St. Peter's Pence: 58 million in donations for 252 projects in 74 countries
Donations to the St. Peter's Pence fund, which supports the Pope's mission and charitable initiatives around the world, totaled nearly 58 million euros in 2025, a figure similar to that of 2024. The United States is the leading source of revenue for the Obol (26 %), and Africa is the largest recipient (39%) of project funding.
Francisco Otamendi-July 1, 2026-Reading time: 3minutes
The fund that collects donations for the Pope to support his mission around the world and his charitable initiatives totaled 57.6 million euros last year, a figure very similar to the 58 million euros recorded in 2024, according to the annual report of the St. Peter's 2025.
Expenses totaled 59.8 million euros, resulting in a net loss of 2.2 million euros, due to the effects of exchange rate fluctuations rather than a structural imbalance.
Pope Óbolo 2025 Report It includes, alongside Pope Leo XIV’s signature, a quote from him: “Help us, too, (…) one another, to build bridges through dialogue and encounter, uniting us all to be one people who will always live in peace.”.
Ultimately, as its website states, St. Peter’s Pence is “a gesture of communion, a gesture of love and trust toward the Holy Father.”.
Support for the Pope's apostolic mission: 10 % of the total
With the proceeds from the collection, which takes place on June 29, the feast of Saints Peter and Paul, the Pope supports two major causes: supporting the apostolic mission and direct aid projects: 41.2 million euros and 13.3 million euros last year, respectively.
The contribution of 41.2 million euros from St. Peter's Pence to the Holy Father's universal mission, out of the Holy See's total expenditure of 404.5 million euros, accounted for approximately 10 % of the total.
Source of donations
Donor Type
Millions of €
%
Diocese
34,7
63,6
Individual donors
5,4
10,0
Foundations
13,0
23,8
Religious institutions
1,4
2,6
Total
54,5
100
Source: 2025 Annual Report. St. Peter's Pence. Holy See.
Most of this revenue is used to support local churches in need, to promote evangelization, to spread the Pope’s message, and to maintain the global network of apostolic nunciatures.
Major Donor Countries
Country
Millions of €
%
United States
14,2
26,1
Italy
3,1
5,7
Brazil
2,1
3,9
South Korea
1,5
2,8
Germany
1,4
2,6
France
1,3
2,4
Spain
1,2
2,1
Mexico
1,0
1,9
United Kingdom
1,0
1,8
Ireland
0,8
1,4
Other countries
12,5
22,9
Total
40,1
73,6
Source: 2025 Annual Report. St. Peter's Pence. Holy See.
The United States (26.1 %), Italy, and Brazil are the countries that contribute the largest share of resources, followed by the Republic of Korea, Germany, France, and Spain.
Direct support for 252 projects
Direct assistance to the most needy communities and individuals, totaling 13.3 million euros, has been provided through 252 projects in 74 countries, primarily in Africa and Asia. But also in Europe, where scholarships have been awarded at pontifical universities to priests, seminarians, and members of religious orders from Africa, Latin America, and Asia.
In 2025, the Óbolo Fund distributed 54.5 million euros, the same amount it received in donations, since of the 57.6 million euros received, 3.1 million came from financial income and other sources.
Three major areas
The 252 projects funded in 2025 were distributed across three major areas of focus:
– Expansion of the evangelizing presence through the construction of churches, convents, and pastoral centers (5.4 million euros; 41%).
– Social projects, focused primarily on education, humanitarian aid, and the development of local communities (4.6 million; 35%).
– Support for local churches in need through assistance and institutional strengthening initiatives (3.3 million; 24%).
Africa accounted for the largest share of funding, followed by Asia, Europe, the Americas, and Oceania.
Social projects, Gaza, Haiti, the Ukrainian people
Social projects include training and support programs, as well as material assistance for local communities, has reported the Vatican news agency.
For example, aid for Gaza, classrooms for Dalit girls in Ambikapur, India, or a high school in Bentiu, South Sudan. There are also projects for groups with special needs, such as a guesthouse for priests in Pathein, Myanmar; renovation of the parish house at St. Jerome Church in Gonaïves, Haiti; and the St. Augustine Major Seminary in Kabwe, Zambia.
On June 25, Pope Leo XIV, through the Dicastery for the Service of Charity, or the Office of the Apostolic Almoner, sent initial assistance to Venezuela in the amount of 100,000 euros, following discussions with the nuncio to the country, Monsignor Alberto Ortega, and the archbishop of Caracas. It is very likely that St. Peter's Pence contributed to this amount.
Geographic Distribution of Projects
Continent
Number of projects
%
Millions of €
%
Africa
73
29,0
5,2
39
Asia
41
16,3
3,0
22
Europe*
101
40,0
2,6
20
America
36
14,3
2,4
18
Oceania
1
0,4
0,1
1
Total
252
100
13,3
100
* Includes scholarships at pontifical universities and humanitarian aid for Ukraine. Source: 2025 Annual Report. St. Peter’s Pence. Holy See
The 2025 Annual Report highlights, once again, the stability of St. Peter’s Pence as an instrument of solidarity for the universal Church in the service of the Successor of Peter.
During his trip to Spain, Leo XIV called for overcoming divisions through dialogue and humility so that we may move forward and grow together. Throughout his meetings, he strongly defended human dignity and the protection of the most vulnerable.
“Look up!” (John 4:35). Leo XIV explained the motto of his trip to Spain from “grand cathedrals as well as state-of-the-art stadiums”, in his encounters with young people, migrants, and prisoners—with all those who have been willing to listen to him.
What was it all about? The Pope has been teaching us this in recent days through his actions and words. As if to echo this, he himself has left us with this summary: “Let us learn from Jesus to look at our neighbors, other people, and the world ‘through God’s eyes’—that is, with love, respect, and compassion” (General Audience, June 17, 2026).
He has asked us Christians to work together to build the City of God (His Kingdom, which grows unseen throughout history) “from the heart of cities” of mankind. To all of us, as citizens, He has set forth a sure path that is also a challenge: “Learning to move forward with others, to grow together.”.
Madrid: A Family Learning the Art of Polyphony
Leo XIV reveals to Europe—through its great history of bridging languages, religions, and fields of knowledge, and of uniting historical action with the clarity of moral reason—the vocation of “appreciate its complexity and study it” with a forward-looking vision. A task that involves overcoming polarization through discernment, “to learn to move forward with others, to grow together” (Speech greeting the authorities at the Royal Palace, June 6, 2026).
In this context, Spain’s contribution is framed in reference to the saints who have cultivated a “mysticism with open eyes” to reality (St. John of the Cross, St. Teresa of Ávila, St. Ignatius of Loyola).
Even today, the Pope affirms, eternity can permeate daily life, uniting tradition and progress, the search for truth and dialogue, holiness and social commitment centered on charity.
A Spark of a New Humanity
That first evening, he asked the young people in Lima’s main square (see Address at the Prayer Vigil, June 6, 2026) to be “a spark of a new humanity” and to change history through love. He encouraged them not to be afraid of a priestly vocation, religious life, marriage, or other forms of service to the Church; to always seek the truth and reject other paths: “God is the truth! If it leads you away from God, it’s not the truth!””.He showed them the paths of prayer, spiritual guidance, Eucharistic adoration, and fervor in spreading the fire of God’s love.
He entrusted them with the mission of being human, “real men and women. Not facades, but genuine faces”. And also “missionaries of the Gospel in the face of the material and spiritual poverty of our time".
The next day, during the Corpus Christi Mass in Cibeles Square, he explained the significance of the procession with the monstrance: “The procession shows that He does not remain confined to the temple, but comes out to meet us. Jesus walks through the streets, crosses the squares, visits our neighborhoods, and dwells in the places of our daily lives. (…) The Christ who passes through the streets in the monstrance is the same one who identifies with the poor, the downtrodden, and those who are lonely and helpless..” (Homily, June 7, 2026).
New threads to weave new nets
That afternoon, he met with representatives from the worlds of culture and the arts, the economy, and sports (see Address at the Movistar Arena, June 7, 2026). He emphasized the need to safeguard and serve “the soul” of everything society produces. That is, the desire for goodness, beauty, and truth that lies in the human heart. He then invited everyone to “be new threads to weave new netsthat bring harmony to all aspects of life, to weave together a renewed society where time is imbued with eternity".
At the beginning of the week, and for the first time in Spain’s history, a pope addressed Parliament (see Address to the Congress of Deputies, June 7, 2026). In a speech that drew prolonged applause, he presented himself as a servant of the human person and a champion of human dignity. He referred to the legacy of the School of Salamanca and to Francisco de Vitoria in establishing the foundations of human rights at the international level.
He confirmed that a just society is measured by its ability to protect life when it is at its most vulnerable, “from its conception to its natural end”. He warned that the law loses its meaning if it becomes a commodity or if it ignores those who lack the power to make their voices heard. He defended the family and its freedom to choose the type of education for its children. He emphasized how the migration crisis today challenges the conscience of nations and the ethical foundation of the international order. In the face of the “a profound spiritual and cultural crisis” which spans the globe, praised the efforts toward peace. He invoked freedom of thought, conscience, and religion (which must not be excluded from public life), including respect for the sacramental seal of confession.
"That Spain "—he suggested—" may it continue to be a land of encounter, culture, solidarity, and hope. And may its public life always combine the firmness of convictions with the nobility of dialogue and the greatness of service".
Artisans from the Heart of Cities
Turning to ecclesial matters, on Tuesday Leo XIV met with the bishops (see Address at the headquarters of the Episcopal Conference, June 8, 2026). He spoke to them about listening, discerning, and serving, through the proclamation of the Gospel and the sacramental life, even in the midst of difficulties, for “The night is a time of salvation”. He asked them to be builders of unity and to pay special attention to vocational ministry and priestly formation
Next came the match at the Santiago Bernabéu Stadium, which the Pope described as a “A spectacular goal by Madrid’s Iglesia” (Speech, June 8, 2026). In it, he presented the Church as a “A family learning the art of polyphony”, where unity does not mean uniformity, but rather a harmony that values the diversity of charisms and the relationships between “real people”.
In the shared building of the city, who we are and what we do as Christians must, in the words of Pope Francis, “where new narratives and paradigms take shape,” that is, the “deepest recesses of the soul of cities” (Evangelii gaudium 74).
At IFEMA, before leaving for Barcelona, he praised the volunteers for representing the “the yeast of generosity” (Speech, June 8, 2026).
Barcelona: Broken Hearts and Beauty in the Making
Once in Barcelona, his message was delivered during the Midday Prayer at the Cathedral of the Holy Cross and Saint Eulalia (see Homily, June 8, 2026), with a call for ecclesial unity and brotherhood—for harmony beyond all polarization—seeking to be “builders of unity”.
That evening, he joined the young people for a prayer vigil and engaged in a dialogue with them, followed by a homily (see Homily at the Lluís Companys Stadium, June 9, 2026). In his homily, he drew on the image of Nicodemus, ”pilgrim in the night” of the human condition and the journey of faith. “We, too, are called not to judge the ‘nights’—neither the nights of our own lives, nor those of the Church, nor those of the society around us”. We must set out on this journey, engaging in dialogue with God and with one another, seeking the truth that guides us toward unity while respecting diversity. And in this way, we will experience “A blessing presence, a selfless love that will help us move from darkness into light.”.
On Wednesday, the Pope visited the prison Brians 1 (see Address, June 10, 2026). There he proclaimed the dignity of every human being by the mere fact that “to have been desired, created, and loved by God" (Magnifica humanitas, 52). He told the inmates that “The past does not determine the future”, because we can always start over, grow, change, and above all, reconcile and forgive: “God loves you just the way you are, but He dreams of you being even better!”".
On the occasion of the recitation of the Rosary at Montserrat, Leo XIV asked, “a reconciled heart” and disarmed also through words and attitudes, so that hatred may give way to hope and peace. He spoke along the same lines during his meeting, also on the 10th, with the diocesan charitable and assistance organizations at the Church of Sant Agustí.
Living, luminous stones
The Catalan leg of the journey—which, through various avenues, explored the path of beauty as a means of evangelization—concluded with the grand finale of the Mass at the Basilica of the Sagrada Familia.
"We are all the living stones of this work, which has Christ as its foundation and crowning glory, its beginning and end”. Likewise, this work of art that is our life is not an unfinished work, but a temple under construction—which implies a commitment to collaborate with the Holy Spirit’s masterpiece in God’s plan.
All of this calls for consistency: “We cannot believe in Jesus and promote war. We cannot believe in Jesus and kill the innocent even before they are born. We cannot believe in Jesus and abandon those who suffer, those who weep, and those who flee from misery.”. And we must go through the Lord’s passion, because “The cross is the radiant sign of His love".
Canary Islands: No human being is an island
The highlight of the trip, given its prophetic significance, was the visit to the Canary Islands. During the meeting with representatives of the church community, he asked them to be “wise architects” in building the civilization of love (cf. Magnifica humanitas, 236), embracing the cross of Christ and cultivating a Eucharistic spirituality. Christian solidarity is the preeminent expression of this spirituality (cf. Homily in Las Palmas de Gran Canaria, June 11, 2026).
At the Gran Canaria stadium, he explained that “Love is inherent in human nature; indeed, it is a prerequisite for the fulfillment of human existence itself"and that "We must step down from the pedestals of arrogance that divide us, so that we may find one another in the humility that unites us.” (Homily, June 11, 2026). We are all migrants, pilgrims who must not forget our roots (Address at the “Las Raíces” Center, Tenerife, June 12, 2026). We are all called to welcome and open ourselves to others, to share and to participate (cf. Address in the Plaza del Cristo in La Laguna, June 12, 2026).
At the heart of the migration routes, Pedro’s successor was unequivocal in stating that “No human being is an island” and that the secret of the heart lies in the call to encounter (cf. Homily in Santa Cruz de Tenerife, June 12, 2026). Faced with the tragedy of the cayucos, the successor of Peter strongly denounced those who “They prey on people's desperation” and turn the suffering of others into a business, warning them that they will have to face justice. He assured the migrants: “Your life is not a waste; your dignity has not been washed away” (Speech in La Laguna, June 12, 2026).
As he bid farewell at the port of Santa Cruz de Tenerife, and referring to the heart of Christ—which is the heart of the Gospel—he asked everyone to open themselves to “this sea of love”. He repeated the slogan “Look up!”precisely toward the Crucified One, who is the source of forgiveness, reconciliation, and peace.".
A few days later, upon his return to Rome, the Pope said that in the Canary Islands he had found “a general interpretive framework”. And he states it as follows: “We are called to re-examine the Gospel in today’s world by sharing the gifts of our respective cultures and, in particular, the fruits that the fruitfulness of Christ’s message produces in them".
In other words: “We are called to be witnesses to Christ by sharing our faith and our culture with others. We are invited to engage in dialogue among individuals and peoples, in a spirit of brotherhood. This path is not easy; it requires goodwill and God’s help, but it is the path that leads us to the civilization of love.”r" (General Audience, June 17, 2026).
Alessandra Smerilli, the new prefect of the Dicastery for Promoting Integral Human Development
Sister Alessandra Smerilli will replace Cardinal Michael Czerny as head of the Dicastery for Promoting Integral Human Development, becoming the third woman to hold a prefecture within the Roman Curia.
Pope Leo XIV has appointed the Salesian nun Sister Alessandra Smerilli Prefect of the Dicastery for Promoting Integral Human Development. Currently serving as secretary of the dicastery, she will assume the position on September 1, 2026, becoming the head of one of the Holy See’s most important dicasteries.
He will thus succeed Cardinal Michael Czerny, who has served as prefect of the dicastery since April 2022 and on an interim basis since January 1 of that same year.
Within the same department, Cardinal Fabio Baggio, C.S., who until now served as undersecretary, has been appointed pro-prefect with special responsibility for the «Laudato si’» Center for Advanced Studies, while Monsignor Jozef Barlaš, also an undersecretary, will be the new secretary of the dicastery. Both will assume their duties on September 1.
Third Woman to Serve as Prefect in the Roman Curia
This is the second time Pope Leo XIV has appointed a woman to a high-level position, following the appointment of María Montserrat Alvarado as Prefect of the Dicastery for Communication. She is also the third female Prefect in the Curia, following Pope Francis’s appointment of Sister Simona Brambilla as Prefect of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life, effective January 6, 2025.
Other Appointments
The Pontiff also appointed Monsignor Marco Mellino as secretary of the Dicastery for Legislative Texts, a position he will assume after having served as deputy secretary of the same body.
In the Dicastery for the Service of Charity, Leo XIV appointed Monsignor Lucio Adrián Ruiz—who until now served as secretary of the Dicastery for Communication—as the new secretary. He also appointed Dr. Massimo Ralli, an official of the same dicastery, as undersecretary. Both will assume their new positions on September 1.
In addition, the Pope renewed the membership of the Section for First Evangelization and New Particular Churches of the Dicastery for Evangelization by appointing new members and consultants from all five continents. Among the new members are Cardinals Thomas Aquino Manyo Maeda, Fridolin Ambongo Besungu, Jean-Marc Aveline, and Frank Leo, as well as numerous archbishops, bishops, and leaders of missionary institutions from Asia, Africa, Europe, and the Americas. Several consultants specializing in the field of mission and evangelization were also appointed.
On the diplomatic front, Leo XIV accepted the resignation of Monsignor Charles Daniel Balvo as apostolic nuncio to Australia, which he had submitted upon reaching the age limit set for diplomatic service with the Holy See.
Finally, the Holy Father appointed Monsignor Charles Phillip Richard Moth, Metropolitan Archbishop of Westminster, as apostolic administrator in full and at the discretion of the Holy See of the Diocese of Northampton, in England.
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Pope Leo XIV Approves the New Statute of the Holy See's Financial Supervision and Information Authority
In a chirograph signed on June 25, the Pontiff reformed the structure of ASIF to bring it into line with the most recent regulations of the Roman Curia. The document emphasizes that transparency and financial accountability are essential pillars for serving the common good.
Pope Leo XIV has approved, through a chirograph dated June 25, 2026, the new Statute of the Financial Supervision and Information Authority (ASIF). This institution, affiliated with the Holy See, exercises regulatory and supervisory powers in the prevention of money laundering, terrorist financing, and the proliferation of weapons of mass destruction, as well as financial intelligence and prudential supervision of entities with financial activity.
The primary purpose of the revision of its bylaws is to bring the organization's operations into line with the Vatican's recent legislative and personnel reforms.
Compliance with New Regulations
The Holy Father has called for an update to ASIF’s bylaws due to the need to align its internal provisions with the guidelines set forth in the new Regulations Governing the Personnel of the Roman Curia, dated November 23, 2025. He also seeks to incorporate the requirements of the Vatican City State’s most recent legal framework.
The provisions of the papal document emphasize the ethical dimension of resource management, stressing that “transparency, integrity, and accountability in the realm of economic and financial activities are essential elements of good governance and service to the common good.”.
New organizational structure
In accordance with the rules set forth in the revised Statute, the ASIF will be headed by a director who will be appointed directly by the Pontiff on a temporary basis “ad quinquennium” (for a term of five years). To ensure the effectiveness and proper performance of its operational functions, the director will be assisted by a deputy director.
At the technical and operational levels, the institution’s daily, specialized work will be structurally organized around three distinct offices:
Anti-Money Laundering Office.
Financial Information Office.
Office of Prudential Supervision.
Effective immediately
Regarding the timeline for its implementation, the document explicitly states that the new ASIF Statute will officially enter into force on the same day it is published in the Vatican’s official newspaper, “L’Osservatore Romano.”.
The Caritas Confederal Report, presented this Tuesday in Madrid, paints a picture of a year marked by social fragmentation resulting from two decades of economic, health, military, and political crises, which have left a growing number of people struggling to meet their most basic needs.
The organization’s president, Manuel Bretón, and its secretary general, María González Dyne, presented the results of the work carried out in 2025 by the network of 70 diocesan Caritas organizations throughout the country at a press conference held at the organization’s headquarters.
A record investment
Over the past year, Caritas allocated 529.9 million euros—an increase of 8.11% over the previous fiscal year—to its various programs and projects, both within Spain and through international cooperation initiatives in other countries. This financial investment made it possible to assist 2,132,112 people: 1,098,476 in Spain and 1,033,636 through international cooperation.
Food: A Word of Caution
The organization’s day-to-day work highlights the disconnect between economic growth and social well-being, exacerbated by difficulties in accessing housing and the rising cost of living. Throughout 2025, more than 4,923 parish Caritas chapters met the food needs of over 615,000 people through the Welcome and Assistance Program, a figure representing 56% of all the people supported by the network within Spain.
The data reflect the magnitude of the problem: nearly 2.8 million people are food insecure, and another 686,000 (1.4%) go entire days without eating due to a lack of resources.
Both housing and food—the two categories to which families allocate the majority of their income—are also the ones experiencing the sharpest price increases. Over the past year, the cost of buying a home in Spain has risen by 13%, and the cost of renting one has risen by 4%. Inflation in basic food prices continues to strain family budgets, with increases of 16% for legumes, 15% for vegetables, 14% for eggs, and 10% for fish.
More migrants assisted
57% of the people assisted by Caritas in 2025 were migrants, many of whom were undocumented. Initiatives related to Human Mobility saw a sharp increase in participants—a 35.8% rise—from 34,767 people served in 2024 to 47,226 in 2025.
Beyond providing direct support, the organization has stepped up its advocacy efforts. Networking has helped keep the Popular Legislative Initiative (ILP) moving forward in Congress, which has led to a Royal Decree on the extraordinary regularization of migrants.
In the economic sphere, Caritas has established itself over the past decade as one of the leading drivers of the social economy, with business models that combine profitability with environmental stewardship and social well-being. Notable among these initiatives are Moda Re, a leader in textile recycling, and Maná, a pioneering project in food recovery.
Demand for legal services skyrockets
Other programs that saw a notable increase in the number of people served were those for Families, Children, and Youth (63,742 people), People Experiencing Homelessness (44,475), and Legal Services (28,766). Of the three, the increase of nearly 58% in legal services stands out in particular.
Throughout 2025, Caritas continued to support those affected by the DANA in October 2024, which impacted Valencia, Letur (Albacete), Mira (Cuenca), Málaga, and Jerez.
Private donations have increased by 25%
Caritas’s significant financial impact last year was made possible by the support of thousands of members, donors, companies, and private partners, whose contributions exceeded 378 million euros—a 10% increase over the previous year. The secretary general particularly highlighted the commitment of individual donors and members, whose contributions grew by more than 25%, and thanked them for their collaboration «in the effort to build a more just world.».
In addition to this private funding, various public administrations contributed a total of 151.8 million euros to Caritas programs. Overall, 71% of the organization’s total revenue comes from private sources, and 29% comes from public funds.
Finally, the Annual Report also highlights the human element that underpins all of this activity: 67,966 volunteers and 6,071 staff members form the foundation of Caritas’s confederal work throughout Spain.
Can Catholics in the Nordic countries be Freemasons? The Nordic Bishops’ Conference Responds
The Nordic Episcopal Conference has settled the pastoral debate on Freemasonry following consultations with the Dicastery for the Doctrine of the Faith and has established several pastoral guidelines.
The Nordic Bishops' Conference has published a letter addressed to parish priests in Denmark, Finland, Iceland, Norway, and Sweden in which it makes it absolutely clear that Catholic faithful may not belong to the masonry.
The letter addresses years of pastoral debate in the region regarding whether certain local Masonic lodges could be considered compatible with the Catholic faith: «In light of the differences sometimes perceived among the various branches of Freemasonry, the view took hold in our countries that Nordic Freemasonry is distinct in such a way that membership in it could be permitted for the Catholic faithful.».
A clear answer
According to the bishops, following consultations with the Dicastery for the Doctrine of the Faith, the answer has been “crystal clear”: there are no regional exceptions or special dispensations that allow Catholics to join Freemasonry.
The bishops emphasize that the Church’s universal norms are fully applied in the Nordic countries. This reaffirms the validity of the 1983 declaration on Masonic associations and a more recent doctrinal note from 2023, which upholds the ban on membership.
The text emphasizes that the Church's position is not based on a judgment of individuals, but on the view that the principles of Freemasonry are incompatible with the Catholic faith.
What Parish Priests Should Do
The Episcopal Conference has established several pastoral guidelines:
Every Catholic who is also a Freemason or a member of a Masonic lodge should be encouraged to renounce that membership.
Any Catholic who is also a Freemason or a member of a Masonic lodge must refrain from receiving Holy Communion and is prohibited from receiving other sacraments.
Any Freemason or member of a Masonic lodge who seeks baptism into the Catholic Church, or who wishes to enter into full communion with the Catholic Church as a validly baptized Christian, must terminate that membership before baptism or admission to full communion.
No parish, no institute of consecrated life or society of apostolic life, and no Catholic organization or institution within our local churches should enter into collaboration agreements with Freemasons or Masonic lodges, nor should they use property belonging to Masonic lodges.
The bishops emphasize that these measures must be implemented with “pastoral prudence and support,” stressing the need to assist the faithful involved in these separation processes.
«The call of our Lord Jesus Christ, «Come, follow me» (Mt 4:19), presupposes a willingness to leave behind other attachments that stand in the way of unconditional discipleship. This has always been, and will always remain, a criterion of Christian authenticity. Let us help one another, by word and example, to live up to this standard, trusting in God’s grace,» concludes the letter, signed by Erik Varden, President of the Nordic Bishops’ Conference, and the bishops of the aforementioned countries.
Leo XIV writes to the Priestly Fraternity of St. Pius X: «With a heavy heart, I feel it is my duty to ask you to abandon your plan.»
Pope Leo has sent a letter to the Society of St. Pius X, extending an olive branch for dialogue and urging them to desist from the schismatic act committed by this institution.
Pope The Pontiff has sent a letter to Davide Pagliarani, Superior General of the Priestly Fraternity of St. Pius X, in which, «with a heavy heart, yet still full of hope,» he asks the bishops, priests, seminarians, and faithful associated with this Fraternity to reconsider the «schismatic act» that this institution would carry out through the episcopal consecrations without a papal mandate announced by the Fraternity.
In this letter, dated on the Solemnity of Saints Peter and Paul, the Pope emphasizes that «the Church recognizes the commitment to liturgical life, the commitment to priestly formation, the apostolic zeal, and the desire for fidelity to Tradition that characterize many individuals and communities associated with that Fraternity.».
This appreciation and esteem «has inspired the attitude of care and kindness that my predecessors have consistently shown you.».
A Path of Dialogue and Understanding
The Pope, who has emphasized from the beginning of his pontificate the value and importance of the Church’s unity, while taking into account the diversity of her charisms, strongly urges the members of the Fraternity in this letter to reconsider this «challenge» issued to Rome, taking into account «the spiritual good of the faithful, for the schismatic act you would commit would deprive them of the lawful—and, in some cases, even valid—reception of the sacraments they love and seek for their sanctification.».
Leo XIV—«With a heavy heart, but still full of hope, I feel it is my duty to ask you to abandon your plan»—made this final gesture of reconciliation just a few hours before the schism was consummated.
The Pope has expressed the Church’s willingness to «embark on a path of dialogue and understanding that the Holy Spirit may make possible and fruitful,» with the aim of avoiding an act that would not only wound the Church but also set back this institution’s talks and union with Rome.
A Complex History: The FSSPX and the Holy See
Relations between the Priestly Fraternity of St. Pius X and the Holy See have been marked by complexity practically from the very beginning.
Born within the Catholic Church and founded by Marcel Lefebvre, the Priestly Fraternity of St. Pius X (FSSPX) was canonically established in 1970 in the Diocese of Fribourg.
Shortly thereafter, its founder expressed his opposition to key tenets of the Second Vatican Council, not only regarding liturgy but also in other areas such as the concept of religious freedom, ecumenism, and collegiality as a form of governance in the Church.
In 1975, the Holy See withdrew its approval of the Society (which had been granted on a temporary basis for six years) and ordered Lefebvre to close the Society’s seminary. Lefebvre did not close the seminary; instead, he even ordained a group of priests without authorization, which led to Marcel Lefebvre’s suspension «a divinis.».
Relationship with John Paul II
During the pontificate of John Paul II, the ups and downs with the Fraternity continued. In 1984, the Congregation for Divine Worship published Four Years Agothrough which it permitted the celebration of Mass according to the Tridentine Rite, provided that «it is unequivocally established that such priests and faithful do not associate with those who doubt the legitimacy and doctrinal correctness of the Roman Missal promulgated by Pope Paul VI in 1970” (that is, they accept the legitimacy of the Novus Ordo Mass) and always with the approval of the diocesan bishop.
Lefébvre criticized this directive, although in the years that followed, he held several meetings and engaged in a series of overtures with the Holy See.
In fact, in 1988, the talks seemed to have reached a point of understanding, but, surprisingly, one day before the signing that would have marked the Fraternity’s return to the Church, its founder backed out and escalated tensions by announcing the episcopal ordination—without an apostolic mandate—of four of his followers.
Marcel Lefebvre died in 1991 without expressing his allegiance to the Holy See, despite the efforts of St. John Paul II.
The Ecclesia Dei Commission
That same year, 1988, the Holy See established the Pontifical Commission Ecclesia Dei, “with the task of collaborating with the bishops, the dicasteries of the Roman Curia, and the relevant groups, to facilitate full ecclesial communion for priests, seminarians, communities, and men and women religious who until now were linked in various ways to the Fraternity founded by Archbishop Lefebvre and who wish to remain united to the Successor of Peter in the Catholic Church.”.
Through this initiative, various Lefebvrian groups entered into communion with the Catholic Church, such as the Priestly Fraternity of St. Peter, the Institute of the Good Shepherd, and the Priestly Union of St. John Mary Vianney.
Benedict XVI, in 2009, llifted the excommunication of these four bishops of the Fraternity with the desire to «strengthen mutual trust and to deepen and stabilize the relationship between the Society of St. Pius X and the Apostolic See.» The Pope, who had led the unsuccessful talks with the founder until 1988, was encouraging, with this step, «the full communion of the entire Society of St. Pius X with the Church.».
In a an explanatory letter addressed to the bishops, explaining this decision, Benedict XVI also recalled that «excommunication affects individuals, not institutions. An episcopal ordination without papal mandate carries the risk of a schism, because it calls into question the unity of the episcopal college with the Pope.» Furthermore, the Pope explained that until «the Fraternity has a canonical status within the Church, its ministers do not exercise legitimate ministries within the Church either.”.
