The Church, house of mercy. Fifteenth Sunday in Ordinary Time (C)

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Gospel

The Church, house of mercy. Fifteenth Sunday in Ordinary Time (C)

Joseph Evans comments on the readings of the 15th Sunday in Ordinary Time (C) corresponding to July 13, 2025.

Joseph Evans-July 10, 2025-Reading time: 2 minutes

We could approach today's Gospel in many ways. The most obvious is that it is a parable about mercy, which we are all called to live. It is shocking that a priest and a Levite, ministers of religion, show no mercy, while the stranger, a Samaritan, hated by the Jews, does. And the Samaritans hated the Jews as much as the Jews hated them. But this Samaritan does not check the identity card of the man in need. What Our Lord means is that mercy has no limits or boundaries. Mercy demands that we go beyond our prejudices, in a sense that we scandalize even ourselves.

But let us focus on what the parable has to say about the Church. As several ancient Church writers taught, Jesus Christ is the true Good Samaritan. We, mankind, are that man attacked by robbers, beaten and left half dead. We were attacked by the devil, Satan, when he made our first parents sin. That sin introduced death into the world. And when we sin, we not only hurt others, we also hurt ourselves. Every sin, especially serious sins, makes us more like that man: wounded, broken, dying.

But Jesus, the divine Samaritan, came to earth. The Old Law, represented by the priest and the Levite, could not help us. It was tied to its own rigid laws and to its narrow fanaticism, which thought that good religion implied excluding people. True religion, true Catholicism, does not consist in excluding people, but in bringing them in, with all their wounds. In fact, we are all wounded, and he who thinks he is not wounded suffers the worst wound of all: the blindness of pride.

Jesus, the Samaritan, meets the man and washes his wounds with wine and oil. This tells us about the sacraments of the Church. The wine suggests the blood of Christ (Jesus turned the wine into his blood). We are washed by his blood, first in Baptism, then in the Eucharist and in Confession. Also in Baptism he begins to anoint us with oil and does so even more in Confirmation. And he takes us to the inn, which is the Church, where we are taken care of. There are good innkeepers, who represent and serve Christ, who take care of us in his apparent absence. "Take care of him."he says, "and whatever you overspend I'll pay you back when I get back.". He tells us all: take care of one another until I come again at the end of time, and I will reward you (see Matthew 25:31-46). In the inn of the Church we are safe: our wounds are healed and we are given the nourishment we need.

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Montse Grases, a friend who had many friends

Montse Grases gives us a lesson of love for Jesus Christ in everyday life, without anyone realizing it, but in a complete process of identification.

José Carlos Martín de la Hoz-July 10, 2025-Reading time: 4 minutes

One of the marvels of having known the Venerable Servant of God Montse Grases (1941-1959) when I was young is that I have been able to experience many times that the saints are eternally grateful, because every time I write a favor received from her, I experience that she immediately does me others, because she really is eternally grateful.

Some time ago a journalist from a well-known radio station phoned me to ask me shamelessly why the Catholic Church would make the mistake of canonizing a 15-year-old boy when we all know that at that age children are quite "dull".

I immediately replied that Carlo Acutis is one of the great saints of the recent history of the Catholic Church, on a par with the Venerable Servant of God Montse Grases, St. John Paul II, St. Teresa of Calcutta or Padre Pio, to name a few outstanding examples.

The prayer of complicity

What is the characteristic note that makes Carlo Acutis be proposed as a model and intercessor for the Christian people? What makes him worthy of the title of champion of the faith, as Benedict XVI called the saints? Quite simply, Carlo Acutis, like the great saints in the history of the Church, prayed a true prayer of "complicity".

We have all learned to distinguish between the prayer of need that leads us promptly to turn to God's mercy, as Pope Francis has taught us, to solve our material and spiritual needs. In addition, we have had a few years with the pandemic, the philomena, the DANA in Valencia and Malaga and, as if that were not enough, the blackout of April 28 that has demonstrated the fragility of human life.

For this reason, it is impressive to discover Carlo Acutis beginning his preparation for his first communion by moving forward like a giant in his life of prayer, simple, trusting, complicit, like a friend with a friend: "talking to God as a friend," as St. Josemaría liked to say.

Carlo Acutis and the Eucharist

Immediately, we will remember that, since his first communion, Carlo began to attend Holy Mass daily and to receive Holy Communion, because, as he confided to his mother: that was the highway that would lead him to heaven.

