time and across cultures, including Krishna, Jesus Christ and Buddha.

“No matter how much money we get, or how beautiful we are, or how famous we become, we will never be satisfied,” said Dasa, whose name was given to him from the founder of ISKCON, A.C. Bhaktivedanta Swami Prabhupada. “We are spiritual beings in the material world.”

Dasa says that fasting, a tenet of many religions, allows for the mind to be pacified and the body to be centered during auspicious days like Janmashtami. Coupled with the repetitive mantra meditation of “Hare Krishna,” many ISKCON devotees say this practice can deliver the mind from materialistic thinking and closer to a direct line of communication with God.

“It’s not the easiest thing in the world to do,” said Dasa about fasting. “But it’s nice to be able to say, this is a special day for slowing down and thinking about what’s important — our relationship with God.”

Whether Hindus are fasting or enjoying an abundance of food, many Hindu food rituals tie back to the ancient wisdom of Ayurveda—a philosophy that dictates that the food we eat influences the way we feel.

India has the highest percentage of vegetarians in the world, largely due to its majority Hindu population. And according to a recent Pew Research study, 51% of Hindus in India and an even larger percentage of Jains said they would never eat food in the home of someone whose religion has different rules about food than theirs.

However, Srinivas says the plurality of Indian food transcends the borders of Hindu dietary restrictions. “Every 100 miles is a different taste, different culture, different tribe, different set of dishes,” said Srinivas. “In the best, all-inclusive plurality of Hinduism, we get these variations. That is part of the beauty of India. And that comes through in the cuisine.”

As Janmashtami is known as the most joyous occasion of the year to followers of ISKCON, devotees were sure to celebrate with singing, dancing and region-specific birthday practices.Also on the menu for Krishna was a large birthday cake — something Dasa says is not necessarily an authentic religious practice, but one that is made with true devotion.

“Spiritual awakening doesn’t have to be difficult,” he said. “It’s actually very pleasurable. We just adjust our lives a little bit to bring Krishna into the picture.”

Jain Spiritual leader and founder of Ahimsa Vishwa Bharti (AVB) Acharya Lokesh and prominent representatives of various religions from around the world attended the inaugural session of the three-day G20 Interfaith Summit recently held at MIT World Peace University, Pune.

In his opening remarks, Acharya Lokesh emphasized the importance of religious tolerance for a prosperous and peaceful world. According to him, religious leaders can help in the fight against both environmental and ideological pollution. He maintained that religion has a deep connection with development, peace, and goodwill.

Pandit Vasant Gadgil stated that efforts should be made to spread religious texts, promote religious literacy, and foster social cohesion. Only when all faiths and denominations cooperate in this way will India’s message of “Vasudhev Kutumbakam” have any impact, he highlighted.

Archbishop Felix Machado encouraged the audience to incorporate meditation and yoga into their daily lives. He emphasized the significance of this by saying that it leads to personal contentment, family harmony, and community peace and at the same time, many diseases can be cured.

According to  Dr. Lesan Azadi, Director, Baha’i Academy Panchgani, it is everyone’s responsibility to spread the message of peace and harmony across the country and the world, so that people everywhere can put aside their differences in religion, caste, and society to stand together in times of need.

Saint Baba Balwinder Singh asserted that religion teaches us to unite rather than divide, and that only by embracing this teaching will we be able to achieve world peace and harmony through India’s pluralistic culture and the principle of Vasudev Kutumbakam.

All religions and all sects have something to teach humanity, Hazrat Rifiya Sahib said. Providing today’s youth with positive role models is crucial he said adding that it is important to inspire them to serve the national interest.

Controversy and division have persisted within an Indian archdiocese over the orientation of the celebrating priest during liturgical events. To address this ongoing issue, Pope Francis has designated Slovak Archbishop Cyril Vasil of Košice as his pontifical delegate. The Vatican disclosed that Archbishop Vasil arrived in Kochi, the hub of the Syro-Malabar Archdiocese of Ernakulam-Angamaly, on August 4.

A recent report from UCA News, an Asian ecclesiastical news agency, dated August 8, has brought to light that a substantial coalition of priests and laypeople, who are opposed to adopting the standardized liturgical directives ratified by the Synod of Bishops of the Syro-Malabar Catholic Church in 1999, has contested the legitimacy of Archbishop Vasil’s appointment.