Although various attempts at rapprochement have been made over the years, the FSSPX’s refusal to recognize the Catechism of the Catholic Church, the Magisterium of the Second Vatican Council, and the legitimacy of the Novus Ordo Mass has persisted throughout this period.
Stagnation and Rising Tensions
During Pope Francis’s pontificate, the Pope recognized the validity of certain sacraments administered by priests of the Society (such as confessions and weddings), for the sake of the souls of the faithful. However, there has been no progress whatsoever—quite the contrary—in the FSSPX’s acceptance of the Second Vatican Council.
In 2019, the Ecclesia Dei Commission was absorbed into the Dicastery for the Doctrine of the Faith, and Cardinal Víctor Manuel Fernández took over the leadership of the talks with the traditionalist group.
The Latest Disagreement and the Danger of a Schism
The past few years have been particularly turbulent with regard to the relationship of the Priestly Fraternity of St. Pius X
On February 12, 2026, following a meeting with the Superior General of the Priestly Fraternity of St. Pius X, the prefect of the Dicastery for the Doctrine of the Faith, Monsignor Víctor Manuel Fernández, proposed «a specifically theological process of dialogue, with a well-defined methodology, on topics that have not yet been sufficiently clarified, such as: the difference between the act of faith and ‘religious respect of the mind and will,’ or the varying degrees of adherence required by the various texts of the Second Vatican Ecumenical Council and their interpretation.».
The prefect also asked the Fraternity to suspend the episcopal ordinations announced on February 2, since this «would entail a decisive break in ecclesial communion (schism) with serious consequences for the Fraternity as a whole.».
Pagliarani responded with a refusal, arguing «that we cannot reach an agreement on doctrine,» and maintained that the episcopal ordination was illicit. The Prefect for the Doctrine of the Faith recalled, in a brief press release dated May 13, 2026, that the consummation of this unlawful ordination «will constitute a «schismatic act»” (John Paul II, Ecclesia Dei, no. 3) and «formal adherence to the schism constitutes a grave offense against God and entails excommunication»
A situation that has continued to this day, in which the Pope has reached out «at the last minute» to prevent a situation that would lead to a breakup de facto of ecclesial communion.
A society in which everyone is quick to take offense and no one is willing to admit fault, humbly ask for forgiveness, or grant it, eventually becomes suffocating. Every mistake becomes a stigma, every ill-chosen word a condemnation with no end in sight.
June 30, 2026-Reading time: 5minutes
It’s been a long time since it happened. Years, perhaps. The people who were hurt went on with their lives as best they could; some succeeded, others not quite. And then, at some point—an interview, a campaign, a public rehabilitation effort in progress—the politician appears before the cameras with a contrite expression and a measured tone: “If anyone has been offended by my words or my decisions, I apologize.” That conditional is not innocent. “If anyone has felt”: that is to say, perhaps no one should have felt that way; perhaps the problem lies not in what I did but in how you received it. The apology shifts the responsibility onto the offended party. You suffered; I did not cause the suffering. And the harm—specific, documented, with names and surnames—is left hanging in the air without anyone taking responsibility for it. That is not asking for forgiveness. It doesn’t even meet the minimum requirement for forgiveness: acknowledging that I harmed a specific person, not just someone who may have been overly sensitive.
Empty apologies
This scene says a lot about the moral climate we live in. We’ve never had such a keen sense for detecting injustices, exclusion, and disrespect… The language The potential for harm is everywhere. We’re very good at identifying what hurts us, and, amid this heightened sensitivity, it has become more difficult to talk about blame with even a modicum of clarity, since everyone feels hurt, but almost no one seems willing to admit that they’ve caused harm. Everything is offensive, but almost nothing is recognized as objectively offensive. That is why hollow apologies are so common: they do not stem from an awareness of having done wrong, but from the need to put out a reputational fire.
The problem is that, without that awareness, there can be no true forgiveness either. For forgiveness to exist, there must be something to forgive. It must be possible to say, without euphemisms, that there was an injustice, a betrayal, a cruelty, a humiliation, or a lie. Forgiveness does not begin by downplaying the wrongdoing, but by naming it. That is why those public statements full of conditionals and vagueness are so irritating. They ask us to turn the page without having read the previous one.
The Arrogance of the Guilty Party
Let’s pause for a moment to consider the other side of the situation—not the person who was offended, but the one offering an apology. There, too, there is a very contemporary confusion. The idea has become widespread that apologizing is, in some way, equivalent to putting the episode behind us. “I’ve already apologized—what more do you want? I’ve done my part; now it’s your turn to forgive me and restore my peace of mind.” But truly acknowledging the harm caused does not entitle one to be forgiven within a timeframe one deems reasonable. If I have caused harm, I can admit it and make amends as much as possible, but I cannot control the other person’s reaction. I cannot demand that the other person stop feeling hurt so that I can feel morally safe.
Something similar happens with institutions. They, too, can humbly acknowledge the harm they have caused; what they cannot do is turn that admission into a justification for demanding redress. And if public opinion does not immediately restore trust, they have no right to portray themselves as victims. Having asked for sorry It does not turn every subsequent criticism into an injustice. There is a fairly recognizable form of arrogance in the guilty party who, after acknowledging their mistake, begins to complain because the harm continues to have consequences. It bothers them that they are not believed right away, that trust takes time to be restored. They portray themselves as victims of excessive harshness, when in reality what bothers them is realizing that an apology does not automatically erase the effects of what they did. Sincere repentance is somewhat humiliating because it forces one to acknowledge one’s own guilt and to wait—to accept that the other person may not yet be able to forgive.
Christian Forgiveness: An Act of the Will
Christianity has never confused forgiveness with moral amnesia. To forgive is not to deny the seriousness of what happened, to renounce justice, or to immediately trust again someone who has betrayed that trust. C. S. Lewis observed that we all think forgiveness is a wonderful idea… until we have something to forgive. That is when we discover that the problem is not understanding what it means to forgive, but wanting to do so. What forgiveness does entail is the concrete decision to refuse to live trapped in resentment, feeding the desire for revenge.
We tend to think of forgiveness in sentimental terms, as if only someone who no longer feels anger or sorrow could say, “I forgive you.” But Christian forgiveness takes place first and foremost in the realm of the will. One can still be hurt and yet forgive. One can continue to remember what happened with sadness and yet choose not to repay evil with evil. It may take time, prudence, even distance, and yet at the same time, one may have already taken that inner step by which one ceases to wish harm upon the other person.
St. Josemaría He put it in his usual unsentimental way: “Make an effort, if necessary, to always forgive those who offend you, from the very first moment.” The phrase is valuable precisely because of that “if necessary.” It does not idealize the human heart nor does it assume that forgiveness springs forth spontaneously as soon as one has understood the theory. It assumes that there will be times when forgiveness must be wrested from pride and wounded memory. Perhaps one will have to forgive before one feels like doing so.
School of Inner Freedom
On another point, St. Josemaría summarized the Christian response to offense in a very simple sequence: pray, be silent, understand, forgive. It is neither a magic formula nor advice for the weak-willed. It is a small lesson in inner freedom. Pray, because when one is hurt, one cannot see clearly. Remain silent, because the first responses are usually the worst. Understand—not in the sense of justifying evil, but of resisting the temptation to caricature the other person. And forgive—which doesn’t mean saying that nothing happened, but deciding that the harm I’ve suffered will not govern my behavior.
Forgiveness as a grace and an undeserved gift
Even so, Christians know that simply resolving to forgive is not enough. There are wounds that do not heal just because one has made a reasonable decision. There are betrayals that seemed to have been overcome but resurface years later with undiminished force. In such cases, the modern idea that everything can be resolved through willpower begins to falter. One may sincerely want to forgive and discover, to one’s great embarrassment, that one cannot. Then one of the deepest realities of Christianity comes to light: forgiveness is not merely a moral duty; it is also a grace that must be asked for. It is not merely a commandment, but a gift. The Lord’s Prayer expresses this with such naturalness that it almost prevents us from realizing what it is saying: “Forgive us our trespasses, as we forgive those who trespass against us.”.
We ask for forgiveness and, at the same time, we ask to be able to forgive. It is a demanding plea because it commits us; but it is also an admission of our weakness: we cannot always do it on our own. There are times when the only honest thing one can say before God is: I want to forgive, but I can’t; give me what you ask of me. Must a Christian forgive? Yes; the Gospel leaves little room for doubt. But the command does not arise from the rights of the guilty party, but from the mercy received. A Christian forgives because he knows that he himself lives by unmerited forgiveness. That is why forgiveness is not at the mercy of feelings, nor does it depend on the pain or anger someday disappearing.
The Need for Forgiveness
This doesn’t apply only to private life. A society in which everyone is quick to take offense and no one is willing to acknowledge fault, humbly ask for forgiveness, or grant it, eventually becomes suffocating. Every mistake becomes a stigma; every ill-chosen word, a condemnation with no end in sight. We talk a lot about coexistence, respect, and inclusion. But a human community cannot be sustained by rules and protocols alone. It is also sustained by the ability to say “I was wrong” without making excuses, and to respond “I forgive you” without trivializing the wrongdoing, yet without remaining chained to it. Perhaps that is why forgiveness can never be reduced to a correct formula or a well-delivered apology. It requires the truth to call wrongdoing by its name, and the freedom to ensure that that wrongdoing does not forever define our relationship with the other person.
Leo XIV: The Christian presence is not about domination but about service and unity
"The witness of Saints Peter and Paul has played a decisive role in ensuring that the Christian presence in history is not oriented toward domination, but toward service, unity, and reconciliation," Pope Leo XIV stated during the Angelus on this solemn feast day.
An hour after the conclusion of Holy Mass on the Solemnity of Saints Peter and Paul, Pope Leo XIV led the Angelus prayer in St. Peter’s Square and spoke once again about unity and communion, guided by these “pillars of the Church.”.
"This feast commemorates the original bond that unites the Church of Rome with all the other Churches of the world in communion of faith and charity," the Holy Father began by saying.
“It draws us into the mission of Peter and Paul—that is, into the mission of Jesus himself. God trusts us—sinners forgiven by him, imperfect as we are—so that his grace may shine in our lives and his power, which transforms evil into good, may be revealed.”.
Thanks to the blood they shed, the Gospel has taken root in Rome
The testimony of these two apostles is almost a hallmark of the New Testament, as he emphasized in the Angelus.
Indeed, “the blood they shed in this city reveals the magnitude of God’s love that the Lord Jesus has given us. Yes, it is through his word and his martyrdom that the Gospel of Christ, ”, so to speak, has taken root in Rome.”.
Today, too, the Lord—who died and rose again out of love—makes himself present in his witnesses, reaching the centers and the peripheries, the capitals and the most remote regions, through the voices, faces, and courageous decisions of those who responded to his invitation: “Follow me!!” the Pontiff continued.
The Christian Presence Throughout History
The patron saints of the Church of Rome, Saint Peter and Saint Paul, experienced “the anguish of communion; they knew it, served it, and proclaimed it as a sacrament of divine life.”.
“Their witness has played a decisive role in ensuring that the Christian presence in history is not oriented toward domination, but toward service, unity, and reconciliation.”.
“Avoid anything that erodes or damages fellowship”
In closing, before the Angelus prayer, the Holy Father prayed “that the Lord may grant us, through the intercession of Saints Peter and Paul, to appreciate ever more deeply the catholicity of the Church, to recognize its value in fostering fraternal encounter among individuals and peoples, to avoid whatever erodes or harms communion, and to persevere on the ecumenical path and in attentive and frank dialogue with all.”.
He prayed before thousands of faithful and pilgrims that Mary, Queen of the Apostles, would always protect the People of God, in Rome and throughout the world.
After reciting the Marian prayer, the Pope addressed the people of Rome in particular.
To the people of Rome and to those who live in the city
"On the feast day of our patron saints, I extend my best wishes to the people of Rome and to all who live in this city," he said.
“I offer a special thought, accompanied by prayer, to the sick, the lonely, and those in prison. I thank the parish priests and all the priests and religious men and women who work in Rome, because through their presence and daily service they keep their great Christian spirit alive.”.
León XIV also welcomed “two brotherhoods: the Spanish Brotherhood of Our Lady of Carmen of the Camino de Zamora and the Brotherhood of the Dying, from Artena.”.
Finally, he greeted “the homeless people who are in St. Peter’s Square today distributing *L’Osservatore di strada*, a supplement to *L’Osservatore Romano*. Thank you, and my best wishes to all who support this newspaper!«.
The Pope Strongly Calls for Unity as He Presents the Palls at the Churches of St. Peter and St. Paul
On the Solemnity of Saints Peter and Paul, during which he conferred the pallium on 35 new archbishops, Pope Leo XIV invited us to look to these two saints, “pillars of the Church,” to understand how we can be like them, “apostles and architects of unity.”.
Francisco Otamendi-June 29, 2026-Reading time: 3minutes
“Today, in a single solemnity, we commemorate Saints Peter and Paul, patrons of the city and the diocese of Rome: chosen by Jesus, one as shepherd of his flock and the other as apostle to the Gentiles. In them we venerate two pillars of the Church,” the Holy Father began by saying, in the homily from the Mass for the Feast of Saints Peter and Paul.
In the presence of the cardinals who have gathered at the Consistory, and regarding the new archbishops, the Holy Father has focused on the keys that symbolize St. Peter, and on the word and the cross, symbols of St. Paul.
The Key Symbol
“The faithful and patient concern for unity is well expressed in the symbol of the keys, with which we often identify it (cf. Mt ”16:19)," said the Successor of Peter.
A key is not meant to break down doors, but to open and close them, searching inside for the right handles and guiding their movements, to release the locks, slide the bolts, and allow the doors to swing freely on their hinges, connecting spaces and transforming so many isolated rooms into a single, welcoming home, he described.
“Communion is not built by digging in one’s heels on one’s own positions”
Similarly, “communion in the Church is not built by digging in one’s heels, but by seeking, in everyone’s hearts, points of convergence in the Truth, in whose light alone all become instruments of growth for one another.”.
“Architects of Unity”
«Peter’s example is also an invitation for every Christian to become a builder of unity, placing God at the center of their life and reaching out to their brothers and sisters, attentive to their trials and needs,» he noted, quoting Pope Francis, so as to live with them in charity and thus “carry out the proclamation of the Gospel” (cf. 2 Tm 4,17).
“The book and the sword, closely linked to one another”
"This is also the teaching of Paul, the other great apostle whom we celebrate today, a tireless proclaimer of the Good News," the Pontiff continued.
He, too, has his distinctive symbols: the book and the sword, closely linked to one another. The author of the Epistle to the Hebrews explains this well when he writes that «the word of God is living and active, sharper than any double-edged sword,» capable of penetrating «even to the division of soul and spirit» and of discerning «the thoughts and intentions of the heart» (Hb 4,12).
How Can We Be Like Them?
"Dear brothers and sisters, today it is important for us to look to these two saints—Peter and Paul—to understand how we, too, like them, can be apostles and builders of unity, generous servants of the truth in charity," the Pope said.
The canopies: a commitment to carry our brothers and sisters on our shoulders
At the conclusion of the ceremony, Leo XIV performed the rite of conferring the palliums on the metropolitan archbishops appointed over the past year—35 in all on this occasion.
The Successor of Peter has said that “this white woolen sash adorned with crosses expresses the commitment of every shepherd—but also that of every Christian—to carry on his shoulders the brothers and sisters entrusted to him, as true lambs of the Lord’s flock.”.
And to devote our energy, time, effort, and even our lives to them, so that the Gospel may reach everyone and the whole world may find harmony and unity in it (cf. Pastoral Constitution. Gaudium et spes, 38)”.
Quote from Benedict XVI
“Let us pray to Saints Peter and Paul,” the Pope concluded, “that they may sustain us on the path of communion, following in the footsteps of the Savior. This is the path He has set for us, the one for which He prayed to the Father at the Last Supper (cf. Jn 17:21–23), the goal that has taught us to long for with confident hope (cf. Benedict XVI, Homily at the Mass for the Presentation of the Pallium to the New Metropolitans, June 29, 2012).
New archbishops who have received the pallium
Among the new archbishops to whom the Pope has conferred the pallium are two Polish cardinals, Rys and Krajewski, the archbishops of Kraków and Łódź, respectively.
Numerous Brazilian archbishops, including the Archbishop of Aparecida; several American archbishops, such as Ronald Hicks of New York; some European archbishops, such as those of Vienna, Westminster, and Prague (no Spanish archbishops this time); the archbishops of Piura (Peru), Bucaramanga (Colombia), and Morelia (Mexico), as well as those of Kolkata and Madurai (India) and Lahore (Pakistan), among others.
The cardinals conclude the Extraordinary Consistory with the Pope
In addition to making progress on the topics proposed for these sessions, during the Extraordinary Consistory convened by Pope Leo XIV, the cardinals were able to get to know one another, which they described as an achievement and an opportunity for the Church.
OSV / Omnes-June 29, 2026-Reading time: 6minutes
On June 27, cardinals from around the world concluded a two-day extraordinary consistory, stating that the initiative of the Leo XIV Convening the College of Cardinals twice in six months has already been a clear success: it has helped the cardinals get to know one another.
“For years and years, the cardinals didn’t know one another,” Cardinal Jean-Paul Vesco, Archbishop of Algiers (Algeria), told OSV News on June 27. “It is a very good initiative by the Pope and very helpful both for him and for the unity of the Church.”.
The format of the meeting held on June 26 and 27 brought the cardinals together in roundtable discussions, allowing them to hear the views of their fellow cardinals from every continent.
“Now, although I can’t say I know all the cardinals, we now smile at each other, talk, and chat,” said Cardinal Vesco. “And this is very important. I think it’s very important to the Pope himself.”.
“We’re starting to get to know each other. That’s what he wants. He wants us to get to know each other… I think it’s working,” the cardinal added.
Seeking God's Will Together
In his closing remarks, Pope Leo stated that he hopes the cardinals will continue to meet annually, adding: “What matters is not increasing the number of meetings, but learning to have meetings in which, by listening to one another, we learn together to listen to the Lord.” He announced that he would announce the date of the next consistory later this year.
“Over the past few days, we have sought the Lord’s will together, convinced that Christ continues to act in his Church: it is He who goes before us, brings us together, speaks to us through our brothers and sisters, and guides us in our mission. Everything comes from Him and everything returns to Him,” he told the cardinals on June 27.
“Seeing cardinals from such diverse churches, cultures, and backgrounds listening to one another and seeking together what best serves the Gospel has been a source of comfort and hope for me,” the Pope added.
Pope Leo highlighted the topics discussed over the course of the two days—war, poverty, young people, the family, synodality, the Church’s social doctrine, and his recent encyclical “Magnifica Humanitas”— and entrusted the cardinals with the task of putting the synod’s teachings into practice.
“Synodality is not a series of meetings, nor is it a working method. It is a spiritual way of life. It arises from encounter, grows through listening, and matures through discernment. The real question is not how many conversations we will be able to organize, but what evangelical quality our encounters will have,” he said.
The Return of the Special City Council Meeting
Before the election of Pope Leo XIV, the last extraordinary consistory of cardinals was held in February 2014—a full decade before Cardinal Vesco even received his cardinal’s biretta. For him, as for many of the cardinals appointed by Pope Francis from more than 60 different countries, the experience of the extraordinary consistory with Pope Leo XIV is a first.
St. John Paul II held six extraordinary consistories during his pontificate; Pope Francis held one at the beginning of his pontificate, and Benedict XVI did not convene any, although he did gather the cardinals for closed-door discussions during several ordinary consistories.
Pope Leo has already held two such events—in January and June of this year—in which he has combined roundtable discussions, similar to those held during the Synod on Synodality, with a traditional open-forum structure, and has given each cardinal the opportunity to speak with him directly.
Cardinal Vesco took that opportunity to reflect on the Pope’s recent apostolic visit to Algeria. “This morning I told him how deeply he had moved the Muslim people,” he said on June 27. “A woman told me that when she saw the Pope leaving Algeria, she felt as if a friend were leaving.”.
Cardinal Gerhard Ludwig Müller, former prefect of the Congregation for the Doctrine of the Faith, told reporters outside the Paul VI Hall on June 26 that the discussions had focused on the current situation of the Church, and added that “this does not concern only the College of Cardinals, but the mission of the Church in general.”.
Cardinals Debate “Just War” and Global Crises
Cardinal Pierbattista Pizzaballa, Latin Patriarch of Jerusalem, noted that during the consistory the cardinals discussed numerous crises around the world, and that one session was devoted to a chapter of Pope Leo’s recent encyclical, “Magnifica Humanitas,” which addresses artificial intelligence and war.
When asked if the cardinals had discussed the war in Gaza, Cardinal Pizzaballa replied to reporters, “We talked about everything,” as he was leaving the Paul VI Hall during the lunch break. “But it’s not just about Gaza. There are many crises around the world. We’ve talked a little about everything.”.
Cardinal Víctor Manuel Fernández, prefect of the Dicastery for the Doctrine of the Faith, spoke at length to the cardinals about Pope Leo’s treatment of “just war” in the encyclical. The cardinal referred specifically to the conflicts in Gaza and southern Lebanon, stating that the scale of civilian casualties, the disproportionate number of children killed, and the widespread destruction of homes amounted to “total destruction.” Cardinal Fernández also expressly criticized both Russia and the United States for invoking justifications of self-defense for their involvement in the Middle East conflicts.
“What the encyclical now adds with regard to the Catechism’s teachings on just war is that not only the application but also the very concept of self-defense must be defined more clearly so that it can be understood in its strictest sense,” Cardinal Fernández stated. “Therefore, the very concept of just war must be revised and refined to prevent the classical criteria for a just war from becoming useless and ineffective in today’s world.”.
On both days, the cardinals prayed together for the victims of the earthquakes that struck Venezuela earlier in the week. Pope Leo began his closing address by expressing his solidarity. «We offer our prayers to the victims, their families, and all those suffering the consequences of this tragedy,» he said, and called for the international community’s solidarity with Venezuela to remain steadfast.
Saturday's Discussions on Synodality
The morning session on the second day, presented by Cardinal Stephen Brislin, Archbishop of Johannesburg, drew on “Magnifica Humanitas” to frame a discussion on what he called “the building works of our time.” Cardinal Brislin explained to the cardinals that the encyclical was a call “to rediscover and value synodality as a specific way of building together as a Church.”.
According to a summary from the Holy See Press Office, most of the groups focused on “the deep divisions of our time—between peoples, nations, within societies, and even within families themselves,” and on how these divisions cause particular suffering among the poorest, the weakest, and young people. The cardinals also raised the challenge of artificial intelligence, warning that it reinforces the need to ensure that human beings are not reduced to “numbers and statistics.”.
The final session of the consistory, held on Saturday afternoon, focused on the three-year implementation process of the Synod of Bishops on synodality—a process approved by Pope Francis just ten days before his death in March and subsequently confirmed by Pope Leo. The plan calls for assessments of progress at the diocesan, national, and continental levels beginning in 2027, culminating in an assembly at the Vatican in October of that year.
Cardinal Mario Grech, secretary general of the Synod of Bishops, opened the session by defining synodality as “a missionary resource.”.
“It helps the Church to listen more attentively to the questions of humanity, to recognize the signs of the times, to value the gifts of all, and to discern together the steps that need to be taken,” Cardinal Grech said. “In this way, the implementation phase becomes a new stage in the reception of the Second Vatican Council and in the missionary renewal of the Church within the context of the concrete realities of ecclesial life.”.
Cardinal Joseph Tobin, Archbishop of Newark, presided over the final session, after which the cardinals made brief personal remarks before the Pope delivered his closing address.
Ahead of the October meeting on the family
Pope Leo also referred to a meeting scheduled for October with the presidents of the episcopal conferences and the leaders of the Eastern Churches to discuss marriage and the family, and added that “some families will also participate to share their experiences” and that he hopes “all attendees will prepare by listening attentively and sharing the experiences of families from their own Churches.”.
“This Synod has been a very valuable experience, but it must not remain an isolated event,” Pope Leo said. “Throughout the Church, we want to foster spaces where the People of God can listen to one another, pray, discern, and walk together. This is the very essence of the process of putting the Synod into practice.”.
“This will also be the spirit of the upcoming gathering dedicated to ‘Amoris laetitia’ and of many other initiatives that the Lord may call us to undertake,” he added.
At the end of two days of discussions, Pope Leo met with the cardinals for dinner in the Paul VI Hall. The cardinals are also invited to accompany the Pope at the Mass on June 29, on the feast of Saints Peter and Paul, during which the newly appointed archbishops—including four from the United States—will receive the pallium.
This article was first published in English on OSV News. It is reprinted here with permission. You can access the original article HERE.
The Venezuelans who have died, those who have been injured, and their families are in the Pope’s heart
León XIV continues to express his spiritual solidarity with the Venezuelan people in the wake of the earthquakes. He did so today during the Angelus, in which He prayed for his Venezuelan brothers and sisters, and for the eternal rest of the deceased, the injured, and their families.
Francisco Otamendi-June 29, 2026-Reading time: 3minutes
The day after the violent earthquakes, Pope Leo XIV sent a initial humanitarian aid, and expressed his solidarity with the Venezuelan people. Yesterday, he called for “the international community to show solidarity with that beloved nation.” And today, at the Angelus This Sunday, he once again offered prayers for the deceased, the injured, and their families in Venezuela.
His words to the pilgrims and faithful in St. Peter’s Square—whom he thanked for “coming out in this heat!”—were as follows:
“Dear brothers and sisters. I wish to express my solidarity with our Venezuelan brothers and sisters affected by the recent earthquakes, which have caused numerous casualties and injuries, as well as extensive property damage.”.
”As I pray to the Lord for the eternal rest of the deceased, I reaffirm my spiritual closeness to their families, to the injured, and to all those who have been affected by this tragedy.".
”I would also like to express my gratitude and encouragement to all those who are generously working on search and rescue efforts.".
“Let there be no lack of international solidarity”
"We offer our prayers ”For the victims, for their families, and for all those who are suffering the consequences of this tragedy,“ he had said alongside the cardinals the day before. ”We also entrust to the Lord all those involved in the relief efforts, and we ask that the international community continue to show solidarity with that beloved nation.”.
The Pontiff bid farewell to the faithful with the words, “See you tomorrow for the Solemnity of Saints Peter and Paul,” during which he will confer the pallia on the new archbishops.
Love for Jesus requires at least three things: “detachment, loss, and hospitality”
In his opening remarks, before reciting the Marian prayer of the Angelus, Pope Leo recalled today’s Gospel (Mt 10:37–42), in which “we hear some of Jesus” exhortations to follow him and be witnesses to his Kingdom.”.
“It is not about outward actions, but about committing our whole being to a loving relationship with Him. And to bear fruit, love requires at least three things: detachment, loss, and hospitality.”.
Detachment. The Pope recalled Jesus“ words: ”Whoever loves their father or mother more than me is not worthy of me; whoever loves their son or daughter more than me is not worthy of me” (v. 37).
When the Lord begins to send his apostles out on mission, he wants them to be free from any ties.
And he gave the example of married life: “It can only be lived to the fullest by “leaving” one’s parents” home (cf. Mt 19:6) to commit to the marital relationship.”.
And this also applies to raising children: we help them find fulfillment and happiness by teaching them to be self-reliant and make their own decisions. St. Augustine says: “It is a sad thing to lose what you love; but sometimes even the farmer loses what he sows” (Sermon 330, 2). ”Only by “losing” that seed, sown in the ground, will he be able to see it blossom,” he noted.
“Love bears fruit only through self-sacrifice”
“Love is also loss. We find it hard to understand this, especially in a world where losing seems to be a weakness and people are obsessed with having and possessing.”.
However, the Pope has emphasized that “love bears fruit only through self-giving: when we are willing to lose a little of ourselves to make room for another, to lose a little time to listen to a friend, to lose a little comfort to share in a difficult situation. ”Whoever keeps life only for himself,” says the Gospel, “actually loses it (cf. v. 39), because it does not open itself to the joy of love and becomes barren”—
That is why Jesus invites us to embrace the Cross, said the Successor of Peter. “He offered himself, he lost himself, and precisely because of that, we have been able to receive his life in abundance. It is “the logic of the gift.””.
“A commitment made up of small, everyday gestures”
And finally, hospitality, as Leo XIV has said. “Love, in fact, is expressed through concrete choices and actions, through a commitment made up of small, everyday gestures, such as offering a glass of water to someone who is thirsty (cf. v. 42).”.
“Dear friends, let us pray to the Virgin Mary, who loved her Son even as she knew she would lose him; may she help us to be humble and joyful witnesses to the love of Christ.”.
St. Peter's obolus
This Sunday, in anticipation of tomorrow's feast day, the Church celebrates the St. Peter's obolus, “a donation that may be small in amount but has profound symbolic value: it expresses love and trust in the Holy Father as the successor of the Apostle Peter,” the Vatican news agency notes.
Singing Before Pope Leo XIV: The Story of the Galindo Brothers
The Galindo brothers talk with Omnes about their performance for Pope Leo XIV, their musical calling, their faith, and the new projects they are working on.
If the Galindo Brothers were known for anything up to this point, it was undoubtedly for their original Christmas carols, with their unmistakable style. Sung and cherished by many families, these carols mark the beginning of Advent each year and herald the arrival of Christmas. These carols can be heard on platforms such as Youtube and in Spotify, it's worth it.
But for the past few days, they have been known for something even more significant, if that’s possible—for having sung the song “PETRUS (In Illo uno unum)” before Pope Leo XIV at the Bernabéu, alongside Luispo and Ignacio Ozores and a few other young singers.
Álvaro and Catalina (Cati) Galindo Jiménez are the members of Hermanos Galindo who performed before the Papa. They are part of a family of nine siblings, which has largely shaped who they are as people. Álvaro is a composer, singer, pianist, developer, and producer, and a huge fan of *The Lord of the Rings*, *Harry Potter*, board games, and many other worlds. Cati is a singer, violinist, designer, and teacher, and she recently got married.
Today we have the opportunity to hear him tell us about his latest adventure, what his past adventures have been like, and what his future ones will be.
Cati, how did the opportunity to sing “PETRUS (In Illo uno unum)” in front of the Pope come about? Why do you think you were chosen to help give voice and music to this song?
–It’s all thanks to Luispo and Ozores, the song’s composers. They wanted the song to be a symbol of unity among Christian music groups, just as Pope Leo XIV’s motto conveys. So we teamed up with Hermanas Pobres, Tuyo, Hakuna, Servus Mariae, and many other groups and singers. And since we’ve been friends with Luispo for years, he wanted us to be part of it.
Álvaro, what's the story behind this song? What was Luispo and Ozores' intention in writing it?