In fact, the extraordinary thing about Carlo Acutis is that he spent his day going here and there, doing what a boy of his age does: classes, studying, playing with the computer, being with friends, helping around the house, skateboarding, but in all of this he was taking and picking up the thread of the conversation with Jesus.

That is why, when Acutis began to feel the symptoms of the leukemia that would lead to his death in a few days, he tried, with God's help, to keep smiling and encourage his mother. In fact, when they entered the hospital, he commented that he would never leave. Logically, Jesus was already preparing him to continue the conversation in Heaven.

The youth of the 21st century

Montse's prayer is like that of Carlo Acutis, and they will have met in heaven and greeted each other with great affection and will be delighted to help the young people of the 21st century to be as happy as they were.

Montse gives us a lesson of love for Jesus Christ in everyday life, without anyone realizing it, but in a complete process of identification. As Francis recalled in the "Gaudete et exultate" of March 18, 2018: "Holiness does not make you less human, because it is the encounter of your weakness with the power of grace" (n. 34).

Let us recall the scene of the wedding feast at Cana in Galilee narrated by St. John. The miracle takes place because we obey Our Lady. "Do whatever he tells you" (Jn 2:5). Then we do what we know how to do: put water and He works the miracle. If we put the water of our love for God and for others, it will become happiness.

Montse discovered her vocation by Opus Dei loving Jesus Christ and loving her parents, her brothers and sisters, her friends, the people of Opus Dei throughout the world with whom she shared her dialogue with Jesus Christ.

She reached holiness as identification and complicity with Jesus Christ and knew how to carry her illness with grace, because she tried to maintain the thread of conversation with Jesus throughout the day. One can dance a sardana while praying, play basketball while praying or prepare to act in a theatrical performance or walking through the Catalan Pyrenees in Seva or wherever.

Montse Grases, friend of the Amigo

Montse Frases was a friend who had many friends. She was also a close friend of Jesus Christ. Therefore, she was very comfortable with her.

Fernando Ocáriz, who studied brilliantly in Barcelona at the Faculty of Sciences, often reminded us that "we do not do apostolate, we are apostles". That is what Montse teaches us: to be normal with Jesus, to charm him and make him fall in love, and then, to love our friends, to be aware of their needs, to listen, to be interested.

As Benedict XVI said in a conversation with Cardinal Julián Herranz a few years ago: "Do you know which point of The Way I like the most? The one that says "Charity is more in giving than in understanding" ("The Way", 463).

Large hearts

If we are very normal and we love Jesus Christ very much, we will have hundreds of friends and the best thing will be that we will know how to spread our happiness to our friends, to our girlfriends, so that with the passage of time they will want to be with that Jesus who is in your soul and who comes to the surface.

Precisely, another saint of our time who died in Manchester at the age of 21, saw that the nurses who brought the chemotherapy bags to the residence where he lived, disputed the joy of being there for a few hours, because in Pedro Ballester's room it was very good. Because with God, with Montse, with Acutis, with the saints, one is very well. The purpose of today is to ask Montse for many things so that we can prove that we have a friend in heaven and she, who is eternally grateful, will teach us to have a heart as big as hers.

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Virgin of the Rosary of Chiquinquira, Queen and Patroness of Colombia

The Colombian city of Chiquinquirá is experiencing a day of deep faith on July 9, on the occasion of the 106th anniversary of the coronation of the Virgin of the Rosary of Chiquinquirá as Queen of Colombia. This is one of the most important the most important employers' associations of the Colombian country.

Francisco Otamendi-July 9, 2025-Reading time: 2 minutes

The Virgin of Chiquinquirá is a Marian devotion highly venerated in Colombia, whose main festivity is celebrated in the municipality of Chiquinquirá, in Boyacá. Pope Pius VII proclaimed her patron saint of Colombia in 1829, and she was crowned Queen of the country on July 9, 1919.

Thousands of pilgrims flock to her Basilica every July 9th. It is a Virgin that preserves a special story since 1585 in Chiquinquirá, where an original canvas with the image of the Virgin arrived in very bad condition. Some time later it was miraculously restored with its original colors and brightness. You can consult more details here o here.

– Supernatural celebration The main event on the 9th is a Mass in the Plaza de la Libertad. The Eucharist will be attended by bishops and priests, and is part of the festive program organized by the community of Dominican friars of the Basilica.