Prior to the Synod’s resolution, there existed variance among priests in terms of their positioning relative to the altar during the celebration of the eucharistic liturgy, referred to as the Holy Qurbana in the Eastern-rite tradition. While some clergy faced the altar throughout the liturgy, others chose to face the congregation. The Synod ultimately ruled in favor of priests facing the altar during the eucharistic prayer, but directing their gaze toward the congregation during the Liturgy of the Word and again after the Communion.

In the majority of Syro-Malabar dioceses, priests promptly adhered to the Synod’s verdict. However, exceptions were made for the Archdiocese of Ernakulam-Angamaly and a select few other regions. These exemptions were rescinded by the bishops in November 2021.

The Archdiocesan Movement for Transparency, an assembly encompassing priests, religious individuals, and laity within Ernakulam-Angamaly, has expressed dissent regarding the manner in which the dispensation was revoked. The group has consistently advocated for the continuation of the established practice since 1970, wherein the priest engages with the congregation throughout the entire liturgy.

Upon the arrival of Archbishop Vasil, who previously served as the secretary of the Dicastery for Eastern Churches, the dissenting group sought evidence of his papal appointment. They sought clarification since neither Archbishop Vasil nor the apostolic nunciature had presented an official letter of designation.

The Vatican’s move to appoint Archbishop Vasil as a pontifical delegate showcases the importance it places on reconciling the deep-seated divisions within the Syro-Malabar Archdiocese of Ernakulam-Angamaly. The archbishop’s presence in Kochi, the heart of the conflict, is indicative of the Vatican’s intention to mediate and resolve this ongoing liturgical dispute.

Nonetheless, the controversy remains far from resolved. The UCA News report underscores the skepticism held by a significant group of priests and laypeople who challenge the legitimacy of Archbishop Vasil’s appointment. This skepticism is rooted in the differing perspectives on liturgical practices, with a strong adherence to the prior tradition of the priest facing the congregation throughout the liturgy.

The Synod’s ruling in 1999 aimed to standardize liturgical practices across the Syro-Malabar Catholic Church. The decision to have priests face the altar during specific moments and the congregation during others was seen as a compromise to bridge the gaps between varying practices that had emerged over time.

While many dioceses fell in line with the Synod’s guidelines, the Archdiocese of Ernakulam-Angamaly chose to retain its long-standing practice of the priest facing the congregation. The subsequent decision to retract the dispensation led to substantial discontent among certain clergy and laity, giving rise to the Archdiocesan Movement for Transparency.

This movement’s persistence in adhering to the practice established in 1970, wherein the priest remains oriented towards the congregation, reflects the deep-seated attachment to tradition and resistance to change. The liturgical orientation, for them, is not merely a matter of practice but a symbol of identity and continuity.

The doubts raised by the dissenting group regarding Archbishop Vasil’s appointment reveal a broader skepticism towards the Vatican’s involvement and its proposed solution. The absence of an official letter of designation has fueled suspicions and concerns about the transparency and authenticity of the process.

Riju Kanjookaran, the spokesperson of the Archdiocesan Movement for Transparency, told UCA News Aug.7, “Our delegates met Archbishop Vasil. He is not ready to listen to us, instead, he wants us to simply comply with the uniform Mass adopted by the synod. It leaves no scope for any further discussion or dialogue.”

The liturgical dispute within the Syro-Malabar Archdiocese of Ernakulam-Angamaly continues to stir controversy and division. The Vatican’s appointment of Archbishop Vasil as a pontifical delegate to mediate the situation demonstrates its commitment to resolving the issue. However, challenges persist, as a substantial group remains skeptical about the legitimacy of the appointment and steadfastly clings to the traditional liturgical practice. As Archbishop Vasil’s involvement unfolds, the archdiocese and the broader Catholic community keenly await the resolution of this intricate and deeply rooted liturgical conflict.

Vatican observers agreed that Pope Francis, who has named more than two-thirds of the men who will vote for his successor, was aiming to consolidate his legacy when he announced on Sunday (July 9) that he would be making 21 new cardinals. In any case, history shows that the School of Cardinals has its own brain with regards to casting a ballot, a reality Francis, chose by thirty years of moderate popes’ deputies, probable appreciates.

All things considered, the new harvest of cardinals might express more about Francis’ emphasis on a school worked for compromise and beating divisions inside the congregation.

These characteristics will be significant to the outcome of the highest point of Catholic diocesans and laypeople that starts Oct. 4 in Rome, intended to address probably the most disruptive issues in the congregation and in more extensive society: the consideration of ladies and LGBTQ individuals. The consistory, the function when the new cardinals will be made, will happen Sept. 30, just a short time previously.