–As they mentioned in an interview, a year ago, when Pope Francis was hospitalized, Ozores came up with the first line of the song: “A man dressed in white prays in the Eternal City.” He said it was very beautiful that the whole Church was praying for the Holy Father. Months later, they finished the song, and I believe—if I recall correctly—that it was recorded on the very day Leo XIV was elected.
Cati, it’s clear that the experience you’ve had isn’t limited to its climax—performing for León XIV—but also includes the many enjoyable moments and anecdotes you’ve shared, both before and after that “big moment.” Which of them stand out to you? Have you formed bonds among all the members of this group?
–The truth is, it’s been an incredible experience—we were talking about it when it ended—and no words can do it justice. It’s been wonderful to meet so many good people along the way, who ultimately see in music the same mission that we do: to bring people closer to God. To name just a few: the Catela brothers, Ozores, Beltrán Quinto…
In addition to singing at the Santiago Bernabéu Stadium, Álvaro, you also sang in the choir at the Vigil. What was that experience like? What took away from that performance?
–What struck me most was how involved everyone was. From day one, the entire choir—all 150 people—already knew their parts. This might seem normal, but it’s not at all. Right from the very first day, we were fine-tuning things. And what struck me most was being able to sing for the Pope; two moments in particular stand out for me: when we sang “Tarde te amé” (the choir included a good number of Augustinian nuns who added important nuances to this piece based on a text by St. Augustine) and the song “Tú, el único Rey.” It was truly impressive to hear hundreds of thousands of people singing from our vantage point in the choir.
But let's talk about your specialty: Christmas carols. How did this interest come about? How much has your family influenced it? What are you hoping to achieve with this project? Is it a calling?
–We started with a YouTube channel where we covered various songs. When Christmas came around, we released our first Christmas carol, and another one the following year. With the pandemic, we decided to put out an album and launch a four-year project—releasing one album per year. In total, we’ve released around 50 Christmas carols so far, though we’ve also recorded other types of songs, of course. This group was formed within our family, through singing together as a family. There’s a strong tradition of Christmas carols, and we decided to share this passion of ours with the world. The Pope recently spoke about the mission musicians have to serve the faith; we try to convey that within a family setting, and we believe that Christmas carols are a very powerful tool.
Álvaro, Cati, so you don't get typecast as a Christmas song duo, you've started branching out into other genres. What are they? What are you hoping to achieve? How's it going?
–We don’t take on projects “just to avoid being pigeonholed”—let me explain—each project arises from a need to tell a story. It tends to come in waves. Everyone evolves over the years; I’d even say from day to day. Relatively recently, we discovered the potential of the Psalms, and we’ve already released our first album of Psalms; now we’re working on the second. We’ve also recorded an album about Spanish culture, which will be released shortly. Speaking of the Pope, I’ve found all the Holy Father’s references to our homeland to be very enlightening; he had to come to remind us of who we are and the responsibility we bear in history.
To some, it may seem like just a hobby—albeit one practiced well. How much training, talent, creativity, and practice go into any song?
–Is there anyone who thinks that? Hahaha, that’s news to me. Fourteen years at the conservatory, a conservatory professor… What does it take to be a professional musician? It’s another matter entirely that we’ve decided to put our gifts to use. That doesn’t make it any less professional. Behind every song there’s a process of study, prayer, hard work, trying out different versions, asking for feedback… All so that it can serve its purpose in the best possible way. For Psalm 51, for example, it took us practically a month to fit the entire text into the music without altering a single word.
What does music mean to you? What does culture mean to you? What other artistic fields do you work in?
–For us, music—and especially song—is the most direct and sincere way for human beings to speak with God, for it is where prayer, voice, and emotion come together. Furthermore, we can sing in a group, creating—as the Pope recently remarked—a polyphonic truth in the harmony of unity. Few art forms possess this capacity. Culture, therefore, broadens one’s ability to connect with the transcendent—with something greater than oneself—and to “lift one’s gaze.” We are particularly fond of painting, though we find all art forms appealing.
Looking ahead, what are your plans? What are your dreams?
–We'd like to perform our repertoire with a symphony orchestra and record an album of collaborations.
From your perspective, what does the Holy Father’s visit to Spain mean?
–In my personal opinion, I believe this marks the beginning of Pope Leo XIV’s pontificate, and I think it has been a very special blessing that he took his first major step in our country. As I mentioned earlier, the Holy Father’s words have served to remind us of who we have been and what we can still accomplish. He has come to unite us and help us set aside our differences so that we can build a shared vision.
To wrap up, do you think there’s a Catholic revival? Is there a resurgence of faith? What role is music playing? What other factors are influencing this, if this resurgence is real?
–I’ve never been much of a fan of trends. I think we’re truly experiencing a very special moment in which—especially artists and young people—we can express ourselves and need to do so without holding anything back. Because we’re searching for answers in a world that hasn’t given them to us. More and more artists are openly expressing their faith—the most recent example being Antonio Banderas with his statement, “I have been touched by God”—and I think this is very positive, since 20 years ago there was an atmosphere of self-consciousness surrounding belief in God. That intellectual superiority with which “atheism” used to be viewed is becoming increasingly evident, because it offers no answers to humanity’s true, transcendental questions.
Speaking about religious persecution in Spain during the Second Republic and the Spanish Civil War, scholar Octavio Ruiz Manjón asserted that historians have always faced a serious problem when discussing the history of Freemasonry and its actual influence on the life of the Church and on civil society; and that problem is, quite simply, the scarcity of reliable documents.
The root of the problem lies, as Francisco de Vitoria so aptly noted—whose 500th anniversary of the founding of the School of Salamanca we are celebrating (1526–2026)—in the famous Reflections on Civil Power [and ecclesiastical power]. According to this view, just as it is very important and desirable that there be a single spiritual authority in the world centered in Rome and in the Holy Father, it is simply impossible—as Vitoria explains—to achieve a single civil, social, and economic power. This is due to the existence of human passions, especially selfishness and pride—passions that afflict human beings both as persons and as “a social animal by nature”.
The fact that God has chosen to entrust the resolution of human, social, and economic problems to the established civil authorities constantly implies the need for dialogue among the various nations currently united within the United Nations.
Indeed, during the Enlightenment—as was to be expected—ideas regarding lobbies or pressure groups that, characterized by a devotion to reason and progress, driven by a vague desire for universal brotherhood and worship of a distant God, —the God of deism as expressed by Voltaire (1694–1778) and other Enlightenment thinkers—ultimately gave rise to Freemasonry.
Certainly, the notion that God was the “architect of the universe” implied that He had created the world and established its laws, only to then wash His hands of the day-to-day lives of humankind, since He had no personal relationship with them. Therefore, humanity was to be governed by the respective monarchs, by revolution, by the communist utopia, or by all of these at once, depending on what the people—who held the power—chose to obey in order to live in peace and freedom.
Historical origins
It stands to reason that some financially powerful men with influential social connections would decide to form a power group—a lobby, as we call it today—in England in 1717 and in France in 1773. This group emerged from a deist religious background, but with a genuine spiritual concern and a desire to shape the broad outlines of society, politics, and universal brotherhood. We must not forget that, in those days, the country was ruled by enlightened monarchs who eventually became so despotic that they paved the way for the revolutionary cycle of the nineteenth century. Certainly, the influence of Freemasonry in this process is a key factor to consider.
Behind that altruism lay a desire to protect their economic and social interests in a globalized world, where trade routes from the East and the Americas had already supplanted the small-scale trade of the Mediterranean. In other words, globalization was a reality, and it was necessary to protect the interests of the great families of a bourgeoisie that was replacing the nobility and the monarchy to become the true masters of the world.
In fact, multinational corporations currently manage budgets far larger than those of most countries and directly influence governments, which, in turn, rely on the taxes they collect from these corporations to function.
Organizational Structure
Beginning in 1774, the first Masonic lodges began to form and divide into major obediences: the English, the French, the Scottish, the Irish, the Spanish, and the American. As can be seen, Francisco de Vitoria’s predictions came true, and since then, Freemasonry has undergone constant divisions.
However, this is of little consequence to the organization, since true Freemasonry is structured in several concentric circles. This is how José Antonio Ferrer Benimeli—professor of Contemporary History at the University of Zaragoza, member of the Royal Academy of History, and Jesuit—explains it, whose extensive body of work on Freemasonry he himself summarized in a successful paperback published by Alianza Editorial, which remains a standard reference work (Madrid, 2019, 392 pp.).
Detailed accounts of these Masonic orders can be found in Ferrer Benimeli’s writings. These chronicles have been compiled based on the testimonies of individuals who left the lodges, documents released by the lodges themselves in accordance with transparency policies, and the findings of meticulous research. As intermediary entities, they have their own ranks, disclosure requirements, disputes, and internal difficulties. For this reason, stories of betrayals or of financial and political support will always come to light; intermediate Freemasonry does not become directly involved, as an institution, in political parties or in ecclesiastical and social structures, but rather it is its individual members who receive instructions “from above.”.
The Secret Core and Its Political Influence
According to this structure, true Freemasonry consists of a very small core group: a few highly intelligent, extremely wealthy, and powerful individuals. The fact that they remain anonymous lends the organization an air of secrecy that is crucial to its interests. They are the ones who truly set the course for addressing major global issues in various nations.
For example, it has been claimed that this group used its financial resources and influence to support the left in Spain in order to strengthen the democratic center championed by Manuel Azaña; however, the situation got out of hand and led to the Spanish Civil War. Because of this, General Franco persecuted them, accusing them of distorting liberal politics. As is to be expected, there are no official documents, specific names, or denunciations regarding this hard core.
The Spiritual and Philosophical Dimension
There is, of course, a very significant religious dimension at the core of Freemasonry. It has even been claimed that to gain access to this level, one must publicly make a pact with the devil, although this is impossible to verify. What is evident, however, is that a deep desire for spirituality continues to thrive both within much of that inner circle and in many of its intermediate lodges and obediences.
In fact, they are the ones who currently determine the spiritual direction society should take, promoting the publication of certain texts. Hence the enormous importance that these circles attribute to philosophers such as Baruch Spinoza and Georg Wilhelm Friedrich Hegel, or to movements such as the “New Age,” among other thinkers whose works fill the shelves of the world’s most important bookstores. This strategy is understandable, since these movements delve deeply into the search for a religion that satisfies the spiritual need inherent in the human heart and that, in turn, can foster universal brotherhood.
To understand this approach, it is worth recalling that the Masonic concept of religion originally comes from Cicero, who believed that the word derived from “relegere” (that is, a “reinterpretation” of the world and its organization based on the existence of a deist God). This view stands in opposition to the Christian concept of religion admirably described by Lactantius in the early centuries of Christianity; moved by the example of the martyrs, Lactantius argued that religion stems from “religare”, that is, the act of “binding oneself” to God, uniting and intertwining human beings with the divine.
The Catholic Church's Response
For this reason, there has always been a deep sense of unease within the inner circle of Freemasonry in the face of the constant condemnations that popes have directed against them and their intermediate organizations throughout history.
Spain's public debt per worker amounts to €78,000, so perhaps the Church should also remind the government that it is irresponsible to spend far more than it has.
Imagine you’re 20 years old. The government gives you 400 euros in a cultural voucher. You can spend it on concerts, books, or video games. A real treat, no doubt. But no one tells you—no one ever tells you—that at that very moment, you’re adding to a debt that already stands at 78,000 euros. Not personal debt. Public debt. Yours, as a citizen who will have to pay it off—or watch as it’s passed on to your children.
The data analyst and economist Joseph Gefaell He has been pointing this out for some time, citing data from the Bank of Spain: since 2007—when it hit a historic low of 18,567 euros per employed person—public debt per employed person in Spain has done nothing but rise. In the first quarter of 2026, it reached 78,051 euros per employed person: a 320 % increase in just 19 years.
The Social Doctrine of the Church
The Catholic Church in Spain—through Caritas, the bishops, and dozens of organizations—carries out extraordinary social work. It feeds hundreds of thousands of people, supports marginalized families, and courageously speaks out against the fact that poverty rates continue to worsen. This is undeniable and deserves recognition.
But the Church’s Social Doctrine is not limited to demanding more institutional charity. The principle of subsidiarity, the centrality of work, the dignity of the person as a free and responsible being—all of this points to something more than simply asking the state for more resources. It aims to tackle the causes of poverty, not just its effects. And if we focus solely on the effects—giving fish instead of teaching how to fish—we run the risk of perpetuating the very poverty we claim to be fighting.
What happens when the government spends more than it takes in, year after year, to fund services it cannot later sustain? Future generations end up footing the bill. And when the party is over, the reforms are painful and always fall on everyone, affecting the most vulnerable even more.
What Each President Left in the Account
Gefaell’s chart clearly shows what the General Budget never explicitly explained. A look at past presidents shows that José María Aznar left the public debt per employed person at 22,000 €; subsequently, José Luis Rodríguez Zapatero ended his term having raised it to 44,000 €; under Mariano Rajoy’s administration, the figure continued to rise, reaching nearly 65,000 €; and, finally, under Pedro Sánchez, it currently stands at 78,000 €.
The data is very real: debt is not calculated as a percentage of GDP, but rather by dividing total public debt by the number of employed workers at the end of each year. Public debt per worker continues to rise, despite strong growth in the number of workers.
What would have happened if, when approving each budget, the Prime Minister had said out loud what he was doing? «Ladies and gentlemen of the Parliament: We are going to raise pensions this year. It’s a fair measure. But it will cost 800 euros per citizen, which we’ll add to the public debt.» «We’re going to expand unemployment coverage. Wonderful. But it will cost 1,200 euros per resident, which we’ll add to the debt your children will inherit.».
Would he have been just as widely applauded? Would citizens have voted the same way? Pensions have been rising for years at a rate higher than the CPI and higher than private-sector wages. Civil servants have experienced fewer pay freezes than private-sector workers. All of this comes at a cost. And that cost has almost always been charged to the intergenerational credit card.
What a 25-year-old inherits
Let's do the math. Spain has a public debt of approximately 1.72 trillion euros and a population of about 49.5 million. Per capita debt currently stands at around 34,700 euros per person. But if we look only at those who are employed—who ultimately sustain the system and generate the revenue to pay it off—the figure rises to 78,000 euros per worker.
A 65-year-old worker, two years away from retirement, would be responsible for about 6,000 € of that average 78,000 € per worker, but a 25-year-old who is just entering the workforce has 40 years of working life ahead of them and will end up paying about 150,000 €. Would young people really applaud the cultural voucher if they knew what was in store for them?
Germany, which has one of the most robust public systems in Europe, already considers its pension model unsustainable: it accounts for more than 40 % of the federal budget, is running a growing deficit, and expects a 35 % increase in the number of retirees in the coming years. As explained Juan Ramón Rallo, Faced with this situation, a group of experts appointed by members of the German parliament has just proposed linking the retirement age to life expectancy, adjusting pension payments to remain below wage levels, and increasing social security contributions. In short: work more years to receive less and pay more. That is what awaits those who fail to reform in time.
The Elephant in the Room of Social Justice
There is a lot of talk about intergenerational social justice, but true intergenerational social justice would mean telling a young person today what debt they are born with, how much the system their grandparents enjoy will cost them, and whether that system is sustainable without structural reforms.
One could argue—and rightly so—that the economy isn’t that simple. That no one knows whether Spain will discover gas fields, whether twenty companies the size of Inditex will emerge, or whether AI will work for us and we’ll still need to work. All of that is possible. But governing based on hopes without managing present risks is not economic policy: it’s Russian roulette financed by public debt.
What Caritas could emphasize most in its message
The Church and Caritas are right to call for more resources for the most vulnerable. But their own doctrine compels them to go further. It is not enough to ask the government to spend more, especially when that spending is financed by debt that the next generation will have to pay off.
The authentic Social Doctrine of the Church also calls on citizens to take responsibility: entrepreneurship, hard work, a culture of effort, and a spirit of service to the community. It is true that politicians should be responsible and demand the same of citizens, but if they do not, the Church should not be afraid to speak the truth.
A society that looks solely to the government for help—and a government that takes action without revealing the true cost of those measures—does not produce free and responsible citizens. It produces people who are dependent. And those who are dependent, as history shows, are the most vulnerable when the party is over and emergency reforms are implemented. One need only look at the state of many Latin American countries governed by progressive leaders concerned with helping the most needy.
True solidarity is not financed solely by debt. It is built by generations capable of supporting themselves, creating wealth, innovating, and contributing before receiving. That, too, is part of the Church’s social doctrine. And that, too, needs to be said loud and clear.
The Example of Leo XIV
On his recent trip to the Canary Islands, the Papa recalled some uncomfortable truths for both migrants and the Church workers and volunteers who serve them. To the former, the Pontiff reminded them of their duty to integrate: “Brothers and sisters who are migrants, it is up to you to open yourselves to the community that welcomes you, to learn its language, to respect its laws, and to become familiar with its customs.”.
Furthermore, he urged pastoral workers on several occasions not to forget evangelization in their work of welcoming others, noting that passing on the faith is part of true charity and constitutes the greatest good that can be offered to them.
This reminder highlights the need for ecclesial institutions and the episcopate to step forward with greater boldness and prophetic courage. Beyond its commendable emergency relief efforts, the Church is called to proclaim, without hesitation, the richness of its social doctrine, shedding light on the structural causes of vulnerability.
True charity not only provides aid in times of crisis, but also courageously promotes long-term solutions that restore people’s dignity and independence, avoiding a cycle of chronic dependency and helping them become true agents of their own development and integration.
The Communication Style of Leo XIV: Communion, Presence, and Listening
Pope Leo XIV's communication style focuses on "discovering God within ourselves and in others," which reflects the Pope's deep Augustinian charism, according to various experts in Catholic communication.
OSV / Omnes-June 28, 2026-Reading time: 4minutes
– Gina Christian, Atlantic City, NJ (OSV News)
A few days ago, a roundtable discussion was held on the topic “Communicating Pope Leo XIV’s Vision: Truth, Technology, and Evangelization,» as part of the 2026 Catholic Media Conference, held June 16–19 in Atlantic City, New Jersey (United States).
The conference on June 18 was organized by the Catholic Media Association, based in Chicago, which promotes the development and networking of Catholic media professionals throughout North America and abroad.
Among the panelists were Paolo Ruffini, who served as prefect of the Vatican’s Dicastery for Communication until November; Carol Glatz, editor-in-chief of Catholic News Service in Rome; and Augustinian Father Arthur Purcaro, associate vice president for mission and ministry at Villanova University and a longtime friend of the Pope.
The debate was moderated by Kerry Weber, executive editor of America Media and president of the Catholic Media Association.
Sharing and Receiving
Glatz stated that, for Pope Leo XIV, “communication is about communion, about ‘being with,’” which is “an ontological necessity for a more complete understanding of the truth.”.
That truth is not accessible «without others,» but rather requires “a shared dialogue,” he added.
From Pope Leo’s perspective, Glatz said, “It’s also about what we’re creating. Who are we becoming through our words and our tools? Who are we helping others become through what we share and what we receive?”.
Memories of young Prevost eating with his mother and siblings
Father Purcaro recounted that Pope Leo—formerly Robert Prevost—had shared memories with him of when he was sitting at the table with his two brothers, while his mother warned them, “If you want to eat, you have to get along.”.
He described the Pope's vision of communication, based on the idea of «conversation» and the importance of "seeking together" to understand the truth.
Building a community is “a test, a process,” as well as “a moving picture,” said Father Purcaro.
“It’s a shared search for the truth, around the family table,” he said.
Pope Leo XIV speaks during a meeting with organizations that work with migrants at the port of Arguineguín, during his visit to the island of Gran Canaria, Spain, on June 11, 2026, as part of his apostolic trip to Spain from June 6 to 12. (Photo: OSV News/Borja Suárez, Reuters).
“Communion is in our DNA”
Weber reinforced that image, saying that «unity leads to sustenance.”.
Father Purcaro added that this perspective is “difficult for us to understand in our highly polarized culture.”.
But “communion is in our DNA,” he emphasized.
Pope Leo XIV believes that communication is a means of “discovering God in ourselves and in others,” he said.
Ruffini emphasized that “what we see in Pope Leo and in the way he communicates with the world is something that comes from the innermost part of who he was before becoming Pope… something spiritual, something true.”.
“He’s not acting,” Ruffini said.
He also pointed out that, while many in society—including leaders—choose to “hide behind a mask” out of fear when communicating, Pope Leo “is not communicating himself, but something transcendent”—that is, Jesus.
“We can learn from this,” said Ruffini.
Pope Leo XIV leads the Angelus prayer from a window of the Apostolic Palace in the Vatican on May 3, 2026. (Photo by OSV News/Mario Tomassetti, Vatican Media/Distributed via Reuters).
Open and Authentic Communication
Kerry Weber described the Pope's communication style as “very open and authentic.”.
After stating that he had known Bob (Pope Leo) for more than 40 years, Father Purcaro explained that Pope Leo’s serene and composed demeanor, as well as his habit of listening attentively to others, were shaped during his Augustinian ministry around the world, especially in Peru.
Father Purcaro said that those years of “building community” and enjoying the “privilege of being able to help people recognize what is good” came amid numerous challenges.
The Conflict with Shining Path
Among them was the conflict in Peru between 1980 and 1992 with the Maoist guerrilla group Shining Path, which left some 70,000 dead. The Augustinians “refused to abandon” those they served in Peru, said Father Purcaro, who, like the future pope, spent several years on mission in South America.
‘This is the right time for Pope Leo’
Ruffini, who will be succeeded in November by Montse Alvarado, president and chief operating officer of EWTN News, also highlighted Pope Leo’s concern for the common good, which has been threatened in an increasingly fragmented world.
Pope Leo, who “learned and continues to live as an Augustinian,” now “shares, as Pope,” the understanding that “everything is a gift, given to all” and meant to be shared, said Father Purcaro.
His fellow panelists agreed.
“This is the right moment for Pope Leo,” said Ruffini.
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Gina Christian is a multimedia reporter for OSV News. Follow her on X @GinaJesseReina.
This information was originally published in English, and you can view it here
Everything that represents a “limitation”—illness, old age, vulnerability—can be seen as an opportunity for human beings to grow.
June 27, 2026-Reading time: 3minutes
When referring to certain interpretations of transhumanism and posthumanism, which propose overcoming the limits of our human condition through technology, the encyclical letter The current Pope states that we are faced with utopian (or even dystopian) ideologies, characterized by the glorification of the strong, with a dangerous eugenic tendency that runs counter to human dignity.
«It is one thing to integrate technologies into a human and relational vision; it is quite another to be guided by a vision that disregards limits and promises a purely technical “salvation”» (MH, 117).
Catholic doctrine teaches that limitations are inherent to our nature as creatures; added to these are the wound of original sin, which has separated us from God’s original plan, and the personal sins that subsequently accumulate within perverse social structures. Therefore, there will always be suffering of one kind or another, which we must, of course, combat with wisdom and concerted effort, but which we are not capable of completely overcoming.
In the context of the history of salvation, the Lord invites us to view these negative aspects as challenges and calls to recognize our limitations with humility and realism: in this way, we can learn from our mistakes and failings, overcome vain and harmful self-sufficiency, and grow in understanding, kindness, and wisdom.
«Everything that represents a “limitation”—disability, illness, old age, suffering, vulnerability—tends to be viewed primarily as a flaw that must be corrected, rather than as a space in which human beings mature and open themselves to relationships. Instead, we must remember that human beings do not flourish notwithstanding of the limit, but often through the limit. “A vision of reality in the light of faith helps us recognize what we call the ”contingency» of the things of this world. While, on the one hand, it is necessary to try to eliminate the suffering that marks human life, on the other hand, it is wise to acknowledge our inherent finitude” (MH, 118).
Mistakes and injustices—which so often painfully tear at the fabric of human existence—are, at their core, a call for us to reach out with solidarity and mercy to those who suffer, to lighten their burden to the best of our ability; likewise, life’s hardships contain an invitation to acknowledge the Lord’s sovereignty and to trust in his providential love, which often surpasses our limited understanding.
«It is precisely in our finitude that compassion, sincere concern for the needs of others, generosity that surprises even in the midst of darkness and failure, spiritual experience, and the worship of God find their place» (MH, 119).
The Promethean dream of eliminating all forms of suffering in this temporary life—even at the cost of discarding the weak and turning human beings into impersonal, programmed machines—must give way to the courage to use our imperfections and shortcomings to make us more human, precisely through love for our neighbor and faith in the good God, who transforms apparent defeats into fruits of life, for those who trust and love always win.
«Finitude, when embraced in truth, does not impoverish human beings, but rather opens them to the recognition of the face of God and of the other. Moreover, precisely because they experience their limitations—vulnerability, pain, failure—they can recognize their own dignity and that of others as inviolable. And in the very experience of these limits, they remain capable of sensing a brotherhood greater than themselves and of recognizing injustice as a scandal» (MH, 122).
In short, the Holy Father encourages us to see in the challenges posed by our fallible and frail nature an opportunity to better understand the truth and to love the good of others more deeply, so that we may unleash the potential hidden within the paradoxical human condition:
«Humanity—magnificent and wounded—must not be replaced or surpassed; it can embrace technological progress to alleviate suffering and open up new possibilities, provided it does not renounce what makes it who it is—that is, the capacity for relationship and love» (MH, 126).
The Pope with Pulitzer Prize Winners: Writing Is “An Act of Humanity”
Pulitzer Prize-winning writers, a Nobel Prize laureate, novelists, and authors from various countries have gathered at the Vatican with Leo XIV. Writing is “an act of humanity,” said the Pope, who urged people to read books as an antidote to “closed-mindedness” and as protection against fundamentalism and “ideological shortcuts.”.
OSV / Omnes-June 27, 2026-Reading time: 3minutes
– Courtney Mares, Vatican City, OSV News
“Writing, as you know, is an act of truth, of revelation, for it reveals who we are, what we believe in, and what we hope for—the world to which we aspire and the future of which we dream,” said Pope Leo XIV to Pulitzer Prize-winning writers, novelists, and authors from various countries during an audience held on June 24 at the Vatican.
In his address, the Holy Father added that “in this search for truth, we realize that truth is subtle, and it is revealed to us in our inner dialogue with God and in our open and respectful dialogue with our fellow human beings.”.
Among those in attendance was the Nobel laureate Jon Fosse, a Catholic convert and one of Norway’s most award-winning writers, along with Pulitzer Prize winners Elizabeth Strout and Marilynne Robinson. Jonathan Safran Foer, author of “Everything Is Illuminated,” and Irish author Colum McCann, who wrote “Let the Great World Spin,” winner of the U.S. National Book Award for Fiction, were also among those who met with the Pope.
León XIV: When we delve deeper into our humanity, we are not far from God
In his remarks to the authors, Pope Leo quoted C.S. Lewis’s observation that reading a literary text puts us in a position to “see through the eyes of others,” broadening our perspectives and fostering empathy.
“When we delve into the very depths of our humanity, we are not far from God; for there, in the midst of very human stories, God reveals himself,” said the Pope. .
Strout, whose novel *Olive Kitteridge* won the Pulitzer Prize for Fiction in 2009, described her meeting with the Pope as ‘absolutely charming.’.
She said she felt a deep connection to Pope Leo XIV’s description of writing as “an act of humanity,” calling it “absolutely true.”.
“Only through writing can we get inside another person’s mind,” Strout told OSV News. “That’s the only way to know what it feels like to be someone else. And in that way, we can feel much less alone.”.
Strout, on AI: It is essential that the written word come from a human mind
On the subject of artificial intelligence and the future of the written word, Strout emphasized: «I believe it is essential that the written word come from a human mind, because then it can also have a human soul.».
Lila Azam Zanganeh, a Paris-born writer of Iranian descent and global ambassador for ‘Libraries Without Borders,’ described Pope Leo as “a person full of grace and beauty” who made every writer feel his presence “in a profound and meaningful way.”.
“He’s an incredible listener,” she said.
Zanganeh added that he was particularly impressed by Pope Leo XIV's emphasis on the connection between Scripture and revelation.
“Words create reality,” he said. “Words connect with the spirit and, in their own way, move worlds.”.
“Parables, stories, and fables always tell us who we are and what we’re made of,” he added.
Creating Spaces of Freedom
The event was held to commemorate the centennial of the Holy See’s modern publishing house, Libreria Editrice Vaticana, established in 1926 as an independent entity separate from the Vatican Printing Office, which was founded by Pope Sixtus V in 1587.
Pope Leo XIV urged writers to “create spaces of freedom and authenticity within which divine grace can make the promise of comfort and peace resound.”.
“We need your imagination, your narrative creativity, and your lively thinking,” said the Pope. .
The Pope's Arguments in Defense of Printed Books
The audience with the authors was not the first time Pope Leo XIV had spoken out in defense of the written and printed word. A few weeks before publishing “Magnifica Humanitas,” the Pope urged people to read books as “an antidote to closed-mindedness.”.
“When we hold a book in our hands, ideally we encounter its author. But at the same time, we encounter those who have read it before us, or those who are reading it now or will read it in the future,” said Pope Leo.
“In the digital age, the physical nature of the book reminds us of the importance of thought, reflection, and study,” the Pope added. “Reading nourishes the mind; it helps cultivate a conscious and well-formed critical sense, protecting us from fundamentalism and ideological shortcuts.”.
———– Courtney Mares is Vatican editor for OSV News. Follow her on X @catholicourtney.
This information was originally published on OSV in English, and you can view it here. ———–
Love hurts because original sin severed our relationship with God, transforming mutual self-giving into mistrust and a desire to possess the other. However, pain is not inherent to love itself, but rather to living it apart from its divine source; as the heart is healed in God, love regains its original purpose as a gift and a place of rest.
In the previous article, we saw something profoundly beautiful: men and women are not called to compete, but to come together. Difference is not a war, but an opportunity for communion that arises from experiencing complementarity. But the questions remain: If we are made to love, why does love hurt?
These days, it’s very common to hear how an experience that seemed like love ultimately leaves you feeling empty, or how, after a glance that wasn’t entirely innocent, something hard to describe emerges: guilt. Unease. Shame. As if something inside were saying: “This is good, but it’s not what it should be.”.
A Wound at the Source
Genesis does not shy away from this experience. It explains it. It takes us back to the moment when everything falls apart: original sin. Because every sin breaks a relationship. And here, the most important one is broken: the relationship with God.