Among the special events of the day is the Jubilee of the Clergy of the Diocese of Chiquinquira and the Episcopal Conference of Colombia, which will be celebrated on Saturday, July 12 in the Basilica.

Martyrs of Gorcum (The Netherlands)

The July 9 saints' calendar includes St. Nicholas Pick and companions, known as the martyrs of Gorcum (Holland). In 1572, the Calvinists seized Gorcum (Holland) and arrested the Franciscan friars of the convent and other religious and priests, explains the directory Franciscan.

After taking them through towns and villages subjected to mockery and ridicule, they tried to force them to deny the Catholic faith. In particular of the Eucharist and the primacy of the Roman Pontiff. By remaining firm in the faith, they were hanged on July 9, 1572 in Brielle. The group of martyrs consisted of a Dominican, two Premonstratensians, a regular canon of St. Augustine, four secular priests and eleven Franciscans.

Blessed Marie Anne Madeleine de Guilhermier and Marie Anne-Marguerite de Rocher are also in the saints' calendar of the day. They were two nuns of the Order of St. Ursula guillotined in Orange (France), during the French Revolution, on July 9, 1794.

The authorFrancisco Otamendi

Virgin of Chiquinquirá (Colombia)

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"Clues" and steps to implement the Synod in the dioceses

The General Secretariat of the Synod has published a Document, approved by Pope Leo XIV, for the purpose of implementing the Synod in the dioceses. It is addressed to all the People of God, and is entitled 'Guidelines for the implementation phase of the Synod, 2025-2028'. The Jubilee of the Synod Teams will be October 24-26.

Francisco Otamendi-July 9, 2025-Reading time: 4 minutes

The "Guidelines" have been prepared by the General Secretariat of the Synod, directed by Cardinal Mario Grech, are addressed to the entire People of God, and have been approved by Pope Leo XIV. The Document is part of the support service for the implementation phase of the Synod, and has a twofold purpose.

On the one hand, to offer the local Churches throughout the world a shared frame of reference to facilitate their journey together. In addition, they promote the dialogue that will lead to to the whole Church towards the Ecclesial Assembly of October 2028.

Addressed to all the People of God

One of the most relevant aspects of the Document is that the ".TracksThe "invitation is addressed "to all the People of God, who are the subject of the synodal journey and, in particular, to the Bishops and eparchs, to the members of the synodal teams and to all those who are involved in various ways in the implementation phase, in order to make them feel our support and to continue the dialogue that has characterized the entire synodal process".

In the first greeting of Leo XIV

The Letter of Cardinal Mario Grech recalls the first greeting of Leo XIV, pronounced on May 8, just elected Pope, from the central loggia of St. Peter's Basilica. We are "a missionary Church, a Church that builds bridges through dialogue, always open, like this square, to welcome with open arms all those who need our charity, our presence, dialogue and love" (Leo XIV).

"The intention is to ensure that we proceed with the unity of the Church at heart," adds Cardinal Mario Grech, "harmonizing reception in the various ecclesial contexts, without undermining the responsibility of each local Church. Mario Grech, 'harmonizing reception in the various ecclesial contexts,' without undermining the responsibility of each local Church. By placing itself 'in line with the indications of the Final DocumentThe objective is to concretize the perspective of the exchange of gifts among the Churches and in the whole Church (cf. FD, nn. 120-121).

Implementation phase clues

1. What does this phase consist of?

This is the last of the three phases of the Synod. It follows the phase of consultation and listening to the People of God (held between 2021-2023), and the celebratory phase, in which the two Sessions of the Synod took place. Synod Assembly of Bishops (October 2023 and October 2024).

The implementation phase was inaugurated by Pope Francis with the Accompanying Note of November 24, 2024, by which the Final Document (FD) was delivered to the whole Church.

In a unprecedented event in the history of the synodal institution, declares that the FD "participates in the ordinary Magisterium of the Successor of Peter (cf. EC 18 § 1; CCC 892)" and asks that it be received as such. Therefore, it is the FD, in its entirety, that is the point of reference for the implementation phase, points out the Document made public on July 7.

"The implementation phase aims at experimenting with renewed practices and structures, which will make the life of the Church ever more synodal, starting from the integral perspective outlined in the FD, in view of a more effective realization of the mission of evangelization."