“Can we just be real for a moment, we live in an exceptionally spellbound society. Today’s a troublesome world. In an interview on Wednesday, Archbishop Christophe Pierre, the Vatican’s representative in the United States and one of the candidates for cardinalhood, stated, “People are separated by ideologies.” The mission of the congregation is particularly to live in this general public which is captivated and separated, yet not to rehash the polarization but rather fix this general public,” he said.

As opposed to just fortifying Francis’ hang on the congregation, Pierre said, he sees his main goal as a cardinal will be to hold the strain in the profoundly isolated U.S. church.

Positively a portion of Francis’ new arrangements are obviously intended to give weight to other late arrangements in the Vatican order. His choice to give a red cap to Diocese supervisor Víctor Manuel Fernández, a long-term companion and individual Argentine as of late delegated to direct the Dicastery for the Tenet of the Confidence, proposes that the pope needed to additionally stress ecclesiastical endorsement for Fernandez’s initiative.

The promotion of American-born Archbishop Robert Prevost, who heads the Vatican department that oversees bishops, is analogous. The red cap for Ecclesiastical overseer José Cobo Cano, as of late tapped to lead the Archdiocese of Madrid, is a significant piece of housekeeping, giving Spanish-talking cardinals a main voice at a future gathering.

In any case, there is an effectively recognizable string of solidarity going through the resumes of large numbers of the cardinals-to-be.

Archbishop Stephen Brislin of Cape Town, South Africa, stated in a Zoom Wednesday interview, “The church has a very important role to play in terms of healing relations for us in Southern Africa.” Brislin said he sees his arrangement as a directive for compromise brought into the world from the encounters of isolation and prejudice during his country’s long period of politically-sanctioned racial segregation.

In addition, Brislin, who is currently in charge of the South African Bishops’ Conference, refuted the notion that the upcoming consistory is only meant to select a successor to Pope Francis who shares his views.

Brislin stated, “It’s not all about looking out for his legacy,” adding that he believes the appointments are intended to promote a people-centered church. He stated that diversity can still lead to unity, stressing that “a lot can be done at the local level, without clearly breaking away from the universal church.”

Variety has been a topic of Francis’ cardinal arrangements; He has created 113 cardinals from 64 nations, some of which have never had a cardinal before. He expanded this record with the principal cardinal from the Muslim-larger part nation of Malaysia, Minister Sebastian Francis of Penang. Ecclesiastical overseer Stephen Ameyu Martin Mulla will turn into the principal cardinal in the troubled African country of South Sudan.

The soul of compromise is likewise seen in the arrangements of the Latin patriarch of Jerusalem, Pierbattista Pizzaballa, who shuffles Catholic relations in the upset Blessed Land, and Diocese supervisor Claudio Gugerotti, who heads the Vatican Dicastery for Eastern Houses of worship and was ecclesiastical nuncio to Ukraine until 2020.

Francis will likewise raise Ecclesiastical overseer Luis José Rueda Aparicio of Bogotá, in Colombia, which has been wrecked by a decades-in length nationwide conflict. Remarking on his arrangement, Rueda appealed to God for all Catholics in the country “to cooperate toward harmony, life and compromise for all Colombians.”

The new cardinal arrangement in Hong Kong, Diocesan Stephen Chow Sau-Yan, endorsed under a disputable power dividing bargain among the Chinese government and the Catholic people group attached to Rome, has been dynamic in advancing solidarity between the formally acknowledged Catholic Church in the nation and the Catholic people group attached to Rome.

As though to underline the subject for the new bunch of cardinals, Francis chose to give the last red cap to 96-year-old Capuchin Minister Luis Dri, who gos through his days offering admissions — authoritatively referred to in the congregation as the ceremony of compromise — to the reliable at the Altar of Our Woman of Pompeii in Buenos Aires, Argentina.

Dri, however past the qualified age to choose the following pontiff, features the needs of this pontificate. As priests and lay unwavering plan to accumulate in Rome for the Assembly on Synodality, the capstone of Francis’ vision for the congregation, zeroing in on solidarity, compromise will get you a lot farther than governmental issues and philosophies.

However the requirement for — and, surprisingly, the meaning of — compromise changes broadly starting with one new cardinal then onto the next, wherever Francis gives off an impression of being communicating something specific that the soul of solidarity will get the congregation farther than wading into controversy or philosophies.