The problem begins when a different voice appears: the serpent plants a seed of doubt in the man's heart: “No, you will not die; it is just that God knows that on the day you eat from it, your eyes will be opened, and you will be like God in knowing good and evil.” (Gen 3:4–5). Therein lies the temptation. It is not merely a matter of disobeying a rule. It is beginning to view God with suspicion. Then, something decisive happens: man ceases to see everything as coming from God and wants to take possession of it. He no longer wants to live as a creature; he wants to “be like God.”.
In that seemingly small gesture, a profound rupture occurs. Man separates himself from the source that sustained his life. For his relationship with God was what held his entire being together. When that relationship is severed, man is left, so to speak, alone to face the weight of his own life. This is evident in the story: “I heard you making noise in the garden, and I was afraid because I was naked, so I hid.” (Gen. 3:10)
The same God who was once a loving presence is now perceived as a threat. Everything changes. Because once we no longer trust God, everything begins to feel uncertain. We no longer fully trust even ourselves, because we no longer know who we really are. Nor do we fully trust others, because fear becomes part of our relationships.
The Birth of Shame
That's when the shame sets in. “Their eyes were opened… and they realized they were naked” (Gen 3:7). The body did not change. What changed was the way of looking at it. Before, nakedness was a guarantee of a pure gaze between them. As St. John Paul II explained, man and woman lived in a state of original nakedness: the body revealed the person as a gift to the other in love. But when the relationship with God was broken, that gaze was lost.
Now, the other person is no longer perceived merely as someone to love, but also as someone from whom to protect oneself. That is why the need to shield oneself arises. In this sense, shame is not the problem. It is a sign. It reminds us that a person is worth more than an object. But it also reveals the wound: we want to love, but the rupture leads us to want to possess. We want to give ourselves fully, but we are afraid.
When love hurts… what’s going on?
So we return to the original question. Does love hurt? The truth is, no. Love, in and of itself, is always good.
What hurts is trying to live apart from God. As mentioned earlier, original sin was not merely a matter of disobeying a rule. It was severing love from its source.
To live love well means recognizing that it has a purpose. We don't invent it—we receive it. And when we live without that reference point, even with good intentions, our hearts lose their way.
When God Enters into Love
But here is where hope lies. The human heart is wounded, but it is not doomed. When we let God into our lives, something begins to change. And here is a very revealing truth: it is the Holy Spirit who truly unites people. It is He who makes it possible for love to be not just an emotion, but a bond. That is why tradition calls Him vinculum caritatis: the bond of love. When two people love one another according to God’s plan, when they seek the good of the other, God Himself enters into that relationship and sustains it.
Then love ceases to rely solely on its own strength, on those ever-changing emotions, and begins to lean on Someone greater. On that firm rock that the human heart seeks—often without realizing it—so that its loves will not crumble.
Learning to Love Again
Shame is not the end. It is the beginning. Because right there—where the wound appears—the story of redemption begins.
Christ does not come to eliminate the body that is now in a state of decline. He comes to heal the heart. As St. John Paul II taught, this is a true redemption of the heart—a transformation of it.
But for that to happen, it’s important that all of this lead us to concrete conclusions. If you’re in a relationship: Have you talked to God about it? Does the way you express your love allow God to dwell there? Do you help each other love better? And something similar happens in friendships: Do your friends bring you closer to God, and do you bring them closer to Him? Do they help you grow? All of this will help God dwell in our relationships.
Reflecting on these truths will also help us see the experience of shame not only as a reminder that something was broken, but also that something remains valuable—that true love is still possible. As St. John Paul II taught: authentic love never consists in using the other person, but in giving oneself to them.
Therefore, true love does not arise from mistrust or fear. It arises—as John Paul II insists—from the gift of God. And when God is able to dwell within a relationship, love gradually ceases to be a burden or a source of pain… and begins to resemble what it was created to be: a place where the human heart can rest and find happiness.
On the occasion of the opening of the Extraordinary City Council Meeting, to be held on June 26 and 27, the Leo XIV He presided over the working meetings and a Mass at the College of Cardinals.
Through its speech During the opening prayer and the homily, the Pontiff urged cardinals from around the world to build a synodal Church, address international conflicts through justice, and strengthen the proclamation of the Gospel.
Ecclesial Discernment
In his welcoming remarks, the Holy Father thanked the cardinals for their presence and reiterated the desire he expressed at the Consistory last January to «work together in the service of the Church» through «a dialogue that will help me in serving the mission of the entire Church.».
León XIV emphasized that communion is not a final outcome, but rather a «daily conversion» that is built «not so much through words and documents, but through concrete actions and attitudes that must be evident in our daily lives, including in the workplace.».
He also recalled that pastors are not «guardians of particular interests,» but rather «disciples and witnesses of the Kingdom of God, called to be, in Christ, the leaven of universal brotherhood.».
Thematic Sessions
To guide the proceedings, the Pope has proposed four interconnected thematic sessions:
Reflections on Today's World: An Invitation to Contemplate Reality Through the Eyes of Faith. Recalling his homily in the Plaza de Cibeles Speaking in Madrid on June 7, he recalled that «Jesus walks through the streets, crosses the squares, visits our neighborhoods, and dwells in the places of our daily lives—as the God who is close to us and walks with his people, as the Lord of history.».
The Culture of Power and the Civilization of Love: a space for discernment regarding realities marked by war, violence, and polarization. To this end, the Pontiff has proposed his encyclical “Magnifica humanitas”, expressing his interest in hearing how these passages are brought to life in the various local churches.
Building the Common Good: a session dedicated to exploring the Church’s contribution in the face of the temptations of fragmentation. Drawing on paragraph 86 of the aforementioned encyclical, the Holy Father has emphasized the importance of a synodal approach characterized by «transparency, evaluation, and shared responsibility» in decision-making.
Implementation of the Synod: a section to coordinate preliminary reflections. The Pope has clarified that «synodality is not primarily a set of procedures,» but rather «an attitude, an openness, a willingness to understand.» Furthermore, he has refuted the notion that this approach implies a diminishment of authority, clarifying that it helps us understand authority as a service aimed at «preserving communion, fostering the participation of all, and guiding our shared journey.».
Finally, Leo XIV has asked the cardinals for their «strong, explicit, and public» support, calling on them to show «freedom,» «frankness,» and «loyalty,» since «sincere counsel is always an act of communion.».
He also encouraged those present to work with conviction within the established groups, acknowledging that, although this is not the usual format for a consistory, it is part of the shared learning process of synodality.
The True Vine
During the Eucharistic celebration held at the tomb of St. Peter, as the Solemnity of Saints Peter and Paul approaches, the Pope outlined his homily centered on the Gospel image of the true vine. Drawing on the Holy Scriptures, the Pontiff has offered three fundamental guidelines to direct the deliberations of the College of Cardinals:
True Freedom: Leo XIV explained that a relationship with Jesus Christ frees us from sin and fear, inspiring the bishops as successors of the apostles. He emphasized that «the living Church is the Church that believes» through the gift of the Holy Spirit, and he urged everyone to bear witness to this faith with enthusiasm among all nations.
The Key to Peace: In the face of the grave wounds caused by international tensions and conflicts, the Holy Father has condemned the use of force: «War is never worthy of man, and it will never be blessed by God,» noting that intelligence and will must prevail over high-tech weapons. He has defined peace as a duty of justice stemming from a single human family.
The timeless truths today: The Pope has noted that rapid cultural changes require us to express «the timeless truths in a language that allows us to perceive their enduring newness,» citing Pope Francis’s apostolic exhortation *Evangelii gaudium*. Along these lines, he explained that both synodality and collegiality are expressions of Christian fraternity.
The Pontiff concluded his remarks by reiterating that the assistance requested from the cardinals stems from an attitude of service and supplication, and he entrusted the proceedings to the intercession of Saints Peter and Paul.
A few days after Pope Leo XIV received in Rome all the national directors of the Pontifical Mission Societies gathered for their General Assembly, José María Calderón, national director of the Pontifical Mission Societies in Spain, presented the 2025 Annual Report, highlighting the following statistic: Spain is the second-largest contributor to the institution worldwide, trailing only the United States. The Pontifical Mission Societies (PMS) operates in four areas: awareness-raising, training, support for missionaries, and financial assistance, and has nearly 9,800 Spanish missionaries on its roster, of whom 5,335 are currently active.
One of them is Father Alejandro Canales, a Comboni missionary who has been in Chad for 48 years: “Wherever there is need, I will be there,” was his motto when he began his missionary work. He arrived in the African country in 1978, at the age of 30, and found a situation marked by insecurity, a fledgling Church, and tiny communities. His first priority was to train catechists: “There can be no Christian community without someone to sustain it.” Over time, the work flourished: the four dioceses that existed then have grown to eight today, with 150 major seminarians and a local clergy that is becoming increasingly established.
During this past Easter alone, the diocese where Canales works baptized 3,500 adults and young people. We need priestly vocations to accompany those who are baptized, and a rigorous catechumenate—lasting four years—to prepare them. “The proclamation of the Gospel brings about social transformation,” he affirmed.
The presentation also took place during a commemorative year: in 1926, Pope Pius XI established World Mission Sunday. The acronym “Domund” was coined by the first national director of the Pontifical Mission Societies (OMS) in Spain, the priest from Vitoria, Ángel Sagarminaga, whose centennial is also being celebrated this year.
In addition to other statistical data, regarding training, Calderón highlighted the 78th Missionology Week held in Burgos and a Zoom course on missionology that brought together 140 students from around the world, including a Spanish nun in Papua New Guinea who would get up at three in the morning to attend classes.
The authorInmaculada Sancho
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A video of St. Josemaría that is very relevant to our situation
Today, June 26, is the feast day of St. Josemaría, and there's a video that can help many people live their lives with less stress and in a better mood.
There is one thing everyone agrees on: we are living in an era of deep social and ideological polarization. This rift in our society has once again come to the forefront following the recent trip by León XIV to Spain, where he issued a serious warning about the risks of social tension and the urgent need to build bridges in an increasingly fragmented society.
A student shares his faith experience after a study trip to New York, a city that surprises where you least expect it.
June 26, 2026-Reading time: 3minutes
A few weeks ago I traveled to New York for the first time. The dynamism of New York captivated me. An Egyptian hot dogs he would tell me:
-You feel part of New York because we all come from everywhere.
Probably because it is such a busy city, I was thrilled to find St. Patrick's Cathedral unexpectedly among so many skyscrapers. It reminded me of the welcoming encounter produced by the cathedral in Granada. St. Patrick's is opposite Rockefeller Center and its famous Atlas holding the world: while he struggles to carry the whole world on his shoulders, behind the high altar of St. Patrick's you find, discreetly, a Baby Jesus holding the whole world in his hands.
In the mornings we had finance classes and, after lunch, we visited several major banks. Although the «transactional» culture of Manhattan is very widespread, I enjoyed meeting professionals who are aware that work is not everything. During those days I had the good fortune to visit St. Patrick's Child several times. The image gave me food for thought:
«What does it profit a man to gain the whole world if he loses his soul?» Can one really be happy in a city like this?
As I was leaving Norman Foster's impressive skyscraper at 270 Park Avenue, home of J.P. Morgan, one evening, I remembered that I wanted to go to Mass. It was almost 6:30 p.m. Accustomed to Spanish schedules, I leisurely looked for nearby churches. The last ones had started at 17:30. After a thorough analysis of the Mass Schedule application -very good, by the way-, I found one at 19:00, twenty minutes away by subway. Without thinking, I went to the subway and made sure of the correct direction of the train.
As I arrived at my stop and stepped out onto the street, a group of locals looked at me with surprise. At that moment I realized that I was not in millionaire Manhattan, but in Harlem: the historic epicenter of African-American culture. One of the group said to me something like:
-Nice jacket, young man.
He was referring to the jacket he was wearing, which was so out of place in that neighborhood. I pretended to be crazy and went towards the church, which was already ringing the quarters in the distance. On the street I felt observed and less in agreement with the Egyptian's theory that anyone there feels part of the city.
As I entered the church, I was a little tense. I sat in the back and listened to singing in Spanish. The blessing with the Blessed Sacrament was taking place. I did not understand anything. When it was over, several ladies were looking at me from the front and I approached one of them who was organizing the whole thing. She was frowning until I got up the courage to tell her:
-Good afternoon! There is mass now, isn't there?
At that moment, he smiled at me and said in a resounding, energetic voice:
-Praise the Lamb! He brought you to this, our St. Joseph's community in Harlem, and now you are one of us. -I didn't know what answer to give. Well, you'll help at Mass, okay? It's been a long time since we've had an altar boy this young.
Clearly I could not say no after such a welcome. The mass was in Spanish and very beautiful. The women, almost all Latinas, sang in unison and it was exciting to hear them. It was Thursday and the homily was impressive. I wish Martin Luther King had that kind of oratory. The women responded with amens and I dared to whisper «so be it» only at the end. The priest ended the Eucharist by exclaiming:
-San José!
While the rest answered:
-Pray for us and increase our faith!
They carried, like the Child of St. Patrick, the world in their humble hands. They, for free, made me feel at home. They convinced me that yes, you can be happy in New York.
The authorJosé María Maldonado Casado
4th year student of Law and Economics.
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The St. Josemaría Historical Institute was established shortly after St. Josemaría’s canonization in 2002, and work began immediately on adapting and organizing the documents from the General Archives of the Prelature of Opus Dei so that they could form the Institute’s archives. Finally, the journal “Studia et Documenta” was founded as a forum for presenting and publishing the research papers that were being written.
Studia et Documenta
The Institute designed and published a publication plan for the critical editions of St. Josemaría’s works and also outlined the criteria that the various authors would follow in carrying out this work. Almost 25 years have passed since then, and a rich array of monographs, complete works, nearly 25 volumes of the Research Journal, and more is now beginning to emerge.
In 2028, the journal *Studia et Documenta* will examine the development of the Work during its founding phase; in 2029, it will explore the history of the first corporate works; and in 2030, it will feature several regional histories.
Recent Publications
Just recently, Almuzara published a monograph on the historiography of Opus Dei, in which four professors from various universities have examined everything that has been published about St. Josemaría and the Prelature of Opus Dei and offer an interesting assessment.
In addition, studies continue to be published on prominent figures in Opus Dei, such as Hermann Steinkamp, the early days of Opus Dei in the Netherlands, and monographs on its beginnings in other countries.
With regard to the causes for canonization, monographs have recently been published by Pedro Ballester, whose cause for beatification was opened this year in England; two books have also been published about the Alvira couple; another is in the works about the marriage of the Venerable Ernesto Cofiño and his wife Clemencia Somoyoa, from Guatemala, etc.
Upcoming Publications
In two years, a scholarly biography of St. Josemaría will be published, which will provide a historically accurate account of his life and his contribution to spirituality and the advancement of evangelization in civil society.
As is well known, part of the Vatican Archives relating to the pontificate of Pius XII have already been opened; therefore, research papers may be submitted on the activities of the faithful of Opus Dei, the development of the legal framework, the relations of the General Council of Opus Dei with various regions of the Work, and to study the periodic reports that Opus Dei submitted to the Holy See, etc.
Professor Julio Montero, already known for his extensive career as a historian of communication at the Complutense University and author of a monograph on the early work of Opus Dei with women in mid-20th-century Spain, will publish in the coming months a study on the origins of the Tajamar Institute in Vallecas, Madrid, and, later, a historical essay on Opus Dei.
Venezuela's crisis is galvanizing international support, including from China
The violent earthquakes measuring 7.2 and 7.5 on the Richter scale in Venezuela, which have left at least 188 dead and more than 1,500 missing as of press time, have prompted expressions of condolences and international solidarity, from the United States to China. The Church is mobilizing, and Leo XIV is sending humanitarian aid.
Venezuela is in shock. La Guaira, which has been declared a “disaster area,” was the region hardest hit by the 7.5-magnitude earthquake that struck Venezuela on the afternoon of June 24.
This was stated by Acting President Delcy Rodríguez when she declared a national state of emergency following the two violent earthquakes, measuring 7.2 and 7.5 on the Richter scale, that struck the northwest of the country. The president has requested that doctors, nurses, and healthcare personnel be deployed to hospitals and health centers to treat the injured.
The U.S. Geological Survey reported that the largest earthquake, measuring 7.5, occurred at a depth of approximately 10 kilometers. Dozens of buildings have collapsed, and numerous search operations are underway to find survivors under the rubble, with requests for heavy machinery from the private sector to help locate trapped citizens.
There has also been extensive damage in the capital, Caracas, where firefighters and police are working in the affected areas.
More emergency crews are working at the site where a building collapsed in Caracas, Venezuela, on June 24, 2026, following the 7.2- and 7.5-magnitude earthquakes that struck the country (Photo: OSV News/Gaby Oraa, Reuters).
Ecollapsed buildings, power outages, damage to infrastructure…
The first images from yesterday, just before dusk in Venezuela, showed collapsed buildings, power outages, and disruptions to basic services and key infrastructure, including the Simón Bolívar International Airport in Maiquetía. The tremors were also felt in other countries in the region, such as Colombia and Brazil.
Acting President Delcy Rodríguez provided a second preliminary assessment on Thursday, June 25, confirming at least 164 deaths and more than 970 people missing; by the end of the day, those figures had risen to at least 188 deaths and more than 1,500 people missing.
During a telephone interview with the state-run channel Venezolana de Televisión (VTV), Rodríguez underlined that it is a priority to focus search and rescue efforts on that region of the central coast, and reported that at least 30 replies in the last few hours.
Meanwhile, the acting president reported that 10 buildings collapsed in the city of Caracas. To address the emergency in both locations, authorities ordered the immediate deployment and transfer of rescue workers and specialized personnel from other regions of the country.
Support from the United States and countries in the region
According to Venezuelan media and international news agencies, the first country to announce concrete aid measures was the United States. The State Department reported that it was in contact with Venezuelan authorities and had activated a disaster response team to coordinate the deployment of search-and-rescue teams, medical supplies, and humanitarian aid.
In Europe, the European Union activated the European Civil Protection Mechanism following a formal request from Caracas. Within that framework, Spain, Italy, and the Czech Republic expressed their willingness to participate in relief and rescue efforts.
There have also been expressions of support in Latin America, for example, from Ecuador, Chile, and El Salvador. According to various reports, other countries in the region, including Mexico, Peru, and Bolivia, have also issued statements of solidarity and cooperation.
China's willingness to help, Russia's condolences
Outside the Americas, China expressed its condolences to the Venezuelan people and stated that it is willing to provide “all the assistance it can,” in accordance with the needs identified by the authorities in Caracas, the BBC reported. The Chinese executive He also noted that he is in contact with his country's diplomatic mission in the country to monitor how the situation develops.
Some reports indicate that Venezuelan authorities are awaiting the arrival of rescue workers and support personnel from the United States, Mexico, El Salvador, Qatar, and the Dominican Republic. This suggests that these countries have moved beyond statements of solidarity to preparing concrete operational assistance.
For his part, Russian President Vladimir Putin sent a message to Venezuelan Interim President Delcy Rodríguez, expressing his condolences for the victims and his solidarity with the Venezuelan people in the wake of the earthquakes. However, it does not appear that any announcement of material aid has been made.
The Church is taking action
As expected, one of the first messages posted on social media was from Venezuelan Cardinal Baltazar Porras, who very quickly sent a “Message of Comfort and Hope.” “I lift up my prayers to the Most High for the protection of all families, especially those in the areas where the earthquake was felt most strongly or where property damage has been reported,” the cardinal said, among other things, on Instagram.
Immediately upon his return from a visit to the hardest-hit area, the Archbishop of Caracas, Monsignor Raúl Biord Castillo, reported that “many” parishes “have suffered serious structural damage,” in addition to the cathedral and about twelve churches that have been damaged, according to Vatican News.
“Many parishes have taken people in so they could spend the night on their premises. We have already set up a solidarity network through the parish Caritas organizations,» explained the Salesian prelate.
People receive medical care at a field hospital in La Guaira, Venezuela, on June 24, 2026, following the 7.2- and 7.5-magnitude earthquakes that struck the country. (Photo: OSV News/Maxwell Briceno, Reuters).
The archbishop of Caracas also emphasized that the death toll could have been much higher, but that “thank God it was a holiday. If it had been a weekday, with schools, offices, and stores open, the number of victims would have been much higher.”.
Help from Pope Leo XIV
On the eve of the Consistory, the news was announced in the early afternoon of June 25. Leo XIV, through the Office of the Papal Almoner, has sent Initial aid to Venezuela, which has been hit by strong earthquakes. The amount allocated by the Pope currently stands at 100,000 euros, as agreed following discussions with the nuncio to Venezuela, Monsignor Alberto Ortega Martín, titular archbishop of Midila, and with the archbishop of Caracas, Monsignor Raúl Biord Castillo.
One of the areas devastated by the earthquakes in Venezuela (@Spanish Episcopal Conference).
La Guaira: No Electricity—Everyone Is Affected
In the Diocese of La Guaira, Bishop Pablo Modesto González Pérez has stated: “We are without electricity, and we have all been affected. Many walls have collapsed at the seminary.” Monsignor Pérez added that several churches have sustained significant damage.
This morning, Misiones Salesianas reported “devastation and a figure—still very preliminary and provisional—of the injured, deceased, and missing.” The Salesians of Venezuela, who, according to initial reports, have suffered only property damage at many of their locations, remain alongside the local population during this serious humanitarian emergency.
“We are doing what we have always done in times of crisis: opening our doors, standing by those who have lost everything, and bringing hope where fear has taken hold,” said Marco Mencaglia, project director at Aid to the Church in Need (ACN) International.
Spanish Bishops Stand in Solidarity with Venezuela's Suffering. Aid from Caritas
On behalf of the Spanish bishops, the president of the Spanish Episcopal Conference, Bishop Luis Argüello sent his condolences yesterday to Bishop Jesús González de Zarate, president of the Venezuelan Episcopal Conference.
“We join you in spirit in your prayers for the eternal rest of the deceased, and we implore divine comfort for their families and a speedy recovery,” he emphasized in the letter sent to his Venezuelan counterpart.
Damage caused by earthquakes at the San Pedro Apóstol Diocesan Seminary in La Guaira. (ACN).
At the same time, Spanish Caritas Caritas has allocated 300,000 euros to assist the victims of the earthquakes in Venezuela, according to a statement released around 7:00 p.m. yesterday.
Given the scale of the disaster caused by the two earthquakes, the statement says, Caritas Spain has launched an emergency campaign to respond to Caritas Venezuela’s request for support.
It so happens that Cáritas Española has just completed training for 40 leaders as part of the Natural Disaster Prevention and Mitigation Project in La Guaira.
For more information about the Caritas relief campaign, please visit here the bank accounts set up for the emergency caused by the earthquakes.
Father Ángel Ortega transformed the cold hallways of Peru's high-level public institutions into spaces of prayer, comfort, and hope.
P. Manuel Tamayo-June 25, 2026-Reading time: 4minutes
In Peru, popular piety is widespread throughout the country. There are hundreds of devotions, each with its own festivals and processions. One could say that every town has its own patron saint, and the feast day is celebrated in grand style. When we look at the Church in Peru today, we see numerous dioceses, prelatures, and apostolic vicariates spread throughout the country. In every place, popular piety is quite strong. Pope Francis once said that Peru was a “land of saints.” In every city and every town, there is some form of devotion, and the feast day is celebrated in grand style.
In Lima, the procession of the Señor de los Milagros draws millions of people in October; in Puno, the festival of the Virgin of Candelaria; in Cuzco, the Corpus Christi procession; in Arequipa, the Virgin of Chapi; in Ayacucho, Holy Week; in Piura, the Lord of the Captive; in Chiclayo, the Divino Niño de Eten; in Ica, the Señor de Luren; and so on—in many other provinces throughout the country, there is a patron saint or a deeply rooted devotion.
In addition, in the various ecclesiastical districts, catechism is taught, the faithful are prepared to receive the sacraments, and they are helped to become good Christians.
Separation of Church and State and Mutual Cooperation
In contrast, state authorities seek to emphasize the secular nature of their institutions, which, logically, do not correspond to a theocratic government. They have not gone so far as to ban crucifixes or remove any Christian symbols from state agencies. In these institutions, we can find images or paintings of the Virgin Mary or a Peruvian saint. Now, photographs of Pope Leo XIV have also become more common, simply because he is Peruvian.
Legally speaking, there is a clear and healthy separation between the Church and the State, but there is also an agreement under which the Peruvian State recognizes and values the Catholic Church. Article 1 of the agreement reads as follows: “The Catholic Church in Peru enjoys full independence and autonomy. Furthermore, in recognition of the important role it has played in the historical, cultural, and moral development of the country, the Church receives from the State the necessary support to better carry out its service to the national community.”.
Relations with all branches of government have always been very good and cordial. Whenever there is an important celebration, the authorities never fail to offer their support. Everything is very well organized; celebrations and processions can take place, along with the corresponding Masses, which are included in the calendars. Religious life is evident throughout the country.
A concern and ecclesiastical permission
Father Ángel Ortega, now in his later years and with a wealth of experience, was part of the first class of priests ordained in Yauyos and moved to the Diocese of Lima a few years ago.
In his new assignment, he noticed that government agencies did not have a chaplain. Concerned about this, he approached the bishop of Lima to ask for permission to minister to the judges of the judiciary—which was, at that time, the group he had the closest access to. The bishop granted him permission, and when he arrived at the Palace of Justice, the judges were delighted and told him that for years they had hoped to have a chapel, because many people who were suffering from serious problems— due to the cases being heard in court, and a chapel could help them receive the comfort from God or the Virgin Mary that they urgently needed.
The Origins of the Judicial Chapel
Father Ángel began taking steps to set up the chapel. First, he found the ideal location, next to the entrance hallway where many people passed by and could see that there was a chapel where they could go in and pray. He immediately asked a priest who was also an architect for help; the priest designed the altarpiece and helped him find everything needed to create a dignified and elegant space, complete with a tabernacle, so that the Lord would always be present. Officials from that branch of government collaborated on the project. Finally, the chapel was installed, to everyone’s delight.
The Cardinal of Lima and the Chief Justice of the Supreme Court attended the dedication ceremony. Cardinal Juan Luis Cipriani consecrated the chapel. The officials had previously signed a document of recognition and authorization.
Celebration at the Judiciary Chapel in Lima.
Expansion of the initiative to the provinces
Now there is daily Mass in the chapel, and many people come in throughout the day to pray. Father Ángel’s schedule includes weddings, funerals, and visits to the sick. The chapel at the Palace of Justice in Lima is now an important place that has greatly contributed to the spiritual life of the people and of many judicial officials.
Father Ángel is a man of action and initiative; he knows how to find the resources needed for the projects he undertakes. He decided to extend this initiative to the courthouses in Peru’s provinces. With that vision in mind, he began traveling. And now, with the help and support of the authorities, he has succeeded in building several chapels in those government institutions.
Father Ángel knows that in Peru, when a priest sets out to launch a project for the glory of God and the good of souls, that project succeeds. That is why Father Ángel did not hold back; he approached the Public Prosecutor’s Office and the Congress of the Republic, and there, too, he was able to build chapels, which are now fully operational. Father Ángel Ortega has earned prestige and fame among judges and members of Congress, and he is now known as the angel of judges and government officials.
Julio Borges, Venezuelan philosopher: “Politics is service, not an instrument of power”
Can democracy survive without moral foundations? The CEU-María Cristina Summer Courses will explore the relationship between Christianity and politics on July 13, 14, and 15, 2026, in a course co-directed by Venezuelan lawyer and philosopher Julio Borges, who spoke with Omnes.
Francisco Otamendi-June 25, 2026-Reading time: 4minutes
What role can the Christian tradition play in public life today? Are we witnessing a crisis of democracies? From an academic, historical, and contemporary perspective, the CEU-María Cristina Summer Courses will explore the topic “Christianity and Politics. Crisis and Continuity of a Spiritual Heritage.”.
Pope course It is directed by Julio Borges and Juan Carlos Valderrama, and the opening lecture will be given by Higinio Marín, president of CEU Cardenal Herrera University. Among the events is a discussion between the editor-in-chief of *El Debate*, Bieito Rubido, and journalism professor José Francisco Serrano Oceja.
Julio Borges (Caracas, 1969), a Venezuelan lawyer and philosopher who lives in Spain, served as president of the National Assembly of Venezuela and as Juan Guaidó’s presidential commissioner for foreign affairs. Here are his answers to Omnes.
Why did you decide to offer a course on Christianity and politics?
– Because we are living in a historic moment in which many people sense that our democracies are undergoing a profound crisis, but do not always understand its causes. We believe that behind many political problems there are also anthropological, cultural, and spiritual questions.
This course aims precisely to reflect on the contribution that Christianity has made to such fundamental concepts as human dignity, freedom, justice, and the common good. It is not about looking back on the past with nostalgia, but rather about asking ourselves which elements of that heritage remain indispensable for building more humane and free societies.
There appears to be a crisis surrounding the ideals bequeathed by medieval Christianity.
– This is largely because we enjoy many of its fruits without remembering its roots. Ideas that we now take for granted—such as the equality of all people, human rights, or the value of every human life—emerged in a cultural context deeply shaped by Christianity. When a civilization loses sight of the foundations that sustain it, it runs the risk of weakening. This course aims precisely to foster a thoughtful conversation about those roots and about whether it is possible to preserve the fruits when the sources that nourished them are forgotten.
The popes—including Leo XIV—encourage Christians and Catholics to participate in politics. I don't know if we pay much attention to them.
- Politics is not merely about managing resources or the struggle for power. At its core, politics answers a very human question: how we live together and what kind of society we want to build. The Christian tradition offers a vision of the person, of freedom, and of solidarity that can greatly enrich public life. Participating in politics from a faith-based perspective does not mean imposing beliefs, but rather placing a particular understanding of human dignity and the common good at the service of all.
Very briefly. In your opinion, what principles should a Catholic politician uphold?
– I believe there are several fundamental pillars: the inviolable dignity of every human person, the defense of life, freedom of religion and conscience, the protection of the family, the pursuit of social justice, and a special concern for the most vulnerable. But in addition to these principles, there is one essential attitude: understanding politics as a service and not as an instrument of personal power. Without that moral disposition, even the best ideas end up falling apart.
You say it's important to explore the relationship between truth and the limits of power. Why?
– Because when those in power fail to recognize that there is a truth that transcends them, they run the risk of becoming arbitrary. The great political tragedies of the 20th century taught us precisely that. A healthy democracy needs institutions, laws, and citizens capable of remembering that not everything that is legal is necessarily just. The quest for truth is not a philosophical luxury: it is a prerequisite for freedom and for democratic coexistence.
