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Vatican finances, the balance sheets of the IOR and of the St. Peter's Obligation

There is an intrinsic relationship between the budgets of the Oblates of St. Peter's and the Institute for works of Religion.

Andrea Gagliarducci-July 12, 2024-Reading time: 4 minutes

There is a close relationship between the annual declaration of the St. Peter's obolus and the balance sheet of the Istituto delle Opere di Religione, the so-called "Vatican bank". Because the Obolo is destined to the charity of the Pope, but this charity is also expressed in the support of the structure of the Roman Curia, an immense "missionary budget" that has expenses, but not so many incomes, and that must continue to pay salaries. And because the IOR, for some time now, has been making a voluntary contribution of its profits precisely to the Pope, and these profits serve to lighten the budget of the Holy See. 

For years the IOR has not had the same benefits as in the past, so that the portion allocated to the Pope has decreased over the years. The same situation applies to the Obolo, whose income has decreased over the years, and which has also had to face this decrease in the IOR's support. So much so that in 2022 it had to double its income with a general divestment of assets.

That is why the two budgets, published last month, are somehow connected. After all, the Vatican finances have always been connected, and everything contributes to helping the Pope's mission. 

But let's look at the two budgets in more detail.

The St. Peter's Oblong

Last June 29, the St. Peter's Oblates presented their annual balance sheet. Revenues were 52 million, but expenses amounted to 103.4 million, of which 90 million were for the apostolic mission of the Holy Father. Included in the mission are the expenses of the Curia, which amount to 370.4 million. The Obolo thus contributes 24% to the budget of the Curia. 

Only 13 million went to charitable works, to which, however, must be added donations from Pope Francis through other dicasteries of the Holy See totaling 32 million, 8 of which were financed directly through the obolo.

In summary, between the Obolus Fund and the funds of the dicasteries financed in part by the Obolus, the Pope's charity financed 236 projects, for a total of 45 million. However, the balance deserves some observations.

Is this the true use of the St. Peter's Obligation, which is often associated with the Pope's charity? Yes, because the very purpose of the Obligation is to support the mission of the Church, and it was defined in modern terms in 1870, after the Holy See lost the Papal States and had no more income to run the machine.

That said, it is interesting that the budget of the Obolus can also be deducted from the budget of the Curia. Of the 370.4 million of budgeted funds, 38.9% is earmarked for local Churches in difficulty and in specific contexts of evangelization, amounting to 144.2 million.

Funds earmarked for worship and evangelization amount to 48.4 million, or 13.1%.

Dissemination of the message, that is, the entire Vatican communication sector, represents 12.1% of the budget, with a total of 44.8 million.

37 million (10.9% of the budget) was allocated to support the apostolic nunciatures, while 31.9 million (8.6% of the total) went to the service of charity - precisely the money donated by Pope Francis through the dicasteries -, 20.3 million to the organization of ecclesial life, 17.4 million to the historical heritage, 10.2 million to academic institutions, 6.8 million to human development, 4.2 million to Education, Science and Culture and 5.2 million to Life and Family.

Income, as mentioned above, amounted to 52 million euros, 48.4 million of which were donations. Last year there were fewer donations (43.5 million euros), but income, thanks to the sale of real estate, amounted to 107 million euros. Interestingly, there are 3.6 million euros of income from financial returns.

As for donations, 31.2 million came from direct collection by dioceses, 21 million from private donors, 13.9 million from foundations and 1.2 million from religious orders.

The countries that donate the most are the United States (13.6 million), Italy (3.1 million), Brazil (1.9 million), Germany and South Korea (1.3 million), France (1.6 million), Mexico and Ireland (0.9 million), Czech Republic and Spain (0.8 million).

IOR balance sheet

The IOR 13 million to the Holy See, compared to a net profit of 30.6 million euros.

The profits represent a significant improvement over the €29.6 million in 2022. However, it is necessary to compare the figures: they range from the 86.6 million profit declared in 2012 - which quadrupled the previous year's earnings - to 66.9 million in the 2013 report, 69.3 million in the 2014 report, 16.1 million in the 2015 report, 33 million in the 2016 report and 31.9 million in the 2017 report, to 17.5 million in 2018.

The 2019 report, meanwhile, quantifies profits at 38 million, also attributed to the favorable market.

In 2020, the year of the COVID crisis, the profit was slightly lower at 36.4 million.

But in the first post-pandemic year, a 2021 still unaffected by the war in Ukraine, it returned to a negative trend, with a profit of only €18.1 million, and only in 2022 did it return to the €30 million barrier.

The IOR 2023 report speaks of 107 employees and 12,361 customers, but also of an increase in customer deposits: +4% to €5.4 billion. The number of clients continues to fall (they were 12,759 in 2022, even 14,519 in 2021), but this time the number of employees also decreases: they were 117 in 2022, they are 107 in 2023.

Thus, the negative trend of clients continues, which should give us pause for thought, bearing in mind that the screening of accounts deemed not compatible with the IOR's mission ended some time ago.

Now, the IOR is also called upon to participate in the reform of Vatican finances desired by Pope Francis. 

Jean-Baptiste de Franssu, president of the Council of Superintendence, highlights in his management letter the numerous accolades the IOR has received for its work in favor of transparency over the past decade, and announces: "The Institute, under the supervision of the Authority for Supervision and Financial Information (ASIF), is therefore ready to play its part in the process of centralizing all Vatican assets, in accordance with the Holy Father's instructions and taking into account the latest regulatory developments.

The IOR team is eager to collaborate with all Vatican dicasteries, with the Administration of the Patrimony of the Apostolic See (APSA) and to work with the Investment Committee to further develop the ethical principles of FCI (Faith Consistent Investment) in accordance with the Church's social doctrine. It is crucial that the Vatican be seen as a point of reference."

The authorAndrea Gagliarducci

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  • Confessions of a restless heart: Why read St. Augustine?
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Confessions of a restless heart: Why read St. Augustine?

St. Augustine (354-430), one of the greatest Fathers of the Church and thinkers in history, left an immense body of work that profoundly marked theology, philosophy and Western culture.

Jerónimo Leal-June 21, 2025-Reading time: 8 minutes

The Pope Leo XIV is a "son of St. Augustine" and, as such, knows him well and quotes him in his speeches. Who was St. Augustine? What influence does he continue to exert today?

St. Augustine is, according to many, the greatest of the Fathers and one of the most profound intelligences of humanity. His great influence on successive thinkers and the fact that studies on him have multiplied exponentially are confirmation of this. The literary production of St. Augustine is immense and very few writings of Augustine have been lost: only ten of the 93 titles (232 books) that he himself cites in the Retractions three years before his death. Augustine's style makes it impossible to forget his former dedication to rhetoric: his language abounds in ideas and parables, sometimes of difficult translation, but which always respond with great sincerity to what he intends to communicate and, nevertheless, he did not disdain to use vulgar language when he considered it more appropriate to the audience.

Augustinian sources

There are four contemporary sources to know his life and with them it would be possible to reconstruct his life almost day by day. 

1. The ConfessionsThis autobiographical work, the most popular of all times, written shortly after his election as bishop, between 397 (Ambrose's death) and 400, is of extraordinary value, not only for following his spiritual journey, but also as an ancient testimony of innumerable aspects of human psychology, of man's reactions towards himself, towards others and towards God.

2. The Retractionswritten towards the end of his life (427), constitute a judgment, with corrections, of his previous works and a description of the motives that urged him to write them, and is a fundamental work to know the soul and motives that inspire his writings.

3. The epistolary, very abundant, in which he solves questions posed to him by his contemporaries or puts them himself to others, as for example to St. Jerome.

4. Also of exceptional importance and historical value is the Life of Augustine by Posidius, his disciple and faithful friend, written between 431 and 439.

Augustine's life can be divided into different periods.

From birth to conversion (354-386). 

Augustine was born on November 13, 354 in Tagaste (Numidia). He studied in Tagaste, Madaura and Carthage. He knew perfectly the Latin language and culture, but neither Greek nor the Punic language. He was educated as a Christian by his mother, Monica, but was not baptized. At the age of 17 (373) he had a natural son, Adeodatus. The same year he read the Hortensius of Cicero (106-43 B.C.), a now lost work that was an exhortation to philosophy, through which he began his return to faith. Shortly thereafter, he also read Scripture, but was discouraged by the poor style, unsuitable for a teacher of rhetoric. At this time he began to teach grammar and rhetoric, first at Tagaste (374), then at Carthage (375-383) and Rome (384), and finally at Milan (autumn 384-summer 386). During this period he wrote (380) his first work: De pulchro et apto (lost). 

He was then a follower of the Manichean doctrine, which offered a radical solution to the problem of evil, dividing reality into two opposing and fighting principles, light and darkness (good and evil), which coexist in man, who must separate them in order to be saved. This separation occurs, according to the Manichaeans, by respecting the three seals: of the mouth (which forbids impure words and food), of the hands (which forbids manual labor, especially the cultivation of fields and the sacrifice of animals) and of the breast (which forbids evil thoughts and marriage, since it prevents light from detaching itself from matter).

Augustine did not come to believe deeply in Manichaeism, although he accepted rationalism, materialism and dualism, but with study he became convinced of the inconsistency of the religion of Manes, especially after a dialogue with the Manichaean bishop Faustus, which made him fall into skepticism, and when he heard the preaching of St. Ambrose he discovered the key to interpret the Old Testament and came to the conviction that the authority on which faith is founded is the Scripture read in the Church.

2. From conversion to episcopacy (386-396). 

In October 385 Augustine withdrew to Casiciaco (perhaps present-day Cossago, in Brianza) to prepare himself for baptism. He then renounced his career and marriage. The reading of the Platonists helped him to solve the philosophical problems of materialism and evil, the former starting from the inner world, the latter interpreting evil as deprivation of good: evil does not come from God, neither directly nor indirectly, since it is a lack of being and does not need a cause. 

In November he wrote several philosophical treatises. As main points of his philosophy, two in particular could be pointed out. The first is that the interiority of man is, in itself, an objective reflection of reality, so that by studying the human soul one understands much better what lies outside of man. The second is the notion of participation: all the limited goods that we know are such by virtue of the participation of a Supreme Good, unique, which is God. According to Augustine, faith is necessary for intellectual activity, crede ut intelligasbut he thinks he has the intelligence, that's why he also affirms intellige ut credas. In these two expressions we can summarize Augustine's thought regarding the relationship between faith and reason. 

In March he returned to Milan, began the catechumenate and was baptized by Ambrose on April 25, the eve of Easter. After his baptism he decided to return to Africa to dedicate himself to the service of God. He left Milan, but in Ostia his mother, Monica, fell ill unexpectedly and died. Augustine then decided to return to Rome, taking an interest in the monastic life and writing. Other philosophical treatises are from this period. He remained in Rome until July or August 388; then he left for Africa and retired to Tagaste, where he put into practice his program of ascetic life. He wrote then mainly against the Manichaeans, such as the De Genesi vs. Manichaeos (388-389). At this time his son Adeodatus died (between 389 and 391). 

In 391 he went to Hippo to found a monastery, but unexpectedly the bishop conferred priestly ordination on him. His first homilies date from this period. On August 28-29, 392, the dispute with the Manichaean Fortunatus took place in Hippo. He then wrote to Jerome, asking him for Latin translations of Greek commentaries to the Bible, and composed the Enarrationes in Psalmos (the commentaries to the first 32 psalms in 392, but concluded it in 420) and the Psalmus contra partem Donati. 

On January 17, 395 Theodosius died and Arcadius (East) and Honorius (West) were named emperors. This same year or the following one (395-396) he received the episcopal consecration, being for some time coadjutor of Valerius and from 397 bishop of Hippo. He left, then, the monastery of the laity, but founded one of clerics in the bishop's house.

3. From the episcopate to the Pelagian controversy (396-410). 

His episcopal activity was intense: he preached uninterruptedly, took part in episcopal hearings to judge causes, took care of the poor, sick and orphans, the formation of the clergy, the organization of the monasteries, made many long trips to attend African councils, intervened without pause in the polemics against Manichaeans, Donatists, Pelagians, Arians and pagans. 

Donatism, from the name of one of its first representatives, Donatus, the first schismatic movement, became a declared heresy: those who considered themselves to have maintained a correct behavior during the persecution of Diocletian rejected as pastors those they had seen wavering in the persecution and created their own hierarchy that doubled the number of bishops. Both appealed to the imperial authority, which repeatedly decided in favor of the Catholic hierarchy. But the Donatist bishops did not respect any of the imperial decisions, until Constantine had to opt for violent repression. Donatism had no influence outside Africa, but it was still alive a hundred years later, in the time of Augustine, and it seems that it did not disappear until the extinction of Christianity, which began with the Vandals and ended with the Muslims. 

Augustine had to organize the debate with Proculianus, Donatist bishop of Hippo, and other Donatists (395-396). His teaching on the Church is particularly luminous. The church of the Donatists cannot be the true church, for unity, holiness, apostolicity and catholicity are not found in it. Outside the Church there is no salvation. Although there are sinners in her bosom, the Church is holy. With regard to baptism and the sacraments in general, Augustine teaches that their validity does not depend on the holiness of the one who administers them, for their efficacy comes from Christ, not from the minister. Belonging to this first phase of his episcopate is the De doctrina christiana (finished in 426), a writing that we could call an introduction to Sacred Scripture, where he deals with the pagan knowledge necessary to be able to study the Bible, how it should be interpreted and its use in preaching, and at the same time he proposes a scheme of Christian education that also uses pagan culture.

Other works against the Manichaeans and the Confessions (397-400). In 399 begins the De Trinitate. Augustine's exposition of the Trinity is clearer and more profound than those of the previous Fathers. Faithful to his principle of seeking in the interior of man the light to understand the external, he explains that the human soul possesses a likeness of the Trinity in its three faculties: memory, intelligence and will. Therefore, the Son proceeds from the Father by way of intelligence, as Tertullian had already said, and the Holy Spirit proceeds from the Father and the Son by way of will or love. On December 7-12, 404, he had a public debate with Felix the Manichaean. 

4. The Pelagian polemic (410-430). 

On August 24, 410 Alaric sacked Rome and Pelagius went to Hippo. Augustine was the soul of the council of 411 between Catholics and Donatists and the main architect of the solution of the Pelagian controversy. At the end of this year he received news of the spread of Pelagian doctrines in Carthage and the condemnation of Celestius in a process in which Augustine had not participated. 

The controversy over grace was held only among bishops and specialists, without the participation of the people in one sense or another. In a schematic way it could be said that Pelagius maintained that man can do good and avoid evil with his own strength, and that the sin of Adam is not transmitted as such to his descendants: for them it is only a bad example. In Africa, Pelagius met with the opposition of St. Augustine who, on the occasion of the controversy, developed the doctrine that later earned him the title of Doctor of grace. This doctrine consists essentially in affirming that man was created in a state of original righteousness, of innocence, which Adam lost for himself and his descendants with the original sin: all men contracted the guilt, because all sinned in Adam and became massa damnata. This sin is transmitted by generation and causes a separation from God to which Baptism provides a remedy: man needs divine help to perform supernaturally meritorious good works. 

A particularly well-known work by Agustín is The City of GodIt is in part an apologia, in which the classic theme that Christians are the cause of all evils, in this case the ruin of the Roman Empire, is countered with abundant data and arguments. In addition, it offers an overview of history, the first known, with a dramatic touch that is not without meaning; the common thread is the struggle between the city of God and the earthly city, between faith and unbelief, between good and evil, whether they are still on earth or have already left it. Those who belong to one or the other city are mixed, both in the Church and in civil society, and they will only be separated, and then definitively, on the day of the final judgment.

In the last period of Augustine's life, there is a predominance of anti-Pelagian works. From 413-415 we have the De natura et gratia. In 416 Augustine participates in the Council of Milevi (September-October), which condemns Pelagius and Celestius, a disciple of the latter. On January 27, 417 Innocent I condemns Pelagius and Celestius. On March 18 Pope Zosimo is elected, who re-examines the case of Pelagius, announcing that the Roman synod has acquitted Pelagius and Celestius. After an exchange of letters between Africa and Rome concerning the Pelagians, in 418 Celestius and Pelagius were excommunicated and expelled from Rome. In the summer the encyclical (Tractoria) of Zosimo who solemnly condemns Pelagianism. 

Augustine will continue to clarify different polemical aspects. In 426-427 he writes De gratia et libero arbitrio and in 428-429 the Retractationes. Augustine died on August 28, 430, the third month of the siege of Hippo by the Vandals. Probably buried in the cathedral, his remains were transferred first to Sardinia and then to Pavia, where they are today. His works will know an ever greater diffusion and popularity, with an effective and profound influence on the philosophical and theological conceptions, on the law and on the political and social life. Augustine is one of the great architects of Europe, through his influence on medieval and later culture.

To learn more:

Invitation to Patrology. How the Fathers of the Church have read the Bible.

Author: Jerónimo Leal
EditorialRialp : Rialp
Number of pages: 328

 

The authorJerónimo Leal

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Evangelization

St. Aloysius Gonzaga, died of plague after caring for infected people in Rome

On June 21, the Church celebrates St. Aloysius Gonzaga, a young Italian Jesuit who cared for and served the sick, especially during the plague epidemic in Rome in 1591. He died at the age of 23 infected. He also dedicated himself to educating young students.  

Francisco Otamendi-June 21, 2025-Reading time: < 1 minute

On June 21, the liturgy celebrates St. Aloysius Gonzaga (Luigi Gonzaga, 1568-1591), who, living in Rome, faced several dramas that scourged the city. First the drought, then the famine, and finally a epidemic of typhoid plague. Luis went among the "apestados" to help them, and died of the plague while caring for the infected.

His biographers tell that one day, St. Louis saw a sick person abandoned in the street, about to die: he carried him on his shoulders and took him to the Consolata hospital. That is how he probably became infected, and a few days later he died in the arms of his companions, at only 23 years of age. 

Illness: reflected and prayed

Coming from a noble family in Castiglione, Italy, St. Louis' father, the Marquis of Castiglione, prepared him for a military career, and he completed his education in Florence. Shortly thereafter, the young Louis began to suffer from kidney failure, which he considered a blessing because it allowed him time for reflection and prayer. During this period he sensed his call to the priesthood. He received his first communion from St. Charles Borromeo in July 1580. As a result of his illness, St. Louis dedicated himself to teaching catechism to poor young people. 

Against his father's wishesSt. Louis has announced its intention to join the Society of Jesus. At the age of eighteen, he renounced his title and land, joined the Jesuits and studied under the tutelage of St. Robert Bellarmine, SJ, his spiritual advisor. He professed his first vows in 1587. He was canonized in 1726 by Benedict XIII. Pius XI proclaimed him protector of Catholic youth in 1926. And St. John Paul II named him protector of AIDS patients in 1991.

The authorFrancisco Otamendi

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Three years after Dobbs in the U.S.: states navigate abortion policies

Three years after the Dobbs ruling, states are navigating abortion policies. 12 have banned abortion, while six others limit it to between six and 12 weeks of gestation. Nevertheless, the number of abortions is growing in the country, says Kelsey Pritchard of SBA Pro-Life America. In 2024 they were up to 1,038,100, less than 1% more than in 2023.  

OSV / Omnes-June 21, 2025-Reading time: 5 minutes

Three years after the landmark Dobbs decision by the U.S. Supreme Court overturning the legalization of abortion in all 50 states, each state is still navigating, and different abortion laws are being enacted.

As will be recalled, in its ruling of June 24, 2022 (Dobbs v. Jackson Women's Health Organization), the U.S. Supreme Court overturned Roe v. Wade issued on January 22, 1973, which had legalized abortion in all 50 states. Under Dobbs, the high court held that abortion is not a federal right and passed jurisdiction over abortion to the states.

"While we are celebrating, we are also preparing for the work ahead," said Kelsey Pritchard, director of state public affairs for SBA Pro-Life America, a pro-life advocacy organization.

Increase in the number of abortions

"We recognize how much work lies ahead, knowing the increase in the number of abortions since the Dobbs decision, because we are now at 1.1 million abortions annually," Kelsey Pritchard added.

Indeed, according to the Guttmacher Institute, there were 1,038,100 physician-performed abortions in the United States in 2024, an increase of less than 1 % over 2023.

Important federal role in abortion

"The federal government has an important role to play on the abortion issue," Pritchard said, pointing to the federal funding that Planned Parenthood, the nation's largest abortion provider, continues to receive. In his view, "policymakers in Washington should be encouraged by the pro-life advances made by legislators in their states and equally committed to acting boldly."

Although many states have concluded their regular legislative sessions for this year, Pritchard noted some that have enacted laws that his organization supports. Among them what advocates call a medical education or 'med ed' law, which requires the state to clarify state abortion regulations for health care professionals and the general public.

"These are bills that essentially make it clear that if you are in a pro-life state, under their pro-life law, and you are pregnant, you can still receive emergency care for ectopic pregnancy, miscarriage or any other medical emergency, just as it was before the Dobbs ruling," Pritchard explained. One such bill in Texas was passed by the Legislature, but has not yet been signed by Republican Gov. Greg Abbott, she reported.

Tennessee and Kentucky

In April, Tennessee Republican Gov. Bill Lee approved a bill that supporters say would clarify medical exceptions to the state's ban, but opponents say would further restrict abortion. In March, Kentucky lawmakers overrode Democratic Gov. Andy Beshear's veto of House Bill 90, a similar bill. 

Arkansas, which has an abortion ban, also passed legislation in April to ban abortion on the basis of fetal race. That bill was designed to take effect in the event that the general abortion ban was blocked or repealed.

In contrast, other states have taken steps to reduce barriers to abortion. Gov. Jared Polis, D-Colorado, signed a law in April that enshrined abortion access in the state constitution and allowed the use of public funds for abortions.

When asked about his concerns about efforts related to the abortion issue at the state level, Pritchard said, "We can expect more negative ballot measures on abortion in 2026."

Legal protections for abortion

In 2024, voters approved most referendums to expand legal protections for abortion (i.e., guarantee it or strengthen it), in Arizona, Colorado, Montana, Nevada, Missouri, and related measures in Maryland and New York. But Florida, Nebraska and South Dakota rejected such measures, bucking a trend in the 2022 and 2023 elections.

A potential 2026 ballot measure in Virginia would amend the Virginia Constitution to establish a right to reproductive freedom, which it would define as "the right to make and effectuate one's own decisions on all matters relating to pregnancy." In Virginia, amendments to the Commonwealth's constitution must be approved by the General Assembly twice in at least two years, after which the public can vote by referendum.

Working against voting in Virginia

Pritchard said the SBA plans to work against passage of the measure in Virginia. 

"There's potential, really, for any abortion voting decision in any state that has a process that allows citizens to pass amendments or laws in that way," he said.

All human life is sacred. Support in the face of poverty

The Catholic Church teaches that all human life is sacred from conception to natural death and, as such, opposes direct abortion. Following the Dobbs decision, U.S. church leaders have reiterated the Church's concern for both mother and child. And they have called for strengthening the support available to those living in poverty or other causes that may push women to have abortions.

Presiding pro-life bishop: greater protection for unborn children

Ahead of Dobbs' anniversary date at the Supreme Court on June 24, the president of pro-life activities for the U.S. Conference of Catholic Bishops is calling on Catholics to advocate for greater protections for unborn children.

Bishop Daniel E. Thomas of Toledo, Ohio, has urged the faithful to "engage their elected representatives on all issues that threaten the gift of human life, particularly the threat of abortion," OSV News reports.

With Dobbs, the tribunal (Supreme Court), ended nearly 50 years "of virtually unlimited, nationwide abortion," Bishop Thomas said in a June 16 statement. "During this Jubilee Year of Hope, we are called to reflect more deeply on the enduring hope that has been won for us through the death and resurrection of our Lord Jesus Christ."

Dobbs paved the way, but the battle for life goes on

"The Dobbs decision not only gave states the freedom to protect unborn children, but also paved the way for pro-life victories nationwide," Bishop Thomas continued. "The federal government is now closer than ever to defunding Planned Parenthood and other organizations whose abortion profiteering harms women and babies."

However, "despite the good that the Dobbs decision accomplished, the battle for life is far from over," he said. "We know that several states have enacted extreme pro-abortion policies, overriding existing pro-life safeguards, and some states leave children vulnerable to abortion even up to birth."

As we face today's challenges, "let us find hope again in this Jubilee Year and be strengthened in our determination to serve the cause of life," the bishop said.

Encouragement for Catholic parishes to accompany women

"May our Catholic parishes continue to welcome, embrace and accompany women facing unexpected or challenging pregnancies through initiatives like Walking with Moms in Need," Bishop Thomas added. "And may we never tire of sharing Christ's message of mercy with all who are suffering after an abortion through ministries like Project Rachel."

Pro-life demonstrators in Washington celebrated the Dobbs ruling June 24, 2022 (Photo by OSV News/Evelyn Hockstein, Reuters)..


————

Kate Scanlon is a national reporter for OSV News covering Washington.

This article is a translation of the original OSV News article which you can view at here y here.

————–

The authorOSV / Omnes

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  • 200 Christians killed in Nigeria and the silence of the Spanish mainstream press
ColumnistsJavier García Herrería

200 Christians killed in Nigeria and the silence of the Spanish mainstream press

The massacre of 200 Christians in Nigeria has been practically ignored by the Spanish mainstream press, unlike other tragedies in the West with a smaller number of victims. This disparity raises serious questions about the value placed on some lives versus others in the media.

June 20, 2025-Reading time: 2 minutes

A new tragedy has struck Nigeria's already battered Christian community. On the night of June 13-14, a jihadist group perpetrated a massacre in the town of Yelewata. The attack, which was carried out with extreme violence, left at least 200 deadChristians who were refugees in a displaced persons center run by a Catholic mission. Many of them had previously fled violence from groups such as Boko Haram.

However, the human drama involved in this massacre has not had the echo that could be expected in the Spanish general media. Of the five most listened radio stations in our country, only two gave coverage to the news. Only one of the five newspapers with the highest circulation dedicated a news item to it. Among the five most watched television channels, only one reported the attack. And as for the major news agencies, only one of the four main ones picked up the event.