It’s a message that Pierre, as ecclesiastical emissary to the U.S., says will take time. ” He stated, “I will certainly continue in my own mission. I don’t know if I have done it well up to this point.” so that even the bishops themselves will start to realize that their job is to bring people together in love and peace, not to cause polarization and culture wars.

(RNS) — When Pope Francis announced Sunday (July 9) that he would be making 21 new cardinals, Vatican observers agreed that the aging pontiff, who has named more than two-thirds of the men who will vote for his successor, was aiming to solidify his legacy. But history shows that the College of Cardinals has its own mind when it comes to voting, a fact Francis, elected by three decades’ worth of conservative popes’ appointees, likely appreciates.

Instead, the new crop of cardinals may say more about Francis’ focus on a college built for reconciliation and overcoming divisions within the church.

These qualities will be crucial to the success of the summit of Catholic bishops and lay people that begins Oct. 4 in Rome, meant to address some of the most divisive issues in the church and in broader society: the inclusion of women and LGBTQ people. The consistory, the ceremony when the new cardinals will be made, will take place Sept. 30, only days before.

“Let’s be honest, we live in a very polarized society. It’s a difficult world today. People are separated by ideologies,” said Archbishop Christophe Pierre, the Vatican’s representative in the United States and one of those who will be made a cardinal, in an interview Wednesday. “The mission of the church is especially to live in this society which is polarized and divided, but not to repeat the polarization but cure this society,” he said.

Rather than merely strengthening Francis’ hold on the church, Pierre said, he views his mission as a cardinal will be to hold the tension in the deeply divided U.S. church.

Certainly some of Francis’ new appointments are clearly designed to give weight to other recent appointments in the Vatican hierarchy. His decision to give a red hat to Archbishop Víctor Manuel Fernández, a longtime friend and fellow Argentine recently appointed to oversee the Dicastery for the Doctrine of the Faith, suggests that the pope wanted to further emphasize papal approval for Fernandez’s leadership.

The same can be said for the elevation of American-born Archbishop Robert Prevost, who heads the Vatican department overseeing bishops. The red hat for Archbishop José Cobo Cano, recently tapped to lead the Archdiocese of Madrid, is an important bit of housekeeping, giving Spanish-speaking cardinals a leading voice at a future conclave.

But there is an easily traceable thread of unity running through the resumes of many of the cardinals-to-be.

“For us in Southern Africa the church has a very important role to play in terms of healing relations,” Archbishop Stephen Brislin of Cape Town, South Africa, said in a Zoom Wednesday. Brislin said he views his appointment as a message for reconciliation born from the experiences of segregation and racism during his country’s long era of apartheid.

Brislin, formally at the head of the South African Bishops’ Conference, also pushed back against the idea that the next consistory is merely aimed at electing a like-minded successor to Pope Francis.

“It’s not all about looking out for his legacy,” Brislin said, adding that he believes the appointments are aimed at promoting a church that is close to the people. Unity can be achieved even through diversity, he said, underlining that “a lot can be done at the local level, without breaking obviously from the universal church.”

Diversity has been a theme of Francis’ cardinal appointments; he’s made 113 cardinals from 64 countries, including some that have never been home to a cardinal. He extended this record with the first cardinal from the Muslim-majority country of Malaysia, Bishop Sebastian Francis of Penang. Archbishop Stephen Ameyu Martin Mulla will become the first cardinal in the embattled African nation of South Sudan.

The spirit of reconciliation is also glimpsed in the appointments of the Latin patriarch of Jerusalem, Pierbattista Pizzaballa, who juggles Catholic relations in the troubled Holy Land, and Archbishop Claudio Gugerotti, who heads the Vatican Dicastery for Eastern Churches and was papal nuncio to Ukraine until 2020.

Francis will also elevate Archbishop Luis José Rueda Aparicio of Bogotá, in Colombia, which has been decimated by a decades-long civil war. Commenting on his appointment, Rueda prayed for all Catholics in the country “to work together toward peace, life and reconciliation for all Colombians.”

The new cardinal appointment in Hong Kong, Bishop Stephen Chow Sau-Yan, approved under a controversial power sharing deal between the Chinese government and the Catholic community tied to Rome, has been active in promoting unity between the officially recognized Catholic Church in the country and the Catholic community tied to Rome.

“For Hong Kong, I hope the city can have more reconciliation,” Chow Sau-Yan told reporters on Monday.