Is it hard to stand up for the truth these days?
– Today, there is strong cultural pressure to reduce many human issues to slogans, labels, or simplified narratives. Defending the truth often requires going against the grain, embracing debate, and resisting the temptation to conform to what is politically acceptable. However, history shows that societies move forward thanks to people capable of upholding deep convictions with respect, composure, and courage. That is precisely why we believe this course can be a valuable opportunity to reflect on these challenges from a rigorous intellectual perspective that is open to dialogue.
Earlier, you referred to authority as a service. Tell me more about that.
– Authority, properly understood, is not the right to command for the sake of commanding, but the responsibility to guide for the good of others. Legitimate authority is not justified by force or by the fear it inspires, but by its ability to lead a community toward justice, peace, and the common good. For this reason, the best authority does not humiliate or crush; rather, it guides, protects, corrects, and serves. In this sense, leading is a burden rather than a privilege.
When we say that authority is service, we mean to affirm that those who hold public office are not above society, but rather placed at its helm to care for it. Authority is degraded when it becomes domination, propaganda, or self-serving. And it is ennobled when those in authority understand that their power has limits, that they must be accountable, and that their mission is to help others live with greater freedom, justice, and dignity.
We're wrapping up. A word about the branches of government in democracies: the legislative, executive, and judicial branches.
– Checks and balances exist because all power tends to expand, and if left unchecked, it eventually leads to abuse. That is why modern democracies distribute power among three major branches: the legislative branch makes laws, the executive branch governs and administers, and the judicial branch interprets and applies the law, while also ensuring that no one is above the law. The underlying idea is very simple: no one should be able to rule alone.
This does not mean that the branches of government should constantly be at odds with one another, but rather that they should maintain a balance. When they function properly, each branch fulfills its role while keeping the others in check. This is how citizens’ freedom is protected.
In the constitutions of countries—in Europe, in the Americas, everywhere—do you get the impression that executive power, generally speaking, is moderate or extensive?
– Generally speaking, the executive branch tends to carry a great deal of weight in modern constitutions, because governing requires decision-making, coordination, and speed. The executive branch oversees the administration, security, foreign policy, a large part of legislative initiative, and, in many cases, the budget. That is why it gives the impression—which is largely correct—of being the most visible and powerful branch of government. But precisely because it is so powerful, it needs clearer limits.
We continue our reading from the Gospel of Matthew, and today we are presented with the conditions for being worthy of Christ. Jesus says to his apostles: “”Whoever loves their father or mother more than me is not worthy of me; whoever loves their son or daughter more than me is not worthy of me; and whoever does not take up their cross and follow me is not worthy of me.”.
One recalls the question the bishop asks during the ordination rite, before ordaining the candidates: “Do you think they are worthy?”, “Do you know if they’re worthy?””. It is a solemn and serious question, not only for those preparing for the priesthood, but for all who wish to follow Christ.
Are we truly worthy of Christ? Can anyone truly be worthy of Him? And what does it mean to be worthy of Christ? To be worthy of Christ means to love Him above all people and all things. It means being willing to take up our cross and follow Him wherever He leads us.
This dignity involves the paradox of both cost and reward. The cost is everything, and the reward is everything. We are called to give everything in order to gain everything. Jesus says: “Whoever finds his life will lose it, and whoever loses his life for my sake will find it".
At first glance, this seems contradictory. In everyday life, losing and finding are opposites: when something is lost, it is no longer found; when it is found, it is no longer lost. But in our relationship with God, the opposite is true. When we lose ourselves for Christ’s sake, when we give ourselves completely to Him, that is when we truly discover who we are. Only in Christ do we fully find ourselves. That is the Christian paradox.
This same paradox of giving and receiving is also expressed through the theme of hospitality, which is present in both the first reading and the Gospel. We are called both to give generously and to receive with gratitude. In the Gospel, Jesus says to his disciples: “Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me.".
These words are beautifully illustrated in the first reading. A wealthy woman from Shunem welcomed the prophet Elisha into her home. In gratitude for her hospitality, Elisha promised her that she would have a son, and indeed she gave birth to one the following year. Later, when the child died suddenly, Elisha brought him back to life. This woman’s generosity was richly rewarded. Through her hospitality and openness to God’s prophet, she became worthy of God’s blessing.
To be worthy of Christ, then, means to live with complete generosity, giving ourselves entirely to God. And every time we give ourselves to the Lord, we discover that He never falls short in generosity.
The Liturgy of the Word and the Eucharist are a single act of worship, the Pope emphasizes
León XIV stated today that the Liturgy of the Word and the Eucharistic Liturgy “are so closely united that they constitute a single act of worship.” He encouraged greater participation in Mass during the holidays and said that visiting the tombs of the Apostles should strengthen fraternal communion and the Church’s evangelizing mission.
Francisco Otamendi-June 24, 2026-Reading time: 3minutes
During Wednesday's audience, Pope Leo continued his catechesis on the documents of the Second Vatican Council, focusing in particular on the Constitution *Sacrosanctum Concilium* (SC) on the Liturgy.
When St. Augustine seeks to explain the mystery of the Body of Christ to the newly baptized, he draws on the passage from St. Paul that we have just heard: “You are the body of Christ, and each one of you is a part of it” (1 Cor 12:27), the Holy Father said.
By participating in the Eucharist "We are invited to listen to the Word of God and to be nourished at the Lord’s table, where He Himself offers Himself to the Father," emphasized Leo XIV in his catechesis on the Audience.
“We become what we receive”
“These two parts of the Mass—the Liturgy of the Word and the Liturgy of the Eucharist—are so closely united that they constitute a single act of worship” (SC, 56), he stated.
“By receiving Him in His Word and in the Eucharist, we become what we receive. We become the Body whose Head is the risen Christ, seated at the right hand of the Father (cf. Col 1:18), who prepares a place for us in heaven (cf. Jn 14:3): the Eucharist is thus the sacrament of the Kingdom to come. It is the Bread for the journey, which leads us toward our heavenly homeland, until that blessed day when «God will be all in all» (1 Cor 15:28).”.
The Eucharist: A Force for Unity, an Antidote to Division
On the Solemnity of the The Nativity of St. John the Baptist, the Pontiff recalled that “by uniting us to Christ, the Eucharist teaches us to adopt the way of life of the Lord Jesus himself, marked by the free gift of himself.”.
”This gift thus draws us into the dynamic of unity, which offers a powerful antidote to the forces of division that threaten our world, our communities, our families, and our hearts (cf. SC, 47),",
Practical Tips for Preparing for Mass Before the Holidays
In his remarks to pilgrims speaking various languages, the Pope urged them, “Do not neglect your preparation for Mass: inwardly, through frequent confession, and in your surroundings, by silencing the noises that prevent us from hearing the Word of God” (Portuguese).
And he spoke to the Poles—and to everyone in St. Peter's Square on this hot morning, with temperatures in Rome reaching 35 degrees at 10:00 a.m.—about vacations.
"Vacations are a time for rest and for seeking the signs of God in the beauty of creation. ”Take advantage of this time to participate more fully in Holy Mass, meditate on the Word of God, go on spiritual retreats, make pilgrimages, and spend time with your loved ones,” the Pontiff urged.
For young people, to help them discern their vocation
“Let us also pray for young people, that they may choose their high school and college wisely and discern their vocation with prudence,” the Pope said.
At the end, before reciting the Our Father and imparting the blessing, he greeted “the faithful from the many parishes present here despite the heat of these past few days,” and encouraged them, saying, “May this visit to the tombs of the Apostles (the Church celebrates the feast of Saints Peter and Paul on the 29th) strengthen your fraternal communion and awaken in each of you a willingness to place yourselves at the service of the Church’s evangelizing mission.”.
Priests of the Neocatechumenal Way, St. John the Baptist
The Successor of Peter also extended a “warm welcome to the priests of the Neocatechumenal Way, from various countries: ”I hope that the daily offering of the Eucharistic sacrifice will be a source of support and strength for you in your ministry to the People of God,” he told them.
In closing, he recalled today’s feast of St. John the Baptist, which he had also mentioned in his greeting to the French-speaking pilgrims and those speaking other languages.
“Finally, my thoughts turn to young people, the sick, and newlyweds; today we celebrate the Solemnity of the Nativity of Saint John the Baptist, who prepared the way for Christ: may he help you rediscover your baptismal vocation so that you may be, everywhere, joyful heralds of the Kingdom of God. My blessing to all!”.
This morning, the Standing Commission of the Spanish Episcopal Conference (CEE) appointed Luis Ayala Cañón, a professor of economics, as the new president of Caritas Spain. The appointment was made at the recommendation of the bishops of the Episcopal Commission for Social Pastoral Care and Human Development.
With this appointment, the new president will also take on the leadership of the Foundation FOESSA (Promotion of Social Studies and Applied Sociology).
«I view this responsibility as a service.»
Following the announcement of his appointment, Luis Ayala expressed his deep gratitude for the trust placed in him by the bishops and the General Council of Caritas.
«I accept this role with a great sense of responsibility and, above all, as a service to the diocesan Caritas organizations, the general services, the Episcopal Conference, and society at large,» he said.
The president-elect has emphasized his commitment to working toward the empowerment of the most vulnerable people and the defense of their rights, expressing his appreciation for the support of the organization’s network of people: «I am deeply grateful for the opportunity to work […] alongside so many people who are capable of weaving hope and serving as a transformative force in our society.».
An expert in combating exclusion
Born in Madrid in 1966, Luis Ayala Cañón holds a Ph.D. in Economics from the Complutense University of Madrid and is a professor of economics at the National University of Distance Education (UNED). With a university career spanning more than three decades, Ayala is a renowned specialist in the study of multidimensional poverty, inequality, and social protection systems.
Throughout his career, he has led numerous national and international research projects and has actively collaborated with the European Commission and the OECD. In recent years, he has also served on various advisory bodies of the Spanish government for the design and evaluation of public policies on social inclusion and the minimum wage.
In addition to his strong academic background, Ayala has maintained close ties with Caritas since the 1980s, when he began volunteering at his parish. Since then, he has been actively involved in initiatives related to employment and social analysis.
His approach combines economic science with the Church's social doctrine and biblical spirituality—a perspective aligned with the integral human development promoted by Pope Leo XIV. The new president is married and has three children.
A Review of the Manuel Bretón Era: Growth and the Social Economy
Luis Ayala succeeds Manuel Bretón, who is stepping down as president after a period of remarkable expansion and strengthening of the organization's public presence since his arrival in February 2017.
Under Bretón’s leadership, Cáritas Española has significantly increased its engagement with public administrations, businesses, and labor unions, in addition to experiencing historic budget growth: from 353 million euros managed in 2017 to more than 529 million euros in 2025, all dedicated to programs to combat poverty.
Furthermore, during its more than nine years of operation, the Caritas social economy network was firmly established, increasing the number of integration initiatives from 45 to 68 and tripling the number of sheltered jobs, which has facilitated access to the labor market for more than 120,000 people facing social exclusion.
Josetxo Vera, Director of Communications for the Spanish Episcopal Conference, is stepping down from his position
Josetxo Vera, known in religious news circles for having served as Director of Communications for the Spanish Episcopal Conference for nearly 12 years, has announced that he will step down from his position effective September 1, 2026.
Josetxo Vera, who has served as Director of Communications for the Spanish Episcopal Conference for nearly twelve years, has announced that he will step down from his position effective September 1, 2026.
The news comes at the end of a press conference, held on the occasion of the meeting of the Permanent Commission of Spanish Bishops, who gathered on June 22 and 23 to assess the work of the Spanish Church following the apostolic visit of the Leo XIV.
In announcing his departure, Josetxo describes his years on the job as “a truly exciting time.” He also admits that he requested to step down last year, but that his resignation could not take effect until 2026. However, he is grateful that the Pope’s trip was his last major assignment, as it was “a wonderful experience” that represents “the best thing that can happen to a journalist.”.
Thanks and good work
In addition, Josetxo thanks the bishops for “their respect and trust” over the past 12 years. He extends his thanks to the journalists who cover religious news and attend the press conferences organized by the Episcopal Conference, as well as to the team that “has made all the successes possible.”.
“I am responsible for everything that has gone wrong and for all the mistakes,” Vera says. However, the secretary general of the Episcopal Conference, Francisco César García Magán, has thanked the former director of communications for his “generous, effective, and loyal work.”.
Although he has stepped down from his position, Josetxo Vera remains in his role as secretary of the Episcopal Commission for the Media.
In addition to the resignation of the Director of Communications, the press conference addressed the work of the Permanent Commission, which focused on evaluating the Pope’s apostolic visit to Spain, the tenth anniversary of “Amoris Laetitia,” the presentation of the report on hate crimes in the country, and the work being carried out by the synodal assemblies.
Zofia Kossak: The Writer Who Defied Hitler, Survived Auschwitz, and Stood Up to Communism
Kossak was one of Poland's most prominent writers of historical novels. She embodied moral resistance in the face of 20th-century totalitarianism, risking her life to save many Jews during the Holocaust and surviving Auschwitz.
Higinio J. Paterna-June 24, 2026-Reading time: 6minutes
I have the privilege of carrying out a unique rescue mission. For several years now, I have been dedicated to rescuing from oblivion the lives and works of writers who, for reasons that are sometimes quite bizarre, had barely reached the Spanish-speaking public. When I created my own publishing imprint, Topo Sármata Publishing, it was very clear to me that one of her most outstanding authors would be Zofia Kossak, the queen of the historical novel in Poland after Henryk Sienkiewicz. In addition to the literary quality of her work, the fascinating biography of this brilliant writer was a decisive factor. Kossak was not only the author of international bestsellers but also a woman whose life embodied moral resistance in the face of 20th-century totalitarianism.
My first encounter with her took place nearly three decades ago in Koden, a shrine on the border between Poland and Belarus that houses a painted image of Our Lady of Guadalupe of Extremadura. In Happy Guilt Kossak turned the family legend—which tells of Count Nicolás Sapieha’s miraculous healing and the theft of the venerable painting—into a novel, and Ediciones Palabra published my translation of this work in 2023.
A childhood spent among paintbrushes and horses, and a faith that became action
When Zofia was born in 1889, Poland did not exist on maps, having been divided among the Russian, Austro-Hungarian, and Prussian empires. She was born and spent her childhood in the Kosmin manor house, on the banks of the Wieprz River, in the Lublin countryside. She came from a family of distinguished artists, such as her grandfather and her uncle, who were famous for their equestrian and battle paintings. Although she studied at art schools in Warsaw and Geneva, her calling lay not in the paintbrush but in the pen. It was precisely in Geneva, after attending a master class given by a Catholic intellectual, that he realized his faith had until then been merely sentimental, and he decided to delve deeper into theology and philosophy.
Her early years of marriage were marked by the trauma of the Bolshevik Revolution in the Volhynia region (present-day Ukraine). There, Zofia witnessed the destruction of centuries of Polish culture and appalling violence that forced her to flee with her young children in a wagon, revolver in hand, demonstrating from an early age a resolute and courageous character. That tumultuous period gave rise to her literary debut, The Catastrophe (Pożoga), a best-selling book that saved her from financial ruin after she lost all her possessions.
Her husband, Stefan Szczucki, died in 1922 after a painful illness. Now a widow with two children, she moved to Silesia with her parents and fell in love with the region and its people. In 1925, she remarried Zygmunt Szatkowski, who had been her suitor years earlier and had since become an officer in the Polish army and a military historian.
Her spirit of service led her to become involved in the educational movement scout in Poland, seeking to counteract the moral depravity that ideologies of hate were instilling in the youth. He also saw literature as a tool for influencing society through the truth—a truth he defended at all costs, even when it was uncomfortable, as was the case with his novels about the Crusades in the 1930s, which were too realistic for certain Catholic circles of the time.
The Cry Against the Holocaust: The Protest
The outbreak of World War II in 1939 put her integrity to the test. Despite being on the Gestapo’s blacklist for emphasizing in her earlier writings that Silesia belonged to Poland, Zofia threw herself into the underground resistance and became involved in humanitarian aid from the very beginning of the conflict. She devoted herself to assisting prisoners and also cared for their spiritual well-being. A case in point is the numerous occasions on which she risked her life to bring them Holy Communion hidden in a powder compact.
In 1942, shortly after the Germans liquidated the Warsaw Ghetto, Kossak wrote a manifesto titled Protest. In this document, printed clandestinely in thousands of copies, she denounced the fact that the world could not remain silent in the face of the extermination of the Jews. With heart-wrenching honesty, Zofia—who in previous years had expressed critical views toward the Jewish minority in Poland—stated that «anyone who did not help the Jews at that time was neither Polish nor Christian.» It was not a matter of ideological affinity, but of an absolute moral imperative: one could not be like Pontius Pilate.
From this momentum came Żegota, the Council for Aid to Jews, an organization that coordinated the rescue of thousands of people by hiding them in homes and providing them with false documents, all while facing a constant threat of death. Zofia herself risked her life and that of her children in these operations.
From the depths of Auschwitz to a farm in Cornwall
In 1943, fate led her to Auschwitz-Birkenau. Caught with propaganda material, she endured a brutal ten-day interrogation at the infamous Pawiak prison before being sent to the extermination camp—without the Germans ever learning her real name, nor her ever betraying her collaborators. Even there, where despair was the norm, her testimony was described by other prisoners as a ray of hope. Upon her arrival at the Fraulager, organized a series of clandestine literary and cultural gatherings of various kinds with her friends from the intellectual elite to lift their spirits and keep her fellow inmates’ minds occupied.
Months later, when she was sick with typhus and on the verge of death, the Nazis discovered her identity and sent her to the hospital to recover and try to convince her to collaborate with them on their propaganda against the USSR, as the Reich’s situation in 1944 was becoming desperate. She refused, and was therefore sentenced to death, but she miraculously survived thanks to a bribe from the Polish underground just before what seemed like an imminent execution. She never knew that her second son from her first marriage had died in that very same Auschwitz from which she had managed to escape.
When the war ended and the communist regime took power, his situation once again became precarious. As luck would have it, it was a sinister communist leader of Jewish descent, Jakub Berman, who provided him with a passport so he could flee the country and avoid prison or death. Berman’s brother, Adolf, had been secretary of Żegota during the war.
Zofia spent ten years in exile on a modest farm in Cornwall, tending pigs and chickens alongside her husband, while her books were censored and removed from libraries in her homeland and she was stripped of her Polish citizenship. Kossak took refuge there to care for her husband, whose health was fragile after spending nearly the entire war in a prisoner-of-war camp for officers. She gave up writing at a time when her name was being mentioned as a Nobel Prize contender and Hollywood was interested in adapting her works for the screen.
The Return: Integrity Over Honors
Zofia returned to Poland in 1957, thanks to the help of other writer friends. She settled into the small gardener’s house, the only thing left of her former estate in Silesia. Her popularity among readers remained undiminished, but her relationship with the communist state was one of constant tension; in fact, the security services and their informants continued to monitor her for a long time and tried to use her to sow divisions among Catholics.
In a gesture of principle, he turned down a state award that included a substantial monetary prize because the government was boycotting the celebrations marking the Millennium of Poland’s Baptism. At the age of 70, he chose to continue battling bureaucracy to obtain coal and paper for writing rather than compromise his convictions.
The Unarmed Warrior: The Fifth Crusade, St. Francis, and Peace
The latest novel to be published, The Unarmed Warrior, is part of her literary maturity. It is a novel whose main protagonist, alongside John of Brienne, King of Jerusalem, is St. Francis of Assisi, whose 800th anniversary of death we are commemorating this year. The title is a statement of principles: in contrast to the force of arms and the brutality of the military expeditions she herself portrays in her Crusades trilogy, Kossak presents the figure of the saint who conquers through humility and poverty.
It was a resounding international success, selling 700,000 copies in the United States. Translated from English into Spanish, it was published in Argentina in 1945 under the title Blessed are the humble, but it never made it to other Spanish-speaking countries. The fact that this work is now returning to bookstores is an act of justice for an author who believed that life is never black and white, but rather a complex web of nuances where the only valid compass is compassion.
Zofia Kossak passed away in 1968. After returning from the commemoration of the anniversary of the liberation of Auschwitz, her heart gave out, and she never regained her health. Years later, Yad Vashem posthumously honored her as Righteous Among the Nations. Her life and work—as I have been able to recall with the help of various Polish institutions during recent tributes in Spain and Mexico—continue to inspire us to understand that, even in the darkest of times, inner freedom and moral courage are weapons that no totalitarian regime can defeat.
The Surprising Conversion «of a Christian to Christianity»
Tito Unda is one of many Christians who grew up surrounded by faith and never strayed from it, but it wasn't the center of his life either. That is, until his story took a turn, and he recounts it in a book available for free.
There is a question that makes precisely those who have the most reason not to ask it feel uncomfortable: Is it possible for someone to have received a good Christian upbringing—at home, in school, and in college—and yet not have had a personal encounter with Jesus Christ? The answer is yes. And it is neither a rare nor an isolated case. It is, without a doubt, a common phenomenon.
Thousands of people who have grown up in active parishes, in Catholic schools with sound doctrine, in parishes, movements, and ecclesial communities with decades of history and undeniable fruits, may reach maturity with a faith that is intellectually sound, ritually observant, and emotionally lukewarm. A faith that knows a great deal of theory about God but seems never to have had a true personal encounter with Him. A faith that knows the map of the territory but does not seem to have found the precious pearl hidden in the field.
The current context
In many countries—including Spain—people no longer nurture their faith in just one place. They turn to different realities, follow various paths, and, at the most unexpected moment, God’s grace takes them by surprise when they least expect it.
And it's not always the place where he spent the most time or received the most training; sometimes it's actually somewhere else entirely. This is the story of Tito Unda. And in a way, it's also the story of many others.
Of course, this does not mean that many people continue to find their spiritual path along a single journey, through a single spiritual tradition, or in the same parish they have attended all their lives. What is surprising is how God continues to reach out to each soul at the most unexpected turns along the way, often after failures—at least apparent ones—or after a journey with many stops along the way.
A highly educated Christian
If one were to sketch out on paper the profile of someone who should already have had a profound encounter with God, that profile could be Tito’s. He attended an Opus Dei school in Madrid. During his teenage years, he attended formation groups (círculos), retreats, and gatherings at a center of the Work.
On his mother's side, part of his family was very close to the Neocatechumenal Way, and he had occasionally participated in Masses and activities organized by the group ecclesial journey. And, as if that weren't enough, I also had a very lively parish—San Ignacio, in Torrelodones—and an excellent relationship with the parish priest.
His journey of direct experience with church institutions did not end there. Tito also became acquainted with Communion and Liberation when his parents joined the movement; they welcomed a young man from the Cenacle Community into their home, he attended an Effetá retreat, and he went on a pilgrimage to the Holy Land with Hakuna in the early days of the association.
A Special Year
However, her true encounter with God did not come about in any of those contexts. It came at age 36, just a few months ago, after a period marked by a series of tragedies among those closest to her: she lost two children just a few months into her pregnancies; a Colombian friend, who was married and had a young daughter, died of cancer after years of battling the disease; other friends suddenly lost a 2-year-old son; a nephew, also very young, spent weeks in the ICU; and then a cousin and a close friend passed away as well.
What is striking is not just the succession of misfortunes, one after another—unrelated but coming in rapid succession. There was no anger toward God. There was no crisis of faith. Nor was it a dramatic blow that knocked him to the ground and from which he cried out to heaven in despair.
It was something more subtle and profound: “I didn’t think I was a wreck, but clearly the succession of all those events and seeing how the main characters dealt with them were really softening me up. Those twelve months made me more aware of my vulnerability—that there are things you have to put in God’s hands.”
The Colombian woman holds a special place in his story. Tito’s wife became friends with her during her illness; they began attending a Hakuna worship group together, and something in that process began to tug at his heartstrings as well. “I’m certain that was the moment that sparked my ‘conversion.’ She was a person who had her faith, but what really moved me about her was how she coped with her illness with joy and acceptance. She’s the closest thing to an angel on earth that I’ve ever known. If I go to heaven, the first person I’m absolutely certain will be there is her.”.
From the Head to the Heart
From a professional standpoint, Tito is an entrepreneur and has worked at several startups He's tech-savvy, but he also has a distinctly intellectual side. He's one of those teenagers who had read Dostoevsky before turning 18, and perhaps that's why he tends to mull everything over in his head, turning it over and over again.
The paradox is that a man who had spent his life in Christian settings, who had read, studied, and attended Mass—a man who knew perfectly well who Jesus Christ was in doctrinal terms—yet for whom Jesus Christ was not a living, real presence in his daily life.
What ignited his faith like never before was attending, along with his wife, a “Life in the Spirit” seminar organized by the Catholic Charismatic Renewal in October 2025.
The key, says Tito, wasn't in receiving more content, more doctrine, or more arguments. The key was that Grace chose to touch his heart in a new way, so that he felt loved by God in a way he had never understood before.
“I had spent my whole life searching for God, but focusing on myself, on my own understanding. But Christ doesn’t enter through the mind; the mind can help anchor certain things. But the mind alone… Christ isn’t an argument—he’s a living person.”
For him, one of the most important discoveries was discovering the prayer of praise: “a prayer in which you don’t go to ask for something, or to give thanks, or to ask for forgiveness. And when you do that, you stop praying from the perspective of the self; nothing revolves around you. What matters is Him. You set aside your own abilities, open yourself up, and let Him act.”.
She learned to let go
Tito is the first to admit that his previous training wasn't an obstacle. It was, in fact, a necessary foundation. What he lacked wasn’t more knowledge, but the ability to let go of control over his life. And for someone with a very rational, highly competent mindset—someone accustomed to measuring results in business settings—that isn’t easy.
When he began to wonder what God wanted from him—what this whole process meant, what changes it entailed—he sought spiritual guidance. He found a priest from Opus Dei and had a conversation that, as he says, left him devastated. “I walked out of there bewildered. I came looking for answers and left feeling completely shaken. He told me that God’s will isn’t for you to do things. That God’s will is to win over my heart. And I was looking for a business plan ”with specific milestones—something measurable that would guide my steps with confidence.".
That tension between personal responsibility for fulfilling one’s obligations and surrendering to God’s care is one of the central themes of his journey. From the Work, he learned a culture of effort and responsibility, and from the Way, he learned of God’s unconditional love. However, the charismatic renewal helped him “manage to integrate responsibility and surrender. It’s very easy to surrender to God when only a miracle is possible, when an illness leaves you no other choice. The hard part is surrendering to God the things you believe depend on you.”.
Beyond the usually fruitless debates about whether some charisms are better than others, perhaps the most reasonable approach is to recognize the absolute sovereignty of God’s grace, which always operates beyond any classifications, touching the innermost fibers of each person’s heart at the precise moment and in the way that God chooses.
How is he doing now?
Tito admits that for many years he was more rooted in the Old Testament than in the New. “I lived more by the Ten Commandments than by the joy of the Resurrection,” and now he admits that “I live more by the Acts of the Apostles, the early centuries of Christianity, the letters of the apostles, and the Church Fathers.”.
He adds that he isn't much crazier than other Christians. “We all claim to believe in the resurrection of Christ, but until recently, I didn't realize what that meant for my life.”.
And it is striking that God has not overshadowed the rationality that usually governs Tito’s life, but rather has strengthened it: since then, he has been reading Scripture and the Catechism more attentively; he has read St. Teresa and St. Ignatius of Loyola, St. John of the Cross, and other classics of spirituality.
Today Tito is going to the Tuesday worship service with his wife. He has three children and is expecting his fourth. He just accepted a new job offer. And when he mentions Jesus Christ in everyday conversation, it no longer sounds strange to him.
Thirty-six years is not a delay. It is, at times, the time allotted by Providence to pour out its grace.
Byung Chul Han warns of the attention crisis caused by sensory overload and proposes contemplative attention as a way to regain depth and live fully in the present.
June 24, 2026-Reading time: < 1minute
We are experiencing an attention crisis. That is Byung Chul Han’s assessment in About God. This philosopher bestseller He argues that we have become accustomed to the instantaneous and nearly infinite consumption of sensory stimuli, to the point where we find it increasingly difficult to concentrate, focus on one thing at a time, delve deeply into something interesting, or simply let ourselves get bored. The result: our senses are overwhelmed with information clutter.
The “digital economy” doesn’t contribute much. Many companies pursue—as if it were true spoils of war—the seconds, minutes, or hours we spend consuming their content. And when it comes to social media, algorithms are designed to hijack our attention and, all too often, create an addiction. That’s how they can monetize their videos or texts and convince their sponsors that we’ll see their ads: they sell our attention to them.
But it's not just about protecting ourselves from algorithms, from the damn clickbait or the supply of cheap dopamine, even if we have to put up firewalls against the blaze of infinite distraction. Han’s proposal challenges us to develop “contemplative” attention. Because, as the South Korean scholar asserts, mindfulness leads us to a fulfilling life. And in this way, we become capable of immersing ourselves fully in what we are doing, enjoying the effort and the joy of the present moment.
Contemplative mindfulness is cultivated minute by minute: by focusing fully on the person we’re talking to, on the class we’re teaching or attending, on periods of deep work, on a walk through the park without a phone, on intense exercise, and on moments of prayer. These real experiences gradually reconnect us with what is true, while our ability to enjoy them fully grows.
The authorDiego Errázuriz Krämer
Professor, School of Communication, Universidad de los Andes.
The Vatican denies the Church in Germany permission for laypeople to preach during the Eucharistic homily
The Dicastery for Divine Worship and the Discipline of the Sacraments has rejected the request from the German Bishops’ Conference, arguing that reserving the homily for ordained ministers is not merely a disciplinary rule, but rather derives from the very nature of the liturgy
The Dicastery for Divine Worship and the Discipline of the Sacraments has informed the president of the German Bishops« Conference, Bishop Dr. Heiner Wilmer, SCJ, that »it is not possible to grant the dispensation requested on March 30, 2026, to allow, under exceptional circumstances, a duly commissioned lay person to deliver a homily during the celebration of the Eucharist.”.
The German Bishops« Conference had submitted its request, citing specific pastoral needs arising from the current ecclesial context in the country. The Dicastery acknowledges and appreciates »the pastoral concerns that inspired the request,” but concludes that it cannot be granted for reasons that go beyond ordinary canonical discipline.
The Homily as an Integral Part of the Liturgy
The Vatican’s response is clear in its underlying reasoning: «Reserving the homily for the priest or deacon is not merely a disciplinary rule, but derives from the very nature of the liturgy.» Therefore, it cannot be waived by means of an indult.