In contrast, the information was widely disseminated in media specialized in religious information and in alternative portals. The silence of the mainstream press contrasts with the seriousness of the facts and raises uncomfortable questions.

The comparison is inevitable. In the attack in BataclanIn Paris, nearly 90 people died. The media coverage was massive, sustained for weeks, as is logical in the face of a tragedy of such magnitude. But why do 200 lives cut short in Africa barely make the front pages or the news? Is a Western life worth more than an African one? Does the religion of the victims play a role?

How is it possible that a massacre of this magnitude does not merit attention in most of the mainstream media? Is it an ideological, cultural or religious bias? What if the victims were of another religion, on another continent, or if the killers were not jihadists? Would the coverage have been different?

The lack of attention from the mainstream media not only hurts: it is disturbing. Because when journalism becomes selective with tragedy, it loses its capacity for public service and becomes a factory of omissions.

The authorJavier García Herrería

Editor of Omnes. Previously, he has been a contributor to various media and a high school philosophy teacher for 18 years.

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Hate crimes and pornography, priorities of the Spanish Episcopal Conference

The Spanish Episcopal Conference has approved the creation of an office to denounce and count crimes of religious hatred and a Project in favor of the dignity of the person, in relation to pornography and its consequences.

Javier García Herrería-June 20, 2025-Reading time: 2 minutes

The Permanent Commission of the Spanish Episcopal Conference (CEE) held its ordinary meeting on June 17 and 18 at the CEE headquarters in Madrid. García Magán, reported on the main issues addressed during the meeting, including the approval of a new Office for the reception of complaints of hate crimes and offenses on religious grounds.

This new Office, dependent on the EEC, was created with the aim of promoting the defense of religious freedom and responding to the aggressions suffered by the Catholic faithful in Spain. Among its functions are the elaboration and diffusion of an annual report on crimes and offenses for religious reasons, the sensitization of the dioceses to these attacks, as well as the maintenance of dialogue with other religious confessions and national and international entities committed to the defense of religious freedom.

Projects for the future

During the meeting, work also continued on the drafting of the Pastoral Guidelines of the EoC for the four-year period 2026-2030. This document will be reviewed at the next Standing Commission and submitted for approval at the Plenary Assembly in November.

On the other hand, Miguel Garrigós, director of the secretariat of the Episcopal Subcommittee for the Family and the Defense of Life, presented the progress of the Project in favor of human dignityfocused on analyzing the impact of pornography and its consequences. This project has moved from a study phase to a new stage of cross-cutting work between different episcopal commissions. The objective is to present in November a plan articulated on three fundamental axes: awareness, prevention and accompaniment.

Promoting vocation ministry

Bishop Luis Argüello also presented new proposals for reorganizing the work of the Vocation Ministry Service, after the Congress "Who am I for?", held last February. The bishop stressed the need to consolidate a vocational culture that promotes dialogue among the different vocations, giving continuity to the process initiated and strengthening the network of diocesan vocational pastoral services.

With these steps, the Episcopal Conference reaffirms its commitment to the defense of the faith, pastoral accompaniment and human dignity in a social context that is increasingly challenging for believers.

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Evangelization

June 20, Blessed Irish and English martyrs, and Japanese martyrs

On June 20, the Church celebrates numerous blessed martyrs. Dermot O'Hurley and 16 Irish companions plus Blessed Margaret Ball, five English Jesuit priests in the reign of Elizabeth I, daughter of Henry VIII and Anne Boleyn, and nine other Jesuits, three of them priests, also martyred in Nagasaki (Japan).  

Francisco Otamendi-June 20, 2025-Reading time: < 1 minute

In 1992, St. John Paul II beatified 17 Irish martyrs who died between 1579 and 1654. They were Blessed Dermot O'Hurley and 16 companions. Today, June 20, the liturgy welcomes Irish and English blessed who defended their Catholic faith and refused to accept the Queen's religious supremacy. And also Japanese, clergy and laity.

The group of martyrs is headed by Dermot O'Hurley, Archbishop of Cashel, hanged in Dublin on June 20, 1584, the date on which the collective memory of all of them is celebrated. He was tortured in Dublin in 1584, under the reign of Elizabeth Idaughter of Henry VIII and Anne Boleyn. Of the 17six were lay people, nine were religious, some of them bishops, and two were priests.

Blessed Thomas Whitbread and companions, five Jesuit priests, were martyred. EnglishThey were falsely accused of treason against King Charles II of England. They were executed in 1679. 

Also in Japan

The Blessed Francisco PachecoThe nine martyrs of the Society of Jesus, three priests and the other professed brothers, catechists and Japanese collaborators, were burned alive in Nagasaki (Japan) in 1626 for hatred of the Christian faith. They were burned alive in Nagasaki (Japan) in 1626 for hatred of the Christian faith.

The Jesuit website notes that the governor tied the nine Jesuits to stakes, and within 15 minutes they were all dead. He forced the laity to witness their deaths, in the hope that fear would make them change. He was wrong. He sent them back to prison and they would be martyred a few days later.

The authorFrancisco Otamendi

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ColumnistsMiriam Lafuente

Twenty-four hours in a woman's life

As Stefan Zweig, author of "24 Hours in the Life of a Woman", a short novel that grabs you from minute one, says: "The world may be cruel but there will always be people willing to help and comfort us".

June 20, 2025-Reading time: 2 minutes

I would like to recommend a book that can be read in an afternoon. It is entitled "Twenty-four hours in a woman's life"and was a bestseller almost a hundred years ago. Over time, it has become a classic. It tells a story within a story, with a narrative structure known as a frame story.

Scandal and criticism

The book begins in a hotel where the guests talk about what has happened that day: a lady, who was staying with them, has just left her husband and has been taken away from him. children to go away with a handsome man who had been walking around for a few days and who had not gone unnoticed. The conversations revolve around the case and everyone, in a state of shock, criticizes the woman's decision, considering that her actions are reprehensible and that nothing good will happen in the future.

Only one gentleman is not hard on her and comments on the decision in an indulgent manner. Mrs. C., sixty-four years old, hearing his opinion without judgment, feels compelled to choose him as her confidant. She is, to all appearances, an elderly, elegant lady with an impeccable reputation.

Mrs. C. has a heavy stone in her heart that she feels the need to throw into the void: she unburdens herself to him, alone, the next day. At that moment, she tells him about an episode, which occurred 20 years earlier in Monte Carlo, of which she deeply regrets and which she has never told anyone. At one point she says that she would like to become a Catholic so that she could go to confession because in a single day she did something that she judges herself of every day.

People willing to help

The novel has many points of reflection, but I'm left with one that has captivated me: the imperative need we have to unburden ourselves to those who do not judge us. That's why, many times, we find ourselves telling our life to a perfect stranger, who doesn't care about us. 

As Stefan Zweig, author of this short novel that grabs you from minute one, says: "The world may be cruel but there will always be people willing to help and comfort us". 

The authorMiriam Lafuente

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The World

ACN funds more than 5,300 projects in 137 countries

During 2024, ACN helped 1,224 dioceses by sending 139 million euros in donations and bequests.

Javier García Herrería-June 19, 2025-Reading time: 2 minutes

In the last decade, Aid to the Church in Need (ACN) has achieved a stronger position among Catholics around the world, consolidating its position as one of the most active organizations in supporting Christian communities affected by conflict. Although its presence is immediate in emergency contexts, its mission goes beyond material assistance: it focuses mainly on pastoral and spiritual accompaniment.

Pastoral assistance

An emblematic example of this work is the publication of the Bible adapted for children, a project that has reached a global dimension. This publication has been translated into more than 190 languages and has distributed more than 51 million copies, making a decisive contribution to the evangelization and Christian formation of new generations on all five continents.

ACN's work reflects a firm commitment to strengthening faith and hope in the world's neediest Christian communities. 28.2% of resources went to the formation of priests, religious and catechists, while Mass stipends accounted for 23.9%. In total, 1,619,185 euros in stipends were given, representing an increase of 11.8% over 2023.

The data 

The foundation of the Holy See Aid to the Church in Need (ACN) presented this morning its Report of Activities and Accounts 2024. The data were presented by José María Gallardo, director of ACN Spain, and Carmen Conde, head of Finance and Legacies of ACN Spain.

At the beginning of the event, the following people were remembered 200 Christians killed last Saturday in Nigeria.

ACN funds more than 5,300 projects in 137 countries thanks to the support of nearly 360,000 benefactors in 23 countries.

During 2024, the foundation funded 5,335 projects in 1,224 dioceses. At the international level, the total budget allocated by ACN amounted to 139.3 million euros between donations and bequests.

Distribution of grants by project

Ukraine, Lebanon and India, the most supported countries

8.5 million, making it for the third consecutive year the country that has benefited the most from ACN since the beginning of the war. It was followed by Lebanon (7.5 million) and India (6.8 million).

In Africa, which accounted for 30.2% of the funds, Burkina Faso stood out with 2.3 million euros, placing it for the first time among the top ten countries supported by the foundation.

Asia, Oceania and the Middle East also receive substantial support, receiving 18.7% of the funds, with a focus on countries such as India, Tanzania and Pakistan.

The Middle East received 17.5%, making it the third most benefited region.

Spain: donor loyalty

In Spain, 24,987 benefactors have supported ACN's work, of which 60.5% have been collaborating for more than five years. The campaign in favor of the Church in Ukraine and Burkina Faso raised 14.5 million euros, of which more than 2.6 million came from inheritances and bequests.

José María Gallardo, director of ACN in SpainHe thanked all the "people who make it possible for the hope of our suffering brothers and sisters not to be extinguished" for their support.

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Initiatives

Adopt a Grandparent, connecting members of different generations

Adopt a Grandparent is an initiative that connects elderly and young people to combat loneliness among the elderly, a crisis that is on the rise in Spain and other countries around the world. With more than 14,000 volunteers and approximately 10,000 grandparents in the program, Adopta un Abuelo has become a project of great social impact.

Paloma López Campos-June 19, 2025-Reading time: 4 minutes

Ofelia Alayón is the Head of Partnerships at Adopt a Grandparenta project started by Alberto Cabanes in 2013 that aims to unite members of different generations. 

Their mission, as they explain, rests on three pillars: "to pay tribute to the elderly people and position them in the place they deserve; create transformative experiences that are a turning point in people's lives; and develop the technology needed to connect generations anywhere in the world".

In this interview with Omnes, Ofelia explains the origin of the project, the impact it has had on those involved throughout these 12 years and the future vision of Adopt a Grandparent.

How was the idea of connecting young people with older people born?

-The initiative of Adopt a Grandparent began in 2013 when Alberto Cabanes, the founder, met Bernardo, an 86-year-old man, widowed and without descendants, a friend of his grandfather, who confessed his greatest wish: to have a grandchild to spend time with him.

This encounter inspired Alberto to create a platform that would connect young volunteers with elderly people, with the aim of making them feel heard, accompanied and loved, and giving them in some way "a grandchild". What started as a simple idea gradually took shape to become an initiative that, day by day, transforms the lives of thousands of elderly people and volunteers.

What have been the biggest challenges you have faced on the road to founding and growing the organization?

-One of the main challenges has been to raise awareness about the unwanted loneliness of the elderly. It is a reality that affects many, but remains largely invisible and, consequently, does not receive the attention it deserves. Because this problem is not talked about enough, society is not always aware of its magnitude, nor of how it can contribute to change it. That is why we want to give voice to this situation and invite everyone who can, to participate.

In addition, the growth of the organization has required a great capacity to adapt, from the logistics and coordination of volunteers, equipment and residences, to the implementation of technological advances.

What kind of impact have you observed in the lives of grandparents and youth participating in the program?

-Over time, we have observed that the impact is immense for both the elderly and the volunteers. For the elderly, the simple fact of feeling listened to and accompanied makes them experience an improvement in their emotional well-being, feeling more valued and decreasing their sense of loneliness.

For the young volunteers it is also a transformative experience: they develop empathy and respect, and learn life experiences. Many of the volunteers have told us that this experience has changed their perspective on old age and the importance of being accompanied and not feeling alone.

How do you select the seniors who will benefit from the program? What criteria are important to ensure a meaningful connection?

-At Adopt a Grandparent We collaborate with more than 400 nursing homes and day centers to identify and assist seniors who want and need to participate in the project. Different factors are considered, such as their willingness to talk to young people, their desire for activities and their need for companionship.

To ensure that there are real connections, we analyze interests, personalities and affinities between grandparents and youth, seeking to make the relationship flow in a natural way and make them feel at home. match. In addition, we always follow up to make sure that the experience is good for both parties.

What strategies do you use Adopt a Grandparent to maintain the active participation of young people in the long term?

-The young people who participate are usually very committed, so, in general, we have no difficulty in maintaining their active participation. Even so, we understand that each person has his or her own responsibilities, schedules and routines. That's why we want volunteering to be an enriching experience, never an obligation.

We always offer different modalities so that each volunteer can choose the one that best suits their lifestyle. They can make face-to-face visits, make phone calls through our application and adjust the meetings according to their availability of times and days. In addition, we also organize activities and events that add a lot of value to the volunteer experience, creating a greater sense of community and belonging among participants.

To what extent do you think society has changed in terms of the perception of aging and the importance of intergenerational connection?

-In recent years, we have seen an increased awareness of the importance of integrating the elderly into society and the importance of companionship. Initiatives that promote intergenerational connection have gained recognition, creating a positive change in the perception of old age. There is growing awareness of unwanted loneliness.

The difference between generations can be a challenge because of different lifestyles, digitalization or different ways of communicating, but we also know that if you organize it well, it can serve as a mutual learning experience. Many of our experiences have shown that young people are willing to invest their time in their elders, it's just that sometimes, they need an initiative to help them do so.

Taking into account the state of the population pyramid, what is your vision for the future of the organization?

-Spain is one of the countries with the oldest population and this will continue to increase over the years. This implies a greater need for our services, so our idea is to continue to grow, both nationally and internationally. We consider it essential to strengthen and expand programs that promote the connection between generations, to help the elderly but also the young.

We want you to Adopt a Grandparent to be a support network that contributes to improving the quality of life of the elderly so that they do not feel alone, and that at the same time fosters values of solidarity and respect in the new generations.

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Gospel

Divine life in the Eucharist. Corpus Christi (C)

Joseph Evans comments on the readings of Corpus Christi (C) for Sunday, June 22, 2025.

Joseph Evans-June 19, 2025-Reading time: 2 minutes

Melchizedek is a very mysterious figure who appears in the book of Genesis. We are told that he is a priest who blessed Abraham, but to whom the patriarch later gave a tithe, a tenth of all he had, a clear sign of Melchizedek's superiority. He then disappears from the Bible only to reappear cryptically in a line of Psalm 110, always seen as a psalm about the Messiah: "The Lord has sworn it and does not repent: 'You are an eternal priest, according to the rite of Melchizedek.'" And then, in the New Testament, the author of the letter to the Hebrews has no doubt that all this ultimately referred to Christ (see Hebrews 7).

The name Melchizedek, meaning "King of Righteousness," and the fact that he was King of "Salem," meaning "peace," point to Jesus, who is the true king of righteousness and peace. And the fact that he simply appears, without reference to his ancestry, and then disappears, without reference to his future, gives him a sense of eternity, which again is fulfilled in Jesus: "Without father, without mother, without genealogy; neither the beginning of his days nor the end of his life is mentioned. By virtue of this likeness to the Son of God, he is a priest perpetually." (Heb 7:3).

On the feast of Corpus Christi today, the Church offers us this episode about Melchizedek and the psalm in which he is mentioned. Melchizedek is shown offering a gift of bread and wine to Abraham with which he blesses him. But Jesus goes much further. Not only is he able to multiply the bread, as we see in today's Gospel (a sign of his power over creation), but he can also give the bread and wine a whole new meaning and even a whole new reality. This is the gift of the Eucharist, which St. Paul describes in the second reading. Jesus far surpasses the blessing that Melchizedek bestowed on Abraham. Through this new gift of bread and wine, Jesus now gives us his own divine life, the body and blood, the humanity and divinity of God made man.

With that ancient gift of bread and wine, Melchizedek blessed Abraham's mission, his journey in obedience to God's command, and celebrated his conquest over his enemies. The Eucharist is now the food for our life's journey to God and eternity-to share with the High and Eternal Priest Jesus-and it helps us to fight and win all the battles we have to fight in the service of God. The Jesus who multiplies the bread can also "multiply", transform completely, his reality, making of himself for our salvation, the bread of eternal life (cf. Jn 6:64).

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The Vatican

Jesus invites Christians to overcome despair, says Pope Leo XIV

Pope Leo XIV recalled in today's Audience that Jesus invites Christians to overcome despair. He also made a strong appeal to "not become accustomed to war" or to its "barbarity", as the Second Vatican Council called it. On the other hand, the Vatican has launched a campaign to make donations in the St. Peter's obolus.

OSV / Omnes-June 18, 2025-Reading time: 5 minutes

Justin McLellan, Catholic News Service (CNS), Vatican City

When hope seems to have disappeared, Christians can turn to Jesus to overcome resignation and recover the desire for healing, said Pope Leo XIV.

Sometimes "we feel 'blocked', locked in a dead end. At times, in fact, it seems useless to continue to wait," the Holy Father told thousands of pilgrims gathered in sunny St. Peter's Square for his general audience June 18. "This situation is described in the Gospels with the image of paralysis."

Jesus reaches out to them in their pain

The Pope centered his catechesis on the story from the Gospel of St. John in which Jesus heals a man who had been paralyzed for 38 years. Instead of going directly to the Temple in Jerusalem, Jesus visits the pool where the sick and suffering were gathered, many of whom were excluded from temple worship because they were ritually impure.

Jesus goes to them in person, Pope Leo said. "It is then Jesus himself who reaches out to them in their pain."

The Pope said that the pool of Bethesda, which means "house of mercy" in Hebrew, is an image of the Church "where the sick and the poor gather and where the Lord comes to heal" and bring hope.

Focusing on the paralytic's condition, the Pope pointed out how disappointment and resignation can paralyze the human spirit. "When one has been blocked for so many years, one can also lack the will to heal oneself," he said.

However, "Jesus instead leads this man back to his true and deep desire," the Pope said.

"Do you want to be cured?", essential question

Jesus asked the paralytic: "Do you want to be healed?" the Pope noted. Although Jesus' question may seem "superficial," it is essential, since "sometimes we prefer to remain in a sick condition, forcing others to take care of us," he said. This resignation "is sometimes also a pretext for not deciding what to do with our lives. 

Quoting St. Augustine, the Pope said the person needed "a man who was also God" to be truly healed. "The man who was needed has therefore come; why postpone healing again?" the pope said.

No to fatalistic attitudes: luck or misfortune 

Pope Leo used the Gospel story to question fatalistic attitudes that see life as a matter of luck or misfortune. "Jesus, instead, helps him discover that his life is also in his hands," he said. When Jesus commands him to get up, pick up his stretcher and walk, it signals a call to take responsibility and move forward with determination.

The stretcher, the Pope added, symbolizes the past suffering of man who "does not leave or throw himself away". Although it had previously blocked man's life, "now it is he who can carry that stretcher and take it wherever he wants: he can decide what to do with his history!"

Understanding where our life is blocked

Pope Leo urged the pilgrims gathered in the square to "ask the Lord for the gift of understanding where our lives have become blocked" and to "give voice to our desire for healing."

"And let us pray for all those who feel paralyzed, who do not see a way out," he said. "Let us ask to return to live in the Heart of Christ which is the true house of mercy!".

Resisting the 'temptation' to resort to arms

At the end of the Audience, before giving his blessing in Italian, Pope Leo made a strong appeal against wars. 

The world must resist the lure of modern weapons, which threaten to give conflicts a ferocity surpassing that of previous wars, said Pope Leo XIV.

"The heart of the Church is torn at the cries that arise from places at war," he said at the conclusion of his general audience in St. Peter's Square on June 18. "In particular, from Ukraine, from Iran, from Israel, from Gaza."

Not to get used to war! "Barbarism" greater than before

"We must not become accustomed to war," the Pope affirmed. "Rather, we must resist the allure of powerful and sophisticated weapons as a temptation."

Quoting from the Pastoral Constitution on the Church in the Modern World ("Gaudium et Spes") of the Vatican Council IIPope Leo affirmed that in modern warfare "scientific weapons of all kinds are used" and, consequently, "their atrocity threatens to lead the combatants to a barbarism far greater than that of times past".

"Therefore, in the name of human dignity and international law, I repeat to those responsible what Pope Francis used to say: 'War is always a defeat,'" the pope said. And, quoting another of his predecessors, Pope Pius XII, he added: "With peace nothing is lost. With war you can lose everything.

"Serious deterioration of the situation in the Middle East."

Pope Leo's message came just days after he expressed his deep concern over the "grave deterioration" of the situation in the Middle East, shortly after Israel carried out air strikes against nuclear facilities in Iran and drone attacks were launched against Israel on June 13.

"No one must ever threaten the existence of another,2 the Pope had said during an audience with pilgrims in Rome on the occasion of the Holy Year 2025 on June 14. While it is legitimate to hope for a world "free from the nuclear threat," he said, "it is the duty of all nations to support the cause of peace, taking paths of reconciliation and promoting solutions that guarantee security and dignity for all."

Cardinal Pietro Parolin, Vatican Secretary of State, told the Italian news agency ANSA on June 17 that the Holy See advocates nuclear disarmament and has drafted a document on the immorality of not only the use but also the possession of nuclear weapons, an idea previously expressed by the late Pope Francis.

'St. Peter's Orb': Vatican appeals to generosity

On the other hand, the Vatican launched today a campaign to ask for donations for the Obolo of San PedroThe collection takes place every year on June 29, also this year on the last Sunday of June, the liturgical feast of St. Peter and St. Paul. 

The purpose of the St. Peter's Obolus is to support the mission of the Holy Father in the service of the universal Church, which extends to the whole world, with the proclamation of the Gospel, the promotion of integral human development, education, peace and fraternity among peoples.

This is also thanks to the numerous service activities carried out by our employees. dicasteries, bodies and agencies of the Holy See that assist you on a daily basis. 

Numerous charitable works

The St. Peter's obol is also dedicated to saints.ostensibly to support the numerous charitable works in favor of individuals, families in difficulty and populations affected by natural disasters and wars, or in need of assistance or development aid. 

The Secretariat for the Economy and the Dicastery for Communication of the Holy See have prepared informative and multimedia materials explaining its significance, which can be found at the following websites here.

The authorOSV / Omnes

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United States

Leo XIV, a positively valued leader among U.S. Catholics

The survey distinguishes opinions between Republican and Democratic voters. It also asks people of other Christian denominations.

OSV / Omnes-June 18, 2025-Reading time: 2 minutes

By Gina Christian, OSV News

A little more than a month after his election, the pope Leo XIV is enjoying positive reviews from the majority of the country's Catholics, according to a new survey.

The Public Affairs Research Center Associated Press-NORC from the University of Chicago surveyed 1,158 U.S. adults between June 5 and 9 via telephone and Web questionnaires administered in English and Spanish, and participants received "a small monetary incentive" for completing the survey, according to the researchers.

65% of U.S. Catholics view the new pope "very" or "somewhat" favorably, 29% respond that they do not know enough to form an opinion and 6% report an unfavorable opinion.

In contrast, an October 2015 AP-NORC poll of 1058 adults showed that 59% of U.S. Catholics approved of Pope Francis, 26% did not have enough information to say and 15% disapproved. This survey was conducted more than two years after the election of Pope Francis in March 2013.

In both the 2015 and 2025 surveys, 44% of U.S. adults expressed favorable opinions about the current pope. Another 46% stated in the 2025 survey that they did not know enough about Pope Leo, while in 2015, 42% indicated the same about Pope Francis. In the 2025 survey, 10% of the country's adults expressed disapproval of Pope Leo, while 13% said the same of Pope Francis in 2015.

Opinions by Republican and Democratic voters

AP reported that the poll "found no discernible partisan divide among Catholics over Pope Leo, and Catholics across the ideological spectrum have expressed hope that Leo can heal some of the divisions that arose during the pontificate of his predecessor, Pope Francis."

Members of other religious groups are more likely to be "still forming an opinion" about Pope Leo, according to the AP. Specifically, about half of born-again Protestants (also known as evangelicals), mainline Protestants and those unaffiliated with any religion disagreed on an opinion of Pope Leo, and 1 in 10 had an unfavorable view of him, according to AP-NORC.

Approximately half of the country's adults over the age of 60 approve of Pope Leo, while 4 in 10 of those under the age of 30 view him favorably and only 1 in 10 of those under 30 disapprove.

The authorOSV / Omnes

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Evangelization

St. Ciriaco and St. Paula, Christian martyrs and patrons of Málaga

On June 18, the Church celebrates Saints Ciriaco and Paula, martyrs, stoned in Malaga during the persecution of Diocletian, at the beginning of the 4th century, and patron saints of the capital of Malaga. The liturgy today also welcomes Cardinal St. Gregory Barbarigo, bishop, who was entrusted by the Pope to coordinate in Rome the aid to those affected by the plague in 1656.  

Francisco Otamendi-June 18, 2025-Reading time: 2 minutes

Notes the Martyrology Romano that "in Spain, in the city of Malaga, died on this day (fourth century), the martyrs Ciriaco and Paula, virgin. Which having suffered many torments were stoned and gave their souls (to) heaven among the same stones". According to another In the martyrology, St. Cyriacus and St. Paula were siblings.

The journalist Antonio Moreno, whom you can read in Omnes, gives a profile of the martyr saints and their context, with the words of Rafael Contreras, archivist, on the web site of the malaga diocese. 

Tradition states that "Saints Ciriaco and Paula were two young people from Malaga belonging to a flourishing Christian community in our city and presided over by Bishop San Patricio. Seized in the context of the tenth persecution of Emperor Diocletian, they were subjected to painful torments. The purpose was to make them renounce their faith and worship pagan divinities".

"Revered in our city"

"As they did not achieve this purpose, they were condemned to death and stoned to death, tied to two trees. It happened on the banks of the Guadalmedina River on June 18 of the year 303 of our era. In the place we still know today as Paseo de Martiricos".