As if to underline the theme for the new batch of cardinals, Francis decided to give the last red hat to 96-year-old Capuchin Friar Luis Dri, who spends his days offering confessions — officially known in the church as the sacrament of reconciliation — to the faithful at the Shrine of Our Lady of Pompeii in Buenos Aires, Argentina.

Dri, though well beyond the eligible age to elect the next pontiff, showcases the priorities of this pontificate. As bishops and lay faithful prepare to gather in Rome for the Synod on Synodality, the capstone of Francis’ vision for the church, focusing on unity, reconciliation will get you much further than politics and ideologies.

Though the need for — and even the definition of — reconciliation varies widely from one new cardinal to the next, everywhere Francis appears to be sending a message that the spirit of unity will get the church further than playing politics or ideologies.

It’s a message that Pierre, as papal envoy to the U.S., says will take time. “I don’t know if I have managed to do it well until now, but I will certainly continue in my own mission,” he said. “So that even the bishops within themselves will become more and more aware that their role is to be a source of love and unity and not to be a source of polarization and culture wars.”

Pope Francis on July 9 named 21 new cardinals, including the Vatican’s ambassador to the U.S., Archbishop Christophe Pierre; American-born Archbishop Robert Prevost, who oversees the appointments of Catholic bishops worldwide; and the new head of the Vatican’s doctrinal office, Archbishop Victor Manuel Fernández.

The pope made the announcement at the end of his weekly Sunday Angelus prayer from a window in the Apostolic Palace overlooking St. Peter’s Square. Francis said he would install the new cardinals during a consistory at the Vatican on Sept. 30, saying these new cardinals represent the universality of the global church and the “inseparable link” between the pope and dioceses around the world.

During the past 10 years, Pope Francis has created 121 cardinals from 66 countries, 23 of which had never been represented in the College of Cardinals. His appointments include the first Scandinavian since the Reformation, the first from Goa since an episcopal see was established there in 1533, the first from Latin America’s indigenous peoples, and the first from India’s Dalit class.

As of now, two-thirds of the cardinal electors have been cardinals created by Francis. Francis has shifted membership in the College of Cardinals away from Europe, making it all but certain that the conclave to choose his successor will be the first where Europeans do not account for a majority of electors.

Of the 21 new cardinals, 18 are under the age of 80 and would be eligible to vote in a papal conclave. As of Sept. 30, with the new additions, the total number of eligible cardinal electors will be 137.

Among the new cardinal-designates are three Vatican officials: Prevost, Fernández and Archbishop Claudio Gugerotti, 67, an Italian archbishop who in Nov. 22 was appointed as prefect of the Vatican’s Dicastery for the Eastern Churches.

Following the 2022 consistory, 83 of the cardinal electors had been appointed by Francis, 38 by Pope Benedict XVI, and 11 by Pope John Paul II.  Each of Francis’ consistories has increased the number of cardinal electors from less than the set limit of 120 to a number higher than 120, as high as 132 in 2022, though never as high as the record 135 set by Pope John Paul II in 2001 and 2003.

As of the conclusion of the 2022 consistory, of the 83 cardinals appointed by Francis who would be eligible to participate as electors in a papal conclave, only 28 (34%) are European. Some 52% of the electors were Europeans at the 2013 conclave that elected Francis, but only 40% are Europeans as of August 2022.

The creation of the new cardinal electors by the 86-year-old Francis will put the total number of cardinal electors well above the limit of 120 set by Pope Paul VI in 1975. Both Popes John Paul II and Benedict XVI also exceeded that number at various points during their papacies.

The September ceremony to create new cardinals, being held on the eve of the pope’s highly anticipated Synod of Bishops in October, will be Francis’ ninth consistory for the creation of new cardinals since his election as pontiff in March 2013. He last created new cardinals in August 2022.

Cardinals rank second only to the pope in the Church hierarchy and serve as his closest advisers. Due to their historical power and influence, they are still called the princes of the Church, although Francis has told them not to live like royalty and to be close to the poor.

Three of the new cardinals were recently named as heads of major Vatican departments, including Argentine Archbishop Victor Manuel Fernandez, head of the Vatican’s doctrinal department.

Another significant appointment was that of Bishop Stephen Chow Sau-Yan of Hong Kong. Chow is one of the major links to the Catholic Church in communist China, where the Vatican is trying to improve conditions for Catholics. The bishop visited Beijing in April.

Another is Archbishop Robert Francis Prevost, an American who was recently named head of the Vatican department that helps the pope choose new bishops, one of the most powerful posts in the Vatican.