2. Who participates in the implementation phase?

"The implementation phase is an ecclesial process in the full sense, involving all the Churches as subjects of the reception of the FD. And therefore, the whole People of God, women and men, in the variety of charisms, vocations and ministries with which it is enriched. And in the different articulations in which its life is concretely developed (small Christian communities or basic ecclesial communities, parishes, associations and movements, communities of consecrated men and women, etc.)".

Since synodality is a 'constitutive dimension of the Church' (FD, n. 28), it cannot be a path limited to a nucleus of "enthusiasts". On the contrary, "it is important that this new process contribute concretely 'to broadening the possibilities of participation and the exercise of the differentiated co-responsibility of all the baptized, men and women' (FD, n. 36), in a spirit of reciprocity".

3. How to use the Final Document in the implementation phase?

"The FD is the point of reference for the implementation phase: for this reason, it is cited here so abundantly," it is noted. "Consequently, it is essential to promote its knowledge, particularly on the part of the members of the synodal teams and of those who, at different levels, are called upon to animate the implementation process.

Above all, the reading of the FD must be sustained and nourished by prayer, both communitarian and personal, centered on Christ, master of listening and dialogue (cf. FD, n. 51) and open to the action of the Spirit. "The FD proposes, in fact, to the whole Church and to each baptized person, the perspective of a journey of conversion: 'the call to mission is, at the same time, the call to conversion of each local Church and of the whole Church'" (FD, n. 11).

Some specific areas

In this sense, and without prejudice to the responsibility of each local Church in the contextualized implementation of the FD, the document notes, "it is already now possible to foresee, in the light of the path taken at Synod 2021-2024, that the local Churches will be invited to share the steps taken in some specific areas, in the forms and modalities considered most opportune."

Nine of these areas are listed below, which can be consulted in the text now disclosedSection 3.2.

4. What method and instruments should be used in the implementation phase?

"The synodal method cannot be reduced to a set of techniques for managing meetings, but constitutes a spiritual and ecclesial experience that involves growing in a new way of being Church, rooted in the faith that the Spirit bestows his gifts on all the baptized, starting from the sensus fidei (cf. FD, n. 81)."

Stages of the synodal process

These are the stages of the synodal process, communicated on March 15, and reconfirmed.

- October 24-26, 2025Jubilee of the synodal teams and participatory bodies, the organization of which has been entrusted to the General Secretariat of the Synod.

- June 2025 - December 2026The implementation itineraries in the local Churches and their groupings;

- First half of 2027: Evaluation assemblies in the Dioceses and Eparchies;

- Second half of 2027Evaluation Assemblies in the national and international Episcopal Conferences, in the Eastern Hierarchical Structures and in other ecclesial groupings;

- First quarter of 2028Continental evaluation assemblies.

- October 2028Ecclesial Assembly at the Vatican.

Two more study groups

On the other hand, Pope Leo XIV established two new Study Groups at the Ordinary Council meeting in Rome a few days ago. He confirmed the Study Groups established by Pope Francis last year. He also added two newOne on 'The Liturgy in Synodal Perspective', and the other on 'The Status of Episcopal Conferences, Ecclesial Assemblies and Particular Councils'.

The authorFrancisco Otamendi

Hints for implementing the Synod

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Saints Aquila and Priscilla, collaborators of St. Paul, and 15 martyrs of China

On July 8, the Church celebrates Aquila and Priscilla, a married couple who collaborated with St. Paul, as recorded in the New Testament, and 15 martyr saints from China. These were St. Gregory Grassi and seven companions, and St. Mary Herminia of Jesus and six companions, of the Franciscan Family.

Francisco Otamendi-July 8, 2025-Reading time: 2 minutes

Today's liturgy celebrates Aquila and Priscilla, a Christian couple whom St. Paul met in Corinth. They had come from Rome and then moved to Ephesus with St. Paul. They were collaborators and effective helpers for the Apostle in his apostolic mission, who lived and worked with them. Acts of the Apostles. Also celebrated on July 8 are 15 Chinese martyr saints, 8 men and 7 women, all Franciscans.

"Just as already at the beginning of Christianity," he says. Aquila and Priscilla presented themselves as a missionary couple, so too the Church today bears witness to her unceasing newness and vigor with the presence of Christian spouses and families. Families that (...) go to mission lands to proclaim the Gospel, serving mankind, for the love of Jesus Christ", wrote St. John Paul II in 'The Gospel of Christ'.Familiaris consortio' (n. 54). In his Letter to the Romans, St. Paul praises them and reveals that Aquila and Priscilla did not hesitate to expose their own lives for him.