After their death, their Christian brothers collected their bodies and proceeded to bury them. "Since then they have been venerated in our city by the Christians". "The memory of the patron saints of Malaga is still very present among the people of Malaga," it is recalled.

Protagonists of a historical novel

In his recent article Real saintsIn Omnes, Antonio Moreno tells the genesis of "The mud fish". It is a historical novel by Ana Medina and Antonio S. Reina, which narrates the life of these patron saints of Malaga, the young St. Ciriaco and St. Paula, martyred in the time of Diocletian. The work transports the reader to the beginnings of Christianity, explains Antonio Moreno, when the first communities lived the joy of the Good News in the face of the failure of pagan religions. 

"In this fiction (we have hardly any information about their lives) Ciriaco and Paula are two normal young people who live their Christian vocation as so many young people do today, amid doubts and blunders. But when the time came, grace gave them the power to change their lives in a heroic way to the point of giving the supreme witness of martyrdom". Set at the beginning of the fourth century, "The Mud Fish" reflects on current problems for the dialogue of faith with today's culture.

The authorFrancisco Otamendi

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  • Resources
  • Inheritance and horizon: Leo XIII and Leo XIV
Resources

Inheritance and horizon: Leo XIII and Leo XIV

A reflection on the legacy of Leo XIII and its possible influence on the pontificate of Leo XIV, highlighting key causes and effects of his papacy. It also examines the current context and the profile of the new pope.

Gerard Jiménez Clopés-June 18, 2025-Reading time: 11 minutes

"Leon XIV?" Those were the words, with a surprised face, that possibly more than one uttered on the day of the election of the pope. So it was at least in my case, standing with a friend in St. Peter's Square. My mind went backward, to remember Leo XIII, and at the same time I could not help but go forward, to understand who Robert Francis would be. Prevost. Indeed, the words and gestures of the new pope would give us more clues about his pontificate.

We do not know to what extent Leo XIV will resemble Leo XIII or in what way he will follow him, but the fact that in the brief homily at the beginning of his pontificate the Holy Father again made mention of Leo XIII and called him "my predecessor" suggests that this decision is more than just a remote inspiration. In that homily, after commenting on how charity can be a leaven of unity in the world, he affirmed: "With my predecessor Leo XIII, we can ask ourselves today: if this charity were to prevail in the world, "would it not seem that every struggle would soon be extinguished wherever it took effect in civil society" (Letter Enc. Rerum novarum, 20)".

Beyond Rerum novarum

I thought it appropriate to analyze what aspects characterize the pontificate of Leo XIII in order to see what we can glimpse through the beginning of the pontificate of Leo XIV, and to go beyond the knowledge of Leo XIII as the pope of the Rerum novarum and the social doctrine of the Church, as it was commonly defined in the first moments after his election.

In order to understand what marked the pontificate of Leo XIII and why, I have structured this article in this way: I will describe four causes and four effects of the pontificate, and then draw some brief conclusions. The causes, as can easily be deduced, will explain to a large extent the effects, which will form the basic lines that we consider to have characterized Leo XIII.

As an initial caveat, let me say that I will not point out many dates or names of encyclicals, since my interest lies mainly in the basic outlines of his pontificate. Moreover, perhaps it is odd if we do not begin with a brief paragraph on the biography of Leo XIII, taking the risk of drawing rather a caricature. We have no choice, for the benefit of the reader.

Gioacchino Pecci, born in Carpineto Romano on March 2, 1810 - not far from Rome - and died in the city on July 20, 1903, was as a young man very diligent in his studies and very much given to organization. After studying diplomacy, he was papal legate (governor) of the Papal States in various Italian localities, especially Benevento and Perugia (five years in total), nuncio for a short time in Belgium (three years), and above all bishop of Perugia and bishop of Rome, for more than thirty and twenty-five years, respectively. With a serious and determined disposition, he had a strong sense of authority and was not given to familiarities. He ruled in favor of Catholic unity and with a strong sense of centralization in a world in profound evolution, as we will see.

Cause 1: Personal experience as a delegate and bishop

As we have seen in the case of Pope Francis - and as probably also occurred with previous pontiffs - the biography prior to the papacy is a determining factor in understanding the decisions of the one who becomes the successor of Peter. The experience accumulated over the decades, the vision of the world and of the Church, as well as the actions taken before assuming the pontificate, profoundly mark the style and approach of the new pope. This was clearly so in the case of Leo XIII.

Gioacchino Pecci was profoundly influenced by two factors: his vocation and ability for government and diplomacy, and the thirty-one years he spent as bishop of the same diocese, the city of Perugia, located in the interior of Italy, some 170 kilometers north of Rome, and which he came to consider his home.

His time as pontifical delegate in various cities - especially Benevento and Perugia - and as bishop of the latter, gave him valuable experience of government and a profound knowledge of the role that the Church could play for the benefit of the people, both in political and ecclesial action. At that time, the office of pontifical delegate had an eminently political function: it consisted of administering a territory on behalf of the Pope, given that the Papal States still existed. During those years, Pecci was known for his tireless pastoral and social activity, personally visiting towns and cities and promoting all kinds of welfare, educational and religious initiatives.

Between his time as delegate and his episcopate, there was a significant parenthesis: three years as nuncio in Brussels. This experience marked him especially in the intellectual sphere, since there he was able to observe how Catholicism was forced to renew itself in the way of expounding doctrine in order to respond to the challenge of contemporary liberalism. Although this period was less decisive for the general lines of his future pontificate, it did contribute to refine his style of government, combining audacity with prudence.

Cause 2: The fall of the Papal States

The fall of the Papal States coincided, in Perugia, with half of Pecci's time as bishop, although the conflict - called the "Roman question" - would last for many decades. This fact was a very hard blow for him, as he had already accumulated an extensive trajectory of government, first in the political sphere and then as a pastor. It hurt him especially because he was fully aware of the potential of the Church to promote the common good when it had all the tools at its disposal to intervene in society. He felt, therefore, that the Church's capacity to perform a service to humanity was being lost.

Moreover, the loss of temporal power was experienced as a humiliation: for many, including Pecci, it was unacceptable that the Pope - the supreme spiritual authority - had to recognize and submit to a civil authority. For those who had been born and lived under the Papal States, accepting this new situation was comparable to suffering a barbarian invasion.

It is important to note, however, that Pecci was also aware of the limits of the political government of the Church. During his episcopate in Perugia, he witnessed the succession of several pontifical delegates, not all of them worthy of the office they held. Despite these experiences, he would always retain a certain nostalgia for temporal power, inspired by the idea that the Church could be the best benefactor of society, both humanly and spiritually.

Cause 3: Nationalist and colonialist period

The fall of the Papal States coincided with another reality: the nationalist exaltation of the main European powers. In the case of Pecci, within the Papal territories, the Italian reunification provoked a very aggressive attitude towards the Church, at least from the perspective of how he experienced it, both as bishop and later as pope.

Pecci understood that the Pope was being robbed of his legitimate operational capacity. Over time, he came to understand that there were other, more appropriate ways to exercise leadership and influence, both nationally and internationally. However, this transformation of approach took time to be fully conceived and developed. Thus, throughout his pontificate, we will see him committed to restoring the role of the Holy Father and protecting his sovereignty.

If that was the challenge in Italy, at the international level Leo XIII sought something similar, but in a different context. In that scenario, he strongly defended the recognition of the Pope as an actor of social relevance in the face of the consequences of colonialism. This included intervening in territorial disputes between countries, in the manner in which the faith was to be propagated in colonial territories, and in determining who should exercise ecclesial authority in mission countries under colonial rule.

Cause 4: Industrial Revolution

According to what I have been able to read these days, this is perhaps the most outstanding and well-known aspect of Leo XIII's pontificate: his tireless struggle to defend human dignity against the abuses of business leaders during the industrial revolution.

Indeed, in the 19th century, Europe witnessed how many rural areas emptied while suburban ghettos sprang up on the outskirts of large cities. In these places, thousands of men, women and children were concentrated in precarious conditions, ready to contribute to the development of industry.

Already in Perugia, Gioacchino Pecci had shown a clear concern for improving the working conditions of the workers, a task he undertook during his time as papal delegate and continued as bishop. As pope, he maintained the same sensitivity to social issues.

This industrial period was characterized by real forms of exploitation and was marked by economic crises that aggravated the situation: misery, unemployment and emigration increased. But not only that: the social transformation also accelerated a process of de-Christianization of the working world, and promoted a deification of money, together with the exaltation of progress, science and technology.

Faced with this reality, Leo XIII opted for a discourse -since direct political action was not possible- that sought to reach capitalist and bourgeois society as well as the incipient workers' movement and the emerging socialism. From this effort would be born a magisterium that, almost without intending to do so, would introduce a modern conception of the State and of social organization.

According to this vision, the State should assume an active role in the face of social problems, promoting understanding between workers and employers. It should be a just judge and legislator, attentive to the rights and duties of all social classes.

Consequence 1: The new role of the Church in society

We will now go on - without any transition, for the sake of brevity - to describe the consequences that these causes had on the actions of Pope Leo XIII. We begin with the way in which the Church itself was transformed. It can be summarized by saying that it ceased to be "just another State" to become, if I may say so, an entity of an eminently spiritual character, with a vocation of universal influence.

It would be naive to think that this was something new: the Church, founded by Jesus Christ, already had and exercised this vocation. However, reality is very stubborn: governing vast territories meant that a great deal of time and effort went into managing the Papal States.

When this radical change took place, the Church - forcibly and painfully, at least for Leo XIII - had to rely more and more exclusively on his spiritual leadership. Simply put, some of Pope Leo XIII's priorities were: a profound renewal of intellectual formation based on the doctrine of St. Thomas Aquinas; the revitalization and unification of religious orders, especially the Franciscans and Benedictines; a major push for the missions by taking advantage of colonial expansion; and a strengthening of control over ecclesial authority throughout the world.

Consequence 2: An influential actor "by moral authority".

The second consequence was of a more political nature. The loss of the temporal role with the fall of the Papal States forced the Holy See to make itself respected both in Italy and on the international scene, no longer through military power.

It was a long but fruitful process, since during the lifetime of Leo XIII himself, the Vatican was consulted to resolve numerous conflicts: territorial and border disputes between colonies, trade and tariff issues between countries, or humanitarian crises caused by armed conflicts. It was not uncommon for an agreement to be reached thanks to Rome's intervention.

These social-political actions are only a sample of the process of transformation of the Church. During the pontificate of Leo XIII, the Church was seen to look beyond the Papal States and to direct her gaze more energetically toward the world as a whole. Through pain and multiple diplomatic humiliations, the Church discovered a new way of contributing to the common good, based on its moral authority, and thus gained increasing international influence.

Consequence 3: To be an advocate of human dignity.

The third consequence is related to the defense of the dignity of the person. The political and social currents of the time - especially capitalism, socialism and Freemasonry - together with the aforementioned process of industrialization, led Leo XIII to intervene decisively to safeguard the value of every human being.

We will not dwell too long on this point, except to add that the ultimate motivation was, logically, spiritual: Leo XIII valued each person for the value that Christ attributed to him.

It should also be noted that, as a consequence of the loss of temporal power, the Pope gradually accepted that Catholics could intervene "autonomously" in political action to defend the human values inspired by the Gospel. Although at first he was reluctant, he understood in the case of Italy that such participation was indispensable, otherwise the country would remain in the exclusive hands of liberals and Freemasons. In the rest of Europe, Leo XIII was less reluctant to encourage the participation of Catholics in public life. However, this "autonomy" should be understood in quotation marks, since he always aspired that Catholics be grouped in a single party.

In any case, this new approach to a democratic and social Catholicism generated great enthusiasm among young European Catholics, and constituted an important seed for the future.

Consequence 4: Leading the Church towards modernity.

The last great consequence was that Pope Leo XIII led the Church towards modernity in several of the aspects mentioned above. It is said that the cardinals who elected him - after the long pontificate of Pius IX - were looking for a pope with maturity and a certain openness, not to aggravate the conflict caused by the loss of the Papal States, but to face it with moderation and wisdom.

Why were the waters so troubled? Simplifying as much as possible, it can be said that, on the one hand, Pius IX had published an encyclical with a "compilation list of the principal errors of our time," better known as the Syllabus. With it, the Church intended to offer light in the midst of the darkness of modern errors, but as a consequence it generated the impression of a total confrontation with modernity.

On the other hand, the recent fall of the Papal States had left Pius IX in a position of retreat, from which he did not wish to emerge unless he could recover what had been lost.

In short, as has been shown, the Church was forced to readjust numerous pieces. With hindsight, it can be affirmed that it did so with remarkable solvency, and it did so at the hand of Leo XIII.

A look at Leo XIV

Leo XIII was a man of enormous energy. So much so that it is known that he worked late into the night, and that the only light lit in St. Peter's Square was in his office. Therefore, with a sense of humor, it has been said that in this way he lived up to his papal motto: Lumen in caelolight in heaven". By this I mean that the synthesis we have made of his pontificate is almost a mutilation, since it was extensive in time and covered a great variety of fronts and actions.

Nevertheless, it seems reasonable to affirm that the guiding thread of Leo XIII's pontificate was the desire to see a cohesive Church and a world in which the human person-loved by God-would be at the center of political and social action, so that the charity of Christ would be the principle of both evangelization and human promotion. Leo XIV seems to have been inspired by the same spirit.

In addition to what has been said so far, we can also state the following: the biography of Giovanni Pecci before he became pope and the social circumstances of his time were the two axes that most marked his twenty-five years of pontificate. Therefore, if we turn our gaze towards Leo XIV, it is not unreasonable to affirm that whoever wishes to conjecture about the winds brought by the Holy Spirit with his pontificate, should at least explore these two areas.

I consider it hasty and adventurous to predict where this new pontificate will lead. For this reason, I prefer not to venture too far ahead. But, since history shows that these two elements - personal biography and social context - often contain the seeds of what unfolds later, let us at least say what seems evident.

From his biography -which I still know little and I prefer to get to know through what is published-, it is significant to know that he is an Augustinian, that in Chiclayo he was a close bishop, with a great capacity to listen, friendly, a man of mission and, at the same time, very intellectually prepared. He also has a pragmatism characteristic of his place of origin.

As for the ecclesial and social moment of today's world, the pope himself has already mentioned some key challenges: the need for cohesion in the Church to overcome internal polarization, the unity of Christians, the ethical implications of artificial intelligence, the consequences of armed conflicts, and the urgency of continuing to care especially for the most needy in order to avoid all forms of social and economic exclusion. Finally, like Leo XIII, we know that Leo XIV has a deep Marian devotion.

The binomial that summarizes his project, expressed by Pope Leo XIV himself, is condensed in the homily at the inauguration of his pontificate: "Love and unity: these are the two dimensions of the mission that Jesus entrusted to Peter. From there springs this desire: "A united Church, a sign of unity and communion, which becomes a leaven for a reconciled world".

In order to intuit the course of his pontificate, perhaps more than just digging into history, the easiest way is to listen to him with the same attention and filial affection with which we have followed Francis, Benedict XVI, John Paul II, and - according to each generation - the popes that each one has lived through.

Some biographies on Leo XIII 

  • Santiago Casas, Leo XIII: A papacy between modernity and tradition, EUNSA, Pamplona 2014
  • Bernardo O'Reilly, Life of Leo XIIIEspasa, Madrid 1886
  • J. Martin Miller, The life of Pope Leo XIIINEB, Omaha 1903
The authorGerard Jiménez Clopés

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200 Christians massacred by jihadists in Nigeria

A massacre left at least 200 Christians killed by jihadists at a center for displaced persons in Benue, Nigeria. Pope Leo XIV denounced the tragedy and called for peace and justice for the persecuted Christian communities.

Javier García Herrería-June 17, 2025-Reading time: 2 minutes

A new tragedy shook the Christian community in Nigeria on the night of June 13-14. At least 200 Christians were brutally murdered by a jihadist group in the town of Yelewata, in the state of Benuein the center of the country. The victims were sheltering in a displaced persons center run by a Catholic mission, having previously fled violence from extremist groups such as Boko Haram.

According to witnesses, the radicals burst in at night rampaging through the center with unbridled violence. "They were asleep, many were children and women," stated a local volunteer who managed to escape.

This attack is not an isolated event. In the last two months, hundreds of Christians have lost their lives in similar actions in different parts of the country. In Benue State itself, at least 500 Christians have been killed in the last five years, amid a rising tide of religious and ethnic violence.

International silence and the Pope's reaction

Christian leaders have condemned the massacre and demanded urgent measures from the Nigerian authorities to protect the civilian population. Meanwhile, international silence continues to be an open wound for the victims and their communities.

During the Angelus prayer on June 15, Pope Benedict XVI said the following Leo XIV launched a strong message against the growing wave of violence in the world, with special attention to the attacks suffered by Christian communities. Before thousands of faithful gathered in St. Peter's Square, the Pontiff expressed his deep sorrow for the massacre ""An "atrocious massacre has taken place, with the violent death of some two hundred people, mostly internally displaced persons welcomed by the local Church," the Pope lamented.

He also asked for prayers for stability and reconciliation in Nigeria, "a beloved country hit by multiple forms of violence", and in particular for the rural Christian communities of Benue, "constant victims of cruel attacks".

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Catholic experts advise non-violence in the U.S.

Catholic experts have advised non-violence these days. That is, that protests against the Trump administration's raids on illegal immigration should be peaceful. Riots and violent episodes are taking place these days in U.S. cities, especially Los Angeles. The advice is applicable to other protests.  

OSV / Omnes-June 17, 2025-Reading time: 7 minutes

Kimberley Heathetington, (OSV News)

Peacebuilding experts are discussing Catholic principles of nonviolent protest in the wake of events in Los Angeles and other cities.

Hundreds of people, including clergy from many denominations, leaders and supporters of faith advocacy groups and church congregants, were peaceful and respectful as they gathered near the Capitol on June 10 for a 'Pentecostal Witness for a Moral Budget."

However, they agitated by verbally urging Congress to protect Medicaid, SNAP food assistance benefits and other programs targeted by what they say are crippling cuts in the Trump administration's 'One Big Beautiful Bill' (H.R. 1), now under review in the U.S. Senate.

In defending the bill, House Speaker Mike Johnson, R-La., called it "misinformation" to claim that it involves drastic cuts to Medicaid (a federal and state health care program to help cover medical costs for needy individuals and families). Mike Johnson also assured that Medicaid coverage for people who need it is not threatened.

Non-violent protests

However, organizers of the vigil, including Georgetown University's Center for Faith and Justice, previously stated, "Withdrawing support from the nation's most vulnerable communities in order to cut taxes for the wealthy is a moral concession that followers of Jesus should not accept."

And what did they do? They demonstrated to protest. And, as people of faith, they did so non-violently. 

It is an important precept of Catholic citizenship: ethical disagreement with public policies, and the desire to change them peacefully, is a worthy endeavor.

This contrasts with the violent clashes that have occurred recently across the United States - in Los Angeles, where 4,000 National Guard troops and 700 Marines have been deployed, in Minneapolis and New York. It has been a physical reaction by communities to Immigration and Customs Enforcement raids, which detain neighbors who are in the country without legal documents. 

Archbishop Gomez: not to provoke fear and anxiety

The Archbishop of Los Angeles, José H. Gómezurged the restriction on June 9. "We all agree that we do not want undocumented immigrants who are known terrorists or violent criminals in our communities," Archbishop Gomez said. "But there is no need for the government to take action in a way that causes fear and anxiety among ordinary, hardworking immigrants and their families."

Protests that began on June 6 in relative calm have since escalated to scenes of burning cars, violent clashes with police and hundreds of arrests. 

Meanwhile, officials, including California Governor Gavin Newsom and Los Angeles Mayor Karen Bass (Democrats), maintain that the chaos is limited to a small section of downtown.

"To live, speak and act without violence is not to give up, it is not to lose or give up anything," Pope Francis said in April 2023, "but to aspire to everything."

So how do you effectively encourage change in a culture that too often resorts to force, or ignores those who don't?

Los Angeles Archbishop Jose H. Gomez leads an interfaith and community prayer vigil in Grand Park, June 10, 2025 (OSV News photo/John Rueda, courtesy Archdiocese of Los Angeles).

Catholic principles of nonviolence

OSV News spoke with peacebuilding experts to explore Catholic principles of nonviolent protest.

"If you're interested in joining a protest or demonstration," said Meghan J. Clark, professor of moral theology at St. John's University in Queens (N.Y.), "I would urge Catholics to prepare."

Clark wrote that "protest is not just a matter of justice, it is an act of faith." He now suggests preparedness in three key areas, especially for action related to immigration issues.

Meghan J. Clark: information, prayer and community

"First, information: make sure you learn and know about what is happening. It's also important to know what to take and what to leave at home," she advised. "Ignatian Solidarity Network and CLINIC (Catholic Legal Immigration Network Inc.) are perfect places to start. They offer a wealth of information, practical guides and narrative stories."

Clark then advised prayer. "Prayer, discernment and reflection are crucial in preparing to engage in active nonviolent protest. Dr. Martin Luther King, Jr.(a Christian Baptist minister), developed principles of active nonviolence that he would urge Catholics to use to prepare themselves spiritually," he said. "When we prepare ourselves spiritually, then it is easier to resist fear, intimidation and escalation in a tense situation."

And finally, community. "Participation in demonstrations is best done with others. Even if you don't know anyone else interested in going, when you join the demonstration, get to know your neighbors," Clark recommended. "By coming together to protest injustice, we create new moments of encounter and solidarity with each other."

Gerard Powers (Notre Dame): key role for Catholics

Gerard Powers, director of Catholic peacebuilding studies and coordinator of the Catholic Peacebuilding Network at the Kroc Institute for International Peace Studies at the University of Notre Dame, agreed.

Powers cited the crucial role Catholics have played in nonviolent protests, from People Power in the Philippines and Solidarity in Poland, to the 2003 Iraq War protests and the annual March for Life in Washington.

"To maintain moral standing and be effective, protests must remain nonviolent, organized and disciplined, and strategically focused on the injustice at issue," Powers explained. "If protests become random and associated, however unintentionally, with violence, they should cease, and alternative means of opposing injustice must be sought."

Strategy broader than protests

Nor can protests be the only tool of opposition. "Even effective nonviolent protests," Powers added, "have to be just one part of a much broader strategy to address injustice and promote the common good."

Judy Coode, communications director for Pax Christi USA, emphasized shared humanity and relationship building.

"When we join a public demonstration, as in any interaction with others, we recognize and respect the humanity of others, even if we disagree," Coode said. "When we choose to respond with nonviolence, we are choosing to build relationships and understand others, and we are focused on ending injustice, not defeating a person or persons."

Judy Coode: preparation

Like Clark, Coode also urged preparedness. "In the Gospels, Jesus repeatedly teaches us to choose nonviolence, and that is why we are committed to nonviolence," confirmed the Pax Christi USA director. 

"All people who hope to participate in public demonstrations in support of the common good - Catholics, people of other religions, those who do not claim a faith - are strongly encouraged to learn more and train in nonviolence. A nonviolence that has a deep and rich history, but is too often dismissed. But if more and more people understand its efficacy and how it has been effective over the years," he added, "it will become more and more widespread." 

Vehicle on fire on Atlantic Boulevard (Los Angeles) in a clash between protesters and law enforcement following multiple arrests (June 7, 2025, photo OSV News/Barbara Davidson, Reuters).

Right to protest peacefully

All three experts had strong words to say about the events in Los Angeles. Clark was concerned about the militarized intervention. "Such an unwarranted escalation makes the community less safe, not more," he said. "The right to peacefully protest is essential in any democratic society." The powers urged focus.

"The violence associated with the Los Angeles protests is illegitimate and counterproductive and must be addressed," he confirmed. "But we cannot let that distract us from the main issues at stake here: the Trump administration's unfair immigration policies, its harsh efforts to stifle legitimate protests on a range of issues, and its moves to militarize domestic law enforcement."

Coode said Pax Christi USA is "deeply concerned about the federal government's attempts to intimidate vulnerable and marginalized people, and are appalled by the unjustified and disproportionate use of force in the Los Angeles area." Speaking in North Carolina on June 10, President Donald Trump warned that future immigration protests could be "met with equal or greater force."

"Faithful to the principles of our Catholic social tradition."

Back in Washington, Adam Russell Taylor, Baptist minister and president of Sojourners, made a promise to the "Moral Budget Watch" participants, "Let's make some holy noise today, shall we?"

Taylor was followed by dozens of speakers, some with a prophetic word; others offering pertinent Scripture verses, occasionally punctuated by hymns.

Before heading to the steps of the U.S. Capitol, where participants were joined by Senators Raphael Warnock, D-Georgia, and Chris Coons, D-Delaware, Joan F. Neal, interim executive director of Network, a Catholic social justice lobbying group, spoke.

Joan F. Neal echoed the concerns of the U.S. Conference of Catholic Bishops, which on May 20 called the provisions of H.R.1 "unconscionable and unacceptable."

"We already know that this bill will hurt families, children, seniors, our immigrant brothers and sisters," Neal said. Also, he noted that "it will be the largest transfer of wealth from those with the lowest incomes to those with the highest incomes in the history of our country." 

Act of faith and hope

Neal then addressed the Catholic members of the Senate "to remain true to our faith values and the principles of our Catholic social tradition."

The event was, in essence, a model of faithful nonviolent protest, a group of leaders acting peacefully, like what St. Oscar Romero described as "a microphone for Christ."

While the impact is uncertain, optimism was in the air, and underscored a comment by Clark. "Active nonviolent resistance," he observed, "is a profound act of faith and hope."

Climate of violence: recent murders

As context, it is worth noting that violence with a political profile, not only that which has to do with immigration policies, is taking up more and more space in American life. Recently, there has been an attack against two Democratic legislators in Minnesotain which a state congresswoman and her husband were killed, and a senator and his wife were seriously injured. 

The events have been condemned by the entire political spectrum, including President Donald Trump, who in July last year, in the midst of the election campaign, had an attack in Pennsylvania, which could have cost him his life.

On the other hand, American universities were the scene of violent protests last year against the war in Gaza. Leo XIVThe first American pope, he has prayed for and promoted peace since the first day of his election as the Successor of Peter in May.

—————–

Kimberley Heatherington writes for OSV News from Virginia, USA.