In announcing their names, Francis said the appointment of cardinals from across the globe “expresses the universality of the Church that continues to announce the merciful love of God to all men of the Earth.”

Cardinals serve as advisers to the pontiff on matters of teaching and administration, including the Vatican’s scandal-plagued finances. But their most crucial duty is gathering in a secret conclave to elect the next pontiff.

The full list of new cardinal electors:

Archbishop Robert Prevost, prefect of the Dicastery for Bishops;

Archbishop Claudio Gugerotti; prefect of the Dicastery for the Eastern Churches;

Archbishop Víctor Fernández; prefect of the Dicastery for the Doctrine of the Faith;

Archbishop Emil Tscherrig, retired apostolic nuncio

Archbishop Christophe Pierre, apostolic nuncio to the United States;

Archbishop Pierbattista Pizzaballa, Latin Patriarch of Jerusalem;

Archbishop Stephen Brislin, Archbishop of Cape Town, South Africa

Archbishop  Ángel Sixto, Archbishop of Córdoba, Argentina;

Archbishop Luis José Rueda Aparicio of Bogotá, Colombia;

Archbishop Grzegorz Ryś, Archbishop of Łódź, Poland;

Archbishop Stephen Ameyu Martin Mulla, Archbishop of Juba, South Sudan;

Archbishop José  Cobo Cano, Archbishop of Madrid;

Archbishop Protase Rugambwa, coadjutor Archbishop of Tabora, Tanzania;

Bishop Sebastian Francis of Penang, Malaysia;

Bishop Stephen Chow, Bishop of Hong Kong;

Bishop François-Xavier Bustillo, bishop of Ajaccio, France;

Bishop Américo Manuel Alves Aguiar, auxiliary bishop of Lisbon, Portugal;

Fr. Ángel Fernández Artime, Superior General of the Salesians of Don Bosco.

(AP) — Pope Francis and a leading Sunni imam made calls for peace as the U.N. Security Council met Wednesday to discuss the importance of “human fraternity” and condemn the hatreds that kindle conflicts.

The pope, who is in hospital recovering from abdominal surgery, sent a statement saying that a third world war is being fought “piecemeal” and with the potentially catastrophic effects of nuclear weapons “the time has come to say an emphatic ‘no’ to war.”

Sheikh Ahmed al-Tayeb, the grand imam of Al-Azhar, the 1,000-year-old seat of Sunni learning in Cairo, said in a virtual briefing that human fraternity was the key to global peace, a point he and the pope had made in a joint document released in 2019.

The United Arab Emirates chose the importance of human fraternity in bringing peace as a centerpiece of its presidency of the council this month. After the appeals by the pope and grand imam and council speeches, members adopted a resolution recognizing that hate speech, racism, xenophobia, intolerance, gender discrimination and acts of extremism “can contribute to driving the outbreak, escalation and recurrence of conflict.”

The resolution, co-sponsored by the UAE and the United Kingdom, urges all countries and organizations to condemn these acts and work to prevent them. It was adopted unanimously even though some of the council’s 15 members have been accused of some of the same actions they are condemning.

UAE Ambassador Lana Nusseibeh told The Associated Press after the vote that it was a “landmark” resolution that for the first time brings together previous council resolutions addressing hate speech, racism, incitement and extremism in different ways. She said it promotes tolerance, equality, coexistence and dialogue.

Pope Francis lamented that the world is going backward from the dream when the United Nations was founded in 1945 on the ashes of two world wars that countries would move toward a more stable peace and “become at last a family of nations.”

Instead, he said, the world is seeing “the rise of myopic, extremist, resentful and aggressive nationalisms that have kindled conflicts which are not only anachronistic and outdated but even more violent.”

The pope warned of the dangers of the arms race, which he said was driven by a desire for profits from arms sales.

“It takes more courage to renounce easy profits for the sake of keeping peace than to sell ever more sophisticated and powerful weapons,” he said.

And he said the potential of a nuclear catastrophe means it’s time to seek lasting peace — not built on ”the precarious balance of deterrence” but on “the fraternity that unites us.”

Francis has gone further than any pope before him by saying that not only the use but the mere possession of atomic weapons is immoral.

Prior to that, the Catholic Church had held for three decades that nuclear deterrence could be morally acceptable as long as it was used toward mutual, verifiable nuclear disarmament. The Holy See, however, has seen that the deterrence doctrine has essentially resulted in a nuclear status quo, with arms control treaties collapsing, leading to Francis’ change in church teaching.