The document states that «the homily is an integral part of the Liturgy of the Word, is intrinsically linked to the proclamation of the Gospel, and constitutes an exercise of the munus docendi »entrusted to ministers ordained through the sacrament of Holy Orders.« Consequently, »the proclamation of the Word in the liturgical celebration is inseparable from the mission received sacramentally and from the unity that binds the Word and the Sacrament in the Eucharistic celebration.".
In addition to rejecting the request, the letter emphasizes the importance of clergy formation as a means of addressing pastoral challenges: the Dicastery highlights «the importance of promoting the ongoing formation of ordained ministers, so that the homily may fully express its pastoral and spiritual effectiveness.».
Wide-ranging opportunities for the laity outside the Eucharist
The Dicastery concludes its statement by noting that there are numerous alternatives within the current canonical framework: «The Church’s current discipline already provides for numerous forms of proclaiming the Word and preaching that can be entrusted to the lay faithful, apart from the homily and the celebration of the Eucharist, in accordance with Canon Law and the specific nature of these different forms of proclaiming the Gospel.».
The decision comes at a time of intense debate within the German Church, which is in the midst of the synodal process known as Synodal Path, which has promoted various proposals for structural reform, including greater participation by the laity in liturgical functions and church governance.
The Pope has left, and it's time to get back to our routine, to face reality without the warmth of the crowd. As always, the moment of truth will come.
Those who know me know that I have a vivid imagination.
Today, as I was meditating on the third Luminous Mystery of the Rosario —“the preaching of the Kingdom of Heaven”—an image took hold in my mind: the Gospel scene of the feeding of the five thousand. Almost immediately, inevitably, the memory took me back to the days we shared and enjoyed in Spain together with the Leo XIV.
The Gospel tells us that the crowd settled down in groups on the grass. Jesus blessed those five loaves and two fish that someone in the crowd had brought forward. An almost ridiculous gesture if we listen to the skeptical whisper of reason: “What is this among so many people?”.
I pictured a scene—very similar to some images I hold in my memory—: Jesus himself, carrying a basket full of bread, walking among the crowds. A smile played on his face as the people welcomed him with a mixture of awe, gratitude, and deep devotion. I imagine them leaping to their feet, crowding at the edges of their group, reaching out with the sole desire to touch—even if only for an instant—the hem of his cloak.
Isn't this exactly what we've seen happening over and over again, like an echo, these past few days on the streets of Madrid, Barcelona, and the Canary Islands?
There was Pope Leo XIV, cheerfully making his way through the crowds, pausing just long enough to stroke a baby’s forehead, while the throng pressed against the barriers, hoping to snatch a second of closeness with the Pontiff. That biblical scene resonates with the Sermon on the Mount, that moment when Christ revealed the Good News to the world. In the same way, in each of his actions, the Pope has sought to emphasize the pillars of the Christian faith. And we, just like those who surrounded Jesus, have absorbed his words with emotion, gratitude, and a deep desire to respond to them.
Hasn’t that been the heartbeat of Spain these past few days? A sincere gratitude, a stirring of the heart at the voice of the Vice-Christ on Earth. I am convinced that from these encounters have sprung intimate promises of greater dedication and generosity; a genuine urgency to become true apostles within this Church that goes forth. What profound joy!
The Moment of Truth
However, after the Sermon on the Mount, my mind inevitably turns to the sixth chapter of the Gospel of St. John. Jesus“ words echo in my mind: ”I am the living bread that came down from heaven; whoever eats this bread will live forever. And the bread that I will give is my flesh, so that the world may have life.”.
At that moment, many were scandalized and turned their backs on him. Seeing the crowd scatter, Christ himself asked his disciples if they, too, wanted to leave. It was then that Peter broke the silence with a beautiful act of faith: “Lord, to whom shall we go? You have the words of eternal life.”.
Now that the Pope has left, it’s time to return to our routine, to face reality without the warmth of the crowd. As always, the moment of the sifting will come. It’s clear that many will remain faithful at Jesus« side, following the example of the Apostles. For others, however, the Parable of the Sower will come true: they will disappear without a trace because the message failed to take root, or because the path became too steep for them. Who knows. There will even be those who, swept along by the current and the »wisdom“ of the powerful of the day—the new members of the Sanhedrin—will end up shouting, ”Crucify him!”
But the story doesn't end there. The day will come when many Jews of that time will once again look expectantly toward the Upper Room, and the Holy Spirit will come. And then, more than three thousand souls among those who heard them will be baptized. And upon hearing the Truth, many others will follow, and they will be able to transform the old pagan world.
The same thing will happen in our time, because time and the world belong to God, and He has entrusted them to us so that we may transform and master them through Love.
If I had Pope Leo XIV standing before me today, all I could do is thank him and tell him not to worry—even though I know full well that he lives by Christian optimism—about those who seem to be drifting away today; because in the end, everyone will return. And they won’t come alone: they’ll bring their friends with them.
Socio-religious hostility is on the rise in more countries, according to Pew Research
A new report from the Pew Research Center shows that there have been increases in socio-religious hostility on the part of individuals and groups in more countries. The data reflects the same trend as last year’s ACN report: Religious freedom is clearly on the decline.
OSV / Omnes-June 23, 2026-Reading time: 4minutes
- Gina Christian, OSV News
Religious and social hostility is on the rise, and at the same time, since 2007, an increasing number of governments have stepped up their crackdown on religious beliefs and expressions.
The findings were published on June 15 by the Pew Research Center in its 16th annual report on levels of religious restriction worldwide.
Pew researchers Samirah Majumdar and Vivian Jacobs analyzed data from 198 countries and territories—representing “nearly the entire world population”—drawn from 19 key sources, including national constitutions, the U.S. State Department, the United Nations, the European Union, the FBI, Human Rights Watch, and Amnesty International.
Pew and ACN Agree: Religious Freedom Is on the Decline
The Pew Report refers to 2023, the most recent full year for which data is available, while the figure for Aid to the Church in Need (ACN), released in late 2025, analyzed the period from January 2023 to December 2024—one more year.
According to Pew, 55 of the 198 countries studied recorded “high (high or very high) levels of religion-related social hostilities in 2023,” compared with 45 the previous year—a clear increase.
And ACN was diagnosed with that in 62 of the 196 countries analyzed, religious freedom is severely violated, and only two—Kazakhstan and Sri Lanka—showed some improvement. In his view, nearly two-thirds of humanity (more than 5.4 billion people) lives in countries without religious freedom.
Two indicators: restrictions and hostilities
The Pew Research data has been categorized according to two indicators: a Government Restrictions Index, which tracked officially imposed religious restrictions; and a Social Hostility Index, which measured acts perpetrated by individuals, groups, and organizations, such as vandalism and physical attacks.
Pew noted that its summary statistics were not intended to determine which specific religious group suffered the most religious persecution, since even a single incident of harassment in a given country was counted.
Currently, there is no internationally accepted definition of religious persecution, as it can take various forms.
Radiography: the case of Norway, and others.
According to the research center, Ethiopia and the Philippines saw a decline in religiously motivated social hostilities that same year, moving from the "high" to the "moderate" category on the Pew Index.
Belgium, Norway, Russia, Spain, and Sweden, for their part, fell into the “high” category of Pew’s social hostilities index in 2023, along with the Democratic Republic of the Congo, Guatemala, Sierra Leone, Sudan, Tanzania, Thailand, and Turkey.
According to Pew, individual and collective harassment of Muslims, Jews, and Jehovah's Witnesses raised Spain's score on the index in 2023.
Norway also witnessed, according to Pew, “repeated attacks” against Jehovah’s Witnesses, as well as an “increase in hate speech” against Jews and Muslims, following Hamas’s attack on Israel on October 7, 2023, and the subsequent war between Israel and Hamas.
Cases of violence
Collective violence in Russia against Jews and Muslims contributed to that country's higher score on the Pew Social Hostility Index in 2023.
In one incident, “several Russian women attacked a Muslim woman wearing a hijab and her children at a playground” on the outskirts of Moscow; according to Pew, “the attackers allegedly set their dogs on the family and assaulted them.”.
The research firm stated that in 2023, «government harassment of religious groups (whether verbal or physical) was one of the most common types of restrictions on religion,» continuing a trend seen in recent years.
According to Pew, this type of harassment «occurred in 185 countries»—that is, in 98% of the total number of countries studied in 2023—a figure that is nearly the same as the previous year’s total of 186.
Furthermore, according to Pew, interference with religious worship «was a very common type of government restriction,» observed in 175 (88%) of the 198 countries and territories examined, «marking a new high for the study.».
Countries with severe restrictions and lowers
According to Pew, among the world's 25 largest nations, those with the highest levels of government restrictions on religion were China, Iran, Indonesia, Egypt, and Russia.
According to Pew, among that same group of nations, “South Africa, the United States, Japan, the Philippines, and the United Kingdom had the lowest levels” of government restrictions on religion.
North Korea is not included in the study, despite its severe repression
It is important to note that Pew clarified that North Korea was not included in the study, although “sources clearly indicate that the North Korean government is among the most repressive in the world with regard to religion, as well as other civil and political freedoms.”.
Pew explained that «North Korean society is virtually closed to foreigners” and that “independent observers lack regular access to the country,” making it impossible to collect data from that nation.
Countries with the most social hostility, and with the least
Among the 25 most populous nations, “Nigeria, India, Bangladesh, Pakistan, and Egypt recorded the highest levels of religion-related social hostilities,” Pew states, noting that, with the exception of Egypt, those countries scored “very high” on that index.
In contrast, according to Pew, “China, the United States, South Africa, Japan, and Vietnam” had “the lowest scores for social hostility” among the 25 most populous countries in 2023.
Pew noted that, over the years the study has been conducted, the average score for government restrictions “has risen fairly steadily,” while the average score for social hostility has “fluctuated.”.
According to the research center, this trend “suggests that governments have been cracking down on religious beliefs and practices more severely than in 2007,” while “the number of countries experiencing social hostilities has tended to rise and fall depending on current events.”.
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Gina Christian is a multimedia reporter for OSV News. Follow her on X @GinaJesseReina.
At 20 years old, Danna Bucaram is not just a communications student or a young woman with an active presence in the digital world. She is, above all, a woman who has decided that her faith is not just something she puts on for Sunday, but the driving force behind each of her projects.
With a family heritage inextricably linked to Ecuador’s political history—as the granddaughter of a former president—Danna has chosen a different kind of leadership: one rooted in charity, gratitude, and the defense of life from the front lines of everyday life.
For Danna, the encounter with God is a personal relationship forged in the reality of life, even in its darkest moments. Unlike the current tendency to avoid suffering at all costs, she is deeply grateful for the difficult and painful times she has gone through. “Those moments have made me the woman I am today; they have shaped a much more compassionate and understanding heart.”, he says with a maturity that is surprising for his age.
The Spiritual Battle in the Public Sphere
That closeness to the transcendent began in his home, but it took root when he was eight years old alongside his parents, who founded the group “Followers of Jesus,” a Marian and missionary community where he learned to recognize the face of Christ in his brother in need. It was in that environment that “Alza Tu Voz Provida” was born—a community of young Catholics who have come to understand that the defense of life is not merely an ideological debate, but an urgent evangelizing commitment.
One of the experiences that left a deep impression on her was her defense of the rights of the unborn before the National Assembly. There, amid the tension and hostility in a different city, facing prominent advocates for abortion, Danna experienced a moment of absolute clarity: “That’s when I realized that it’s much more than a political debate; it’s a true spiritual struggle: love versus hate, life versus death”.
Far from being intimidated by the insults, that experience filled him with hope, reminding him that, ultimately, Jesus has already conquered death.
Sanctifying the Ordinary: Blessed Coffee
In her daily life, Danna lives by the principle of seeking God in ordinary things, especially at work. From this passion was born “Bendito Café,” a venture that aims to be more than just a café. It is a space designed to feel like home, where every decorative detail and every act of service seeks to remind customers how deeply loved they are by God. For her, running this café is a way to offer a “safe place”, a haven of peace amid the noise of the city where people can connect with themselves and with the Creator. This is evident among the people who visit his establishment.
Despite her status as an influencer and her constant activity, the secret to her strength lies in contemplation. Danna’s path to God undoubtedly leads through silence and peace before the Blessed Sacrament. “The Tabernacle gives me the tools I need to serve His children,”, she explains. From that profound prayer springs the energy for her many roles: the missionary who travels through communities, the communications student, and the young woman who dreams of lofty goals.
Among his future plans, the most important one isn't career-related or media-related: it's to start a family where God is the center and foundation of everything. That's why it's essential to choose his partner, whose life, too, must be based on faith.
A legacy of joy and fulfillment
Danna Bucaram's goal is to dispel the myth that faith is boring or dull. Her life is a testament to the fact that it is possible to be a young, entrepreneurial, cheerful, and fun-loving woman, as long as her heart is anchored in Christ.
Her legacy seeks to show that loving God does not take away freedom, but is the only thing capable of filling the broken spaces and granting true happiness. In a world that often offers substitutes for joy, Danna’s voice rings out to remind us that true life always begins with a “yes” to God and a “yes” to life.
León XIV Offers the Key to Evangelization: an “Intimate Relationship” with Jesus
The strength to never give up and to continue spreading the message of hope, love, and peace comes from “a deep relationship” with Jesus, the Pope said during this Sunday’s Angelus. This also enables us to face hostility and persecution, just as the early Christians did.
On a hot Sunday in Rome, as in other parts of the world, Pope Leo XIV commented during the Angelus on the Gospel the part of the Mass in which Jesus sends the disciples out on their mission (Mt 10,26-33).
The Pontiff emphasized that “the power of the apostolate, beyond techniques and tools, is based on the work of the Holy Spirit within us and on the authenticity of our response.”.
We can all seek moments of stillness and silence before God
In the *Summa Theologica*, St. Thomas Aquinas spoke of preaching as the transmission to others of what we have contemplated.
However, the Holy Father said in the Angelus, we should not think of “contemplation” as “an exclusive experience, reserved for a few saints or for monks and hermits. We can all do it by making an effort, amid our daily commitments, to set aside moments of stillness to remain in silence before God, listen to his voice, entrust our joys and concerns to him, and reflect on our lives with him.”.
“This makes us, more and more, people of solid and conscious faith,” he emphasized, and “therefore credible and free apostles—men and women capable of reflecting the light of the Gospel in every setting and in every situation of life, bearing witness to it even where its value is neither understood nor accepted.”.
To face hostility and persecution, like many Christians
Saint Matthew—the author of the biblical passage we are referring to—wrote for communities that did not have an easy life. ”They had to face hostility and persecution—as is still the case today for many Christians in so many parts of the world—and there was also a great temptation to lose heart and let themselves be overcome by weariness or fear,” reflected Leo XIV.
Both today and yesterday, “it is difficult to remain faithful to Jesus” teachings and proclaim his Word: to respond to hatred with love, to arrogance with gentleness, and to discouragement with perseverance.”.
For this reason, the Pope urges, “we must delve deeper into the roots of our faith and our mission through an intense relationship with Him” (cf. Francis, Apostolic Exhortation. Evangelii gaudium, 8). “This gives us the strength not to give up and to continue sharing with everyone, under any circumstances, their message of hope, love, and peace. The world needs it so much!
”May the Virgin Mary help us to be missionary disciples of the Lord Jesus, each according to his or her own vocation," Pope Leo concluded before praying the Angelus.
World Refugee Day
After the Marian prayer, the Pope noted that yesterday marked World Refugee Day, promoted by the United Nations, commemorating the 75th anniversary of the Convention Relating to the Status of Refugees. A day established “to protect those who are persecuted and forced to leave their homeland, their homes, and their families.”.
The Pontiff hopes that “the spirit that inspired the drafting of this important international instrument will continue to enlighten the consciences of national leaders today. No one can turn a blind eye to those seeking protection and safety.”.
He also urged “everyone to welcome those who are victims of persecution, so that they may live in peace, with dignity, and look to the future with hope.”.
The Successor of Peter extended a special greeting to the members of the International Catholic-Pentecostal Dialogue, as well as to the faithful of Rome and pilgrims from various countries, especially those from Brazil, offering prayers for the young people who died a few days ago in a traffic accident in the state of Ceará.
Reading a biography of Sor Juana Inés de la Cruz alongside the novel The smartest girl I know reveals surprising similarities and striking contrasts between two women united by their intelligence.
I was reading the magnificent biography of Sister Juan Inés de la Cruz, written by Juan Manuel Galaviz Herrera (1942–2019), undoubtedly one of the most important figures of the Viceroyalty of New Spain, when I suddenly came across a novel set in the present day at the University of Madrid with a very eye-catching title: The smartest girl I know.
In fact, the biography of Sor Juan Inés de la Cruz—a 2026 reprint—is titled “Heroine of Understanding,” that is, almost the same phrase as in Sara Barquinero’s novel, but in a 17th-century version. The coincidence of the titles caught my attention, and I decided to read both books side by side.
First of all, we should note that Sor Juana Inés de la Cruz’s mother had ten siblings and was the daughter of the famous Pedro Ramírez, a native of Sanlúcar de Barrameda (Cádiz), who had made his fortune in the Marquisate of El Valle and whose marriage to a Mexican Creole woman would bring him great happiness and many children (p. 11).
It is interesting to note, incidentally, that the New Laws of 1542 had already been implemented in those lands by that time and, therefore, much to the delight of Bartolomé de Las Casas, the indigenous people had fully regained their lands and possessions and were exercising their rights and fulfilling their obligations, just like the other subjects of the Crown of Castile, in peace and freedom (p. 12).
Our protagonist, Sor Juana Inés de la Cruz—born Juana Ramírez de Asbaje—was born in San Miguel de Nepantla, on the slopes of the Popocatepetl volcano, in 1648. She was born out of wedlock and was raised by her mother and her grandfather, Don Pedro Ramírez, and is believed to have taken her vows as a Hieronymite nun at the order’s convent in Mexico as early as 1668.
Parallelisms
The novel by The smartest girl I know It was written by Sara Marquinero and tells the story of a rather shy girl from the provinces—an only child and extremely intelligent—who enrolls in a philosophy program and begins to stand out among her classmates from day one. A life centered on her studies, friendships, her first boyfriend, and her romantic pursuit of a professor—in other words, the slow and unhurried process of maturing in our time, though without any transcendent view of life or spiritual reference.
Meanwhile, the life of Sor Juana Inés de la Cruz seems to have been a direct path toward growth in love. First, through her studies and early education in the capital, and then at the viceroy’s court, where she would further develop her literary skills—for which she had already shown clear talent since childhood.
His introduction to poetry through careful reading and the guidance of the capital’s learned men ran parallel to an intense spiritual life, which would ultimately lead to his religious profession, growth in holiness, and the development of an early passion for writing that, from the publication of the first volume of his works, had an enormous impact both in New Spain and in the Mother Country.
It is interesting that on that path toward her definitive conversion to the love of loves and her divine vocation in the cloister, it would come to her precisely through a romantic disappointment, just as she describes it in one of her most significant poems, which is undoubtedly autobiographical in nature: “Love seized me without warning, cunning and tyrannical: clad in the garb of a courtier, he entered my heart” (p. 51).
Indeed, the biographer astutely points out that “Juana Inés loved so intensely that she could not find a suitable partner” (p. 52). In addition to this account of the facts, we have Menéndez Pelayo’s assessment, in which he states: “Sor Juana’s secular verses are among the most gentle and delicate ever to flow from a woman’s pen” (p. 53).
The life of the smartest girl I know will be marked by the delusions of false and superficial loves that ultimately lead to “agape” love—the love of self-giving and total devotion that Benedict XVI so aptly describes in the encyclical “Deus Caritas est.”.
Indeed, the life of Sister Juan Inés demonstrates exactly the opposite, for what happens to her is precisely what María Zambrano had predicted in her poetic philosophy: that the paths of knowledge, understanding, and love run parallel both in the intellect and in the will (p. 69).
Undoubtedly, for Sor Juana Inés, literary and poetic creation did not distract her from her duties as a nun, and her contemplative vocation intertwined with her writing—and there lie the fruits: both in her impressive collections of poetry and in literary texts of the highest caliber that can be included in the tradition of the Golden Age of Spanish literature, since at that time the viceroyalty and the mother country drew from the same cultural sources.
It is very interesting how the biographer highlights Sor Juana Inés’s lifelong passion for reading and her interest in the study of theology; it stands to reason, after all, that to love God and souls, one must know God and human nature, which is why study and prayer made her a woman of great inner richness that she was later able to express through literature (p. 84).
It is very interesting—and even amusing—to see how many pages the biographer devotes to countering the gossip and rumors about the nun’s dedication to writing, reading, and understanding the broad outlines of theology and literature of the Golden Age, as well as their reception in the New World. He returns to the same point: “These setbacks, though true, were not Sor Juana’s cross to bear” (p. 133).
Finally, we must mention the injustices suffered by this righteous woman throughout her long religious life, particularly at the hands of certain spiritual directors who, not content with humiliating her in private so that she might grow in humility, did so in public as well (p. 145).
Lebanese Christians don't just want to survive; they want to “truly live”
As clashes between Israel and Hezbollah continue and Lebanon’s economic crisis worsens, many Christians in the Land of the Cedars no longer believe they have a future in the region. Catholic humanitarian workers warn that entire communities are at risk of disappearing from the Middle East.
OSV / Omnes-June 22, 2026-Reading time: 7minutes
– Katarzyna Szalajko, OSV News
Father Jan Zelazny, director of the Polish section of the pontifical charity Aid to the Church in Need, met with Christian communities during his trip to Lebanon and Syria in late May. The priest said that local families are struggling not only to survive the crisis but also to “live fully,” feeling trapped in a war with which they do not identify and which they did not want, suffering its consequences on a daily basis.
The priest has spent years engaged in research, pastoral care, and humanitarian aid for Christians in the Middle East.
But during his travels through Lebanon and Syria, he has been able to see firsthand how the violence between Israel and Hezbollah continues destabilizing southern Lebanon and heightening fears among Christian communities. “Yesterday we had drones flying over the area,” he said. “Today there were Israeli attacks against Hezbollah in Lebanon.”.
Israel's attacks on Hezbollah continue
On May 25, Israeli Prime Minister Benjamin Netanyahu warned that military operations—which began in early March as part of the war against Iran—would intensify, claiming that Hezbollah was not respecting the ceasefire.
According to Reuters, the Israeli military was not letting its guard down. “On the contrary, I told them to step on the gas even more,” he added. (Note: In fact, the attacks continued on June 10.).
The result, according to Father Zelazny, is mounting pressure on villages near the southern border. “In some places, only small Christian villages remain,” he said. “Muslims have abandoned those areas. There are tunnels where Hezbollah fighters are hiding. The Christians remain there and live under a kind of constant siege.”.
Many refuse to leave, fearing that leaving would mean permanent exile. “They say that if they leave, they’ll never return,” Father Zelazny told OSV News.
Aid from the Church reaches some of the isolated villages through Catholic networks coordinated by Caritas and the Apostolic Nunciature in Beirut. The director of ACN mentioned three communities in particular—Debel , Ain Ebel and Rmecich—where humanitarian aid continues despite the growing insecurity.
A damaged vehicle lies amid the rubble at the site of an Israeli attack in Tyre, Lebanon, on May 28, 2026. (Photo by OSV News/Reuters).
Ordinary lives abruptly shattered
"The crisis is not measured solely in terms of destroyed buildings, but in terms of everyday lives that have been abruptly cut short," said the priest, who described his encounter with a displaced family from the region near Cana, in southern Lebanon.
His father had worked in telecommunications for years before deciding to return to his hometown due to family health issues. He sold everything, bought a small store, and started over.
“The store had even started turning a profit,” Father Zelazny told OSV News. “Nine months later, instead of a store, all that’s left is a huge ruin.” Now, two families share an unfurnished apartment with four girls, a young boy, and an elderly aunt. “They have practically nothing,” he said. “Garden chairs and mattresses on the floor are their only furniture.”.
For many Lebanese Christians, the future has come down to a matter of survival. However, Father Zelazny said that the greatest danger is despair, especially among young people.
“The most painful thing is that, when you talk to young people, all they ask about is how to get a visa,” he said. “They don’t see a future for themselves in this country.”.
Christian families create mosaics as part of a project to support displaced and vulnerable communities in Jounieh, Lebanon, on May 25, 2026. (Photo by OSV News/Michał Banach, courtesy of ACN).
Little freedom to enjoy the summer
Summer vacation has already begun in Lebanon, but for many children and teenagers, the constant insecurity, airstrikes, and economic collapse leave them with little freedom to enjoy it. Many spend most of the day at home, with few safe places to go. “What are young people supposed to do?” asked Father Zelazny. “They stay at home, maybe visit their friends. Is it any wonder they just want to get out?”.
Church groups are trying to create alternatives. He pointed to youth programs led by Franciscans and supported by Catholic charities, including recreation centers where children can play sports, swim, or simply spend time together safely.
They want “a future, a normal life”
Father Zelazny said that Christians in the region need help “not just to survive, but to have a life.” They want “a future, a normal life,” he told OSV News.
For this reason, many of ACN’s projects in Lebanon do not focus on direct aid, but rather on helping people earn a decent income. During his trip, Father Zelazny visited artisans who craft religious objects from cedar wood. Since Lebanon’s cedars are protected, the artisans use only carefully selected branches obtained from routine pruning.
Christian artists in the country's Cedar Region
During his trip through the Cedar Region of Lebanon—which gave the country its national symbol—Father Zelazny met several Christian artisans supported by ACN.
“Right now, we’re bringing in people who make items for us that we then sell, in order to help Christians who, with no tourists, simply have no way to survive,” Father Zelazny told OSV News by phone on May 27 from Lebanon.
Local Christians who made rosaries, cedar wood carvings, and small religious souvenirs were suddenly deprived of this source of income when tourists disappeared from Lebanon as fighting broke out in March.
In another initiative related to the Holy Spirit University of Kaslik, a leading Lebanese academic center, Syrian students and refugees are working alongside a Syrian Catholic priest who is also an artist. Together, they create mosaics using stones imported from all over the world. “A single icon can provide them with a decent livelihood for a month,” said Father Zelazny. “Why just give them money when they can work? They don’t want charity. They want independence.”.
That same logic guided a recent project with the Greek Catholic Sisters of Our Lady of Perpetual Help, who took in displaced families at their monastery in Harissa. The convent had originally been designed as a retreat house. Then the war broke out.
Sister Anna prays with displaced children from southern Lebanon at a convent in Harissa, Lebanon, on May 25, 2026. (Photo by OSV News/Michał Banach, courtesy of ACN).
Sharing a roof, a garden, and meals with the sisters
“The sisters took in 14 families—41 people,” Father Zelazny told OSV News. “They shared not only a roof over their heads, but also their garden and their food.” One of the biggest ongoing challenges was the electricity supply.
Lebanon’s national power grid operates intermittently, forcing many residents to rely on expensive fuel-powered generators. “The sisters could no longer afford the fuel,” he said. ACN approved funding to expand the solar panel installation.
“In Lebanon, there are nearly 300 sunny days a year,” said Father Zelazny. “It’s better to make a one-time investment in solar energy than to constantly spend money on fuel.” The panels now allow the convent to function despite overcrowding and economic collapse. Even if the displaced families eventually leave, the infrastructure will remain for the local Church.
The priest repeatedly returned to the same theme: Christians in Lebanon often feel trapped in a conflict that is not their own. “In the war between Israel and Hezbollah, they became millstones caught in the middle,” he said. “It’s not their war, but they are its victims.”.
“There is weariness,” Father Zelazny added to OSV News. “But there is also something deeper. Before our very eyes, the world of values has collapsed. International law no longer works in practice.”.
Lebanon's Slow Decline, but Faith Remains Visible
He spoke emotionally about the slow collapse of a country he loves. “Lebanon showed the world that people from different cultures and religions could live together,” he said. “And now all of this is being destroyed.”.
However, amid the destruction, faith remains surprisingly visible. Pilgrims continue to gather at the shrine of Saint Charbel Makhloufy at the Marian shrine of Our Lady of Lebanon in Harissa, while the churches remain full despite the current instability.
Father Zelazny said he had witnessed the same determination among Christians in the Syrian cities of Aleppo and Homs. “Those who remain persevere because of their faith,” Father Zelazny said. “Without faith, this cannot be overcome.”.
Basic needs. Children's joy at the sight of candy and chocolate
According to Father Zelazny, their needs are often extremely basic. In Debel, residents lack reliable access to water because the damaged infrastructure no longer functions properly. Local communities also face difficulties collecting trash and removing debris from destroyed buildings, amid ongoing restrictions and insecurity.
“They have very simple dreams,” said Father Zelazny. “Dreams of just one or two more days.”.
“When the aid workers arrived, the first thing the children asked was if they had any chocolate,” he said. Later, the volunteers returned with large quantities of candy. “The children were overjoyed,” said Father Zelazny.
“I know some might think this is insignificant,” he added. “But our entire reality is built on small things. And the fact that they dream of such insignificant things shows the magnitude of the humanitarian tragedy unfolding there.”.
——————–
– Katarzyna Szalajko writes for OSV News from Warsaw, Poland.
– This article was originally published in OSV News, and you can read it here.
The Virgin Birth. «The Annunciation.» Workshop of the Master of Flémalle
This painting depicts the opening moment of the Annunciation in extraordinary detail. The work combines a profound spiritual depth with a meticulous depiction of 15th-century architecture and everyday objects, offering a valuable testament to early Flemish art and its refined sense of the visual.
Eva Sierra and Antonio de la Torre-June 22, 2026-Reading time: 7minutes
ARTISTIC COMMENTARY
This panel is a classic example of 15th-century Flemish painting. The scene depicts the Virgin Mary praying in a room when the angel sent by God appears to her, following the account in the Gospel of Luke (1:26–38). Mary wears a magnificent blue cloak with sculptural folds and a richly decorated border. Reclining on cushions on a bench, she appears absorbed in her reading. At her feet stands a vase of white lilies, a symbol of the Virgin’s purity; a motif widely used in painting that continues to be employed even in more modern times (see, for example, Émile Bernard’s version on the same theme, 1890, Thyssen-Bornemisza Museum, Madrid). The angel enters through an opening in the wall, kneels before her, and raises his hand in greeting. He, too, wears a rich red cloak resembling priestly vestments and carries what appears to be a small diptych worn as a brooch; the feathers of his wings and the curls of his hair are rendered in minute detail. Both figures, in red and blue, dominate the composition. In the upper left corner, God appears surrounded by heavenly beings, sending his Son—this time in the form of lightning bolts descending from above—a graphic way of representing divine power.