This article is a translation of the original from OSV News which you can find at here. 

—————–

The authorOSV / Omnes

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Blessed Floribert Bwana, Congolese, defender of justice and integrity

This Sunday in Rome he was beatified Congolese layman Floribert Bwana Chui, murdered in 2007 at the age of 26 for resisting corruption and defending justice. He is the first proclaimed blessed of the Community of Sant'Egidio.  

Francisco Otamendi-June 17, 2025-Reading time: 2 minutes

Pope Leo XIV said this at the Angelus of Holy Trinity Sunday. Floribert Bwana Chui, a young Congolese martyr, "was killed at the age of twenty-six because, as a Christian, he opposed injustice and defended the little ones and the poor. May his witness give courage and hope to the young people of the Democratic Republic of the Congo and of all Africa." noted the Pontiff.

Cardinal Marcello Semeraro, Prefect of the Dicastery for the Causes of Saints, presided over the beatification in the Basilica of St. Paul Outside the Walls. The ceremony was attended by Congolese prelates, including Cardinal Fridolin Ambongo, Archbishop of Kinshasa. Also Monsignor Willy Ngumbi, Bishop of Goma, the diocese of origin of the future Blessed. And the Congolese community in Rome. 

Martyr of honesty 

Stanislas Kambashi SJ, has recalled in Vatican News that Pope Francis recognized the martyrdom of Floribert Bwana Chui last November 25, "for hatred of the faith". He summed up his life as a martyr of honesty and moral integrity. The young man from the Democratic Republic of Congo (DRC) was a commissioner at the Congolese Control Office (OCC), the national customs and goods control agency. 

Floribert was responsible for assessing the conformity of products crossing the eastern border of the Democratic Republic of Congo. His refusal to give in to corruption cost him his life. He decided not to allow foodstuffs from Rwanda to enter his country unless they had obtained the necessary authorizations for marketing and consumption. According to some witnesses, "Bwana Chui preferred to die rather than let in food that could have poisoned a large number of people". 

In the name of their Christian faith

Floribert Bwana Chuiwhich belonged to the Community of Sant Egidio of Goma, was abducted on July 7, 2007. Two days later his body was found in front of the Université Libre des Pays des Grands Lacs (ULPGL-Goma), a private Christian educational institution in the province of North Kivu. 

Gertrude Kamara Ntawiha, Floribert's mother, has expressed her joy and gratitude for the news that relieves the pain she was in after the tragic death of her son: "He was killed in the name of his Christian faith," she said.

The authorFrancisco Otamendi

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ColumnistsCarmen Lucena

Living the white smoke

There are so many human dreams to be fulfilled... Do you believe me if I tell you that mine was to go and live a white smoke?

June 17, 2025-Reading time: 4 minutes
RelatedRelated NewsCardinal Prevost is the new Pope and will be called Leo XIV

There are so many human dreams to be fulfilled... those who want to go to this or that concert, those who want to go to some city, or those who live to see their team in their soccer stadium... Do you believe me if I tell you that mine was to experience a white smoke? It's not that I thought about it every day, but the truth is that when John Paul II died it was something that began to take shape deep inside me.

I sincerely believe that love for the Pope is a gift. A great gift that I wish all Christians had. I have received it and I feel very fortunate for it. I feel a real passion for "the Sweet Christ on earth" as St. Catherine of Siena called him.

So, in my forties, the time when everyone reminds you that you are mature, independent, independent and so on, Pope Francis dies. One look with my husband was enough for me to know that we were on the same page: to try by all means to go to Rome. But to the conclave. To experience the white smoke.

Desired and realized

The truth is that those were hectic days: a daughter's communion, a blackout, the usual life of parents with a large family, a lot of work for both of us... but with a motivation greater than any I had ever experienced: to go to Rome and live the moment. When I was asked why I was doing it, I felt even superficial: something inside me was pushing me to want to live that moment right there, because I did, because I wanted to.

Perhaps you imagine my current account with plenty of room for maneuver. Nothing could be further from the truth. In that "living in the moment" we knew the money would have to come to us. Without any kind of promotion, my husband was given three extra jobs of one day each, which were not bad at all. Providence in our lives never stops working and we felt, once again, like spoiled children who had a whim and our father God gave it to us.

On Thursday, May 8, at 11:52 a.m., we entered St. Peter's, having just arrived in Rome, and the second Black Smoke came out. Both at the same moment. Half a lap. We replenish our soul and body (Holy Mass and lunch) and return.

15:43 p.m.: we entered St. Peter's Square again. What you feel inside that Vatican colonnade at that moment is indescribable. It is to cross a dimension in which we are all children of the same father, brothers, acquaintances and loved ones. Something was already "burning" in our hearts. I cannot tell you the number of rosaries we prayed, the conversations we had or much more. I can only speak of gifts. One after the other.

The white smoke

18:05 pm. A seagull and her young are approaching the chimney. Something tells us that the moment is near. Watching that mother with her little one, makes us all shut up and contemplate. It produced a stir of tenderness that made us focus on the chimney.

18:07: CRAZY. Total madness from everyone: there is white smoke. It makes my skin crawl just writing it. Since that day I am convinced that in Heaven we will live similar things: all different and together with the same overflowing joy that made us jump and scream with love. United in a single person whose name we do not even know. The shouts of "Long live the Pope" begin to make me hoarse. And suddenly a silence and someone intones the "Salve regina", the Latin salve. We sing it with one voice. I was very moved by the Pope's chosen motto, which we learned some time later: "In Illo uno unum", in which he is One, we are one. And that is what happened: I felt more Church than ever, more united to Peter than ever.

19:12: the protodeacon announces the long-awaited "Habemus papam". Perhaps it is because of the madness of the screams, or because of the native language of the speaker, but we understand hardly anything, only Robert and LEONE. LEONE. But what a marvel... The name of the one who has us there united, ardent and mad is Leone. Leo XIV. It is difficult to explain (again) what we already loved him. Next to us, a gentleman, carrying a printed list of curious facts, tells us "Cardinal prevost, mathematician and from Chicago".

19:23: we see him. Our heart burns before the countenance of Leo XIV. It is truly inexplicable: we see him so good, so "nice", so "Pope". Our hearts burst: Prevost has won us over, he has conquered us, he has us for his Church, he has us as his children. He is moved: he speaks and is silent, he smiles at us, he looks at us.

Love for the Pope

Son of St. Augustine, missionary... How do you fit in when he looks at the people and those people are you? You shout "VIVA EL PAPA LEONE" and he is silent with emotion. We continue floating: this is the closest thing to Heaven that all of us who were there have ever experienced.

It is very difficult to get back to normal after this. Every time at Mass I hear "for Pope Leo" something jumps inside me and I can only smile. Every time I see a video of him or read a speech something vibrates... Love for the Pope is a gift and I can only enjoy it.

The authorCarmen Lucena

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Archbishop of Los Angeles led Prayer Vigil in response to immigration raids

José Gómez called for a day of prayer for peace and unity, with Masses, and invited the parishes of the Archdiocese of Los Angeles to commit to prayer in the coming days.

Editorial Staff Omnes-June 16, 2025-Reading time: < 1 minute
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The Vatican

Carlo Acutis and Pier Giorgio Frassati to be canonized on Sept. 7

And Blessed Ignazio Choukrallah Maloyan, Peter To Rot, Vincenza Maria Poloni, Maria del Monte Carmelo Rendiles Martinez, Maria Troncatti, Jose Gregorio Hernandez Cisneros and Bartolo Longo will be canonized on Sunday, October 19.

Rome Reports-June 16, 2025-Reading time: < 1 minute
rome reports88

The Vatican has officially confirmed that Carlo Acutis will be canonized on September 7, 2025, together with Blessed Pier Giorgio Frassati. The ceremony will be held in Rome and will be presided over by Pope Leo XIV.

Carlo Acutis, known as "God's influencer," and Frassati, a model of faith and social commitment, will be proclaimed saints in an event that will mark a historic moment for Catholic youth.

Now you can enjoy a 20% discount on your subscription to Rome Reports Premiumthe international news agency specializing in the activities of the Pope and the Vatican.

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United States

Chicago celebrates the election of one of its own as Pope 

The city of Chicago (Illinois, United States) celebrated this weekend the election of one of its own, Leo XIV, as Pope. During the celebration, at Rate Field, home of the baseball team Chicago White Sox, Chuck Swirsky, voice, spoke. of the Chicago Bulls John Merkelis, and a former teacher, Sr. Dianne Bergant.  

OSV / Omnes-June 16, 2025-Reading time: 4 minutes

- Simone Orendain, Chicago, United States (OSV News). 

On what began as a cloudy afternoon, in the bright and sunny stadium of Pope Leo XIV's favorite baseball team, the Chicago faithful cheered the election of one of their own to the papacy. 

The June 14 celebration, organized by the Archdiocese of Chicago, included a series of short video clips and the first-ever broadcast of a video message Pope Leo XIV to the youth of the world at Rate Field, home of the Chicago White Sox baseball team on the Southside of Chicago, Illinois.

Recognize that God is calling you

In the message, the Papa Leo encouraged the young people to look within themselves, to recognize God's presence in their own hearts. "Recognize that God is present and that, maybe in many different ways, God comes to you, calls you, invites you to know his Son Jesus Christ, through the Scriptures, maybe through a friend or a relative...a grandparent, who might be a person of faith." 

He emphasized the importance of recognizing this, especially "that yearning for love in our lives, for... searching, for a real search, for finding ways in which we can do something with our own lives to serve others."

Pope Leo also extended an invitation to join this Holy Year to the cheering, lulled crowd, eyes on video monitors throughout the field. 

"In this Jubilee Year of Hope, Christ, who is our hope, in fact calls us all to unite, so that we can be that true living example: the light of hope in today's world," he said. (Full text available here).

Bulls broadcaster, Fr. John Merkelis, and a teacher, Fr.

The program before the scheduled Mass at the stadium included a three-way interview. With host Chuck Swirsky, known to locals as the broadcaster for the Chicago Bulls NBA team. With Pope Leo's classmate, Augustinian Father John Merkelis, president of Augustinian Providence High School in a south Chicago suburb. 

And with Sister Dianne Bergant of St. Agnes, a former teacher of his at Catholic Theological Union, who said he was a very good student.

Father Merkelis spoke about the down-to-earth and humble way of his friend 'Bob' Prevost. He shared his thoughts on what kind of pope his high school classmate and close friend would be. "He's deliberate, he's thoughtful. He will listen to everyone, but he will make his own decision. He will be clear... He is a canon lawyer, and he knows how to apply the law in a pastoral way. He is a man who prays. And having worked that out, he's a normal guy," Father Merkelis said. 

White Sox invite Pope to Chicago

White Sox senior vice president Brooks Boyer addressed the pope directly, in case he was watching the live broadcast.

"On behalf of the White Sox and all of our fans, it would be an honor to have him back here at Rate Field for a ceremonial first pitch. His fans are certainly ready and his team, the White Sox, is here with open arms," he said. 

The program included an archdiocesan-produced music video of Augustinian Brother David Marshall singing and playing the piano to a song he composed about Pope Leo's Chicago roots, 'One of Us'. The song combines a mix of English, Spanish and Latin lyrics, highlighting the phrase "In Illo uno unum" (In the One we are one), the motto of Pope Leo XIV.

Sport, "a valuable means for human and Christian formation".

On the morning of the Sunday of the Holy TrinityThe Pope celebrated the concluding Mass of the Jubilee of Sport in St. Peter's Basilica, attended by several thousand people.

In the homilyLeo XIV has stated that "the binomial Trinidad-Sport is not exactly commonplace, yet the association is not absurd. In fact, every good human activity carries with it a reflection of God's beauty, and sport is certainly one of them."

"After all, God is not static, he is not closed in on himself. He is communion, a living relationship between the Father, the Son and the Holy Spirit, who opens himself to humanity and to the world. Theology calls this reality perichoresisthat is to say, "dance": a dance of reciprocal love".

The Pope has called sport "a valuable means for human and Christian formation".

And "the way to build peace" (Angelus).

After the Mass and the greeting to the thousands of faithful in St. Peter's Square, Leo XIV prayed the Àngelus with the faithful. 

In his words, he said that "sport is a way to build peace, because it is a school of respect and loyalty, which makes the culture of encounter and fraternity grow. Sisters and brothers, I encourage you to practice this style in a conscious way, opposing all forms of violence and oppression".

Middle East, Ukraine, Africa...

The Pontiff then mentioned the armed conflicts in Myanmar, Nigeria (terrible massacre with 200 dead two days ago), Sudan, the Middle East, Ukraine and the whole world. "We continue to pray for peace in the Middle East, in Ukraine and throughout the world."

The Pope also recalled the beatification this Sunday afternoon at St. Paul Outside the Walls of Floribert Bwana Chui, a young Congolese martyr. "He was killed at the age of twenty-six because, as a Christian, he opposed injustice and defended the little ones and the poor. May his witness give courage and hope to the young people of the Democratic Republic of Congo and of all Africa!".

Appeal to young people from July 28 to August 3

In conclusion, he quoted to the young people: "I will be waiting for you in a month and a half at the Youth Jubilee! May the Virgin Mary, Queen of Peace, intercede for us". The Jubilee of young people will take place from July 28 to August 3 in Rome.

—————-

Simone Orendain writes for OSV News from Chicago.

This article is a translation of the original which can be found at here. 

The authorOSV / Omnes

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The World

Archaeological discoveries reveal facts about the Holy Sepulcher

Recent findings point to the existence of a historic garden beneath the Church of the Holy Sepulcher. While they do not conclusively confirm the location of Jesus' tomb, they support the description found in the Gospel of St. John.

José M. García Pelegrín-June 16, 2025-Reading time: 4 minutes

In the venerable walls of the Church of the Holy Sepulchre, a team of researchers led by Francesca Romana Stasolla, a professor at the University of Rome and a professor at the University of Rome La Sapienza University of Romehas uncovered the remains of an ancient garden. This extraordinary find sheds new light on the biblical tradition. Stasolla is a member of the Pontifical Roman Academy of Archaeology and of the scientific council of the Italian Center for Early Medieval Studies in Spoleto (CISAM).

The discovery corroborates the Gospel accounts of a garden at the site of Jesus' crucifixion and burial: "There was a garden in the place where they crucified him, and in the garden a new tomb where no one had yet been buried" (Jn 19:41).

The research team also found a circular marble base beneath the aedicule; that is, the sanctuary surrounding the tomb. This could have belonged to the original church of Constantine, attested by ancient sources from the 5th and 6th centuries; scientific investigations have now provided tangible evidence for this hypothesis. In addition, pollen and root remains of olive trees and vines more than 2000 years old were identified in soil samples.

The grounds of the Holy Sepulcher

The history of the land on which the Church of the Holy Sepulchre stands goes back to ancient times. Findings in soil samples, dating back to pre-Christian times, indicate that the area went from being a quarry, at the latest in the 1st century BC, to agricultural land, before finally becoming a burial site. In particular, the remains of olive trees and vines about two thousand years old are consistent with the accounts in the Gospel of St. John. The owner of the garden probably belonged to the upper class, suggesting that Jesus' tomb was in an affluent setting.

In addition to olive trees and vines, scientists discovered the remains of fig trees, cultivated plants typical of the region for millennia. Therefore, in the surroundings of the tomb of Jesus, it is necessary to imagine a green place.

Tradition and restoration

Excavation began in 2022 as part of a restoration project, constituting the first comprehensive renovation of the church since the 19th century. The work had to be approved by the three main church administrations: the Greek Orthodox Patriarchate, the Roman Custody of the Holy Land and the Armenian Patriarchate. A license from the Israel Antiquities Authority was also required. "During the renovation work, the religious communities also permitted archaeological excavations under the ground," Stasolla explains. This site is not only one of the holiest sites in Christianity, but also has great historical and symbolic value.

After the destruction of Jerusalem In 70 A.D., Emperor Hadrian ordered the reconstruction of the city, including the Golgotha area. To curb the growing Christian cult, he had a temple dedicated to Venus built there. Paradoxically, this attempt at eradication had the opposite effect: the Christians preserved the memory of the sacred place in their tradition. When Emperor Constantine elevated Christianity to the preferred religion of the Roman Empire in the 4th century, he initiated large-scale excavations to uncover the tomb of Jesus.

According to tradition, Constantine's mother, Empress Helena, personally traveled to Jerusalem to identify the site. After the demolition of the Temple of Venus, a monumental church was built there by order of Constantine, the precursor of the present-day Church of the Holy Sepulchre.

The history of the building is marked by destruction and reconstruction. Major renovations were carried out, especially during the Crusades. For centuries, a huge slab covered with pilgrims' graffiti remained unnoticed on a wall of the church. Close examination revealed that it was the back of an elaborately crafted 12th century altar.

Historical sources indicate that the Crusaders, during their rule of Jerusalem (1099-1187), made a magnificent decoration for the church. However, after a devastating fire in 1808, the altar was considered destroyed. It has now been discovered that it was hidden in the church during this time. This discovery provides valuable information about the medieval design of the Church of the Holy Sepulchre and the religious life of the Crusaders. Experts are currently working to reconstruct the original location of the altar in the church.

Use of technology

Of particular note is the discovery of a previously inaccessible subway chamber. Ancient pilgrims' accounts mention a cavity under the church, and now researchers confirm the existence of an unexplored structure. Its exact nature - natural cave, ancient tomb or early Christian architecture - remains unclear for the moment.

"Modern technology makes it possible to obtain an unprecedented insight into the history of the church," explains Francesca Romana Stasolla. In addition to classical archaeology, cutting-edge methods are used. 3D scanners and high-resolution radar analysis of the ground make it possible to see hidden structures without the need for physical excavations. "Each discovery brings us closer to the truth, although some questions will remain unanswered," summarizes the excavation director. The final phase of excavation will resume this year, but documentation and publication of the findings will likely take years.

For centuries, pilgrims from all over the world have flocked to the Church of the Holy Sepulcher to pray. Stasolla avoids pronouncing on the authenticity of Jesus' tomb. According to current knowledge, it cannot be scientifically proven. However, he stresses: "The millennial faith in the sanctity of this place has allowed its existence and development". He adds, "Regardless of personal belief in the historicity of the Holy Sepulcher, intergenerational faith in it remains an objective fact." Its history is "the history of Jerusalem."

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  • Tribune
  • The Heart of Christ in the heart of Spain
Tribune

The Heart of Christ in the heart of Spain

The spirituality of the Heart of Christ, whose feast we celebrate this June, is a path to holiness today and a privileged way to understand the mystery of Jesus Christ.

Manuel Vargas Cano de Santayana-June 16, 2025-Reading time: 3 minutes

The Cerro de los Angeles is not only a geographical place in the center of the Iberian Peninsula. Since time immemorial, Our Lady of the Angels has been venerated on this hill by the people of Getafe. But when His Majesty Alfonso XIII consecrated Spain here, in 1919, to the Sacred Heart of Jesus, this place became a spiritual sanctuary that welcomes thousands of people from all over our nation, a school of prayer and restorative love. In the silence of its esplanade, before the monument and the basilica, resounds the ever-present invitation that the Lord made to St. Margaret Mary Alacoque in 1675: ''At least you love me''. This supplication, which springs from the pierced Heart of Christ, encapsulates the core of this spirituality: to let ourselves be loved by the Lord and to love him in response.

The spirituality of the Heart of Christ is not a devotion of the past, nor is it merely a pious aesthetic. It is a path to holiness today and a privileged way to understand the mystery of Jesus Christ: his humanity continues to be the visible sacrament of the invisible love of God. This was forcefully recalled by Pope Francis in his latest encyclical Dilexit NosThe Pope's spiritual testament, the culmination of his magisterium, is the true spiritual testament of the recently deceased pontiff. In it he said: The Sacred Heart is a synthesis of the Gospel''. (Dilexit Nos, 83).

The Cerro de los Ángeles is, from this perspective, much more than a place of pilgrimage: it is a prophetic sign that challenges the Church and the world. The five martyrs who gave their lives here for Christ, faithful witnesses of the Love that does not die, teach us that to love the Heart of Christ is not an evasive spirituality, but to commit one's life to the point of total surrender, even in a hostile context. They knew how to trust, love and make reparation, making their lives an oblation for the Church and for Spain.

This watchtower near Madrid has attracted countless saints who, moved by the Holy Spirit, prostrated themselves before the Sacred Heart: St. Maravillas de Jesús inaugurated the convent of the Discalced Carmelites in 1926, responding to an inspiration of the Lord who told her: My Heart needs to be consoled (...), Spain will be saved by prayer''. St. José María Rubio, the Jesuit apostle of Madrid at the beginning of the 20th century, came many times to celebrate the Eucharist here, teaching the people of Madrid to trust in the Divine Heart as a safe refuge in difficult times. St. Josemaría Escrivá was also here and encouraged his spiritual children to discover in the Heart of Christ the source of the lay apostolate in the midst of the world. St. Manuel González, the bishop of the Abandoned Tabernacles, saw in this place a source of renewal for the pastoral work of the Church, and even Mother Teresa of Calcutta, on one of her visits to Spain, wanted to come here to pray, recognizing that in the Heart of Jesus is found the strength to love and serve the poorest of the poor.

In a society that has so often chosen to live with its back turned to God, the spirituality of the Heart of Jesus is an invitation to recover our gaze towards Love first. As Benedict XVI said in Deus Caritas estWe do not begin to be Christians because of a great idea, but because of an encounter with a Person who gives a new horizon to our life. That horizon is the pierced Heart of Jesus who, from the Cerro de los Angeles, continues to say: Come to me, all you who are weary and burdened, and I will give you rest''. (Mt 11:28).

The Christian family, the domestic Church, finds in this spirituality a source of renewal. In an environment that exalts individualism, the Heart of Christ invites us to build homes where we adore, trust, repair and love. As it teaches Dilexit NosIt is in the Heart of Christ that we learn to live a culture of tenderness and gratuity, where every human wound can be touched and healed by the self-giving love of Jesus.

The Cerro de los Angeles wants to be just that: a school of restorative love; a call to personal holiness; an invitation to look at history, the Church and the world from the open side of Christ. There, like Mary at the foot of the Cross, we learn to be beloved and sent disciples. And from there we want to be apostles of the wounded and glorious Heart, convinced that there is no human desert that cannot become a land of grace if it allows itself to be fertilized by this Love, unceasing living water. From the geographical heart of Spain springs an ardent call to trust, love and repair, certain that the Heart of Christ continues to be the answer to the deepest concerns of today's man.

The authorManuel Vargas Cano de Santayana

Vicar of Cerro de los Ángeles. Diocese of Getafe

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Cinema

A cowardly and quiet mafioso

Jakov, a Yugoslavian immigrant in Sweden, is torn between loyalty to his fellow criminals and helping a policewoman dismantle a network.

Pablo Úrbez-June 16, 2025-Reading time: 2 minutes

Series

AddressTomas Jonsgården, Mani Maserrat Agah
DistributionKatia Winter, Christian Hillborg, Jens Hultén
Platform: Filmin
Country: Sweden, 2025

Jakov - Filmin: Radovan Jakovic, "Jakov", is a Yugoslavian newcomer to Sweden in 1990. He is shy, introverted, a bit of a coward and does not attract attention. His relatives and compatriots have been living in Sweden for several years. Some make money by smuggling tobacco, others by robbing banks and petty theft. Jakov is not comfortable helping his countrymen. Gunn Törngren, on the other hand, is a policewoman assigned to superficial tasks and looked down upon by her colleagues. When she discovers the contraband tobacco business, she will seek to partner with Jakov to prosecute all the culprits. However, Jakov will hesitate between collaborating with justice or snitching on his fellow countrymen.

This six-part miniseries is a dramatic acting duel between two highly engaging characters: Jakov, the gray one, and the spunky Gunn. As the story progresses, they each have their conflicts, desires and interests, trust each other, fight, pursue their goals and strive to save those they love. The two carry the weight of the story in a balanced co-starring role, with individual subplots following each other and rarely coinciding on the same plane.

Jakov tells us about the sense of justice, ambition, betrayal and loyalty. It also, on a second level, speaks of nationalism. Yugoslavians from Serbia and Croatia coincide in Sweden when the Yugoslavian war breaks out, so that belonging to one or the other people shapes alliances and relationships in organized crime. At the same time, we witness the transformation of Sweden in the 1990s from a peaceful country to a new environment marked by violence and large-scale crime, which disconcerts the police force.

The pace of the story is slow and calm. Events are sometimes rushed, there are murders, but calm and sobriety prevails. In a way, the pace is a consequence of Jakov's personality: a low profile, quiet and unobtrusive, but slowly changing his environment and blowing it up. Perhaps the length of six chapters is excessive, but, even so, it maintains the suspense until the denouement, mainly because of the dramatic evolution of the characters, the real attraction of this miniseries about ambition and justice.

The authorPablo Úrbez

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  • Catholic scientists: Juan Marcilla Arrazola, agricultural engineer
Culture

Catholic scientists: Juan Marcilla Arrazola, agricultural engineer

On August 16, 1950, Juan Marcilla Arrazola, Spanish agricultural engineer and vice-president of CSIC, died. This series of short biographies of Catholic scientists is published thanks to the collaboration of the Society of Catholic Scientists of Spain.

Alfonso Carrascosa-June 15, 2025-Reading time: 2 minutes

Juan Marcilla Arrazola (December 27, 1886 - August 16, 1950), founding vice-president of the CSIC, was born in Madrid and orphaned at the age of 14, so he had to pay for his studies, including piano studies, with the additional effort of giving private mathematics lessons.

He brilliantly completed his academic training as an Agronomist Engineer in 1910, reaching the number 1 position in his class. He immediately oriented his professional life towards viticulture and moved to the Oenological Station of Villafranca del Penedés. The wine industry was going through a deep crisis related to the French occupation at that time.

In 1915, after a stay abroad, specifically at the Estación Vitivinícola de Montpellier, he was assigned to the Estación Ampelográfica Central de Madrid, where the former Servicios Vitícolas had been centralized. During this period, he specialized in the fight against the phylloxera insect pest, a pressing need in the sector, through the use of American rootstocks.