Al-Tayeb said his intention in speaking to the council was to urge an end to senseless wars. He cited Iraq, Afghanistan, Syria, Libya and Yemen, and the need for the council to recognize an independent Palestinian state after 75 years.

Without naming either Russia or Ukraine, he said the war unfolding on the eastern borders of Europe has instilled terror and “concern that it may regress humanity to a primitive era.”

The grand Imam said the mission pursued by Al-Azhar and the Roman Catholic Church in the 2019 document on human fraternity for world peace must be pursued by political leaders.

“Our gathering today is not a luxury but a necessity, dictated by concern for the future of humanity,” Al-Tayeb said.

U.N. Secretary-General Antonio Guterres called the declaration by the pope and the grand imam “a model for compassion and human solidarity” and urged countries and people everywhere “to stand together as one human family” and forge “an alliance of peace, rooted in the values of human fraternity.”

Japan’s religious landscape is undergoing a significant transformation due to the increasing number of mosques that have emerged in the country over the past two decades. The change can primarily be attributed to the rising number of immigrants coming from Islamic states. The number of Muslims in Japan has increased tenfold in less than one generation, with current estimates of over 200,000. Mosques that were once rare sights in Japan are now commonplace, with 113 mosques recorded in the country as of March 2021, up from only 15 in 1999.

However, this trend presents challenges and friction in the Japanese society. While it reflects a more inclusive society, it also highlights the need for tolerance and acceptance of different beliefs. A recent incident involving a man from Gambia who vandalized a Japanese shrine and confronted a woman mid-prayer has sparked concerns among Japanese social media users. “Maintaining unwavering beliefs can sometimes blind us to our surroundings and lead to inflexible thinking. It can make us resistant to accepting other perspectives, leading to friction. Islam serves as a prominent illustration of this phenomenon,” said one comment.

Another social media user remarked that “those who attack the beliefs of others cannot share our values, so we cannot live together. The existence of such a dangerous Muslim person endangers also the living environment of all Muslims.” This statement exemplifies the fear that some Japanese citizens feel towards Muslims due to the actions of a few. It also highlights the need for more education and understanding of different beliefs to promote peaceful coexistence in a diverse society.

Islam and Shinto are two distinct religious traditions with unique beliefs and practices. While both religions offer guidance and spiritual meaning to their followers, they differ significantly in their origins and core beliefs. Islam originated in the 7th century as a monotheistic religion centered on the belief in one God, Allah, and the teachings of the Quran, considered the holy book of Islam.

In contrast, Shinto is the indigenous religion of Japan, with roots that trace back to ancient times. It developed organically from Japanese folklore, rituals, and animistic beliefs. Shinto does not have a specific founder or a single authoritative scripture but is characterized by reverence for kami, the divine spirits or forces present in nature and various aspects of life. Shinto emphasizes purity, gratitude, and living in harmony with the natural world.

One notable aspect of Shinto is its inclination to embrace other religions. Shinto considers itself a religion encompassing eight million gods and often coexists with Buddhism. This inclusiveness is exemplified by the presence of the iconic torii inside many Buddhist temples. However, the concept of polytheism in Shinto is incompatible with the monotheistic nature of Islam. Islamic teachings emphasize the oneness of God and strictly prohibit the worship of any other entities, leading to potential clashes of faiths and divergent theological perspectives that make peaceful coexistence between the two religions challenging.

The rise of Islam in Japan also highlights the need for Muslims to adhere to the cultural norms and traditions of the country they reside in. The incident of the Gambia man vandalizing the Shinto shrine and confronting a woman in mid-prayer showcases the need for education and understanding of different beliefs. Respect for others’ beliefs and practices is crucial in a diverse society, and any behavior that endangers the peace and harmony of the community must be dealt with accordingly.

In conclusion, the emergence of Islam in Japan reflects a more inclusive society but also presents challenges and friction. A peaceful coexistence between different religions necessitates understanding, education, and respect for others’ beliefs and traditions. While the rise of Islam in Japan highlights the need for tolerance, it also emphasizes the importance of cultural norms and traditions to maintain peace and harmony in a diverse society.

As Mother’s Day approaches, numerous organizations will host special events or services to commemorate the occasion. Mother’s Day was first established in 1908 at Andrews Methodist Episcopal Church in West Virginia and gained national recognition in the United States in 1914. The holiday’s mid-May timing has become popular worldwide, although various countries continue to observe their own dates and customs.