The Four Moments of the Annunciation: The Viewer's Perspective
When viewing 15th-century scenes of the Annunciation, it is worth considering how audiences of that time would have understood them. To us, it may seem like just another depiction of the Archangel Gabriel’s visit to the Virgin Mary, but viewers back then knew how to distinguish which moment in the story they were seeing. Four stages were recognized: Mary in prayer or reading (before noticing the angel’s presence), listening (when she hears his greeting), reflecting or asking questions (as she ponders the message), and accepting (when she submits to the divine will). Each moment has its own distinct characteristics. This panel depicts the first phase, when Mary has not yet realized the angel is present.
Between the Domestic and the Sacred: A Meticulously Crafted Gothic Interior
The painter not only depicts the scene of the Annunciation, but also offers a view of the interior of a Gothic church. The carefully rendered room—the small bookcase, the key, the stained-glass windows—is an illusory space that functions both as Mary’s private room and as a small chapel or annex to a church. Stained-glass windows depicting religious scenes would have been uncommon in a domestic setting. The building is painted with great attention to detail: one can see the exterior of a Gothic church with decorated pinnacles, turrets, sculptures in niches, ashlars, balustrades, and even the small nails on the window shutters. This visual information is invaluable to art historians, as are the objects adorning the interior. On one wall, a small cartellino can be seen that may contain prayers, suggesting a certain level of erudition and devotion among the faithful.
The panel was created in the first quarter of the 15th century. Although the artist demonstrates great skill in depicting architecture and figures, his use of perspective is less confident. The proportions between the figures and the space are not entirely accurate, and the way the bookcase opens seems somewhat odd. However, these aspects do not detract from the subject matter.
This Flemish painting, part of the Spanish Royal Collection, was acquired by King Philip II in 1584 from Giacomo (Jacome) Trezzo for the Monastery of San Lorenzo de El Escorial. It was later recorded as being in the infirmary chapel at El Escorial before being transferred to the Prado Museum. Given its size and format, it likely formed part of a wing of an altarpiece, perhaps within a series dedicated to the Virgin Mary and the Nativity of Christ.
The Annunciation of Flémalle, Robert Campin
CATECHETICAL COMMENTARY
In the angel’s greeting depicted in this splendid panel painting at the Prado Museum, we discover that he is a messenger sent by God for an event of exceptional and once-in-a-lifetime significance in history. The Incarnation of the Son of God, who, as we saw in previous chapters of this series, takes on a humanity like our own (except for sin), will take place through the cooperation—both free and necessary—of a humble virgin from the people of Israel, who lives in a forgotten and hidden place in Galilee (Luke 1:26–27).
The Greeting of Fulfillment
Indeed, St. Gabriel’s greeting heralds the arrival of the fullness of time—a time that is full because, at last, God the Creator unites himself personally with his crowning creation, the human being, so that in Christ the fullness of the Godhead dwells bodily (Colossians 2:9). Time reaches its zenith and human history attains its highest fulfillment in this moment of fullness, in which the Son of God unites himself through the Incarnation to all humanity by being conceived through the power of the Holy Spirit in the womb of the humble Virgin of Nazareth.
Dwelling in the womb of the Virgin, God makes himself present in his Creation—not because he was not present in his work before, but because he is now present in a special and complete way. This new presence of God in His Creation is the fruit of the missions of the divine Persons, as depicted in the painting portraying the Father and the Holy Spirit. The Holy Spirit is sent to sanctify and make fruitful the Virgin Mary’s womb, while the Son is sent by the Father to be conceived in the fullness of the Spirit. The presence of the Holy Spirit in the painting reminds us that Jesus Christ is, from his conception, the Anointed One, the one who makes the fullness of the Holy Spirit present in Creation (Acts 10:38).
This new presence involves the cooperation of the young woman who will make it possible for God to dwell in a new way in the world He has created. Mary was chosen and predestined even before the Creation to be the Mother of God, as revealed by her magnificent mantle and the rich and splendid hem of her garment. But God’s choice respects her freedom, for grace cooperates with nature; it neither suppresses nor forces it. God waits for her “yes” before acting, because the conception of the Son of God takes place after a prayerful dialogue—one of listening, questions, and acceptance—in which both the Creator, through his messenger, and his most perfect creature, the humble Virgin of Nazareth, converse with supreme freedom.
Thus, in Mary, the fullness of a history is also realized: that of the people of Israel, saved by God through the necessary cooperation—and, paradoxically, through the freedom—of women who are seemingly defenseless, weak, and incapable. The young woman from Nazareth is the final and most splendid episode in a series that, beginning with Eve’s fall, unfolds through Sarah, Hannah, Deborah, Ruth, Judith, and Esther, carrying out God’s plan to remain present among his people and thus continue to fulfill his covenant of salvation.
Mary, the Ever-Virgin
It is, from a human perspective, paradoxical that the fullness of life should have come into the world solely through the cooperation of a virgin, without the intervention of a man. However, Christian tradition has found in this apparent absurdity a precious mystery of the faith, which must be accepted, understood in all its profound richness, and passed on as part of the Catholic faith. The Gospel of Saint Matthew, in particular, teaches us that we are not dealing with a mere incomprehensible event—one that some might even consider unnatural—but rather that the virgin birth of the Messiah places us before a unique divine act. So unique that Saint Joseph, who was righteous (that is, lived in full union with the God of the Covenant), is unable to grasp its meaning, until the wisdom of God reveals it to him through an angel: Mary is expecting a Son who is the fruit of an act of the Holy Spirit (Matthew 1:21) and, therefore, a work that can never be deciphered or explained by mere human understanding.
The conception of Jesus Christ without the intervention of a man, through the cooperation of Mary alone, has been, for the evangelist and for the Church, the fulfillment of one of the greatest prophecies of the Old Testament: the oracle of Emmanuel (Isaiah 7:14). “”A virgin will conceive and give birth to a son" as an incomprehensible and wondrous sign of God, as the evangelist once again emphasizes (Matthew 1:23). For this reason, the Church has not been deterred by the apparent impossibility of such an event, despite having faced ridicule and misunderstanding because of it since its very beginnings. Embracing the virgin birth as a unique and unrepeatable sign of God, the Church has safeguarded it in her deposit of faith and proclaimed it from her earliest history.
In it, the Church has seen an unfathomable mystery, but this has not prevented her from discovering the profound meaning it holds for our understanding of God and the life of faith. The Virgin Birth reveals the absolute initiative of God, the one Savior and Guide of human history. The history that began in paradise is also brought to fulfillment in the New Adam, when Adam was formed from the bosom of virgin, uncultivated earth and received his definitive identity through the breath of the divine Spirit. And it is also taught that human beings can be born again, born from above (John 3:3), provided they sincerely accept the gift of the Holy Spirit.
By conceiving Jesus Christ as her only Son, Mary is permanently consecrated to Him, so that she remains the Ever-Virgin. This brings us to the dogma of Mary’s perpetual virginity: before childbirth, during childbirth, and after childbirth. She is not merely a virgin who conceives the Messiah, but the Ever-Virgin par excellence—with a capital “E”—who forever extends her unique motherhood—the motherhood that gave life to Jesus Christ—to all the members of his Body, the Church. In a manner analogous to what happened in Nazareth, the Virgin cooperates with God in the supernatural birth of the new members of her only Son, thus living out a universal motherhood. For this reason, she is also a sign of the Church—Virgin and Mother of the new humanity—which was virginal conceived in the humility of Nazareth and will be brought to fulfillment at the glorious return of the Son of the Virgin.
Work
Title: The Annunciation at Flémalle
Author: Robert Campin
Year : 1420–1425
TechniqueOil on oak wood panel
Size: 76 x 70 cm
Location: The Cloisters, a section of the Metropolitan Museum of Art.
Quique Mira and María Lorenzo: “We need to make old-fashioned love trendy again”
Quique Mira and María Lorenzo launch the Caná Project, a training program for couples: “Priests spend years and years preparing for the priesthood, yet we engaged couples settle for minimal training.”.
Quique Mira and his wife María Lorenzo need little introduction, as they are well known on social media. As a young married couple, they have observed that there is a lack of preparation for those who are getting married. They argue that it is paradoxical that, while a priest requires years of training, the preparation for engaged couples consists of a relatively brief course—even though they are laying the foundation for a lifelong commitment. That is why they have launched Caná Project.
Some time ago, Quique and María left their previous jobs to focus on projects related to evangelization. In November, they launched “Kaleos” in Valencia—an event featuring talks, live music, testimonies, and moments of reflection—which brought together hundreds of young people to help them discover God’s call. Now they are launching Proyecto Caná, an online academy that aims to provide a space for growing in human love in the light of the Gospel. “We want to share our experience. The courtship ”It is a time of preparation for the vocation of marriage," they say.
The course is designed for couples—regardless of how long they’ve been together—who want to deepen their relationship. The course consists of ten modules, each featuring a 15-minute video in which Quique and María share their experiences and reflections. In addition, each module includes practical materials and group activities. The course includes a group video call after three months, during which couples can share their experiences and ask questions or voice their concerns. Proyecto Caná is an online academy. The first course, already underway, is “Noviazgo de 3,” designed for dating couples. The plan is to expand the curriculum with courses tailored to other stages of life. Quique and María explain to Omnes why a project like this is necessary today.
Do you think young people today aren't prepared for marriage?
- Today, young people—and society as a whole—are experiencing a profound thirst for meaning. Amid so much information, fast-paced life, social pressure, and a world that is constantly changing, there is a growing desire to return to the essentials: who I am, where I’m going, how I want to love, how I want to be loved, and what meaning my life and the world around me hold. In particular, we note that this search for meaning and love has led so many young people into unhealthy relationships, where commitment is no longer appealing; rather, the appeal lies in following one’s passions rather than striving for a selfless love that can last a lifetime.
This sincere search is leading many to seek an authentic and humane education, based on Goodness and Truth.
That is where the idea to launch these digital courses came from; they aim to address the real needs of today’s world, guided by a spirit of true love. We want to offer human and spiritual tools to accompany those who wish to love better and deepen their calling to love.
But the Church already offers premarital courses.
– We believe there are many gaps in the preparation offered to young people as they approach marriage. In many cases, premarital classes are limited to a few hours of sessions that don’t really delve deeply into or discuss the major step they are about to take, and unless a couple is truly seeking to educate themselves and prepare well for that step, far too many enter the sacrament of marriage without truly understanding what they are promising to each other.
Priests spend years and years preparing for the priesthood, yet we engaged couples are content with that minimal training for a calling to love one another for the rest of our lives.
We believe that investing in this kind of training, support, and resources… is extremely important and can make a big difference. Young people need it; they’re asking for it.
After so many years on social media, we've come across many cases of people who reached out to us with these concerns.
Based on your experience, what are the main challenges faced by couples just starting out?
– Based on what we see, and also on our own experience, one of the main shortcomings is that many couples start out loving each other deeply, but lack the tools to sustain that love once the initial passion fades.
It's very difficult to communicate effectively, express how you feel without hurting others, manage conflicts, or learn to live with differences.
It could also be a lack of depth. Today’s society sells us everything quickly, everything superficially… It doesn’t encourage us to go deeper, and many couples have never really taken the time to talk about important issues: personal wounds, expectations, faith, marriage, children, ways of loving…
And perhaps another major shortcoming is the lack of role models. Many young people haven't seen stable marriages or healthy relationships around them, so they try to build something meaningful with hardly any role models to show them how.
That is why we believe that today, more than ever, it is necessary to provide guidance and formation for couples in their courtship.
Parents used to teach by example and through advice. Doesn't that count anymore?
- Of course it still holds true, and in fact, our parents’ example continues to be one of the things that most shapes the way we learn to love. The way a child sees his or her parents interact—how they talk to each other, how they handle conflicts, how they show their love for one another—leaves a huge impression.
But it is also true that today many families are more fragmented, and many young people have grown up without clear examples of stable or meaningful relationships. Added to this is the fact that social media, TV shows, and the internet have often taken the place once held by family conversations.
The role of parents remains essential. But perhaps today it is a good idea to supplement that role with these opportunities for training and learning.
Many parents have thanked us for initiatives like this, because they themselves recognize that there are emotional, relational, or spiritual issues that they sometimes don't know how to address with their children.
You talk about a lifelong commitment. Is that possible today?
- It’s entirely possible—it’s what we all long for deep down. Someone who loves us and with whom we can share our whole life. We’re all moved when we see an elderly couple on the street walking hand in hand, or dancing, or strolling… To think that they’ve spent their whole lives together, that they’ve been through it all, and that they still love each other after so many years. Deep down, that’s what we all want! Why shouldn’t it be possible? But it’s up to us… we’re afraid to commit because we think we’ll lose more than we’ll gain, but in our experience, it’s actually the opposite…
We need to make old-fashioned love trendy again. We need to set an example of this kind of commitment—happy couples who, even in the face of suffering and difficulties, choose to love one another and stay together.
Today, in many cases—even among young people who identify as Catholic—dating involves moving in together. When the Church does not allow premarital relationships, is it asking for the impossible?
– In our opinion, and based on our own journey, marriage as God intended it is worth it. Living with your partner, sharing intimacy, and giving yourself fully to one another have a very profound power and meaning when they arise as the fruit of a definitive decision and a total commitment.
The Church does not advocate waiting because it is afraid of love or desire, but because it believes that human love is so valuable that it deserves to be lived to the fullest and in the context of complete self-giving. The body also speaks, and physical union expresses something very profound: “I give myself totally to you.” That is why the Church understands that this self-giving finds its fullest expression within marriage.
Furthermore, waiting also teaches us to love another person beyond immediate needs, impulses, or emotions. Waiting teaches us patience, self-control, communication, and how to build a relationship on more than just living together or sexual desire.
The Church recommends abstaining from sexual relations before marriage. And no, it isn't asking for the impossible. It offers a path full of meaning for those who wish to discover it.
Demanding, yes, but full of meaning. But we have to want to understand it and not just focus on the headline. We have to stop seeing it as a ban (because no one is banning anything) and start realizing that it’s a proposal for bringing order to love.
What sets the Caná Project apart from other initiatives?
– It’s mainly about how it responds to the emotional and relational needs of today’s young people, using language that’s relatable and firmly grounded in today’s reality. From one young person to another.
It isn't just a theoretical course on dating or marriage, but rather a space to truly delve deeper into the relationship, ask important questions, and learn to love better in the midst of a culture that often teaches us exactly the opposite—or simply doesn't encourage us to do so.
I also believe there is something very unique about combining human and spiritual formation with an accessible, everyday format. Today, many engaged couples have real concerns about this stage of their lives, but they don’t always find places where they can receive guidance or talk about it. The online format makes it very accessible to everyone and allows them to go through it at their own pace.
And perhaps another new development is precisely this view of courtship as a stage that requires care and effort. We tend to put a great deal of effort into preparing for our professional or academic lives, but very little into what will later become the foundation of our entire lives: our vocation.
How important is the Christian faith in your project? Does it help you better focus on your life together, or is it a hindrance for those who do not have faith?
- Faith in Proyecto Caná and in the premarital course is a fundamental part of it. While anyone (even those who don’t practice a faith) can take the course—and we’re sure it will help them—it’s inevitable that we’ll end up talking about God and that faith will play a significant role in the course. That’s our experience; that’s what has helped us.
For us, faith is not just an “add-on” to our relationship, but the essential ingredient that teaches us the right way to love, to give of ourselves, and to forgive… We have learned that on our own we cannot love the way our hearts desire, and that it is God who teaches us and sustains us on that journey.
But that doesn’t mean it’s a handicap for those who don’t have faith. In fact, many of the issues we address are deeply human: communication, wounds, commitment, differences, conflict resolution, self-sacrifice… topics that every couple experiences. Faith adds depth and a different perspective to all of that, which has become essential to us.
What Moms Want to Hear During Difficult or Unexpected Pregnancies
Jess Echeverry knows what it’s like to face pregnancy and motherhood alone. She experienced trauma, homelessness, and three unexpected pregnancies before she turned 22. A pregnant woman often asks herself, ‘How am I going to do this?’.
OSV / Omnes-June 21, 2026-Reading time: 4minutes
– Molly C. Scheahan, OSV News
The reaction of loved ones upon learning of a complicated or unexpected pregnancy is crucial for the mother. “Our friendship with the pregnant woman should help give her hope that it is possible,” Echeverry told OSV News.
In the coming weeks, we might ask ourselves: What do expectant mothers really want to hear when they share the big news?
Mothers with Unexpected Pregnancies: Listening and Support
Time and again, the mothers who spoke with OSV News—some of whom asked to be identified only by their first names—agree that the first word should be: “Congratulations!”.
Elaine, a former Coast Guard officer from Northern California, had two unexpected pregnancies during her military service. She felt deeply loved and supported when her brother reacted to the news with pure joy and enthusiasm: “A baby! Congratulations! I’m so happy for you. I know you’ve always wanted to be a mom.”.
Many women suggested practicing by saying “Congratulations!” so that it would come naturally in the moment, and then asking questions like “How are you feeling?” and «How can I support you while you’re in school?”.
Elaine added that this approach “requires seeing and loving every woman during her pregnancy and welcoming every baby as a blessing—especially when it’s difficult.”.
Support her as a friend so she doesn't feel alone
“The little things matter,” said Hayley, a mother of five young children from Idaho. “A blanket, a gift, a ride to an appointment. It takes surprisingly little for a woman to go from feeling alone to feeling like she has someone to turn to.”.
Several mothers urged others to step in and support her: organizing a meal rotation, hosting a baby shower, doing the dishes or laundry, taking the older children to the park in the afternoon, or explaining her rights regarding paid family leave and Title IX. This is the federal law that prohibits discrimination on the basis of sex in educational programs or activities that receive federal funding.
When Alyssa Grasinski, from Indiana, was preparing for the arrival of her first daughter while studying law, she found it very meaningful that her friends invited her out for milkshakes or tea instead of going to places less suitable for mothers, such as coffee shops or bars. A classmate put together a gift package for her containing “items to relieve nausea, some delicious tea, a journal, and a personalized greeting card.”.
Jess Echeverry is now mother a mother of adult children and an advocate for homeless families. She encourages Christians to to offer hope, serving as a vital source of support for them.
“What matters most is our constant presence, not necessarily what we can offer,” he said.
Annika Wheelock with her husband Jonah and their two children, in an undated photograph (Photo by OSV News/Courtesy of Annika Wheelock).
Do not judge or criticize
Many women have said they faced harsh judgment and criticism, especially if the pregnancy was unexpected: “Do you know what causes that?”, “Your husband doesn’t have a job yet,” “Oh, no, what are you going to do?”, “Are you sure this is the right time?”, “Was it planned?”.
Others have faced threats of being kicked out of their homes, a deathly silence, or lukewarm responses from the very loved ones from whom they needed the most support.
Hayley explained that judgment is often based on freedom of choice or the options available: ““Well, you kept the baby. So you chose this. You’re on your own. Good luck.” We need to move beyond that mindset as a society.”.
Sarah, a mother from the Midwest, urged the listener to “give the expectant mother space to feel whatever she feels, without sharing her own feelings.”.
Some family members or friends see their own dreams dashed because of their friend or child, but it's important not to burden the expectant mother with those problems.
At the same time, several women said they understood their loved ones“ strong emotional reactions. Elaine suggested making a firm statement if emotions ran too high: ”You’re pregnant! I love you so much, and I’m here to support you through this stage of your life.”.
Love and Support
Taking charge of your own response helps put the new mom at ease and shows deep affection and support. She explained that, regardless of how you feel during the conversation, “you can say ‘I love you’ or ‘I’m here for you as a friend’ at any point in your friendship. Through both the good times and the bad, and it’s always true.”.
Annika's Story: A Nurse
Annika Wheelock, a nurse from Southern California, discovered she was pregnant three months after she started dating her boyfriend; they had broken up just a few weeks earlier. Nervous, she sat on the bed next to him and broke the news to him. “He immediately burst into tears of joy, kissed me, and told me he loved me. We cried together. We were both so happy. There was no negativity, no resentment—just nerves, but above all, excitement. We spent the night whispering until the wee hours of the morning about names for the baby. It was the greatest love I’ve ever felt in my life.”.
Her boyfriend supported her unconditionally throughout her pregnancy, as she dealt with the emotional roller coaster, morning sickness, and exhaustion. In the delivery room, Jonah held her hand and counted each push. “Jonah is a wonderful father and loves both of us very much.” The couple is now happily married and has two young children.
A Space for Feelings
Sarah highlighted the range of emotions that arise during an unexpected or complicated pregnancy, and encouraged people “not to assume how someone feels about the baby on the way.”.
Amber Gray, a lawyer from Washington, welcomed her second child just 11 months after her first. She grappled with the emotions that came with her daughter’s arrival and said, “I didn’t really want to be pregnant, but I discovered that wanting to have a child is a choice you make over time. Once you decide to want and love a child, you will.” She felt understood when someone told her, “It’s okay to feel a little sad and excited at the same time. It’s a good thing, but it’s also hard.”.
Hayley put it simply: “You can acknowledge that intense, vulnerable state while also acknowledging the joy of bringing another life into the world.”.
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Molly C. Sheahan is the assistant director of the Healthy Families program at the Catholic Conference of California. She writes for OSV News from California.
In his encyclical "Magnifica Humanitas," Leo XIV chooses to emphasize principles rather than specific solutions, including with regard to the domestic or personal use of technology.
Pope Leo XIV published his first encyclical. It deals with “the protection of the human person in the age of artificial intelligence,” a topic that addresses one of the Pontiff’s primary concerns. In fact, the day after his election, he explained to the cardinals that he had chosen the same name as Leo XIII (famous for the 1891 encyclical “Rerum Novarum”) to emphasize his continuity with the Church’s social doctrine, although now “to respond to another industrial revolution and the advances in artificial intelligence, which pose new challenges for the defense of human dignity, justice, and the work".
Social Media
In various sections of the encyclical, the Pope refers to social media platforms. His stance is not categorical, but rather measured and thoughtful. It focuses more on principles than on overly specific solutions.
On the one hand, he highlights the opportunities. In paragraph 238, he states: “We must educate ourselves to view the digital world as a new continent to be evangelized, one that requires missionaries who are generous and mature in the faith.” In this regard, his assessment is in line with that of previous popes, such as Benedict XVI, who popularized the description of the Internet as “the sixth continent.”.
Second, Leo XIV addresses the risks head-on. He emphasizes that new evidence has emerged since previous popes had spoken out on the matter. For example, we now understand better that technology was not as “neutral” as it seemed, since it “takes on the face of those who conceive it, finance it, regulate it, and use it” (no. 9). Therefore, I interpret this to mean that greater caution is warranted before naively embarking on “digital missionary evangelization.” As Pope Leo says in no. 141:
“In recent years, psychological and psychiatric literature has increasingly documented how early and unsupervised exposure to digital devices and social media can negatively affect sleep, attention, emotional regulation, and relationships—especially during the most vulnerable ages—with consequences that can sometimes be dramatic.”.
Third, in the very next paragraph, the Holy Father goes into the details of his proposal, which focus both on education for the “proper use” of technologies and on the need for “timely interventions” by the authorities to regulate them:
“Parents find it difficult to resist on their own the influence of business models that monetize children’s attention and time. That is why a partnership between policymakers, educational institutions, and families is essential—one capable of providing concrete support to adults in this task. It is necessary to counter, through far-reaching public policies, the immediate interests of platforms—concentrated in the hands of a few—when these interests conflict with the welfare of minors. From this perspective, legislative measures are needed to establish age limits, hold service providers accountable—without shifting the burden of restriction onto families—and provide specific protections against all forms of sexual exploitation and violence online, so that children and adolescents are truly safeguarded as precious treasures entrusted to our care.”.
Analysis
How can we live in greater harmony with digital ecosystems? Social media offers a popular and widespread environment where, it is true, adult Christians can exert influence and share our faith. At the same time, there are pitfalls. The design of these platforms, far from being “neutral,” serves an economic purpose: to keep us engaged for as long as possible (to the point of addiction) in order to profit from ad views. And this, especially for minors, leads to catastrophic consequences for their mental health. That is why the Pope refers to “timely interventions” that could be coordinated among the government, companies, and families to protect children.
When it comes to children and teenagers, the issue is clear: it’s best for them not to take the risk of hanging around on social media. The best form of digital evangelization we could offer them, therefore, is to convince them to return to fully inhabiting the real world.
As for adult audiences, Leo XIV prefers to emphasize principles rather than specific solutions, including when it comes to the domestic or personal use of technology. Drawing on the biblical images of the Tower of Babel versus Nehemiah’s reconstruction of Jerusalem, he poses a fundamental question: Do I use new technologies to serve, to love, and to build a world together with God? Or, on the contrary, are they tools that lead me astray toward narcissistic goals?
The goal seems distant, but we have the right to reclaim it: “We need to foster a true discipline of attention: rhythms that include silence, reflective study, reading, and thoughtful analysis; without these elements, inner freedom can be compromised” (no. 146). In any case, the debate remains open for our own personal reflection. No one is going to police our freedom to make the most of our time or to waste it: it is up to each of us to make that assessment and protect ourselves.
Emotionally Distant Parents: Causes and Consequences
Lupita Venegas reflects on parenthood in honor of Father's Day in Mexico (June 21): "It's not just about shaping a child's character; it's also about touching their heart.".
June 20, 2026-Reading time: 3minutes
Around the world, “Father’s Day” is celebrated during the month of June. Furthermore, the liturgical calendar invites us to contemplate the Sacred Heart of Jesus. It is a time to reflect on the ways in which fathers love their children. I extend my congratulations to all fathers—those present and absent, those committed and those estranged, those who work tirelessly to give their children the best, those who have made mistakes, the living and the deceased… all have felt the longing to live for their children, and all are called to exercise their fatherhood in the manner of God. I want to address in particular those who do not know how to “connect emotionally” with their children and wish to do so. I recently visited a friend who was imprisoned for five years:
-I received my father's first hug when he came to visit me in prison. We cried together for the first time and were able to say to each other: I love you”-
These words, spoken by a grown man as he recalled his story, reveal a wound that many people carry in silence. It wasn’t that his father hadn’t been physically present. He had worked, he had provided for the family, and he had fulfilled many responsibilities. But for years there was a deeper absence: the absence of a hug, of a kind word, of the look that says, “I care about you.”.
Sometimes parents believe that love means only providing for, correcting, and protecting their children. And those are certainly important expressions of love. But a child needs something more: to feel the emotional closeness of the person who gave them life.
The science of human development has shown that secure emotional bonds during childhood influence the way a person learns to trust, manage their emotions, and relate to others. A child needs to feel seen, heard, and valued.
Why do some parents become emotionally distant?
One of the most common reasons is their own upbringing. Many men were raised in environments where expressing feelings was seen as a sign of weakness. They grew up hearing phrases like: “Men don’t cry,” “You have to be strong,” “You don’t need affection.” They learned to suppress their emotions and, without realizing it, repeat that same pattern with their sons.
Other parents love deeply, but they never learned the language of affection. No one taught them how to hug, to ask, “How are you feeling?”, to listen without judging, or to say, “I’m proud of you.” It’s not necessarily a lack of love; often it’s an emotional limitation that needs to be acknowledged and healed.
There are also parents who rely on their authority. They believe that being a good parent means making demands, correcting their children, and preparing them for life. The problem arises when correction is a daily occurrence, but recognition is almost never given. As a result, children often hear about what they’re doing wrong and very rarely about what they’re doing right.
Consequences of a Distant Father
The consequences of prolonged emotional distance can manifest in various ways. Some children grow up constantly seeking approval; they feel that their achievements are never enough. Others have difficulty expressing their feelings because they learned that there was no room for emotions at home. Some may become accustomed to relationships where affection is scarce, because that model is familiar to them.
But perhaps one of the deepest wounds is the feeling of not having been truly known by one’s own father: that someone knew one’s age, grades, or responsibilities, but not one’s dreams, fears, or joys.
Children need boundaries, but they also need connection. They need to know that when they fail, they are still loved. They need someone who will say, “Even if you make a mistake, I’ll still walk alongside you.”.
What does it mean to be a parent?
Our faith offers us a powerful image of fatherhood in the parable of the prodigal son. Jesus describes a father who does not sit idly by waiting to judge; he sees his son from afar, runs to him, embraces him, and welcomes him. That embrace is an image of love that restores. It reminds us that true authority is not separate from tenderness.
Being a parent isn't just about shaping a child's character; it's also about touching their heart.
It’s never too late to start. A parent who acknowledges the distance between them and their child has already taken an important step. Sometimes a hug that comes after many years can open a door that has been closed for far too long. A sincere conversation, an apology, or a word of love can mark the beginning of a new chapter.
Some parents may think, “My children are all grown up now; it’s too late.” But the human heart continues to need love at every stage of life. An adult child may also need to hear from his or her father: “I love you,” “You matter to me,” “I want to get to know you.”.
Because in the end, many children won't just remember the things their father gave them. They'll remember whether they ever felt embraced by him.
This Father's Day, don't wait for your children to say “I love you” to you—surprise them and take the initiative. Tell them from the heart: "I love you, my son!"
The saints mentioned by Leo XIV during his visit to Spain
During his apostolic visit to Spain, Pope Leo XIV mentioned various saints in his speeches to illustrate points and themes related to Christian life. He mentioned more than a dozen of them, as you can see below, and, of course, the Venerable Antoni Gaudí.
Francisco Otamendi-June 20, 2026-Reading time: 9minutes
During his visit to Spain, Pope Leo XIV mentioned more than a dozen saints and, as was only natural, the Venerable Antoni Gaudí, architect of the Sagrada Familia, whose cause is still underway.
The Pope experienced in Spain that “communion of saints” described in the Catechism in *The Catechism of the Catholic Church*, when it states that “the communion of saints is precisely the Church” (nos. 946–962).
“It is comforting to know that we are not alone on the path to holiness: we are accompanied by Jesus Christ, his Most Holy Mother, and all those who have gone before us and are already enjoying the beatific vision,”, has written theologian and historian José Carlos Martín de la Hoz.
This is what Pope Leo XIV said when he was asked during his meeting with young people in Madrid: “We know that St. Augustine is very important to you, but what other saints and role models have helped you in your growth as a Christian?”.
Here is the answer. We have omitted references to canonized popes, which would make the topic even longer.
St. Augustine
Speech: Prayer vigil with young people in Plaza de Lima.
Location: (in response to the question “What other saints and role models have helped you?”), first paragraph.