In 1924, he won the Chair of Viticulture and Oenology at the Escuela Técnica Superior de Ingenieros Agrónomos de Madrid. Scientifically, he devoted himself to oenological microbiology. He applied for state funding and was appointed director of the first scientific research center for oenology, the Centro de Investigaciones Vinícolas, which belonged to the National Foundation for Scientific Research and Testing of Reforms (FENICER)created by the JAE.

In 1939, he received international recognition when he was appointed Vice-President of the Office International de la Vigne et du Vin, now the OIV, the highest international authority on viticultural matters.

Marcilla introduced European wine microbiology in Spain. Sensitive to all the advances and new developments in oenological microbiology, he wrote his magnum opus "Tratado de viticultura y enología españolas" (1942), awarded by the OIV.

Shortly thereafter, and continuing his role as an institutionalizer of scientific microbiology, he was founding President of the Spanish Society of Microbiology (SEM) in 1946, whose extraordinary work continues to this day. He was also a deeply religious man and had the merit of raising 11 children despite being widowed at the age of 50.

The authorAlfonso Carrascosa

Spanish National Research Council (CSIC).

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ColumnistsAntonio Moreno

Real saints

One of the worst favors that can be done to the saints is to sweeten their biographies, putting the focus on their personal virtues and thus hiding the primordial role of grace.

June 15, 2025-Reading time: 4 minutes

That boy wanted to buy a birthday present for his father, but he had no way to get to the mall.

"If you want, I'll give you a ride," the father offered. Once there, the boy didn't know what gift to choose. "How about a pair of racquets to play together," Dad proposed. The boy thought it was a very good idea, but there was a problem: he had no money to buy them. "Don't worry, son, I'll pay for them," his father reassured him gently.

When he got home, the son asked him to wrap the rackets himself in wrapping paper, because he was terrible at it. The father agreed, wrapping them neatly and decorating the package with a beautiful red ribbon.

At the birthday party, just after blowing out the candles, the son handed the father the gift and the father ran to unwrap it with a pounding heart. At the sight of the rackets, a tear of emotion ran down his cheek. His wife, who knew the whole story, asked him: "But how can you be so happy when your son has done nothing? It was you who went to the store, you chose a gift for him, you paid for it, and you even wrapped it yourself. To which the husband replied, with shining eyes and a calm voice: "It's the thought that counts!

Saints and grace

I heard this story a few days ago in a homily in which the priest was explaining how God's grace works on the saints. It is so little that they do and so much that God puts in! And yet, how the Father rejoices when one of His children opens himself to this grace that He gives them freely! What a great gift it is for Him!

– Supernatural holiness is a difficult path to which we are all called, but which very few succeed in reaching. In the face of the gratuitousness of God (gratuitous comes from "gratia" -gratia-), there is the freedom of the human being to accept it. Our weaknesses are many, our sins are many, as were those of the son who is the protagonist of the parable I have just recalled. It was enough for him to have the intention of opening himself to grace for the Father to carry out his work, overcoming his many and evident imperfections.

One of the worst favors that can be done to the saints is to sweeten their biographies, putting the focus on their personal virtues and thus hiding the primordial role of grace. The sins of the saints are tiptoed over, as if with shame, when the opposite is true: "where sin abounded, grace abounded".

Much of the blame is due to the fact that hagiographies are commissioned from like-minded people and supervised by spiritual children who tend to idealize their founders. It would happen to anyone: who would want the faults of their mother, father or someone dear to them to be brought to light? Affection and admiration make us minimize them and, on the contrary, magnify their merits. But the lives of the saints should not be panegyrics for the enjoyment of their faithful followers, but writings that lead readers to want to imitate the lives of those who have allowed themselves to be made by the Lord, because they are just that, earthen vessels.

Truthfulness

Showing the failures of Jesus' followers is, in fact, one of the criteria used by critics to demonstrate the historicity of Jesus, the veracity of the Gospels. It is called the criterion of difficulty or embarrassment and is based on the fact that, if the followers of Jesus had wanted to invent a story, it would not be logical for them to bring up, for example, the abandonment of his disciples in Gethsemane; the denial of his right hand, Peter, or the lack of faith of the apostles at the news that he had risen from the dead. The fact that the Gospel account does not hide the weaknesses of the first followers of Jesus assures us that those who compiled the first writings did not intend to sell us a motorcycle, but to explain how the Son of God becomes incarnate and how he does not really choose the capable, but enables those he chooses.

Patron saints of Malaga

In this sense, I have had the good fortune to follow very closely the birth of ".The mud fish" (Mensajero), a historical novel by Ana Medina and Antonio S. Reina that narrates the life of the patron saints of Malaga, the young St. Ciriaco and St. Paula, martyred in the time of Diocletian. The work transports the reader to the beginnings of Christianity, when the first communities lived the joy of the Good News in the face of the failure of pagan religions. In this fiction (we preserve hardly any data of their lives) Ciriaco and Paula are two normal young people who live their Christian vocation as so many young people live it today, among doubts and blunders, but when the time came, grace gave them the power to change their lives in a heroic way to the point of giving the supreme testimony of martyrdom.

Set at the beginning of the fourth century, "The Mud Fish" reflects on such current problems for the dialogue of faith with today's culture as the changing of the times, abortion, interreligious dialogue, political corruption, the abuse of the powerful, the exploitation of women or the care of the last. It also deals with current ecclesial issues such as the role of women in the communities, the vocation to marriage or consecrated life, synodality or the discernment of the members of the Church who participate in its life in an imperfect way.

In the novel, as in life, the saints live with their feet in the mud, and sometimes they get dirty so that they can say with St. Paul: "I do not do the good that I desire, but I do the evil that I do not desire". Have we not experienced it this way in real life? Will fiction help us to make the real lives of the saints credible?

At the end of their earthly lives, the "martyrs", as the young Ciriaco and Paula were affectionately known in their city, presented to God, as a precious gift, the palm of martyrdom. Do you know what the Father exclaimed to them with his eyes bathed in tears: "It is the intention that counts!

The authorAntonio Moreno

Journalist. Graduate in Communication Sciences and Bachelor in Religious Sciences. He works in the Diocesan Delegation of Media in Malaga. His numerous "threads" on Twitter about faith and daily life have a great popularity.

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Evangelization

What are the Emmaus retreats?

Pastoral experience endorses the fruits of conversion and evangelization produced by the Emmaus retreats, when they are lived according to the proper method, with docility to the Holy Spirit and in full ecclesial communion.

José Miguel Granados-June 15, 2025-Reading time: 2 minutes

A "spiritual getaway" to free oneself from overwhelming materialism? A Christian "shot" of emotions obtained in the sentimental market? A "fashionable" religious experience for wealthy Catholics? Let's leave clichés and prejudices aside and explain the reality lived by so many people.

The Emmaus retreats are an instrument or tool of evangelization, and especially of first proclamation, recently born in the heart of the Catholic Church, organized by lay people and directed mainly to lay people, under the protection of a parish, under the guidance and supervision of the parish priest.

The most intense and characteristic event of these "retreats" (different from the classic retreats with preachers' talks and meditative silence) consists of two days of encounter with the Lord and a community. It is organized with great generosity and enthusiasm by a team of servers, who are ordinary faithful, and usually in a house of spirituality. The celebration of the Holy Mass with much devotion and with a festive tone, as well as the offer of dialogue in freedom with a priest, with the possibility of receiving the sacrament of reconciliation and blessing, constitute important elements of the retreat.

These retreats are not a movement, association or ecclesial institution with the pretension of embracing all the dimensions of the Christian's life, nor do they offer an integral Christian formation. They are only a humble resource, especially suitable for people far from the faith. They are open to men and women of all social classes and of various sensibilities. In fact, in some retreats the majority of the participants are migrants of scarce economic resources.

Pillars of the Emmaus retreats

These retreats are based on three pillars, what we could describe as the "tripod", namely: testimonies, adoration and friendship. Each The testimony consists of the sincere and authentic account of the healing and transforming action of the Holy Spirit in one's own history. The presentation of these personal experiences is prepared in faith, with much prayer and with the advice of an experienced person.

Adoration is intended to help to appreciate and frequent the presence of Jesus in the Blessed Sacrament of the Eucharist, creating a suitable atmosphere to accompany and treat Him with intimacy.

– Supernatural friendship is concretized here in bringing fraternal charity to deep conversations in which the personal search for God as the one who saves and gives full meaning to one's existence is shared.

For all this, it is necessary to form a simple community, normally within the parish. For this reason, its members usually participate in weekly meetings for prayer, formation and preparation for the upcoming retreats, in a cordial atmosphere. In addition, a minimum of organization and coordination is required.

The fruits

Many pastors and faithful note with joy and gratitude the profound spiritual renewal that, thanks to Emmaus, leads many men and women to change in their Christian life, to grow and mature in their commitment to the life of the Church.

In short, pastoral experience endorses the great fruits of conversion, sanctification and evangelization that have been produced in recent years by our pastors. retreats of Emmaus, when they are lived according to the proper method, with docility to the Holy Spirit and in full ecclesial communion, counting on the closeness and care of pastors. For this reason, in our society, which unfortunately is rapidly de-Christianizing, they constitute a great reason for hope.

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The Vatican

Pope to canonize Blessed Acutis and Blessed Frassati on Sept. 7

Pope Leo XIV will canonize together Blesseds Carlo Acutis and Pier Giorgio Frassati on September 7, the Vatican announced. In the same consistory, Pope Leo confirmed that seven other blessed will be canonized on October 19, World Mission Sunday. Among them, Venezuelans María Rendiles Martínez and José Gregorio Hernández Cisneros.    

CNS / Omnes-June 14, 2025-Reading time: 3 minutes

- Justin McLellan, Vatican City (CNS). Pope Leo XIV will canonize Italian Blesseds Carlo Acutis and Pier Giorgio Frassati on Sept. 7, the Vatican has announced.

Meeting with the resident cardinals visiting Rome for an ordinary public consistory on June 13, Pope Leo approved the new date for the canonization of the two young blessed. He also set October 19 as the date for the canonization of seven others. This includes the first saints of Venezuela, José Gregorio Hernández and Carmen Rendiles. The Pope announced the dates in Latin.

Carlo Acutis, Eucharist and evangelization on the Web

The Blessed Carlo Acutis is a teenager known for his devotion to the Eucharist and the creation of an online exhibition of Eucharistic miracles.

His canonization had originally been scheduled for April 27, during the Jubilee of Adolescents. It was postponed following the death of Pope Francis on April 21.

Born in 1991 and raised in Milan, the beato Acutis used his technological skills to evangelize and stood out for his joyful faith and compassion for others before he died of leukemia in 2006 at the age of 15.

Pier Giorgio Frassati, deep spirituality and service to the sick

Blessed Frassati, born in 1901 into a prominent family in Turin, Italy, was admired for his deep spirituality, his love for the poor and his enthusiasm for life. A member of the Dominican Third Order, he served the sick through the Society of St. Vincent de Paul. He died at the age of 24 after contracting polio, possibly from one of the people he assisted.

The two Italian lay people will be the first saints to be proclaimed by the new Popewho was elected on May 8.

Change of dates

Although the Vatican had never officially set a date for Blessed Frassati's canonization, Pope Francis said last November that he intended to proclaim him a saint during the July 28-August 3 Youth Jubilee. The official website of Blessed Frassati's cause for canonization had said the canonization would take place on Aug. 3. On that date the Pope is scheduled to celebrate a Mass with thousands of young people on the outskirts of Rome.

Wanda Gawronska, Blessed Frassati's niece and longtime promoter of his cause for sainthood, told Catholic News Service that she was disappointed by the date change: "Thousands and thousands of people have tickets to come to Rome for the canonization in August."

Seven more on October 19: two Venezuelans

During the same consistory, Pope Leo also confirmed that seven other Blesseds will be canonized on October 19, World Mission Sunday. They are men and women from five countries, including martyrs, founders of religious congregations and lay people recognized for their heroic virtue and service. They are:

- Blessed Ignatius Maloyan, Armenian Catholic Archbishop martyr of Mardin, in present-day Turkey; born in 1869, he was arrested, tortured and executed in Turkey in 1915.

- Blessed Peter To Rot, martyred lay catechist, husband and father of Papua New Guinea. Born in 1912, he was arrested in 1945 during the Japanese occupation in World War II and was killed by lethal injection while in prison.

- Blessed Vincenza Maria Poloni, foundress of the Sisters of Mercy of Verona, Italy; lived from 1802 to 1855.

- Blessed María Rendiles Martínez, Venezuelan foundress of the Congregation of the Servants of Jesus. Born in Caracas in 1903, she died in 1977. She will be the first woman saint of Venezuela.

- Blessed Maria Troncatti, Salesian, born in Italy in 1883 and missionary in Ecuador in 1922. She died in a plane crash in 1969.

- Blessed José Gregorio Hernández Cisneros, Venezuelan physician born in 1864. He was a Franciscan of the Third Order and became known as "the doctor of the poor". He died in an accident in 1919 while on his way to help a patient.

- Blessed Bartolo Longo, Italian lawyer born in 1841. He had been a militant opponent of the Church and involved in occultism, but converted, dedicating himself to charity and the construction of the Pontifical Shrine of the Most Holy Virgin of the Rosary of Pompeii. He died in 1926.

The authorCNS / Omnes

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How the spirit acts in the world

Javier Sánchez Cañizares' book explores the relationship between faith, science and spirituality from a contemporary philosophical and scientific perspective. He defends the compatibility between the spiritual soul and quantum physics, and proposes an integral vision of the human being as a bridge between matter and transcendence.

José Carlos Martín de la Hoz-June 14, 2025-Reading time: 4 minutes

Javier Sánchez Cañizares (Córdoba 1970), professor at the University of Navarra, physicist and theologian, has succeeded in synthesizing, in the book we now present, in an admirable way the intense relationship between faith and science today and how the Spirit, the human soul and the spiritual reality interact with the material reality.

The subtitle he has given to this interesting work is very significant: "God and the soul in the context of contemporary science". Indeed, Professor Javier Sánchez Cañizares openly recognizes the existence of the spirit and, moreover, its capacity to relate to matter. Moreover, he points out: "what cannot be measured is of great interest to science" (p. 11).

The great problem that the author has had in writing this work is as simple as realizing that "the book of science is written in mathematical characters" (p. 34), hence the difficulty in disseminating, for example, quantum mechanics or ultraviolet radiation.

Understanding the complex

Throughout the reading of this exciting study the important thing is not to stop, even if at some point the reader loses the thread of reasoning. At that moment, the reader must continue and will be able to pick up the thread again later, since it is not necessary to understand everything and every mathematical formula. It is convenient to learn to trust scientists and their mathematical way of reasoning, knowing that among them they exercise a rigorous and uncompromising criticism. 

He then establishes an interesting comparison between the great systems to enlighten us in the current discussions: "Indeterminism is probably the quantum feature most conducive to a non-reductionist vision of nature, in clear contrast to the mechanistic visions based on a deterministic universe. According to determinism, the state of the universe at any given moment, together with the natural laws that govern its dynamics, univocally determine the state of the universe at any given moment. Quantum indeterminism, on the other hand, seems to leave room for a kind of activity that goes beyond what is quantifiable and determinable by physics in a mechanistic way" (p. 93).

Shortly afterwards he will add: "the framework provided by quantum mechanics could be indicating the compatibility and complementarity of the behavior of free agents with the laws of physics, which remain open in their fundamental indeterminacy" (p. 94).

In addition, he will explain the complexity of the possible causes involved in a physical process and, therefore, the patience to arrive at the "principle of sufficient reason" so that the fact is explained (p. 111). And, of course, how scientific theories and models work (p. 112).

Matter and spirit

In the second part of the book he will speak of the "real reasons for a renewed vision". The aim will be to shed light that avoids a rupturist vision and gives way to an integral vision of the world of matter and spirit in the perspective of "creative nature" (p. 143).

It is logical that he goes deeply into the hylemorphist theory of Aristotle and its retouched and improved version of St. Thomas, with contributions from physics itself: "We could describe life as a rebellion of systems in the face of the general tendency of increasing entropy in the universe" (p. 147).

Likewise, he will also bring concepts from evolutionary theory itself in its current version: "The bottom line is that the selective pressure of the environment also changes because the environment itself does so, albeit on much longer time scales. The outcome of success or failure, in the short or long term, for a species can be a highly nontrivial and difficult matter to predict" (p. 149). 

Then, he will clearly state: "with the arrival of the human being, evolution seems to take a giant leap, in such a way that we are no longer simply in a random evolution, in which we advance by trial and error, but we are capable of generating culture, learning through the transmission of ideas, symbolic languages, history or sense of transcendence" (p. 171).

The human soul

Faced with the direct question about the origin of the soul, our author will also answer directly: "Man comes entirely from evolution and entirely from God: evolution is nothing but the way in which the creative action of God unfolds. That the human soul is created directly and immediately by God does not mean that God breaks directly into the specific temporality of evolution, it means that the human being, bearer of an immaterial soul, is for this reason the subject of a direct and immediate relationship with God. Our misunderstandings about how to combine evolution and creation ultimately stem from a faulty understanding of creation" (p. 182).

The concept of "ontological emergence" handled by our author is interesting, but we will let him explain it: "we will show how the ontological emergence that we have called 'take-off of immateriality', could be understood as an ontological change where the tendency of the type of granularity that we observe in the emergence of natural systems is reversed" (p. 183).

In the last section on how God acts in the world, he will continue his approach from the philosophy of science and the world of physics to recall the basic notions of theodicy: "God does not emerge in creation, God is eternal and is not subject to temporal succession, to the change and movement typical of the natural world in which we exist" (p. 213).

Later, he will remind us of the difficulty of language to express questions of great depth: "the challenge lies in articulating that divine causality, the activity ad extra of God, with natural or created causality" (p. 214). That is to say: "how to understand the articulation of transcendence and immanence in the divine activity" (p. 216). He will also add: "how to articulate the created, temporal being and the subsistent, eternal Being, which are alike in existence and dissimilar in almost everything else" (p. 217).

How the Spirit acts in the world. God and the soul in the context of contemporary science.

AuthorJavier Sánchez Cañizares
Editorial: Encounter
Year: 2025
Number of pages: 278
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Culture

The Christian in public life

The Christian in public life is called to be a person of dialogue: dynamic, flexible, open to change but not one who will change for change’s sake. While these words are relatively easy to write, they are demanding to carry out.

Leonard Franchi-June 14, 2025-Reading time: 4 minutes

In this brief article, I will reflect on how Catholic academics can embody the Catholic intellectual tradition in their professional and personal lives. To do this, we must be aware of what we mean by Catholic intellectual tradition.

To be clear, Catholic intellectual tradition refers to how the Christian community has engaged (and still engages) with the complex world of ideas through the lens of faith and reason. When the early Christians sought to align their new beliefs first with Jewish thought and then with the world of Greek philosophy, they were offering us an example of the seeds of the Catholic intellectual tradition. This historical reality reveals a nascent Church that is outward-facing, open to dialogue and seeking to frame its core beliefs so that they would be heard and understood by their interlocutors. It would take many books to offer a detailed treatment of how the Church has continued to engage in this important mission ad extra. We think in particular of the rise of the European universities ex corde ecclesiae and of the extent to which contemporary universities, whether Catholic or secular, can offer society and individuals the means of human flourishing. ad extra. Let us think in particular of the emergence of European universities ex corde ecclesiae and the extent to which contemporary universities, whether Catholic or secular, can offer society and individuals the means for human development.

The purpose of the university

To keep the focus on the university, it is necessary also to anchor our thinking on the purpose of the university in society. Is it first and foremost a place of credentialism? How can students and staff work together to explore common aims? Indeed is it possible for staff and students to share objectives? These are important issues and need serious thought. This is where deep engagement with the Catholic intellectual tradition can help Catholic academics to contribute meaningfully to wider theoretical debates in both Catholic and secular institution.

One question that arises in the debate surrounding the Catholic intellectual tradition is whether it allows sufficient scope for the exercise of individual academic freedom. Popular discourse often caricatures Christian belief, and any other religious belief, as constraining and limiting the important exercise of individual freedom. In this worldview, religion is a burden that must be lifted if human freedom is to be appreciated and promoted. The Christian view of freedom, however, focuses on how freedom is about having the ability to do what is right and encouraging others to follow the path of virtue. It is not to be confused with an autonomous "right" to do what we want, when we want.

University culture

The concept of intellectual culture provides a useful entry point to this and related debates. Culture, of course, is a term much discussed in academic journals and monographs. It is also part of the broader vocabulary of society: soccer coaches try to integrate a certain culture into their teams, companies can take pride in their collegial and ethical culture, and so on. For the Catholic intellectual, culture has a different root: it comes from liturgy (cultus) and refers to how liturgy should be the root and inspiration for the way we love, the choices we make, and the way we develop our relationships.

This leads, of course, to another question: how can the liturgy be an inspiration for the Church’s intellectual apostolate? First, and in broad terms, the liturgy is the public worship of the Christian community. It is where the baptised gather to celebrate the goodness of God and to receive His grace. This provides the inspiration for each of the baptised in the exercise of their particular vocation, the academic no less than the shopkeeper. Second, as the liturgy is a public event and not a private ceremony for selected individuals, it has a natural overflow in the world of ideas, theories, philosophies and such like. 

Pragmatism and the search for truth

Pondering such issues collectively has pedagogical consequences. In particular, it opens the question of how to find and engage with truth. 

One way forward is to reconsider the relationship between ratio and intellectus as forms of knowledge. The former refers to how we use reason to evaluate, discuss, assess; the latter shows a more contemplative approach that recognizes the limits of the former and seeks to ground our search for meaning in a deeper reality. It is through the intellectus that the Christian scholar, through prayerful study and a mind open to the transcendent, can find the light that complements the exercise of ratio.

To explore such questions leads us, almost inevitably, to the work of St John Henry Newman on the intellect. As is well known today, Newman would be content with the university as a site of pure intellectual culture with no explicit practical aims to the university syllabus. Whether such a position is tenable today is another question for another time. Newman was also aware that the mind enlightened by a refined intellectual culture could not be anything but a positive influence on wider society. This is an important dimension of Newman’s thoughts, as is his insistence that there should be no gap between serious theological study and the exercise of piety.

To move forward in line with Newman’s thinking, here are three things to think about as we reflect on the place of the Catholic intellectual in the Church and society today.

  • Show in our work how all that we do is to be done to the highest human standards, appropriating the various aids available for the effective dissemination of ideas.
  • Read well and often. Love the classic texts and seek new works and authors. Build professional relationships with people who are trying to contribute something meaningful to debates.
  • Take the initiative to contribute in a positive way to the development of new ideas. Be there at the start, middle and end of conversations around policies and practices.

To conclude, let’s refresh our mind with some words of Pope Francis on why we renew our dedication to the study of Church history. In his recent letter on this topic, Pope Francis says:

"A proper sense of history can help each of us to develop a better sense of proportion and perspective in coming to understand reality as it is and not as we imagine it or would prefer reality to be. Setting aside dangerous and disembodied abstractions, we are able to relate to reality as it summons us to ethical responsibility, sharing and solidarity".

The audience for this letter is primarily priests and those preparing for priesthood. Nonetheless, his words capture something essential about academic study and how ideas need to be assessed in an honest way. The Christian intellectual should take these words to heart.

The authorLeonard Franchi

professor at the University of Glasgow and the University of Notre Dame, Australia

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Education

Sánchez Orantos: "Non-pragmatic knowledge that illuminates life is very urgent".

The magazine 'Diálogo filosófico', which is celebrating its 40th anniversary, in collaboration with the Pontifical University of Salamanca (UPSA), has organized its 12th Congress from June 19-21. Its director, Antonio Sánchez Orantos, cmf, told Omnes: "Sadness is taking over human life. Non-pragmatic knowledge that illuminates human life is more urgent than ever.

Francisco Otamendi-June 13, 2025-Reading time: 4 minutes

On the 40th anniversary of 'Philosophical DialogueThe journal directed by Professor Antonio Sánchez Orantos, cmf, will be attended by a large group of speakers, philosophers and academics from different universities. They will analyze from June 19 to 21 in the Pontifical University of Salamanca (UPSA), important human challenges.

Antonio Sánchez Orantos (Madrid, 1957), a Claretian missionary, assumed the responsibility for the direction of Philosophical Dialogue in 2023, replacing the previous director, José Luis Caballero Bono, also a Claretian. 

In addition to other professional occupations, Sanchez Orantos has been a professor for 22 years of Anthropology, Metaphysics and Ancient History at the Comillas Pontifical Universitywho heads the Society of Jesus and is now in retirement. 

But he is still very busy. At present he continues to teach Spiritual Theology at the Claretian Theological Institute (affiliated to the Pontifical University of Salamanca), in addition to directing the magazine 'Diálogo Filosófico'. Today we talk with the philosopher about some current issues.

Professor, two preliminary brushstrokes. Where you were born and studied. You are a philosopher and a Claretian. 

- I was born in Madrid in 1957, on July 17. I entered the Congregation of the Missionary Sons of the Heart of Mary (claretian missionaries) in 1974, and I made my first profession of vows in 1975. 

I was consecrated a priest by Bishop Vicente Enrique y Tarancon on April 24, 1983. I have a bachelor's degree in Theology from the Claretian Theological Center of Colmenar Viejo (affiliated to Comillas University). I have a degree in philosophy from Comillas University. Dr. in Philosophy from the same university. Degree in Theology from the Pontifical Athenaeum San Anselmo of Rome, and master's degree in philosophy and mysticism from the same Athenaeum in Rome.

Tell me about some of the topics that you have dealt with in the magazine in recent times. You are now celebrating 40 years of 'Diálogo Filosófico'. 

- The journal, of high philosophical dissemination, has sought to critically confront the most pressing problems of our culture, reserving an annual issue (the journal is published every four months) to update the proposals of the most representative authors of the philosophical tradition. 

I mention only the last ones: Kant (No. 119), Maritain (in press, No. 122), homage to Benedict XVI (No. 117). 

Throughout the forty years of its existence, many others have been treated: Husserl, Heidegger, Zubiri, Rorty, Habermas, Simone Weil, the Frankfurt School (you can see here).