Religions across the globe utilize these occasions to acknowledge the significance of diverse forms of nurturing, ranging from traditional celebrations to events that recognize modern parenting, fertility challenges, or the grief of losing a child. However, motherhood and nurturing are not solely honored on specific days. Many religious traditions incorporate goddess-centered practices that regard multiple aspects of the divine feminine as central to their belief systems.

As a professor of religious studies who travels with students to explore different cultures and practices worldwide, I’ve frequently observed their fascination with the diverse goddess traditions we come across.

Asian Traditions

Guan Yin, known by several name variations, is venerated as the goddess of compassion and mercy in numerous Eastern traditions. Interestingly, she originated as a male bodhisattva named Avalokiteshvara before being adapted into a goddess figure in various cultures worldwide. Referred to as Kannon in Japan and Quan Am in Vietnam, she is often the center of temple worship and is considered the protector of sailors and a goddess of fertility.

In Hinduism, one of the most famous yet frequently misunderstood goddesses is Kali. Often perceived as a frightening figure, she is depicted wielding multiple weapons and adorned with garments made from severed heads and arms. However, Kali also embodies a vital motherly role, channeling her fierceness into nurturing and defending all creation. As a manifestation of Shakti’s primal force, Kali essentially encompasses all facets of motherhood, often displaying simultaneous care, love, and ferocity.

The Triple Goddess

Neopaganism, a collective term for various new religious movements prevalent in the United States, Australia, and Europe, often features goddess figures as central figures. Neopaganism’s multiple branches include Wicca and Hellenic reconstructionism, which focuses on the gods and goddesses of Ancient Greece.

The triple goddess, representing the three aspects of maiden, mother, and crone, holds significant importance for many Neopagans. Sometimes, these goddess figures are based on specific ancient deities like Persephone, Demeter, and Hekate, while other times they are worshiped more broadly as symbols of different life stages.

In recent years, these traditions have been deliberately evolving to challenge notions of gender essentialism and embrace a variety of identities. For some Neopagans, examining the meanings of femininity and masculinity in today’s society is a crucial aspect of their religious beliefs and a way to include individuals who have felt excluded from other religious communities.

Goddess-The Beyond

Numerous other religions hold mother figures in high esteem, even if they are not worshiped or regarded as goddesses. Khadija, Prophet Muhammad’s wife and the first convert to Islam, bears the title “Mother of the Believers,” reflecting her significance in shaping the religion. Devotion to Mary, Jesus’ mother, has been widespread throughout Christianity’s history and continues to be popular today. In Judaism, the concept of “Shekinah” has had a profound impact on some feminist thought. Instead of representing a single woman or female figure, Shekinah is viewed as the feminine aspect of the divine, embodying God’s wisdom on Earth.

Nurturing and compassion are central themes across various religions, whether represented by specific goddess figures, feminine archetypes, or new religious developments that embrace evolving notions of gender.

The Pope will for the first time allow women to vote at an influential global meeting of bishops in October – a move that has been welcomed as a historic first.

The new rules announced on Wednesday will give five religious sisters voting rights at the synod, which is a papal advisory body.

In the past, women were only allowed to attend the gathering as auditors.

Men will still cast the majority of the votes at the influential gathering.

Nevertheless, the reforms are seen as a significant shift for the Roman Catholic Church, which has been male-dominated for centuries.

The US-based Women’s Ordination Conference, which advocates for women priests, has called the reform “a significant crack in the stained glass ceiling”.

“For years Vatican representatives and bishops resisted, moving the goalpost with every synod as to why women were not allowed to vote,” the group wrote on Twitter. “The unspoken reason was always sexism.”

“In the near future, we hope that the synod continues to develop into a fully representative body of the people of God.”

In a further break with tradition, Pope Francis announced that voting rights would also be extended to 70 hand-picked non-clerical members of the religious community, moving the synod away from being a meeting solely of the Church hierarchy.

The Pope, who has championed reform, has said that he hopes half of these will be women and there has also been an emphasis on including young people.

“It’s an important change, it’s not a revolution,” said Cardinal Jean-Claude Hollerich, a top organizer of the synod.

Christopher Lamb, Vatican correspondent for the Catholic news publication The Tablet, told BBC World Service’s Newshour programme that the changes were “highly significant” and an attempt by the Pope to make decisions about the Church’s future more inclusive.

He added that the reforms concerning women reflected an “unprecedented” dialogue over the issue of female representation that had been happening for some time.

But Mr Lamb predicted the Pope would face “significant resistance” from some parts of the Church over this latest decision.