León XIV recalled that “St. Augustine is a very important figure for the entire Church.” At that same gathering, he explained how the life of the Bishop of Hippo had inspired countless Christians throughout history: “As I contemplated the lives of these saints, such as St. Augustine, I said to myself: If they were capable of it, why can’t I?”.
The Pope mentioned him again during a visit to the Brians 1 Correctional Facility: “St. Augustine, in his *Confessions*, shares his life journey with us and speaks to us about it; if we trust in divine grace and allow ourselves to be guided and transformed by it, we discover how, in our lives, the past does not condemn the future.”.
Speech: Gathering at the Sant Agustí Parish (Barcelona)
“Being here, in the Church of Sant Agustí, opens our hearts to a truth that the holy Bishop of Hippo points out to us: being Christian is, above all, a gift, a grace. Grounded in Christ, who is the living stone, we experience the work of the Holy Spirit, with the conviction that every sincere effort to cooperate with Him for the sake of our neighbor will be blessed by the heavenly Father, in whom we place our hope,” said the Successor of Peter.
Detail of St. Augustine in a stained-glass window at the Lightner Museum, St. Augustine, Florida, Wikimedia Commons.
Saint John of the Cross
Speech: Meeting with government officials, civil society, and the diplomatic corps.
“In this regard, I would like to mention two figures from this country who, for five centuries, have enriched the life of the Church and the spiritual quest of many, even beyond its visible borders. They are John of the Cross and Teresa of Ávila, who became friends through their passion for the divine Mystery. (…)”.
“In particular, as we interpret the changes and endure the tensions that make our times so dark, we are aided by the theme of night, so dear to St. John of the Cross, whose Jubilee Year we are celebrating.”.
Homily: Holy Mass on the Solemnity of Corpus Christi
Leo XIV directly quoted one of the Carmelite saint’s best-known verses: “How well I know the spring that flows and runs, even though it is night.”.
He then recalled the context in which it was written: “In the convent prison in Toledo, where he was imprisoned under extremely harsh conditions, precisely around the time of Corpus Christi in 1578, he recognized the hidden presence of the Lord from within the darkness of that prison.”.
And he applied that experience to the Eucharist, stating that Jesus, present in the Sacrament, is “that eternal source that lies hidden.”.
Saint Teresa of Jesus, by Fray Juan de la Miseria (Wikimedia Commons).
Saint Teresa of Jesus
Speech: Meeting with government officials, civil society, and the diplomatic corps.
“In this regard, I would like to mention two figures from this country who, for five centuries, have enriched the life of the Church and the spiritual quest of many, even beyond its visible borders. They are John of the Cross and Teresa of Ávila, who became friends through their passion for the divine Mystery. (…)”.
“Our age, which on the surface appears to be shaken by terrible imbalances and conflicts, cries out from its very depths for peace, for a new understanding of the human person and his or her inviolable dignity, and for the civilization of love (cf. *Magnifica humanitas*, 186). St. Teresa describes this same journey using the image of the inner castle. (…)”.
Speech: Event: “Building Networks with the Worlds of Culture, Art, Economics, and Sports.”. Paragraph: Reflections on Spanish faith and culture.
“It is no wonder, then, that the proclamation of the Good News and the awareness that we are all brothers and sisters is expressed in the form of a saeta during Holy Week—a time of mystical poetry and literary mastery in the works of authors such as Lope de Vega, Saint Teresa of Jesus, and Saint John of the Cross…”.
Speech: Meeting with members of the Spanish Parliament. Paragraph: second major section on Spain's cultural and spiritual heritagea
“From the universal pages of *Don Quixote* (…) to the spiritual depth of Saint Teresa of Ávila (…) Spain has always viewed human beings as more than just cogs in the social, economic, or political machine.”.
Pope Leo XIV ranked Saint Teresa of Ávila among the great spiritual figures of Spanish culture when he referred to “mystical poetry.”.
Saint Ignatius of Loyola
Speech: Meeting with government officials, civil society, and the diplomatic corps.
The Pope highlighted “the legacy of Teresa of Ávila, John of the Cross, and Ignatius of Loyola” as part of the Christian faith’s contribution to Spain’s culture and historical identity.
On another occasion, he noted: “As another noble son of this land taught us, in the face of trials and failures, it is possible to rethink everything: Ignatius of Loyola had this courage, giving credence to the desolations and consolations of his heart, in an exercise of discernment and imagination through which he chose peace over arms and the saints over the powerful.”.
St. Gregory Nazianzen, St. Basil the Great and St. John Chrysostom, National Museum of Fine Arts of Cuba (Russian School, Wikimedia Commons).
St. John Chrysostom
Speech: Prayer vigil with young people in Plaza de Lima (Madrid), in response to a question about the saints who have helped him.
Leo XIV first highlighted the figure of the great Father of the Eastern Church and Doctor of the Church, Saint John Chrysostom.
“John Chrysostom, who carried this love for the Word of God in his heart, gave a powerful witness—especially through the consistency of his life—after becoming a priest and bishop,” he said.
The Pontiff also expressed his admiration for him: “I have been particularly impressed by his catechesis, his sermons, his homilies, and his writings, which combine a love of truth with the integrity of his life.”.
He also highlighted his courage in the face of political power: “He wasn’t afraid to speak before the Emperor, to say things that promoted justice rather than merely to please others. He was a man of his word.”.
Saint Thomas of Villanova
Speech: Prayer vigil with young people in Plaza de Lima (Madrid), in response to a question about the saints who have helped him.
Among the figures remembered by the Pope was St. Thomas of Villanueva, an Augustinian. Leo XIV recalled that “he was appointed bishop of Valencia and undertook an intensive effort to reform the Church, especially the clergy.” He also emphasized that “because of his ardent charity, he is known to this day as ‘the Bishop of the Poor.’”.
The Pope also explained the reason for his spiritual closeness to this saint: “This charity has encouraged me in times of trial and in times of service.”.
Saint Toribio Mogrovejo, second archbishop of Lima (Peru) (Blog of the Institute of Toribian Studies (IET)).
Saint Toribio of Mogrovejo
Speech: Prayer vigil with young people in Plaza de Lima (Madrid), in response to a question about the saints who have helped him.
The Bishop Saint Toribio of Mogrovejo, the second Archbishop of Lima, born in Mayorga, Valladolid, in 1538, was one of the saints most frequently cited by Leo XIV. The Pope recalled that “in the 16th century, he was a missionary in Peru, where he devoted himself with great zeal to evangelization, studying the local languages.”.
He also emphasized that “Saint Toribio ”He combined a deep life of prayer with a commitment to justice, especially in the face of the abuses and corruption of his time.".
That is why he said, “For me, he is a model of dedication to the people, especially the poorest, in the name of Christ.” At another point, he described him as “a model of a bishop who reaches out to others in a time of mission and ecclesial reorganization.”
St. John of Avila
Speech: Meeting with the bishops of Spain.
Pope Doctor of the Church and patron saint of the Spanish clergy was present during the Pope’s remarks. “On our journey, we travel along the one that St. John Paul II he wanted to call “Land of Mary.” In the Blessed Virgin, you have your first companion on the journey and your greatest treasure. (…), said Leo XIV
“The strength of the Church does not come from the grandeur of its resources, but from the holiness of its children, from the communion of its shepherds, and from the humble and persevering faithfulness of those who allow themselves to be guided by the Spirit.”.
“On this journey,” he added, “St. John of Ávila, patron saint of the Spanish clergy, also accompanies you in this year in which we commemorate the 500th anniversary of his ordination to the priesthood.”. St. Paul VI He described him as “a benevolent and wise teacher of the spiritual life, an exemplary reformer of church life and Christian customs» and, at the same time, ‘a humble priest.’.
“In this holy doctor, the Church recognizes the priestly life that every bishop is called to safeguard and nurture within his own presbytery.”.
Prayer by Leo XIV in the crypt of Saint Eulalia, patron saint of the city of Barcelona and co-patron saint of the archdiocese, where the Pope prayed in silence before her tomb on June 9 (@Dr. G. Simón, Archdiocese of Barcelona).
Saint Eulalia of Barcelona
Speech: Homily at the Cathedral of the Holy Cross and Saint Eulalia
During his visit to Barcelona, the Pope spoke of Saint Eulalia, co-patroness of the city. “We will soon venerate the remains of Saint Eulalia, co-patroness of this cathedral, this archdiocese, and this city,” he said.
Citing his example for Christians today, he stated: “We want to be “martyrs”—that is, witnesses and prophets of unity, hospitality, harmony, and peace—even at the cost of sacrifice and self-denial.”.
“Like the Virgin Eulalia and so many other martyrs, we want to say our “yes,” willing, if necessary, to die to ourselves, to lose ourselves in order to find ourselves again, to renounce the superfluous in order to build upon what is essential and lasts forever (cf. Mt 16:24–26).”.
Saint Peter of Saint Joseph Betancur
Speech: Meeting with migrants at the Las Raíces Reception Center.
Paragraph: historical section on the Canary Islands as a point of departure for missionaries.
León XIV recalled Saint Brother Pedro during a meeting with migrants. “Saint Brother Pedro and Saint José de Anchieta set out from these Canary Islands to proclaim the Gospel in the Americas,” he explained.
Referring to both saints, he stated that “they, too, were migrants who set out into the unknown, carrying faith, hope, and charity as their main provisions.”.
He added that “in those unfamiliar lands, the holy migrants and missionaries knew how to share what they had and also to embrace the new things that were offered to them.”.
Saint Joseph of Anchieta
Speech: Meeting with migrants at the Las Raíces Reception Center.
In the words of Pope Leo XIV, the figure of Saint Joseph de Anchieta was linked to that of Saint Peter of San José Betancur.
The Pope recalled that both of them “set out from these Canary Islands to preach the Gospel in the Americas.”.
Saint Manuel Gonzalez
Speech: Holy Mass on the Solemnity of Corpus Christi
At one point in his homily, Pope Leo XIV wished to remember “Saint Manuel González, the bishop of the abandoned tabernacles.” His life reminds us that the Eucharist cannot be honored only during grand celebrations or on special occasions, but also through the quiet faithfulness of those who walk with the Lord in a humble and discreet friendship that is nourished day by day.”.
Venerable Antoni Gaudí
Speech: Homily at the Basilica of the Sagrada Familia
“Much more than a monument, the Basilica of the Sagrada Familia remains a work in progress today, reminding us that the Christian life is always a journey, because it is a project that God is carrying out. We do not, therefore, inhabit an unfinished work, but a temple still under construction,” said Pope Leo XIV. (…)
He went on to say: “As an architect with a fervent faith, the venerable Antoni Gaudí conceived these spaces with the desire to recount the mysteries of the Lord’s life: in this way, he has offered us a spiritual pilgrimage that leads to an encounter with Christ, who was born, died, and rose again for us.”.
Apparitions of the Virgin Mary, in the Service of Our Mother
Apparitions of the Virgin Mary It is a project that seeks to gather and organize information about all the times the Virgin Mary has appeared throughout history. The goal is to make this information accessible to everyone, so that the messages of the Virgin Mary may inspire Christians.
Ignacio Pérez is a young father and engineer who, about five years ago, had the idea of compiling all the apparitions of the Virgin Mary in one place. It all began when he became interested in “because of the Virgin of Fátima and her messages during that apparition” and observe “the very limited organization, or structure, that exists online regarding the nearly one hundred different apparitions approved by the Church” of Santa María.
Ignacio hoped to find “a Vatican website or ecclesiastical authority that provides a list of apparitions serving as the definitive source on the Church’s position regarding the various apparitions (both genuine and those rejected) of the Virgin Mary”. However, all he found was “a list of disorganized web pages that presented information—almost always with the best of intentions—that was biased and/or incomplete”.
So Ignacio decided to design it himself “a place where all the information is organized in a way that’s easy enough for visitors to simply let themselves be guided or learn a little more about the apparition or message that the Virgin Mary wishes to convey to them that day”.
The result of their efforts is Apparitions of the Virgin Mary, a website that is “”a journey through the most significant accounts of the Mother of God's presence among humankind". On this website, users can find information about all Marian apparitions, from the oldest to the most recent. These apparitions are accompanied by a map showing their locations, as well as an explanation of the classification assigned by the Holy See to each of these events, taking into account both the old and new guidelines.
In addition, the website features a table that summarizes information on all sightings and makes it easy to search for details on each event.
Faith and Historical Accuracy
It is not difficult for Ignacio to remain objective while working on this project because “The documentary or historical approach inevitably leads to the approach based on faith, since the Catholic faith is the true faith.”. Therefore, it is impossible to separate one thing from another “After so many miracles, gifts, and fulfilled prophecies that our Mother has bestowed upon us all this time”.
According to the website's founder, these signs—which include “The videos of the Virgin of Akita weeping on television, the tilma of the Virgin of Guadalupe in Mexico, the prediction of World War II by the Virgin of Fátima… these are gifts that our Mother constantly leaves for us—for those of us who, like Saint Thomas, are a little hard of heart unless we are shown clear proof of the love and the call to conversion that our Mother expects of us.”.
A Mother for Everyone
These gifts, Ignacio points out, are for all Catholics “regardless of the thousands of kilometers, cultures, or historical periods that may separate us”. Along the same lines, and drawing on the many apparitions he has researched, he highlights the intrinsic beauty of “How, over the years, the Virgin Mary has been depicted with features as diverse as Asian, African, American, or European—all portrayed with such love and tenderness that they unmistakably point to our very own mother”.
This, the engineer says, is proof that “There are many cultures and devotions, but, as Leo XIV so aptly shows us, in Christ (and, if I may add, in Mary) we are one.”.
In Mary, who, as Mother, chose to make herself present in a special way in the 20th century—a century filled with wars and, at the same time, “where there have been more apparitions of the Virgin Mary than anywhere else in the history of the Church”.
“We know that Jesus Christ was born, lived, and suffered for us more than 2,000 years ago”, ", Ignacio continues, “And we know that when He returns to Earth for the second time, it will be at the end of time. Therefore, if the living Jesus—who is truly present every day in so many churches scattered throughout the world—will not return in all His glory until the Day of Judgment, I don’t think it’s far-fetched to imagine that He might choose to use the Blessed Virgin Mary—as a loving Mother—to call each one of us to conversion one last time, in the face of a world that may not have as much time left as we think.”.
Between Faith and Mystery
All these apparitions of the Virgin Mary can arouse a fascination in people that goes beyond faith and enters the realm of mystery. “In this regard, and despite that”, says the website's founder, “I believe that the main value may not lie so much in the reason why they turn to the Virgin and her apparitions, but rather in how they allow themselves to be transformed by that call.”.
Therefore, “Although the reasons why someone might visit our website can vary widely—from a purely faith-based perspective to someone drawn by a sense of mystery— I’d like to think about the good that the Virgin’s testimony and messages (through her apparitions) can do, even if it’s just for a single person who visits the website.”.
The Future of the Project
When discussing what Ignacio expects for the future of his website, he believes that his “Our only duty regarding the website on Marian apparitions should be to report what happened exactly as it happened, since this information is of such gravity that it can transform each one of us through the intercession of the Virgin’s grace in our lives.”.
The titles of the works: "Christ by Antonello da Messina," "Christ Blessing"
Antonello da Messina blends Flemish precision with Italian clarity in this intimate work, in which a Christ depicted head-on and up close invites personal contemplation.
Eva Sierra and Antonio de la Torre-June 20, 2026-Reading time: 7minutes
ARTISTIC COMMENTARY
This small but captivating painting depicts a man wearing a red tunic and a blue cloak draped over his left shoulder. There are no obvious elements that immediately identify this frontal image as Christ: no inscription other than the artist’s signature, no symbols, no halo, no instruments of the Passion, and no reference to the Holy Trinity, as was customary in the past. The only clear clue is the gesture of his right hand: a blessing shown in foreshortening.
Technical Innovation and Flemish Naturalism
Christ is depicted facing the viewer, an unusual choice in portraiture of the time, when the three-quarter view—inherited from antiquity—predominated. Here, Christ looks directly at the viewer, establishing an intense connection as he blesses us. The flat black background isolates the head and shoulders, accentuating the sense of presence. The simplicity of the composition evokes the imprint of Christ’s face on Veronica’s veil. However, this is not a portrait in the conventional sense of a model posing for the painter; Antonello draws inspiration from the well-known devotional image of the Holy Face, using it as the basis for an intimate and imaginative interpretation.
The foreshortened view of the right hand, with the fingers resting on the ledge of an imaginary frame, creates the illusion that it protrudes into our space. This technique is reminiscent of the Flemish styles employed by Jan van Eyck and other 15th-century Dutch masters. Traces of Antonello’s initial design can be seen on Christ’s raised hand. He modified the position to create a greater sense of immediacy, aligning the fingers as if stacked and bringing them forward, so that the hand appears to pierce through the painted frame. This intensifies the sense of closeness and realism.
Antonello's mastery of the technique of applying oil paint in thin layers allowed him to depict textures with great precision: the silky sheen of the hair, the marbled variations of the ledge, and the sharp folds of the tag (signed paper) with his signature. These innovations, learned from the Flemish school, were revolutionary in Italy and soon influenced artists beyond his native Sicily. Such technical virtuosity encouraged painters to openly sign their works, putting an end to the previous anonymity. The tag Here, written in Latin, it says: “In the year 1465 of the eighth indiction, Antonello da Messina painted my portrait”.
A work for private devotion
The intimate scale of the work suggests that it was intended for private devotion rather than for display in a church. In the fifteenth century, the art market was undergoing changes. Although large commissions for churches—funded by monarchs, the nobility, civic institutions, or guilds—continued, there was a growing demand for small paintings, illuminated prayer books, portable diptychs, and other devotional objects commissioned by private individuals. These pieces were hung in one’s own home, in a study or private room, as a focal point for prayer and contemplation. They reflect a shift in the relationship of the faithful (at least those who had the means to commission them) with Christ, toward a more personal and intimate devotion. For its owner, such a work constituted a cherished representation of the Holy Face, inspired by the Veil of Veronica.
Antonello da Messina was the leading painter of the early Renaissance in southern Italy; he was likely trained in Naples, a city with close cultural and artistic ties to the Low Countries. His ability to combine the precision of Flemish oil painting with the clarity and order of Italian design marked a turning point in Italian art. This work entered the National Gallery’s collection in 1861, following its acquisition in Genoa, and remains an outstanding example of Antonello’s fusion of technical mastery and devotional intensity.
CATECHETICAL COMMENTARY
After the first part of the Creed, dedicated to God the Father, the Catechism leads us to the second part, which focuses on the exposition of the faith regarding God the Son. At the heart of this faith is the certainty that God sent his Son to save humanity from the consequences of sin and to bring his creative work to fulfillment through the glorification of the human person. God’s response to the sin of Adam and Eve, then, does not end with the expulsion from Paradise, as masterfully depicted by Masaccio, but rather with the sending of his own Son in a humanity like our own, as evoked by the oil painting by Antonello da Messina with the admirable synthesis of clarity and precision that we see in this work.
Through this sending, God has fulfilled the promise of salvation made to our first parents and, especially, to Abraham and his descendants. For this reason, the Son embodies a multitude of names that illustrate his identity and salvific mission; thus, all these names, in one way or another, speak of salvation and blessing. From the very beginning, the Church has proclaimed the richness contained in these names; based on Peter’s confession at Caesarea (Matthew 16:16), she has chosen three as particularly significant: Jesus, Messiah, and Son of God, to which the New Testament and Christian tradition add the name Lord. In these four names we contemplate the ineffable presence of God the Son incarnate among us; just as the painting offers no explanations or special attributes to represent the Son, so too it is unnecessary to seek further names or adjectives beyond these four names, which reveal to us the identity and mission of the Son of God.
Jesus and Christ
The accounts of Jesus’ conception reveal that the name “Jesus” was chosen by God, as the archangel Gabriel tells Mary (Luke 1:31), and refers to the One who brings God’s salvation (Matthew 1:21). Indeed, the angel explains to Saint Joseph that Jesus will save his people from their sins, based on the Hebrew etymology of this name: “salvation of God.” Therefore, hearing the name of Jesus, just as contemplating his Holy Face, evokes the entire saving work of God on behalf of humanity, which finds its culmination in Jesus the Savior.
The name of Jesus is the human embodiment of the ineffable divine name, which believers invoke knowing that it is the only one that can save (Acts 4:12). The name of Jesus, humbled in the Passion, has been glorified by the Father above every other name (Philippians 2:9), and therefore invoking it is equivalent to calling upon the omnipotent power of God: before this name of salvation, demons flee and diseases are healed; whatever is asked in the name of Jesus with true faith will be granted.
The blessing associated with this name—represented by Christ’s right hand in the painting—makes the invocation of Jesus the heart of Christian prayer, not only in liturgical forms or in the devotions that have developed throughout the history of the faith, but especially in individual prayer. These small paintings, commissioned for private devotion, serve as a reminder of the importance of frequently invoking the name of Jesus in daily life.
In the New Testament, the name “Christ” is associated with the name “Jesus,” often inseparably. This name, which comes from Greek, translates the Hebrew word “Messiah” (the anointed one), a title given to the kings of Israel who were anointed with oil as a sign of their kingship. This name was associated above all with the future king who would come in the last days to liberate the people of Israel and establish a definitive kingdom on earth. With this hope fulfilled in Jesus, the New Testament proclaims him as the Messiah sent by the Father, anointed by the Holy Spirit, to liberate all humanity and establish the Kingdom of God.
This name, which unites the Trinity, humanity, and liberation, is rarely accepted by Jesus during his public life. The danger of understanding the liberation offered in Him in human or political terms means that Jesus must purify this name of such distortions, proclaiming several times that the Christ will have to reign after humiliation and suffering. Only after the cross will He be universally recognized as Christ and the Son of God.
Son of God and Lord
In the tradition of Israel, the title “Christ-Messiah” is associated with that of “Son of God,” since that was the title given to the king of Israel, as the representative of the people whom God had adopted as His son in the Exodus. Although it is a human title, in Jesus this name takes on a special connotation, since He is the only Son of God, related to the Father in a unique and permanent way, such that the expression “my Father” is distinguished from “your Father” in the case of Jesus. This unique relationship of the Son with the Father (Matthew 11:27; Luke 10:22) is expressed in the Fourth Gospel with the term “Only-Begotten” (John 3:16), which reveals that Jesus is truly the Son because He is eternally begotten by the Father.
Jesus’ unique sonship is evident in three major scenes in the Gospels: the Baptism, the Transfiguration, and the Agony in Gethsemane. Jesus would therefore be referred to as the Son of God from the very beginning of the apostolic preaching, as we see in St. Peter (Matthew 16:17) and St. Paul (Galatians 1:15–16).
Since the Son is intimately related to the Father, He also shares with Him His lordship over all creation; therefore, “Lord” is a proper name for Jesus. Among the people of Israel, this name is reserved solely for God, as an equivalent to God’s ineffable Hebrew name (YHWH). In the New Testament, the name “Lord” is applied not only to God the Father but also to Jesus, who shares with the Father divine sovereignty over nature, sin, sickness, demons, and even death.
Everything is subject to the power of Jesus the Lord, but it is subject to a power of mercy and closeness. That is why this name also appears in the New Testament during moments of special intimacy with the Risen Jesus, such as St. Thomas’s confession (John 20:18) and St. John’s exclamation on the lake (John 21:7). Hence, recognizing Jesus as Lord is a special gift of the Holy Spirit (1 Corinthians 12:3), and longing for his final coming into the world as its Lord is a constant attitude of all who believe in Jesus Christ (Revelation 22:20).
Dr. Gaona on possessions: «I’ve seen things that science can’t explain»
Neuropsychiatrist José Miguel Gaona publishes Possession, an investigation at the intersection of reason, faith, and the inexplicable. A work that steers clear of the sensationalism typical of this type of publication.
The writer C. S. Lewis once said that the devil’s greatest success was having convinced people of faith not to believe in him. Eighty years later, that statement is even more true, but a scientist has decided to study the subject of demonic possession in depth and put his conclusions in writing.
Dr. José Miguel Gaona is a forensic neuropsychiatrist who has spent more than 20 years exploring that frontier where medicine runs out of answers. He does not set out to tell the reader what to believe, but rather to recount honestly what he has seen. This is not a religious book, but rather a scientist’s honest exploration of these kinds of phenomena.
The Indiana Jones of Neuroscience
A leading specialist in brain research described Gaona as the «Indiana Jones of neuroscience,» and that nickname is hard to dispute once you learn about his track record in fieldwork.
A member of the European Psychiatric Association and the New York Academy of Sciences, a specialist in noninvasive brain stimulation trained at Harvard University, and one of Spain’s most renowned forensic psychiatrists, Gaona has spent years venturing into territory where few scientists have set foot: he has attended exorcisms with Catholic priests and even nighttime ceremonies in Morocco from which he nearly did not emerge unscathed.
«I was in Casablanca, in a suburb, attending one of these ceremonies when it suddenly turned dangerous,» he says. It was a Gnawa ceremony—music of African origin that has been syncretically absorbed by the Islamic world, whose secret rituals are persecuted by the Moroccan regime. I was the only Westerner there. When one of the participants pulled out a real machete and began cutting himself, splattering blood on the walls, Gaona realized the gravity of his situation: «I’m the only Westerner here, it’s 3 a.m., and no one knows where I am.».
When Gaona began to take a serious interest in these topics, he decided to pursue «a diploma in theology at the University of Navarra so he could understand what goes on in the minds of priests. I’ve always found it to be both a tremendously mysterious and fascinating question.».
But the hardest part was getting the Vatican to admit him to the course for exorcists at the Regina Apostolorum—a pontifical university in Rome—which is highly unusual for a layperson. «It took some effort because they didn’t admit anyone who wasn’t a member of a religious order,» he explains. Once admitted, he spent days living alongside priests from the United States, the Philippines, and Peru, and formed friendships that opened doors for him to attend numerous actual exorcisms.
A book for believers, skeptics, and those in between
Possession It stems from a question that few scientists dare to ask aloud: Where does disease end and the inexplicable begin? «The book does not aim to settle the debate over the existence of the devil»—that, says the author, is beyond the scope of any reproducible scientific method—«but rather to explore what happens in that small but unsettling percentage of cases that do not fit into any known psychiatric classification.».
Gaona’s work may appeal to deeply religious people as well as skeptics or those interested in science or spirituality. Its pages blend neuroscience, theology, forensic cases, and firsthand accounts from some of the world’s most prominent exorcists. The result, according to the author himself, is «interdisciplinary.».
Gaona clarifies that the book «isn’t scary to read. Everything is seen from the perspective of good. It is good that observes and looks at evil. Therefore, I think anyone could read it.» Sensationalist language and gory anecdotes are completely absent from the text.
Amorth, Gallagher, Sudano, Luzón, or Randazzo
Four key figures form the backbone of the book’s testimonial section. Father Gabriele Amorth, the most famous exorcist of the 20th century and founder of the International Association of Exorcists, appears in an interview that Gaona conducted with him during his lifetime and that is now being published posthumously.
Amorth, who performed thousands of exorcisms throughout his life—although, as Gaona points out, «many of them were actually prayers of deliverance, not the formal exorcism ritual»—had numerous enemies for decades, even within the Vatican. «There is no worse thing than denying the existence of the devil. Ultimately, it is denying the existence of evil as a force,» says Gaona when discussing the resistance Father Amorth encountered during his lifetime.
Richard Gallagher, a psychiatrist and professor at Columbia University, writes the foreword to the book and wholeheartedly recommends it. Gallagher is no ordinary figure in the world of paranormal phenomena; he is possibly the therapist who has treated the most possessed individuals worldwide, having documented cases that defy medical explanation: patients who speak fluently in languages they have never learned, reveal information they could not possibly know, or display physical strength far exceeding their build.
Glenn Sudano, an exorcist for the Archdiocese of New York, is another of the people with whom Gaona has spoken at greatest length, and to whom he devotes 15 pages of the book. The choice of New York as the setting is no coincidence: «It’s a global icon of modernity, of the avant-garde, of what’s most current. And at the same time, it’s paradoxical that Glenn Sudano, the exorcist, is swamped with work,» explains Gaona.
And finally, there is Pietro Randazzo, to whom Gaona dedicates an entire chapter: “He is considered the world’s most famous exterminator; he lives in a small Italian village and spends his time traveling halfway around the world to treat houses that their inhabitants describe as haunted.” Gaona precisely defines what a possession is and what it is not, rigorously explains exorcism rituals, and delves deeply into the phenomenon of infestations—those places and objects that, according to tradition, may harbor malevolent presences—with a seriousness that contrasts with the sensationalism surrounding the topic in other contexts.
The Unicorns of Science
The Catholic Church, Gaona clarifies, is much more rigorous about exorcism than the movies would have us believe: «I would venture to say that in 95 %, if not 98–99 %, of cases, the Church itself refers the supposedly possessed person to a psychiatrist. A large proportion of cases, without a doubt, have a psychiatric root.».
Exorcism is a last resort; it is free, discreet, performed only by priests appointed by their bishops, and preceded by a period of preparation that Gaona compares to that of an elite athlete: fasting, confession, and deep prayer.
But what interests Gaona as a scientist is that residual margin that defies all of the above. «What we might call the unicorns of science. These are situations in which a rational explanation is very difficult to find. It occurs in all fields of science; for example, in quantum physics, it’s an accepted fact that sometimes 2 plus 2 does not equal 4,» he explains.
This occurs, for example, when one observes xenoglossy—people with no formal training who speak fluently in languages they have never learned—the levitation of objects, and knowledge that those supposedly possessed would have no way of possessing. «How is it possible that during an exorcism, someone would have knowledge of something happening elsewhere or of something that happened long ago to one of those present who are accompanying the priest with their prayers?» he asks.
As a forensic neuropsychiatrist who has served as an expert witness in some of Spain’s most extreme criminal cases—including that of Patrick Nogueira, the young man who dismembered his in-laws—Gaona has reached an uncomfortable conclusion: «There comes a point when you start pulling at the thread, pulling at the thread, and I can only explain it as evil. And it’s a force that drives us against one another.».
That’s not a theological statement. It’s the acknowledgment of a limit. «Science must study everything. I think we have a license—in quotes—to kill like James Bond, in the sense that we can study anything. If science has prejudices, that’s the height of not being open-minded,» says Gaona.
For believers and non-believers alike, Gaona’s message points in the same direction: it’s worth focusing on that one or two percent. We’re a group of people trying to snap a photo of the unicorn.
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Pope in Tenerife: "we are all migrants and pilgrims on the way to the heavenly homeland"."
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