With respect to the topics covered, they are five reflective fields: ethics and politics, epistemology and neurosciences, problems of foundation and meaning of human life (anthropology/metaphysics), human transcendence and theodicy (problem of God), critical reflection on cultural modes/modes. 

Recent issues have dealt with: Digital Humanities (115), Poverty (116), Thinking uncertainty (118), Moral: a foundation (120).

I suppose that the collaboration with the Pontifical University of Salamanca goes back a long way.

- The founder of the journal, Pr. Dr. Ildefonso Murillo Murillo, professor emeritus and former dean of the Faculty of Philosophy UPSA, and former director of the Ibero-American Institute of Philosophy (UPSA), marked from the beginning and with clarity the objectives of the journal.

"The desire to contribute to the investigation of philosophical truth at the height of our time. (Because) many philosophers seemed to be motivated by goals other than truth.

"The concern to offer a radical and hopeful orientation to human life."

Maybe there was some underlying idea ...

- The Spain of the eighties faced great challenges: times of crisis, of change, of hope. The stagnation of philosophy in an outdated scholasticism provoked a reaction towards positivist, nihilist, structuralist, postmodern or postmetaphysical proposals. 

In this cultural environment, the "great dream" of creating an open space for dialogue to critically rethink these reactions and to provoke the presence of a philosophical reflection that would clearly present the wisdom contained in Christian humanism. This year we celebrate forty years of presence in fidelity to this task.

You are now addressing, at UPSA, crisis and hope.

- Sadness is taking possession of human life. Sadness that shatters all hope for a better future. And when hope is shattered, demoralization permeates all dimensions of social life. And at the heart of this cultural crisis, the disruptive irruption of AI threatens the identity of the human being. 

This is why, more than ever, we need knowledge that invites human beings to listen to the desires of their hearts (reflective silence as opposed to superficial verbiage) and offers hopeful and realistic projects of moral life: the future of our societies is at stake.

Along these lines, I don't know if philosophy, and the humanities in general, are too often considered as a certain "useless knowledge", not very pragmatic. What would you say?

- The pragmatic dimensions of human life are sufficiently addressed and, therefore, non-pragmatic knowledge, which illuminates human life, is more urgent than ever. 

Apparently useless knowledge, but knowledge that is being sought by human beings to give meaning to their lives.

Offering spaces for dialogue for this knowledge is the commitment of the journal and the fundamental objective of our Congress. Because only in dialogue with those who are different, breaking the temptation of social polarization, can we find paths of justice and peace for the people of today.

We conclude our conversation. The attractions of the congress are numerous, and the program will present important speakers. At the inauguration will be Monsignor Luis Argüello, the Claretian Cardinal Aquilino Bocos Merino, the Grand Chancellor, Bishop José Luis Retana, and the Rector of the UPSA, Santiago García-Jalón. And also, as is obvious, Professor Ildefonso Murillo, cmf, founder of the magazine, and the director, Antonio Sánchez Orantos. 

The authorFrancisco Otamendi

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Education

How to get your child to read and become literate this summer

To get a child to read and be cultivated in the summer, it is recommended to plan impactful, age-appropriate educational visits and create a family environment that encourages daily reading. Activities prepared in advance and parental involvement are key to meaningful and lasting learning.

Álvaro Gil Ruiz-June 13, 2025-Reading time: 4 minutes

With the arrival of June, the beginning of the desired and longed-for summer approaches, and the annual challenge of filling the almost three months of our children's vacations with all kinds of activities is activated: urban or country camps, soccer clinics, days with the grandparents at the beach or in town... But in addition to entertaining them, we can aspire and get them to carry out educational and formative activities with an impact on the family, if we take into account two things: choose them well and prepare them with a little bit of time.

Positive educational experiences at the summer resort

If we stay in our usual home or if we travel (before arriving at the summer resort), we can take the opportunity to look for museums, castles, archaeological sites, churches... and prepare a good explanation for the visit to be enriching and impacting. The key is for adults to soak ourselves in readings, podcasts or videos of people who know the place, to create a story adapted to the characteristics of our children, depending on their age and tastes. There may be several stories if we get together several families with children of different ages, explained by several adults in several groups, if there are no guides.

It is important to generate great expectations and enthusiasm for the visit. For children who like to communicate, and it is connatural to them, we can encourage them to make a video like a youtuber or an audio like a podcaster to send to the family after the explanation. Others can be invited to write a news item for a blog, or a chapter of a homemade book. In any case, when you tell what you have learned, it shows that you know and consolidates what you have learned. Because narrating what you have seen, either in person or through any medium, helps you to memorize, enjoy and learn to communicate properly. 

Before this phase arrives in which our children tell what they have learned, there must be a previous phase in which there is an impact on their brains. For two reasons, because of how impressive what we visit is and because of how we expose them to what they are going to see, generating an appropriate context.

Concrete examples

Let's take an example, although it could be any other. In the Gallery of Royal Collections -next to the Royal Palace-, there is a large projection room where you can see a video of the history of the wall of Madrid, at a certain time the inside of a window that is on the side of the room lights up and you can see an authentic piece of the wall, which was found during the construction of the building, this for a child or for someone who wants to learn is something shocking. Not only because you see something authentic in the place where it was built but because there is an explanation that contextualizes it.

In the same place, but in another room, you can see the rich and spectacular rostrillo, crown and halo of the Virgin of Atocha. If, before contemplating this marvel, the parents or grandparents of the child-spectator have told him or her the story of how the priest Merino tried to attack Queen Isabel II near the basilica of Atocha, and how she, unharmed, interpreted what happened as a miracle of the Virgin and donated the jewels she was wearing to create this work of art, then the experience will make more sense. This historical-emotional context will favor a deeper and more lasting learning experience.

All of this learning has to be related to what was learned earlier in school, at home or in other areas. But in any case, summer is a great time to have these experiences.

To get a child to read

Reading is a great way to shape our family, respecting the way of being of each of our children, since reading is an autonomous activity, born from the initiative of each one and carried out individually. But the example of parents and older siblings has a great influence on the beginning and continuity of this intellectual activity in our children. In addition, parents, as role models, can help to program the most appropriate readings for each of their children. Parents are also essential to create the right conditions at home and in the family. Generating an environment of family reading and good readers requires time, advice from good readers, but above all, a real desire for our children to achieve this good hobby.

It may seem somewhat utopian for the times we live in, but whoever sets his mind to it and provides the means to achieve an adequate reading environment at home, how? By adapting a corner or place in the house to make it pleasant to read for a long time, establishing times during the day to read with the family and to achieve silence by turning off the TV, console and tablets,... and to achieve an inner silence that facilitates an environment conducive to reading. But choosing a good book requires having references, literature magazines or websites that suggest books to read, whether they are current, classics of children's literature, classic works adapted by age... but it is something that is not improvised.

There are two fundamental tools to generate good readers and a good environment that invites reading: a visit to an attractive bookstore and to a good library that unleashes the "reading concupiscence".

Going to a large bookstore, with displays that show a great variety of books, with colorful covers and suggestive authors generates the desire to read. Just as a good library invites you to read and enjoy different titles, making it easier to read them thanks to the lending system. A regular visit to the neighborhood library and to the bookstore as a family are highly impactful experiences that leave their mark if they are made in time. 

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Theology, science and Magisterium

Joseph Ratzinger dedicated his thought to reconciling faith and reason, stressing that the Christian faith should not oppose or submit to reason, but rather dialogue with science, philosophy and the Magisterium. His theology defends a concrete truth -Jesus Christ- as the historical and experiential foundation of faith, in a community that welcomes, interprets and transmits it.

Reynaldo Jesús-June 13, 2025-Reading time: 5 minutes

It is impossible to find in the writings of Cardinal Joseph Ratzinger We do not find any reference, or at least, it does not come close to the question about the conflict between "faith and reason"; the incessant search for harmony between these two elements marked a whole experience of reflection on God, what he does, what he is and what he means.

To put this in context, recently in my theology school one of the theological subjects was revitalized around some of the writings of Joseph Ratzinger. I must admit that it filled me with enthusiasm and I took it as a challenge to enter a little more into the thought and the person of the German theologian of the twentieth century.

Thus, with the help of the work The Church and scientific theologycontained in the Theory of theological principles (Barcelona, 2005, p. 388-399), a particular itinerary began, a path to the truth from the hand of one of the most iconic preachers on the Truth -in capital letters-, and its meaning in the Christian life. For Ratzinger "faith must never and under no circumstances be opposed to reason, but neither can it be subjected to it"; a distinction that constitutes him as the central axis on which all the thematic development of his lines will run. Contrary to the above, he insisted on many occasions on the close union and link that must exist between faith and reason, without the intention of promoting a reduction of this reality to the methods of modernity.

Theology, science and Magisterio

Now, in the fragment that concerns us, we find a brief exercise that should make us think about the place of the Church and theology in a world that is more and more based on reason than on the criteria of faith. theologythe science and the Magisterio. At the same time, he discovers in his letters a theology capable of recognizing the limits of science, but, in spite of this, a clear conviction that dialogue with science should not be renounced, and he takes a step towards recognizing the importance of a faith that is not reduced to a simple adherence without content, a simple closeness or adoption of ideas and concepts that do not link the vital experience with the Risen One.

Without prejudice to the foregoing, it is curious that the many comments on the interpretation of Sacred Scripture, or that the definition of the doctrinal elements depends to a large extent on the intervention of the Church, especially those who exercise an important role in the interpretation of Sacred Scripture, are dealt with in its lines, or that the definition of the doctrinal elements depends to a large extent on the intervention of the Church, especially those who exercise an important role in the interpretation of Sacred Scripture. work docendi in the ecclesial reality.

This tension is not something new, it is not a reality that the Church has had to face in modern times, since the Middle Ages we know of a multiplicity of cases where the intervention of the Church, in the person of its pastors (bishops), has been necessary, despite the fact that the general criterion is that, under penalty of of the justification of the autonomy of the sciences (adducing its own logic and method), the generalized position of an entire collegiate body, such as the Magisterium (Pontifical Biblical Commission), is to be set aside, Biblical interpretation in the Church1993, n. 32. 3b).

The autonomy of science

But what does this autonomy of science imply? Ratzinger himself, in another of his theological commentaries, questions the idea of the complete autonomy of science, pointing out that science is generally marked by prior interests and values; in fact, the very conclusions that each of these offers in various areas are conditioned by data that are already pre-existing. This is the so-called neo-Marxist critique who pointed out the close relationship between science and power.

The comparison he makes between other religions, in particular between Hinduism and Christianity, is curious. Kraemer expresses that while Hinduism lacks a strict orthodoxy and is based on common religious practices without the need for a shared conviction, Christianity, on the other hand, depends on an orthodoxy, a common conviction that is capable of articulating essential beliefs such as life, death and resurrection; thus, the knowledge of truth in Christians is not only symbolic, but realistic, it is a historical truth-, and on the other hand, the diversity between the concepts of truth, revelation and religious knowledge.

As a Christian - personal commentary, if I may - just these brief lines in a sort of comparison and contrast, have aroused in me an inner feeling of gratitude for the gift we undeservedly receive, having this reality that surpasses us, that embraces us without exhausting us, that we assume without corrupting it, with which we unite without losing our personal being, our individuality.

Community dimension of faith

Now, we go a step further, we cannot remain in the experience of faith lived in individuality, but we must enter into the community dimension, and in community we are able to receive a particular and fundamental impulse in the life of Christians: the mission, a mission that arises from the certainty that the Christian revelation is something real and concrete, and not just a set of empty ideasIt is not an interpretation that is diluted in the midst of other religions "similar" to this one, that is not the point. It is a project that was born in a specific subject, which has had its own history, its own process of foundation and institution.

Christianity attempts to understand and develop revealed truths within a coherent framework, focusing attention on producing a theology capable of dialoguing with reason and philosophy, making it inseparable from faith itself.

However, in spite of the greatness of the Christian faith experience, it is curious that since then there has been talk of a crisis of theologyIn other words, of reflection. The root of the root is to have manipulated Sacred Scripture, coining a series of historical and literary methods, reducing it in every sense of the word.

Revelation, in itself, does not depend entirely on the data that Sacred Scripture can contain, although it does correspond to what the sacred book offers. The entire content of faith cannot be justified by what Scripture indicates, without taking into account the other fields of Revelation, namely Tradition and the Magisterium.

The faith of Christians is based on a living community of faith that is capable of giving meaning and context to Revelation, that assumes it, that shares it; it is a community that not only interprets the texts, but lives them through the sacraments and catechesis, which no longer depend on the will of the Church, but on its very nature. 

Finally, taking up again the idea raised by Ratzinger, I would like to echo an element that has attracted my attention, and that is the fact that it is affirmed that faith is a "Yes" to a concrete Truth, a Truth that demands to be announced and understood, a Truth that is proclaimed, or at least should be, by Christianity, a Truth whose identity has a concrete face: Jesus of Nazareth.. A Jesus who is not a symbolic element of faith, on the contrary, is real, an authentic historical event with real implications for the whole of humanity, which is why he cannot be interchanged with other accounts of religions that preach about divinity.

The authorReynaldo Jesús

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Education

Not afraid to talk about sexuality

Rafael Lafuente has a solid background in the field of affective-sexual education and family counseling. Although he works full time as a Language and Literature teacher, in recent years he has become one of the most sought-after speakers in the field of affectivity, giving more than 100 sessions a year.

Rafael Lafuente-June 13, 2025-Reading time: 4 minutes

Affective-sexual education is undoubtedly one of the greatest challenges in the formation of children and young people. It is a difficult area because the failure rates in the healthy and full experience of sexuality are high, but at the same time it is fundamental, since the consequences of a good or bad education in this aspect can determine the happiness or suffering of a person throughout his or her life. Therefore, we can no longer ignore it or leave it to social networks or entertainment to educate in this area. It is unavoidable to address it in schools and parishes, places where young people should receive clear, deep and adjusted answers to their development, from an integral perspective that encompasses the body, mind, heart and spiritual dimension.

To achieve this, it is essential that more and more training agents are trained in this field. Initiatives such as the programs for monitors Teen Star o Let's Learn to Love offer effective tools to accompany children, adolescents and adults in their affective and sexual growth. 

A few years ago, I took the course of monitors of the Teen StarThis training not only empowered me, but also changed my understanding of affective-sexual education. Since then, I have incorporated this new perspective not only in my personal life, but also in my language classes and in every meaningful conversation I have with young people and adults.

Today, I teach about a hundred sessions a year and they have all come about thanks to the word-of-mouthHow did it all start? Simply by talking to my students. They were the first to become interested, to spread the word and invite me to other forums where they were active. When someone finds answers to their deepest concerns, they share them, and this is how this training, which I consider fundamental, has been expanding.

Speak clearly and gently

Along the way, I have discovered that the key to approaching affective-sexual education lies in finding a balance between clarity and delicacy, between argumentation and personal testimony. It is not just a matter of giving information, but of helping to understand and live one's affectivity in a full and authentic way.

Giving metaphorical answers about sexuality does not help young people because, far from clarifying their doubts, it generates confusion and leaves room for erroneous interpretations. Stork stories may sound nice, but they do not clearly explain the reality of the body, the meaning of surrender or the deep reasons behind a full experience of affectivity and sexuality. 

Young people need direct, well-argued answers, adapted to their level of understanding, to help them make conscious and free decisions. When they do not find these answers at home or at school, they look for them elsewhere, where they often receive distorted or ideologized information. Therefore, it is essential to talk to them truthfully and straightforwardly, in a language they understand and that allows them to see the beauty and responsibility of human sexuality.

I have taught sessions of an hour and a half and up to five hours. I have spoken to high school teenagers, college students, professionals from different fields, singles and married couples, priests and married couples, parents of young children and older adults. Each group has its concerns, its questions, its doubts. And in all of them I have seen how, with the right formation, paths of light open up in the midst of confusion.

Speak early

One of the most valuable experiences I have had is to see how this training transforms those who receive it. I have been told many times: "Now I understand", "For the first time this makes sense.", "Now it is clear to me that I want to be a virgin when I get married.". These words do not come from people outside the faith, but from young people with a solid Christian formation, who simply had never had a clear, open and deep conversation about these issues.

And not only young people. I have seen parents of six, seven, eight-year-olds overcome their fears and dare to talk to their children about affectivity and sexuality. They have taken the step and, after doing so, they are delighted with the consequences. Because affective-sexual education is not a single talk or a specific moment; it is a path that is walked from childhood, naturally, truthfully and with love.

In my sessions with parents I always say that "better to speak a year early than five minutes late.". It is preferable to address issues of affectivity and sexuality in advance, rather than waiting for problems or irreversible situations to arise. Early education allows young people to make informed and responsible decisions, strengthening their self-esteem and capacity for discernment. 

Talking to them before they face pressures or doubts prevents them from resorting to inappropriate sources or making hasty decisions without understanding the consequences. On the other hand, if you wait too long to address these issues, it may be too late to prevent painful mistakes or to correct ingrained misconceptions. Therefore, it is better to anticipate and accompany the maturation process with clear, accessible and appropriate information for each stage of life.

Catholic schools, parishes and institutions

To talk about affectivity and sexuality is to talk about life itself. However, for too long, these topics have been considered taboo in educational and religious environments, leaving young people at the mercy of contradictory, superficial and often harmful messages they receive from their environment, society and the media. In fact, in the last two decades we have allowed young people to be educated by pornography. 

For this reason, it is essential that affective-sexual formation be given priority in two key institutions in the lives of children and young people: schools and the parishes or ecclesial realities in which they live. Both are places of reference in which not only the mind, but also the heart and conscience are educated, helping to form persons of integrity, capable of living their affectivity and sexuality with maturity and responsibility.

Young people have questions, concerns and doubts about their bodies, emotions and relationships. If they do not find answers in a safe and educational environment, they will look for them on the internet, on social networks or in conversations with their peers, where information is often incomplete, biased or outright wrong. The school has the responsibility to offer an adequate framework to learn about affectivity and sexuality with depth, rigor and coherence.

But it is not only about biological information. It is necessary that this training be given from an integral perspective, helping students to understand the beauty of human love, the value of commitment and the importance of self-discipline and respect. It is not enough to talk about anatomy and risk prevention; we must talk about dignity, meaning, responsibility and vocation.

In addition, if Catholic schools have as their mission to educate in the light of the Gospelto ignore affective-sexual education is a serious omission. The Church has a very rich vision of sexuality, the family and human love, which should be transmitted with the same naturalness with which other subjects are taught.

The authorRafael Lafuente

expert in affective-sexual education

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The Vatican

Vatican bank boosts profits and charitable giving

The Vatican bank obtained a net profit of 32.8 million euros in 2024 and gave Pope Francis a dividend of 13.8 million euros, which it allocated entirely to charity. It also reaffirmed its commitment to ethical investments, excluding sectors contrary to Catholic doctrine.

OSV / Omnes-June 12, 2025-Reading time: 2 minutes

By Cindy Wooden, OSV

The Institute for Works of Religion (IOR), commonly known as the Vatican bank, reported higher profits in 2024 and gave a slightly larger dividend check to Pope Francis, who used the entire amount for charity.

On June 11, the bank published its financial report 2024, detailing in almost 200 pages its objectives, achievements and ethical investment criteria.

Its net profit in 2024 was €32.8 million (about $37.6 million), up 7% from 2023, according to the report.

The institute paid Pope Francis a dividend of 13.8 million euros ($15.8 million), it said. The dividend for 2023 was 13.6 million.

"The Holy Father decided for the first time to allocate the entire dividend paid to charitable works," wrote Jean-Baptiste de Franssu, president of the institute, in the introduction to the report. No further details on the charitable activities supported by Pope Francis were included.

Vatican bank projects

The bank also has its own charitable projects, approved by a charity committee. Around €1 million was distributed, according to the report. "The most common donations from the Charity Committee are direct financial aid to needy families, generally through parishes, specific aid for missionary and charitable works, or contributions to young student priests to complete their university studies."

The institute also offers low-cost or free rent to some nonprofit charities that provide housing for migrants, refugees, single mothers, people with mental health problems and families with financial difficulties, he said.

The bank has about 12,000 clients in more than 110 countries around the world; clients are limited to Catholic entities such as Vatican offices, religious orders, cardinals, Vatican employees and bishops' conferences.

The financial report indicated that the bank managed some €5.7 billion ($6.5 billion) in total assets, including deposits, current accounts, assets under management and securities. This total represented a slight increase from the €5.4 billion managed in 2023.

Investments consistent with faith

The 2024 report also detailed the principles included in its "faith-consistent investment" guidelines. "The Institute does not invest in companies that, directly or indirectly through subsidiaries, own or operate hospitals or specialized centers that provide abortion services, produce abortion products, produce contraceptive products, or are involved in the use of embryonic stem cells or tissues derived from human embryos or fetuses," it stated.

It does not invest in: arms manufacturers, including those that produce or distribute small arms; companies that have a negative impact on the environment; and companies directly or indirectly involved in gambling, pornography, lending at usurious rates, the production and sale of tobacco or the production and sale of alcohol.

The report notes that the bank also does not invest in companies that "seriously violate the 10 principles of the UN Global Compact" by violating human rights, workers' rights, business ethics or environmental protection.

The authorOSV / Omnes

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Initiatives

Friends of Monkole and the Clínica Universitaria de Navarra fight cervical cancer in vulnerable women

A volunteer team from the Friends of Monkole Foundation and the Clínica Universidad de Navarra will leave on June 21 for the Democratic Republic of Congo to promote the Elikia project, which seeks to detect and treat cervical cancer in vulnerable women.

Editorial Staff Omnes-June 12, 2025-Reading time: < 1 minute

While in Spain vaccination against human papillomavirus (HPV) and screening programs have managed to reduce deaths from cervical cancer by 13.2% between 2011 and 2019, in the Democratic Republic of Congo the situation is much more dramatic. There, more than 4,800 women die each year because they were not diagnosed in time, making this type of cancer the most frequent and lethal among the female population.

Faced with this reality, the foundation Friends of Monkole The Elikia project - which means "Hope" in Lingala - is being promoted by the Dr. Luis Chiva and a multidisciplinary team of doctors, nurses, pharmacists and students, aims to serve as many women as possible and implement a sustainable early detection system. Since 2017, the initiative has screened more than 3,000 Congolese women thanks to the solidarity and efforts of volunteers and donors.

In this year's campaign, the challenge is even greater: to screen more than 500 women in just 15 days, for which it will be necessary to raise 6,000 euros. The fundraising campaign is supported by the athlete Daniela Fra Palmer, champion in the World Relay 2025, and is being carried out through the platform Migranodearena.org. The team hopes that international solidarity will continue to save lives and sow hope in Kinshasa.

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The Vatican

China recognizes papal appointment of underground Church bishop

The Vatican announced that China officially recognized Pope Leo XIV's appointment of Bishop Joseph Lin Yuntuan as auxiliary bishop of Fuzhou. This marks a breakthrough in the interim agreement between the two parties on the appointment of bishops, in force since 2018.

OSV / Omnes-June 12, 2025-Reading time: 2 minutes

By Carol Glatz, OSV

Chinese authorities recognized Pope Leo XIV's appointment of an auxiliary bishop in Fujian province, China, the Vatican announced June 11.

It was the first appointment of a bishop by the Pope in China since his election on May 8.

In accordance with the provisional agreement between the Vatican and China on the appointment of bishops, Pope Leo had appointed Bishop Joseph Lin Yuntuan, 73, auxiliary bishop of Fuzhou. That appointment was recognized and the bishop was installed on June 11, the Vatican said.

The agreement for the appointment of bishops

The Vatican and the Chinese government renewed their agreement on the appointment of bishops in October 2024, extending it from two to four years. The interim agreement, first signed in 2018, outlines procedures to ensure that Catholic bishops elected by the Catholic community in China receive the approval of the pope prior to their ordination or investiture. However, the agreement has never been published .

Matteo Bruni, director of the Vatican press office, commented on the investiture ceremony held in the cathedral of Fuzhou: "We are pleased to know that today, on the occasion of Bishop Lin's installation as auxiliary bishop, his episcopal ministry is also recognized for the purposes of civil law."

"This event is one more fruit of the dialogue between the Holy See and the Chinese authorities and is an important step in the diocese's journey of communion," wrote Bruni.

Fides, the Vatican news agency, stated: "The official recognition of Bishop Joseph Lin Yuntuan as auxiliary bishop of the diocese of Fuzhou was an event long awaited by the local community. Until now, Chinese authorities and government agencies had not recognized Bishop Lin's episcopal office." He received his episcopal ordination in December 2017.

The official inauguration ceremony was presided over by Bishop Vincent Zhan Silu of Mindong, who also participated in the Synod of Bishops on synodality in Rome in October 2024. And the Mass was presided over by Bishop Joseph Cai Bingrui of Fuzhou, reports Fides.

The concelebration was attended by several bishops from the dioceses of Fujian province: in addition to Bishop Zhan Silu, Bishop Lin Yuntang and Bishop Wu Yishun of Minbei, together with about 80 priests and more than 200 religious and lay people.

The authorOSV / Omnes

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Evangelization

St. Leo III, Pope, and St. John of Sahagun, Augustinian

On June 12, the Church celebrates St. Leo III, Pope, who fought against heresy and crowned Charlemagne. And St. John of Sahagún, a 15th century Spanish Augustinian whose life is linked to the city of Salamanca. St. John of Sahagún was an Augustinian apostle of peace and the Eucharist.

 

Francisco Otamendi-June 12, 2025-Reading time: 2 minutes

St. Leo III, Pope after the death of Hadrian I (795 to 816), was a Roman. Although elected unanimously, he soon suffered opposition from part of Rome, which even tried to assassinate him. had to flee. For his part, St. John of Sahagún was the first Spanish saint of the Order of St. Augustine.

The Roman Martyrology says about St. Leo III: "In Rome, in the basilica of St. Peter, St. Leo III, Pope, who crowned as Roman emperor the king of the Franks, Charlemagne, and distinguished himself for his defense of the true faith and the divine dignity of the Son of God († 816)". Leo III combated the heresy that saw Jesus the man only as an adopted son of God, collects the Vatican Sanctuary

Leo III was buried in St. Peter's (June 12, 816), where his relics are kept, along with those of the also holy Leo I (Leo the Great), Leo II and Leo IV. He was canonized in 1673. The silver denarii of Leo III still in existence bear the name of the emperor in addition to Leo. They show the emperor as protector of the Church and lord of the city of Rome.

Promoter of peace and coexistence

The Church also remembers today the figure of Juan de Sahagún, saint Augustine Spanish who dedicated himself to preaching and to the promotion of peace and social coexistence in a divided and confrontational city. His love for the Eucharist and his charitable attitude towards the most needy people have also been highlighted.

He was born around the year 1430 in Sahagún de Campos (León), a passage for pilgrims on their way to Santiago de Compostela. He received his early education from the Benedictine monks, who then had a monastery in Sahagún. He moved to Salamanca when he was thirty-three years old to dedicate himself to study. There he wore the Augustinian habit Juan de Sahagún, on June 18, 1463. 

Sacred Scripture, Eucharist, Dialogue

He loved study, especially the study of Sacred Scripture. The evangelical freedom of his preaching brought him persecution for truth and justice. His mediation made possible a pact of perpetual concord between two warring factions that were a sign of discord and division in the city of Salamanca. The Eucharist was the source of his strength and courage. Friar John died in the convent of St. Augustine on June 11, 1479, at the age of forty-nine.

With the birth of the new Province (2019), the following were chosen San Juan de Sahagún as the holder of the same, for the element of concord and peace of his person. His capacity for dialogue and mediation, the Augustinians point out, is based on an evangelical value of the Beatitudes: "Blessed are the peacemakers, for they shall be called children of God" (Matthew 5:9).

The authorFrancisco Otamendi

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ColumnistsLupita Venegas

Pride as the enemy of marriage

Evidently, problems arise in marriage. In such cases, an adequate solution must be sought, and for this, an essential condition is the opposite virtue to pride: humility.

June 12, 2025-Reading time: 3 minutes

She walked haughtily out of the law office. Her wounded heart had hardened to suffer no more. She affixed her signature to the divorce agreement.

A few minutes later her husband, whom she already called "ex-husband", arrived. He came in, sat down where he was told to sit and read the agreement. But she did not sign...her eyes filled with tears that she could not hold back; a lump in her throat prevented her from speaking. After a couple of minutes he simply stood up and said: "I won't sign, I can't, I won't do something I don't really want to do".

From the law office the secretary called the wife to tell her what had happened. She listened attentively and surprisingly felt like a shower of cool water, the tension in her heart was relieved, she cried movingly and said, "I don't want to either!"

Forgiveness

Then came the conversation they really needed: "forgive me" they both said to each other... "Please forgive me, I want to be well with you". 

The pride that divides and destroys was broken and the humility that unites and builds was allowed to enter.

A series of necessary events took place after that re-encounter: they resumed their life of faith, they went to MassThey sought a new beginning through a general confession that each one made with full awareness; they took the hand of a therapist who helped them to heal past wounds; they became involved in a marriage apostolate aimed at strengthening conjugal love, and they do it very well!

There is a kind of pride that is positive. It is given when we do a job well done, when we experience the satisfaction of a job well done, or when the success of a child or another loved one rejoices our soul (Gal 6:4).

Harmful pride

On the other hand, pride, which hinders love, is harmful and opposed to the will of God. Satan was cast out of Heaven because of his pride (Isaiah 14:12-15). He had the selfish audacity to try to replace God as ruler of the universe.

When this kind of pride enters a couple's relationship, it digs the grave of love. It starts when he or she does not want to give in or change anything. They experience a kind of moral superiority over the other and demand their change and not their own.  

This misunderstood pride is evident when sentences such as these are pronounced:

"You are the drunk, you must change."

"You're the crazy one, go see who straightens you out."

"You are the infidel, purge your sentence."

"You're the bi-polar one, sink."

"I will never forgive you for that."

"Why should I ask for forgiveness?"

Humility to overcome pride

Evidently problems arise in marital relations, there are differences of opinion and inappropriate behavior in relation to each other. There are duties to fulfill and it may happen that they are not fulfilled. In such cases, it is necessary to look for the right solution, to find the necessary tools to rebuild. For this, an essential condition is the opposite virtue to pride: humility.

He is humble who recognizes that he needs help, who knows that there is much to improve in himself, who decides to learn the best way to fix things. Humility does not mean losing dignity, on the contrary, humility is to walk in the Truth as Teresa the great said.

Both partners require this attitude. Both need to learn, and strive to become a better version of themselves. If there is an addiction problem, one must accept this reality and be determined to ask for help. In the case of infidelity, in the same way, understand what has happened in order to heal it and decide for a new beginning with Christian criteria. If violence is present, all necessary means should be used to stop it completely (even if this means separation).

God desires reconciliation

When one of the two or both do not accept to work on a personal change, we can see that pride has won: "I do not give my arm to twist, that's the way I am, let the other one put up with it".

And... nothing to do... the one who wanted to fight realizes that it takes two to be right in marriage. 

God desires reconciliation, forgiveness and unity, He presents the means, the circumstances, the people who will show the way of love... but He respects our freedom and with His heart pierced with pain, He continues to plead: open your heart to me (Rev 3:20), do not be afraid (Rev 3:20).Joshua 1, 9). 

Listen to that voice and don't end your marriage, end your problems, accept help.

Break your pride, shatter it, may this manifestation of pride not prevent you from growing in love, forgiveness and joy.

The authorLupita Venegas

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Resources

Jesus and the biblical canon

There are several criteria that explain why the New Testament belongs to the biblical canon, among them the multiplicity of sources and explanatory plausibility.

Gerardo Ferrara-June 12, 2025-Reading time: 5 minutes

By "biblical canon" is meant the books recognized as sacred texts by the Church. The term derives from the Greek κανών ("kanon", "reed" or "straight stick") and indicated first a unit of measurement, then, by extension, came to define an official catalog, a model.

Why do these books exist in the Church's New Testament canon?

Already in the second century A.D., especially in response to Marcion, who wanted to exclude from the Christian canon the Old Testament and all those parts of the Old Testament and all those parts of the Old Testament that were not in the Christian canon. New that were not in line with his teachings (for him, the God of the Christians was not to be identified with that of the Jews), Justin (140) and Irenaeus of Lyons (180), followed later by Origen, reaffirmed that the canonical Gospels, universally accepted by all the Churches, should be four. This was confirmed in the Muratorian Canon (an ancient list of the books of the New Testament, dating from around 170).

Precise criteria were followed to establish the "canonicity" of the four Gospels:

  • Antiquity of the sources. As we have seen, the four canonical Gospels, dating from the first century A.D., are among the oldest and best attested sources in terms of the number of manuscripts or codices (about 24,000, including Greek, Latin, Armenian, Coptic, ancient Slavic, etc.), more than any other historical document.
  • Apostolicity. The writings, to be "canonical", had to go back to the Apostles or their direct disciples. Incidentally, the term "according to", placed before the name of the evangelist (according to Matthew, Mark, etc.) indicates that the four Gospels make a single discourse on Jesus, but in four complementary forms, according to the preaching of the individual Apostles from whom they derive: Peter for the Gospel according to Mark; Matthew (and probably Mark) for the "according to Matthew"; Paul (and, as we have seen in the previous article, also Mark and Matthew) for the "according to Luke"; John for the Gospel that bears his name. In practice, it is not so much the individual evangelist who writes the individual Gospel, but the community, or the Church born from the preaching of an apostle.
  • The catholicity or universality of the use of the Gospels: they were to be accepted by all the main Churches ("catholic" means "universal"), that is, Rome, Alexandria, Antioch, Corinth, Jerusalem and the other communities of the first centuries.
  • Orthodoxy or righteous faith.
  • The multiplicity of sources and the numerous and proven testimonies in favor of the canonical Gospels (and here again we cite, for example, Papias of Hierapolis, Eusebius of Caesarea, Irenaeus of Lyons, Clement of Alexandria, Pantene, Origen, Tertullian, etc.).
  • Explanatory plausibility, i.e. the comprehensibility of the text according to a coherence of cause and effect.

Criteria for the historicity of the Gospels

In addition to the early testimonies of the Fathers of the Church and the criteria used as early as the second century A.D. (for example, for the Muratorian Canon), other methods have been developed, especially in contemporary times, to confirm the historical data we already possess about the figure of Jesus of Nazareth and the Gospels.

Réné Latourelle (1918-2017), a Canadian Catholic theologian, identified criteria for attesting to the historicity of the Gospels:

  • Multiple attestation: a fact confirmed by several Gospel sources (for example, Jesus' closeness to sinners) is authentic.
  • Discontinuity: a fact that cannot be traced back to the concepts of Judaism and the early Church is authentic, such as the use of "abba" ("father") for God (the word "father", understood in the sense of intimate and personal filiation to God, appears 170 times in the New Testament, 109 of them only in the Gospel of JohnThe word "national", and yet only 15 times in the Old Testament, but always with the meaning of collective, "national", paternity of God with respect to the Jewish people.
  • Conformity: what is authentic is what is coherent, what conforms to Jesus' environment and teachings (e.g., the parables and beatitudes).
  • Necessary explanation: for example, the "huge" personality of Jesus clarifies a whole series of otherwise incomprehensible events and behaviors (his strength, authority, charisma exercised over the multitudes, etc.).
  • Jesus' style: combining majesty and humility, goodness and absolute coherence, without hypocrisy and without contradiction.

There are also other more specifically literary and editorial criteria:

  • The study of literary forms ("Formgeschichte"), based on the literary analysis of the Gospels, to determine the "Sitz im leben", that is, the life of the community in which they originated, to "incarnate" the existence of Jesus in a living and particular context.
  • Study of the written and oral traditions ("Traditiongeschichte") prior to the Gospels, in order to compare them with the Gospels.
  • A study of the evangelists' writing criteria ("Redaktiongeschichte"), which examines how each evangelist collected data and then put it in writing, organizing it according to particular needs, such as preaching to a particular community.

Semitism and philological analysis

In the first centuries of the Christian era, it was known that at least two canonical Gospels had been written in a Semitic language (Hebrew or Aramaic). However, until Erasmus of Rotterdam (1518), the memory of this older stratum was lost, "hidden" under the Greek language in which the texts have come down to us. Since then, modern philological studies have made it possible to reconstruct the traces of its original Semitic structure.

These traces, called "Semitisms", are of various kinds (borrowings, syntax, style, vocabulary, etc.). Jean Carmignac, thanks to his studies on the language of Qumran and on the works of the Jewish masters of the so-called intertestamental period, has come to the conclusion that the synoptic Gospels, in particular Mark and Matthew, must have been written first in Hebrew (not in Aramaic) and then translated into Greek. In retranslating the Greek text into Hebrew, assonances, rhymes and poetic structures absent in the Greek prose emerge.

This would advance the dating of the Gospels by at least two decades, bringing them even closer to the events narrated and to the direct witnesses. It also places Jesus (and scholars such as John W. Wenham or several Israeli Jewish experts, including David Flusser, insist on this) in a context more in harmony with the Jewish environment of the time, as confirmed by the Qumran manuscripts. 

Let's look at a couple of examples of semitisms.

When we read in the Gospels that Jesus had brothers, the term 'brother', the Greek "αδελφός" ("adelphós) translates the Hebrew and Aramaic "אָח" (aḥ), by which, however, in the Semitic sense, not only 'Germanic' brothers are meant, but also 'unilateral' brothers, cousins, relatives in general, members of the same clan, tribe or people. Even in modern Hebrew there is no term for a cousin: he is simply called 'uncle's son'.

Or again (Matthew 3:9): "I tell you that from these stones God is able to raise up true children to Abraham" (Matthew 3:9).

In Greek: "λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ"; "Lego gar hymìn oti dynatai o Theos ek ton lithon touton egeirai tekna to Abraam."

In Hebrew (a possible translation): "אלוהים יכול לעשות מן האבנים האבנים האלה בנים לאברה"; "Elohìm yakhòl la'asòt min ha-abanìm ha-'ele banìm le-Avrahàm".

As can be seen, only in the Hebrew version there is assonance between the term "sons" ("banìm") and the term stones ("abanìm"). And not only that: this play of rhyming words fits perfectly with the technique of transmitting teachings based on assonance, alliteration, parables, oxymorons and juxtapositions (the famous camel passing through the eye of a needle) that the Tannaìm used to make their maxims memorized.

The example just given may also be present in Aramaic ("stones": 'ebnaya; "sons": banaya), but many are only in Hebrew.

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Gospel

The mystery of the life of God. Holy Trinity (C)

Joseph Evans comments on the Holy Trinity (C) readings for June 15, 2025.

Joseph Evans-June 12, 2025-Reading time: 2 minutes

Today's first reading shows us what we might call the summits of Israelite wisdom grappling with the mystery of God. We see here, in a text of what we call wisdom literature, the figure of wisdom personified. Who or what is this figure, "at the side" of God, "as an architect, and day after day it cheered him up."who works with God in the creation of the world? And yet Israel continues to grope in the dark.

The psalm continues the theme of confrontation with the mystery of God, focusing this time on the dignity of the human person. Before the splendor of creation, what is man within it? "You made him little inferior to the angels.". But the Hebrew word used here is Elohimi.e., little less than "gods". However, the Greek translation of the Septuagint translates it as "angels," as does the New Testament letter to the Hebrews (Heb 2:9). Man is such a great creature that we are like angels, even like God himself, made in his image and likeness (Gen 1:26-27).

However, we need the New Testament for the full revelation. Here we learn that God's inner being is truly trinitarian: one divine nature, but three divine Persons. We have access to the Father through the Son, who became man as Jesus Christ, and divine love is poured into our hearts by the Holy Spirit, himself God's living love, as St. Paul teaches us in the second reading.

Today's Gospel is dense, but it is worth unraveling. Even with the fuller revelation received through Christ, we are still groping before the divine mystery. Jesus taught us so many things about the inner life of God, but "you can't carry them for now.". However, the Holy Spirit is at work in our hearts and in the Church to guide us. "to the full truth". The Spirit takes the teachings of Jesus and leads us to a fuller perception of them: "he will receive of mine and will announce it to you.". If we are docile to the action of the Spirit, the life of the Trinity grows in us, leading us to know and relate to each divine person in a deeper, livelier and more loving way.

The life of God is always a mystery that eludes our understanding, but exploring this mystery is an exciting journey in which the Spirit constantly gives us new insights, ultimately fostering our hope for heaven: He "he will tell you what is to come.". On today's feast of the Holy Trinity, we might consider how real, how alive, is our relationship with each divine Person.

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The Vatican

Opus Dei submits its proposed new statutes to the Vatican

The Opus Dei prelate announced that the prelature has submitted its proposed statutes to the Holy See.

Editorial Staff Omnes-June 11, 2025-Reading time: 2 minutes

The prelate of Opus Dei, Msgr. Fernando Ocáriz, today made public a message in which he emphasizes that the Work has submitted its proposed statutes to the Holy See, following the path set by the Vatican after the publication of the Motu Proprio Ad Charisma Tuendum.

In a brief message, customary in the prelate of the Opus Dei, Fernando Ocáriz wanted to encourage his children to entrust their work and apostolic labors to the Most Holy Trinity and to St. Josemaríaof which this month marks the fiftieth anniversary of his death. In the last paragraph of this letter, Ocáriz notes "I would like to inform you about the work of adaptation of the Statutes. It had been foreseen to complete its study in the General CongressHowever, as you know, since it coincided with the vacancy of the See, it was considered opportune not to do so. The members of the Congress gave their positive opinion so that, with the new Council and Advisory Council, we could complete the revision of the Statutes and submit them to the Holy See for approval, which we did today. It has been a journey of three yearsI ask you to intensify our prayers in this final stage".

Now the Holy See will have to review and establish whether it accepts the statutes proposed by the Prelature, on which both institutions have worked in coordination.

Three years working on Opus Dei statutes

The Prelature of Opus Dei has been in the process of revising its statutes since the summer of 2022, in response to the indications of Pope Francis contained in the motu proprio. Ad charisma tuendumwhich called for a juridical adaptation in accordance with the nature of this institution of the Church. The journey, which took place in two stages throughout 2023 and 2024, was marked by a spirit of collaboration and obedience to the indications of the Holy See.

Throughout 2023 all the members of Opus Dei were invited to participate in a general consultation on possible adjustments to the statutes of the Prelature. Based on the suggestions received, a first draft was prepared and submitted for deliberation at an Extraordinary General Congress convened in April of that year by the prelate, Fernando Ocáriz.

However, the process did not end there. The publication of a second motu proprio in August 2023which modified canons 295 and 296 of the Code of Canon Law concerning personal prelatures, gave rise to a new phase of work. This time, the focus was on the technical and doctrinal dialogue between two teams of experts: one belonging to the Dicastery for the Clergy and another designated by the Prelature itself.

The final proposal, prepared by the Prelature, was submitted to the Dicastery for the Clergy, which in turn made its observations. The final draft of the statutory document was to be drawn up with these observations, but since the death of Pope Francis A few days before the ordinary Congress planned by the Prelature, the delivery of these new statutes was put on hold pending the election of the new Pontiff and the reopening of the Vatican offices.

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Pope Leo XIV: Bartimaeus helps us never to lose hope 

At this Wednesday's General Audience, Pope Leo XIV reflected on the Gospel passage of blind Bartimaeus. He said that Bartimaeus' attitude before Jesus helps us never to lose hope, even when we feel alone and fallen, because God always listens to our illnesses, both those of the body and those of the soul.

Francisco Otamendi-June 11, 2025-Reading time: 3 minutes

This morning the Pope took up again at the General Audience the cycle of catechesis for the Jubilee Year, 'Jesus Christ our Hope', and focused on meditation on blind Bartimaeus. Courage! Arise, he is calling you' (Mk 10:49-52). In his address, Leo XIV encouraged us to bring to Jesus "our infirmities, both of body and soul, with the same confidence that inspired the prayer of Bartimaeus".

In today's catechesis we reflect on the Gospel passage of blind Bartimaeus, which brings us face to face with an essential aspect of the life of Jesus, said Pope Leo XIV. "His ability to heal. Bartimaeus, alone and lying by the side of the road, when he heard Jesus passing by, he cried out, knew how to ask, abandoned his cloak, ran to the Lord and received what he longed for, to regain his sight".

"God always listens."

"Bartimaeus' attitude before Jesus helps us to never lose hope, even when we feel alone and fallen, because God always listens. Like him, we all need Jesus to heal us, to lift us up and help us to get back on our way," the Pontiff encouraged.

To be healed by the Lord. "Let us also place before the gaze of Christ, with faith and sincerity, all our vulnerability, sufferings and weaknesses," the Holy Father added. "Let us also be capable of not clinging to our apparent securities, which often prevent us from walking, and let us have the courage to raise our heads to recover our dignity."

"Keep shouting!"

"What can we do when we find ourselves in a seemingly hopeless situation? Bartimaeus teaches us to appeal to the resources that we carry within us and that are part of us. He is a beggar, he knows how to ask, indeed, he can cry out!" the Pope continued.

"If you really want something, do everything you can to get it, even when others berate you, humiliate you and tell you to quit. If you really want it, keep shouting!

The cry of Bartimaeus, recounted in the Gospel of Mark - 'Son of David, Jesus, have mercy on me' (v. 47) - has become a well-known prayer in the Eastern tradition, which we too can use: 'Lord Jesus Christ, Son of God, have mercy on me, a sinner'".

"Bartimaeus is blind, but paradoxically he sees better than the others and recognizes who Jesus is! At his cry, Jesus stops and calls him (cf. v. 49), because there is no cry that God does not hear, even when we are not aware of addressing him (cf. Ex 2:23)," the Pope meditated.

Holy Trinity Sunday

In his brief addresses to pilgrims of various languages, the Pope encouraged them to bring to Jesus our illnesses (German language). "Our trials, our limitations and our weaknesses, as well as those of our loved ones. Let us also bring the suffering of those who feel lost and cannot find a way out" (French). 

"As we prepare to celebrate the Solemnity of the Most Holy Trinity next Sunday, I invite you to make your hearts a welcoming dwelling place for the Father, the Son and the Holy Spirit." "During this Jubilee of hope, may we too receive the grace to see all things anew in the light of faith, and to follow the Lord in freedom and newness of life." (English language). 

Heart of Jesus

"I wish you to experience in your life the work of the Holy Spirit, to radiate the joy of faith" (Chinese language). "I cordially greet all Poles. In June they celebrate the pious devotion to the Sacred Heart of Jesus. I encourage you to cultivate this tradition, entrusting your worries and hopes to the Heart of Christ, source of life and holiness (Polish). "Let us ask the Lord with faith to cure us of our sicknesses" (Portuguese).

In his greetings in Spanish, he especially addressed "the groups from Spain, Ecuador, Venezuela and Mexico". A Mexican band provided the ambience for Leo XIV's tour in the popemobile before the audience, in which he again greeted numerous babies and small children carried by their parents and relatives.

In Spanish, the Pope invited us "to bring with confidence before Jesus our illnesses and those of our loved ones; not to be indifferent to the pain of our brothers and sisters who feel lost and without a way out, but to give them a voice, certain that the Lord will listen to us and act. Let us ask God, through the intercession of Mary Most Holy, to grant us the grace to follow Him who is the Way, Jesus Christ our Lord".

Prayer for the victims in Graz (Austria)

Already in Italian, before praying the Our Father and giving the Blessing, he prayed for the victims of the massacre in a school in Graz (Austria), and their families. Several hundred people attended a Mass for the victims.

The Pope concluded the Audience by recalling the Solemnity of the Most Holy Trinity. "I hope that the contemplation of the Trinitarian mystery will lead you ever more deeply into divine Love, so that in every circumstance you can fulfill the will of the Lord.

The authorFrancisco Otamendi

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St. Josemaría and the liturgy

The book "St. Josemaría and the liturgy"published by Juan José Silvestre, professor of Liturgy at the University of Navarra, offers keys to understanding the saint's vision of the Holy Mass.

Juan José Silvestre-June 11, 2025-Reading time: 9 minutes

The work begins with a few words of the saint from Barbastro that constitute the leit motif of the whole book: "Do not forget that liturgical life is a life of love; love of God the Father, through Jesus Christ in the Holy Spirit, with the whole Church, of which you are a part". Words that Bishop Mariano Fazio comments on in the prologue, saying: "This affirmation of the saint runs throughout the book, and as I have read it I have been able to see that the author has identified love as a key aspect in St. Josemaría's understanding of the liturgy.

Indeed, through the pages I have tried to show, with the life and teachings of St. Josemaría, often linked to biographical details, that the words with which the book begins are a reality. Love is a key point.

St. Josemaría and the liturgy

The fascination for the liturgy was manifested in him from a very young age, as I have tried to show throughout the first chapter. It marked his spiritual life and he remained faithful to it throughout his priestly ministry. Finding on October 2, 1928, the date on which he "saw" the Opus Deia transcendental milestone also in his life and liturgical teachings.

As can be seen in the three chapters, it can be said that from a liturgical logic I present his thought as the bearer of a particular richness coming both from the foundational charism received and from his contemplative life, as well as from the incidences of his priestly ministry.

I think we can say, without fear of being mistaken, that St. Josemaría was in love with the liturgy. This love, this entering into the Trinitarian current of love for mankind that is the Eucharist, led him throughout his life to seek always the best way to live, in the Church, that personal and loving encounter that is the Holy Mass. For this reason his preaching will be impregnated by liturgical sources. His life and teachings will seek to embody in the best possible way the very nature of the liturgy. 

Vetus ordo

It was love for the liturgy that led him to "relate" to many of the intuitions of the liturgical movement in the 1930s. This same love for the liturgy, as an ecclesial reality, is what led him to promote an orderly and progressive introduction of the liturgical reform in the celebrations of the centers of Opus Dei, as requested by the Holy See. And it is his liturgical life, understood as an encounter of love with God, which allows us to understand that, after 45 years of seeking to make his own the words and gestures of the Tridentine Missal, he found it very difficult to change to the 1970 Missal and ended up benefiting, without having asked for it, from the indult that allowed him to continue celebrating in the last three years of his life with the rite prior to the conciliar reform.

Both in his published and unpublished writings, as well as in his oral preaching, it can also be seen that love is the center, the heart of his liturgical teachings. 

Divine love

Divine love is poured out on the faithful through the Trinitarian current of love that is the Holy Mass and which awaits the response, also of love, from each Christian. A response which, united to Christ in his Church, they offer to the Father.

Divine love that awaits the correspondence of each person through this loving participation in the gestures and prayers of the Eucharistic celebration, thus showing the importance of exterior and interior participation in it, as St. Josemaría embodied in his mystagogical teachings and his life of liturgical love. 

Love that characterizes the personal response and that goes beyond the ritual celebration, it involves life, as the saint teaches. In his preaching he clearly shows that all of us, as "priests of our own existence" through Baptism, manifest our love to the Father by returning to him the world transformed by Christ in the Holy Spirit, through that "Mass" that each one of us celebrates on the altar of our work, of our daily life. This "Mass" lasts twenty-four hours, and its center and root is the sacramental celebration.

Spanish liturgical movement

If we take a look at the structure of the book, we can see how it is projected in three concentric circles that converge in love: biographical, theological-liturgical and mystagogical notes. Throughout the pages of the first chapter, which is biographical in nature, we can see from the saint's published and unpublished writings, as well as from the testimonies of those who lived with him, how St. Josemaría in the 1930s was a true pioneer, a priest ahead of his time also in the liturgical field. In many of his liturgical decisions and experiences he appears to be related to the incipient Spanish liturgical movement, of which he knew several of its most important promoters and driving forces, who were his personal friends. 

Basic aspects, such as the liturgy lived as a source of spiritual life and the concept of active participation, will be translated into concrete manifestations and decisions that the saint made and with which, in those years as a young priest, he sought to spread liturgical life: the dialogued Masses in the university residences that he promoted, the frequent communion, within the Mass and with consecrated hosts in the celebration itself as something habitual in his Mass and for all the people who participated in it, the use of ample vestments, as well as the indications for the construction of future oratories, are concrete and practical manifestations of that desire, as well as of his relationship with the ideas of the liturgical movement.

Liturgy and personal holiness

Throughout the pages of the second chapter, which is of a more theological nature, I have tried to show how the message that St. Josemaría Escrivá received on October 2, 1928, the universal call to holiness, is connected with the basilar ideas of the Council's teachings on the liturgy. 

How can we fail to see in number 14 of the conciliar constitution Sacrosanctum Concilium In that famous issue we read: "Holy Mother Church ardently desires that all the faithful be led to that full, conscious and active participation in the liturgical celebrations which the nature of the Liturgy itself demands and to which the Christian people, 'a chosen race, a royal priesthood, a holy nation, a peculiar people' (1 Pet. 2:9; cf. 2:4-5), have a right and obligation by virtue of baptism" (1 Pet. 2:9).

The rediscovery of baptism and the consequent divine filiation, as the foundation of the universal call to sanctity, are directly related to this right and duty to participate in the liturgy. These are conciliar teachings that St. Josemaría had already anticipated in his mystagogical writings, as can be seen in the third chapter of the book, or in his own liturgical life and that of the members of the institution that God made him see, as can be seen in the first chapter, encouraging, for example, active participation in the residences that he promoted by living the so-called dialogued Masses.

The Mass, a Trinitarian action

At the same time, numbers 5 to 7 of the same conciliar constitution are also developed in the teachings of St. Josemaría. Thus the presentation of the Mass as an extension of the Trinitarian current of God's love for us, formulated by the saint, is related to the idea of the history of salvation rediscovered by St. Josemaría. Vatican Council IIThe fundamental component of love is emphasized.

The divine and Trinitarian character of the celebration of the Holy Mass, together with its Christological and ecclesial character, underlined by the saint, lead him to define the Eucharistic celebration as the center and root of Christian life. This expression is not only original in terms of the form or terms used, although we find it in a similar way in the magisterium of Pius XII, the Second Vatican Council and more generally in Catholic doctrine, but it receives a broader and more novel context in St. Josemaría.

The Mass, center and root 

Indeed, the Holy Mass, presented as the center and root of the Christian life, connects with ordinary, ordinary life, the life of work, which is the place of encounter with God, as St. Josemaría had tirelessly preached since 1928. This secular life, this life in the world, a sanctifiable and sanctifying reality, finds its center and root in the celebration of the Eucharist. Therefore, every member of the faithful, by virtue of his or her baptism, as the Second Vatican Council would say, has the right and obligation to participate in liturgical celebrations, and the saint would proclaim it in a stronger and more emphatic way: each member of the faithful is a priest of his or her own existence. Hence the relationship between ordinary and working life and the Mass is intimate, intense, connatural to both realities. And therefore it is called to be prolonged in a Mass that lasts twenty-four hours.

If in the first chapter I tried to show how St. Josemaría was related to the liturgical movement, thus anticipating and preparing the ideas that would be taken up by the Second Vatican Council, in the second chapter I sought to show how the saint's teachings offer the Council's liturgical magisterium a context, a framework in which to live them. In fact, in his oral and written preaching he tirelessly proclaimed that every Christian, called to be a priest of his own existence by baptism, celebrates his twenty-four-hour Mass on the altar of his workplace and daily life, provided that the Eucharistic celebration is for him its center and root.

Liturgy is performative

Finally, in the third chapter I have tried to highlight St. Josemaría's keen awareness of the transforming power of the liturgy of the Holy Mass for the ordinary faithful. His teachings in this regard are many, and appear frequently in his writings. As the saint repeated: "I have always taught you to find the source of your piety in Holy Scripture and in the official prayer of the Church, in the Sacred Liturgy.

In this third chapter I have chosen to focus my attention especially on two texts: first, the homily "The Eucharist, Mystery of Faith and Love," in which, following the various parts of the Eucharistic celebration, St. Josemaría proposes consequences for the spiritual life of Christians. Secondly, I have made use of some commentaries on the Eucharistic celebration that our author was preparing in 1938 and which he intended to publish in a book entitled Liturgical devotions. In the second chapter of our book we have made a study of the project and of the cards that St. Josemaría had written during that year. In using them in our work we have reproduced them literally, that is, with the abbreviations, minor spelling mistakes, etc., that they contain.

Unpublished texts

These writings, dating from the end of the 1930s, seem to me to be a text of particular interest. Not only because of their unpublished character, but also because they show, in my opinion, how the saint read and knew the authors who presented commentaries on the Mass with a marked mystagogical aspect. At the same time, they show how he shared with them a way of understanding the liturgy that was totally advanced for his time, as can be seen, in part, thanks to the first chapter in which I have tried to show St. Josemaría's special relationship with the liturgical movement. 

The commentaries are a perfect conjunction of liturgical history, ars celebrandiThe most characteristic of the saint are the considerations full of love, which are manifested in short phrases, sometimes only words - ejaculatory, darts - that seek to condense, in words, the love for the Mass that overflowed from his heart. 

In turn, the combination of texts written in two different periods of the saint's life, the late thirties and the sixties with an ecumenical council and a liturgical reform in between, will show the continuity and harmony between the two, fruit, I believe, of our author's love for the liturgy.

The Mass explained by St. Josemaría

The commentary on the liturgy of the Holy Mass by St. Josemaría, which occupies the third chapter, seems to me to help us understand why the saint said: "By attending Holy Mass, you will learn to treat each of the divine Persons. In the celebration, the faithful can address the Father in Christ through the action of the Holy Spirit: in entering into dialogue with the divine Persons, their Christian life grows. It is a dialogue to which every gesture and word of the rite invites the faithful, and which thus takes on a special meaning. 

In short, in the last chapter I tried to show that St. Josemaría was preparing to "speak" to the faithful about the Mass, not in a discursive way, but "mystagogically," that is, through the rites. It is logical that this should be so, since the extensive and profound reality of the spiritual effects of the Holy Mass should not run autonomously and independently of the texts and rites that mark the celebration of the Mass.

I would like to conclude with some words of the saint that seem to me to reflect very well all that I have tried to show in the book. It is a text written in 1931, which shows very well his formation and life for the liturgy and from the liturgy, love, divine filiation, the words and gestures of the liturgical celebration itself explain everything:

This morning I asked Jesus - I didn't ask Him, I mean wrong - I told Jesus of my desire to prepare myself very well, during Advent, for when the Child comes. I told Him many things, among them that He teach me to live the sacred Liturgy. I thought that my soul is a thirsty land and I was excited to read in the communio of the Holy Mass: Dominus dabit benignitatem, et terra nostra dabit fructum suum. Lord Jesus, may the poor wasteland of my soul, filled with your grace, bear fruit for eternal life. And I was confused, full of gratitude, when I recited the psalm in first place Confitemini Domino (Ps. 117)..., a faithful expression of what each one of those you have so far chosen for your Work could sing.

St. Josemaría and the liturgy

AuthorJuan José Silvestre
EditorialRialp : Rialp
Year: 2025
Number of pages: 303
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St. Barnabas, Cypriot and apostle with St. Paul 

On June 11, the Church celebrates St. Barnabas, or Joseph, who was among those who gathered around the Apostles after the death of Jesus in Jerusalem. He was a recognized disciple among the early Christians, and later an apostle with St. Paul.  

Francisco Otamendi-June 11, 2025-Reading time: 2 minutes

The liturgy dedicates June 11 to St. Barnabas, one of the most recognized disciples of the first Christian community. Although he was not one of the Twelve, he was also sent as an apostle. Thanks to him, St. Paul, recently converted on the road to Damascus, was welcomed in Jerusalem by the apostles and the community.

The vatican saints' calendar The fact that many were suspicious of Saul, who had persecuted the Christians (cf. Acts 9:27), but Barnabas took him in and introduced him into the community. 

He did so as follows: "When he (Saul, Paul) arrived in Jerusalem, he (Saul) tried to join the disciples, but they were all afraid of him (...). Then Barnabas took him and brought him to the apostles, and he told them how he had seen the Lord on the road, and what he had said to him, and how he had acted boldly in the name of Jesus in Damascus.

Barnabas, among the first people sent by Jesus

Joseph, called by the Apostles Barnabas - which means 'son of consolation' - was a Levite born in Cyprus who owned a field, sold it and put the money at the disposal of the Apostles, according to the Acts. In addition, the Vatican agency points out that "another tradition - reported by Eusebius of Caesarea, who is inspired by Clement Alexandrinus - includes Barnabas among the 72 disciples sent by Jesus on a mission to proclaim the Kingdom of God.

Considered "virtuous man, filled with the Holy Spirit and faith"Barnabas was sent to Antioch in Syria, from where news of numerous conversions had arrived. Barnabas exhorted everyone "to persevere with a resolute heart in the Lord," and then asked Paul for help, pushing him toward his mission as Apostle to the Gentiles. In Antioch the disciples began to call themselves Christians (Acts, 11, 26).

With St. Paul, "discord among saints".

After the preaching in Antioch, Barnabas and Paul left for a new mission in Cyprus. With them is also John, called Mark (the evangelist), who is also in the saints' calendar, on April 25. The next stage is Pamphylia, but John decides to return to Jerusalem. Barnabas and Paul continue and finally return. Shortly thereafter, the two prepare for a new mission. Barnabas wanted to travel with John, and Paul was against it. Barnabas embarked for Cyprus with Mark, and Paul, on the other hand, chose Silas (cf. Acts 15:36-40).

Commenting on this passage, Benedict XVI said in a AudienceEven among the saints there are contrasts, disagreements, controversies. I find this very consoling, because we see that the saints 'have not fallen from heaven'". And he added: "They are men like us, even with complicated problems. Holiness does not consist in never making mistakes or never sinning. Holiness grows with the capacity for conversion, repentance, readiness to begin again, and above all with the capacity for reconciliation and forgiveness." The rest -St. Paul calls St. Mark his 'collaborator'-, you have it in the text of Benedict XVI.

The authorFrancisco Otamendi

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God's madman at the end of the world

"El loco de Dios en el fin del mundo" is a work by Javier Cercas, in which he accompanies Pope Francis on a trip to Mongolia to seek answers for his believing mother. Published in early 2025, it has been described as an "existential thriller" that blends spiritual reflection, travelogue and in-depth portrait of the Pontiff.

Andrés Cárdenas Matute-June 11, 2025-Reading time: 2 minutes

Beyond the luck with the timing of the book, which coincided with the death of Francis, much of the success of "The Madman of God at the End of the World" has to do with its perspective: a writer who defines himself as an atheist and anti-clerical is invited to accompany the Pope on his visit to one of the smallest Catholic communities, that of Mongolia. This, it would seem, would tinge the work with an impartiality that safeguards it from any ideological attempt; at least, from the ideological attempt on the part of Catholicism. And to a large extent it is true.

Cercas, without hiding his opinions, approaches the Church, Francis, those who worked with him and a handful of Christians, with the curiosity of someone who wants to hear what those experiences have of value. He surrenders to the figure of Francis, but that does not hinder his task of outlining a non-idealized contour: a profile compatible with negative testimonies of his youth, with outbursts of tone during his pontificate, or with manifest errors.

The book is also a gesture of love from a son to his mother. Cercas' mother, affected by Alzheimer's, is a Catholic and lives with the certainty that when she dies she will be with her husband again. The writer wants to convey this message to Francis and, if possible, bring a few words back. "With all certainty." But beyond the centrality of this theme - that of eternal life - Cercas' great discovery is that if all Christians were like the missionaries he met in Mongolia, the Church would automatically renew itself.

At least the Church that the Spaniard has in mind would be renewed, a Church that - as Armando Matteo would say - also suffers from demographic winter, which does not give birth to many lives. It is interesting that many Catholics, upon learning of the book's approach, the first thing they ask is: Did he convert? As if that is where all efforts would go, as if faith were not a mustard seed, that grain of wheat that God makes grow in silence during the night, but just another T-shirt in the carnival of the identity dance.

Is seeking not already converted? What will the missionaries in Mongolia think about this?

God's madman at the end of the world

AuthorJavier Cercas
Editorial: Penguin Random Hause
Year: 2025
Number of pages: 488
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Words of hatred and hatred of words

Anna Pintore analyzes how censorship in liberal democracies has mutated from coercive to structural, promoted in the name of the common good, but at the risk of undermining freedom of expression. The only legitimate censorship would be ethical self-censorship, based on human dignity and respect for truth.

José Carlos Martín de la Hoz-June 11, 2025-Reading time: 4 minutes

There is currently a solid movement of repulsion and indignation against the iron censorship established by the governments of the European community as a result of the intensity of our Western civilization's fight against "hate speech" in the press and media in general, which are even already typified in Community law, together with the intense means of regulation and condemnation that have been established (p. 12).

Professor Anna Pintiore, professor of philosophy of law at the University of Cagliari, has written an intense work on censorship in liberal society, its limits and methodology, in order to stop the birth of a new inquisitorial court in the countries of Europe that will return to judge intentions, beliefs and opinions (p. 15). 

It is worth remembering the juridical principle from Roman law: "De internis neque Praetor iducat", which would pass, as it did, into canon law: "De internis neque Ecclesia iudicat". This principle of not judging intentions and thoughts was so often invoked to achieve the abolition of inquisitorial law.

Inquisition

Indeed, the objective of the modern tribunal approved by Sixtus IV in 1478 to put an end to the Judaizing heresy in Spain that had spread in Castile and Aragon, seemed to them to make "necessary" the implementation of an effective method to achieve the longed-for unity of the faith.

Undoubtedly 75% of the processes took place between 1478 and 1511. Hence, the tribunal should have been abolished and the defense of the faith left in the hands of the diocesan Ordinaries, as was decided after a violent discussion in the Cortes of Cadiz in 1812.

– Supernatural Inquisition It could have been suppressed, but the climate of intense lack of formation of the people and the clergy and the perfect superstructure that had been created favored the maintenance of this unworthy tribunal, for no one should be judged within himself except by God, for "by their fruits you shall know them".

That is the great evil of the tribunal of the Inquisition, to have given way to the inquisitorial mentality that consisted, then and now, in judging the ideas and intentions of others, without contrasted data and causing distrust and destruction of the honor and fame of people for several generations. In fact, the Catechism of the Catholic ChurchThe Catechism of Trent went so far as to affirm that honor and fame were as important as life itself.

Right of defense

At the same time, Professor Anna Pintore points out that the liberal state has the right to defend itself against falsehoods written by an author in a book, in a newspaper article or in the media, since they can undermine the social or moral foundations on which the state and civic coexistence are built (p. 21). In other words, it would be convenient to "redefine censorship in terms of convenience" (p. 23 and 32).

There is no doubt that Michel Foucault revealed himself as an enemy of Hobbes when, in Leviathan, he demanded the surrender of citizens' freedom so that the absolutist state could build a lasting and stable peace. Logically, peace without freedom is impossible to maintain in a culture that has experienced freedom (p. 33).

It is amusing to see how our author entangles herself in a "vulgar play on words" when she pretends to oppose an "external, coercive and repressive" censorship to a "modern censorship" that would be "productive, structural and necessary" (p. 34). 

In fact, throughout the pages of this book, the conviction that the only possible censorship is "self-censorship", derived from common sense, prudence, deep convictions, love for one's own and others' freedom, respect for the opinions of others and the deep desire to contribute with our criticism to the common good and the dignity of the human person and to safeguard the principle of the presumption of innocence and the good faith of individuals, will emerge (p. 38).

Agreed censorships

It is interesting to see how there are fields of "agreed censorship" that are markedly ideologized, even in our democratic times, such as the following exposed by our author: "institutional regulation of free expression, market censorship, cuts in government funding for controversial art, boycotts, prosecution and marginalization and exclusion of artists based on their gender or race, to 'political correctness' in academia and the media, so much so that the term is overwhelmed, even trivialized" (p. 41-42).

Undoubtedly, our author expresses her perplexity before the abundance of literature and opinions that wish to further restrict freedom of expression, especially since the abusive invasion of the Internet, which has filled the web with opinions of the most varied and solid origin. Two apparently conflicting principles are invoked: freedom of expression and equality (p. 51).

It is very important how he arrives at this major conclusion: "hate speech (and pornography) should be banned not insofar as it excludes the voice of its victims from the public arena, but because it is morally reprehensible, that is, because it is unacceptable in the light of the human rights ethic that has been affirmed in the Western world (and we add the dignity of the human person)" (p. 67).

Finally, we take up, by way of our author's conclusion, the last words of her book: "The metamorphosis of censorship that has taken place in recent decades is certainly not the only factor that has determined this situation, but it has certainly created an extremely welcoming intellectual environment for it. Given the success enjoyed today by the ideas that have been criticized here, one cannot be very optimistic about the future of freedom of expression" (p. 85).

Between words of hatred and hatred of words

AuthorAnna Pintore
EditorialTrotta
Year: 2025
Number of pages: 95
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Spain

Spain is once again the country that sends out the most missionaries

According to the 2024 report of the Pontifical Mission Societies, Spain is the country that sends the most missionaries to the whole world, being also the second territory that contributes the most economically to the missions.

Editorial Staff Omnes-June 10, 2025-Reading time: 2 minutes
RelatedRelated NewsBe missionaries of illusion!Related NewsIn the Church we are all missionaries

Pontifical Mission Societies Spain presented on June 10 the activity report. The most remarkable of the data is that Spain is again the country in the world that sends more missionaries, reaching almost 10,000. Of all of them, approximately 5,000 are active, more than half are women and most are in America.

Prayer and financial contribution

In addition to this good news, José María CalderónThe director of the pontifical institution, explained that the funds made available to Rome in 2024 were higher than in 2023. This is due in part to a higher collection, but also to the decrease in management and administration costs. The result has been the delivery of almost 15 million euros, distributed among 1,131 mission territories. This makes Spain the second country that has given the most money to OMP.

But as Heliodoro Picazo, a missionary who shared his testimony during the press conference, stressed, money is not the only or the most important part of the contribution to the Pontifical Mission Societies. Prayer is essential to support the thousands of men and women who leave everything and go to evangelize, many of them to remote places where their lives are in danger.

Thanks to the sacrifice of missionaries, one out of every three baptisms in the world takes place in mission territories. Likewise, native vocations are increasing, Catholic schools and medical centers are being opened, and the faith is spreading throughout the world.

Lack of missionary vocations

In spite of the good news, both José María Calderón and Heliodoro Picazo have shown their concern for the advanced age of the majority of missionaries. They are getting older, but there are not enough vocations to ensure the continuity of the missions in all the territories.

In this regard, the two speakers emphasized the importance of prayer and of forming young people in the Christian faith, so that those who feel called by God to be missionaries will respond generously to the invitation.

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RelatedRelated NewsBe missionaries of illusion!Related NewsIn the Church we are all missionaries
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Evangelization

Numerous Blesseds after Pentecost

The liturgy celebrates numerous Blesseds from various places on June 10, two days after Pentecost. Among them, the Italian Dominican John Dominici, archbishop of Croatia and cardinal legate of two Popes. The German Eustace Kugler, victim during the Nazi period. Edward Poppe, Belgian apostle of devotion to the Virgin and the Eucharist. And the English monks Thomas Green and Gualterius Pierson.  

Francisco Otamendi-June 10, 2025-Reading time: 2 minutes

Two days after the solemnity of Pentecost, in which the Holy Spirit was poured out in abundance on the People of God, said yesterday the Pope Leo XIVThe liturgy celebrates numerous blessed and saints, from different places. 

Juan BianchiniDomínici, surnamed Domínici, perhaps after his father's name, was born in Florence around 1355. He was a member of the Order of Preachers, diplomat and writer. He was the first friar who introduced in Italy the regular observance, promoted since 1348 by the Blessed Raymond of CapuaHe was appointed vicar general of the reformed convents in 1393. He was also promoted to archbishop of Ragusa (Dubrovnik, Croatia) and appointed cardinal legate of Popes Gregory XII and Martin V. He died in Budapest. 

Apostles, caregivers of the sick

In addition to St. Landeric of Paris, the Church celebrates Blessed Diana of Andalusia. Born in Bologna (Italy) around 1200, she helped the first Dominicans to establish themselves in the city. And also the Belgian Blessed Eduardo PoppeHe assimilated in the seminary the Marian doctrine of St. Louis M. Griñon de Monfort, and began to be an apostle and catechist of devotion to the Virgin and the Eucharist. 

Also included in the saints' day is Eustace Kugler, Blessed of Bavaria, who entered the Hospitaller Order of Bavaria at the age of 26. St. John of God. For most of his religious life he was prior of communities and of his religious province. He spent his nights walking the corridors of the hospital looking after the needs of the sick. He suffered greatly under the Nazis, who despised the sick. He died in Regensburg and was beatified in 2009.

More English martyrs

Blessed Thomas Green and Blessed Gualterius Pierson are two of the monks of the Charterhouse of London who refused to subscribe to King Henry VIII's oath of religious supremacy. Thomas was a priest and Gualterius a brother convert. Both were imprisoned in a London jailand died (1537). We can also mention the Italian Vincentian Blessed Marcos Antonio Durando or the Spanish Blessed José Manuel Claramonte, diocesan worker.

The authorFrancisco Otamendi

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Integral ecology

Artificial Intelligence: between technology and spirit

Artificial Intelligence has gone from being a technical tool to becoming an "emotional companion", which poses profound ethical and spiritual challenges. The text calls not to lose sight of the human, relational and transcendent dimension that AI cannot replace.

Juan Carlos Vasconez-June 10, 2025-Reading time: 4 minutes

Artificial Intelligence (AI) is becoming a reality that permeates more and more aspects of our lives. From my experience as a school chaplain I have had the opportunity to reflect on this fascinating crossroads between technology and morality. When girls came to my confessional for the first time repenting for having "copied" work on AI I thought it was time to understand it better.

It can shed light on the Vatican document, Antiqua era Novaissued in January by two dicasteries, working together: the Dicastery for the Doctrine of the Faith and the Dicastery for Culture and Education.

When AI enters the intimate

Until now we have associated AI with efficiency, task automation and processing large volumes of data. And certainly, AI remains an invaluable tool for personal and professional productivity, helping us organize our lives, manage schedules or even generate code. However, what the most recent studies reveal is a surprising shift towards much more emotional and personal uses of AI.

Today, one of the main uses of AI is no longer just technical or productivity, but has escalated into spheres such as therapy and companionship. People turn to AI to seek emotional support, to have a "listening ear," or even to converse with simulations of deceased loved ones. Another prominent use is the search for purpose and self-development, with people consulting AI for guidance on values, goal setting or philosophical reflection, even engaging in "Socratic dialogues" with these tools.

Digital Companion

This phenomenon deeply challenges us. AI has become a kind of "digital companion" or "thought partner", capable of personalizing responses and adapting to our emotional states. Users are no longer just passive consumers, but "co-creators" who refine their interactions for more nuanced responses.

This is where, as he warns us Antiqua era NovaWe must be especially vigilant not to lose track of our own humanity. The fact that AI can simulate empathetic responses, offer companionship or even "help" in the search for purpose does not mean that it possesses true empathy or that it can bestow meaning on life.

Artificial intelligence, however advanced, is not capable of reaching human intelligence, which is also shaped by bodily experiences, sensory stimuli, emotional responses and authentic social interactions. AI operates on computational logic and quantitative data; it does not feel, it does not love, it does not suffer, it has no consciousness and no free will. Therefore, it cannot replicate moral discernment or the ability to establish authentic relationships.

Why is it crucial to understand this?

Empathy is intrinsically human: True empathy arises from the ability to share the other's feeling, to understand their pain or joy from our own embodied experience. AI can process a wealth of data about human emotions and generate responses that look like empathetic, but not feel or experience those emotions. It is a simulation, not a reality. Relying on AI for empathy is like expecting a map to give you the experience of walking a path.

The meaning of life is born of relationship and transcendence: the search for meaning, life purpose, fulfillment, are not found in an algorithm or in a machine-generated response. These are born from our authentic relationships with God and with others, from our capacity to love and be loved, from our sacrifice, from the experience of shared pain and joy, from the surrender to an ideal that transcends us. As a priest, I see every day how true fulfillment is found in surrender and in the encounter with the other, something that AI, by definition, cannot offer. It is in the interpersonal relationship, often imperfect and challenging, that we are forged and find deep meaning.

Risks of emotional and spiritual dependence: If we begin to delegate to AI our need for companionship, emotional support or even our search for meaning, we run the risk of developing a dependence that leads us away from genuine sources of fulfillment. We may settle for a "pseudo-companionship" that will never challenge us to grow in virtue, to forgive, to love unconditionally or to transcend our own limits.

The risks of anthropomorphization and the richness of human relationships

The tendency to anthropomorphize AI blurs the line between human and artificial. The use of chatbotsfor example, can model human relationships in a utilitarian way. 

The risks are clear:

  • Dehumanization of relationships: If we expect the same perfection and efficiency from people as a chatbot, we can impoverish the patience, listening and vulnerability that define authentic relationships.
  • Reduction of the human being: Seeing AI as "almost human" can lead us to see the human being as a simple algorithm, ignoring our freedom, soul and capacity to love.
  • Impoverishment of the teacher's role: The teacher's mission is much more than imparting data; it is to form criteria, inspire and accompany personal and moral growth.
  • Delegation of moral discernment: We may be tempted to yield to the AI for ethical decisions that are ours alone.

How to deal with them?

  • Critical awareness: Educate about what AI is and what it is not, demystifying its capabilities.
  • Revalue the human: Promote spaces for genuine interaction, where the richness of the imperfection and complexity of human relationships can be appreciated.
  • Dignify the educator: Emphasize his or her irreplaceable role as a trainer of people.
  • Educate for freedom and responsibility: Insist that moral decision-making is our prerogative. AI is a tool; ethical choice is ours.

An Ongoing Dialogue: Where Do We Leave the Soul?

The irruption of Artificial Intelligence invites us to an unavoidable existential dialogue, beyond technological fascination or simple efficiency. If it can simulate a digital "embrace" or a philosophical "guide", then where is the irreplaceable depth of the human relationship, of the empathy born of flesh and spirit, and of the transcendence that only the human soul can yearn for and attain? 

The real challenge is not merely technical, but anthropological and spiritual: to discern with radical honesty whether we are unconsciously delegating to an algorithm what only the encounter with others and with God can fulfill, risking impoverishing our own humanity in the pursuit of a digital comfort that can never fill the emptiness of the heart.

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