Martyrs of China in 1900

St. Gregory Grassi and seven companions from China are remembered together today, although they died on different dates in early July 1900.

Their names, according to the franciscan directory (next to the date of martyrdom), were: Gregorio Grassi (July 9), Francesco Fogolla (July 9) and Antonino Fantosati (July 7), bishops. Cesidio Giacomantonio (July 4), José María Gambaro (July 7), Elías Facchini (July 9) and Teodorico Balat (July 9), priests. And Andres Bauer (July 9), professed brother.

St. Mary Herminia and their companions were martyred on July 9, 1900, but their memory is also celebrated on July 8. They are seven Franciscan Missionaries of Mary who shared the palm of martyrdom with St. Gregory Grassi and his companions in Taiyuanfu (China).

Canonization of 120 Blesseds

The seven Franciscans were named Maria: Maria Herminia, Maria de la Paz, Maria Clara, Maria de Santa Natalia, Maria de San Justo, Maria Amandina and Maria Adolfina. They are the protomartyrs of their Congregation and had arrived the previous year at the mission of Taiyuanfu. They were canonized by St. John Paul II in 2000.

The Polish Pope canonized that year to 120 blessed martyred in China. San Juan de Triora and 29 others belonged to the Franciscan Family. Eight Friars Minor (three bishops, four priests and one lay brother). Seven Franciscan Missionary Sisters of Mary, as noted above. Eleven Chinese Secular Franciscans, five of whom were seminarians. And three Chinese lay faithful. All were killed by the 'boxers' in early July 1900.

The authorFrancisco Otamendi

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Ronald Bown: "My dream is that there will be Fe Joven Congresses in every country in the world".

The Fe Joven Congress was born out of the conviction that the subject of Religion deserves its own space, where young people and teachers can share and live the faith together.

Javier García Herrería-July 8, 2025-Reading time: 3 minutes

In a world where new generations are searching for meaning, community and truth, initiatives such as the Young Faith Congress become beacons of light. This meeting, which will bring together hundreds of young people from Chile, is shaping up to be a moment of encounter, reflection and celebration of the living faith that encourages a youth determined to leave its mark.

Today we talk with Ronald BownThe event's main organizer, Mr. José Luis M. M., shares with us the spirit that animates this event, the challenges of mobilizing youth around the faith and the novelties that this year's edition will bring.

What was the main motivation behind the organization of the Fe Joven Congress and what differentiates it from other youth meetings?

The main motivation was the conviction that Religion is the most important subject of all and that, therefore, it deserved to have a Congress, Seminar, theme week, etc. like the other subjects in the school. This is different from other youth meetings in which the young people participate together with their Religion teachers.

The theme of this year's congress is "Firm in faith, pilgrims of hope". How does this translate into the concrete experience that the young people will live?

Hundreds of young people from dozens of different schools sharing a whole morning around our faith, together with their Religion teachers, is in itself an experience full of hope. It is a theme, therefore, that is "worked" but especially lived.

What role does spirituality and sacramental life play in the activities of the congress?

It is the protagonist of the day since the presentations and testimonies of the young people are based on their faith experiences. In addition, there is the possibility of attending the Holy Mass, and this year we will close in the best way with an Exposition to the Blessed Sacrament in which we will pray together all those present.

How has the reception been from the participating schools, movements and parishes?

It has been surprising, wonderful and hopeful. 600 attendees - teachers of Religion with their students - from all over Chile who have given a testimony that seeks to be replicated this year in other cities in the country and abroad: Puerto Varas, Villarrica, Lima and Sao Paulo.

What lessons have you learned from previous editions of the congress?

Mainly that young people seek, want and promote encounters of faith and hope. That if their teachers trust them, they bring out the best of themselves to be witnesses of faith and joy.

In a youth context often marked by religious indifference, what strategies does the congress use to connect with today's youth?

At the Fe Joven Congress we defined a very general theme for the presentations - happiness in 2023, forgiveness last year, and this year hope - but the specific focus is decided by each school. And it has been a pleasant surprise to see the variety and depth achieved by the schools' presentations.

What do you hope young people will take away from the congress, both on a personal and community level?

The young people return home very happy, having experienced that faith is joy, hope and love. And a very clear example of this is that the Fe Joven Congress is crossing borders and by 2025 there will be versions in Chile, Brazil and Peru. My dream is that there will be Fe Joven Congresses in all the countries of the world.

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Pope's teachings

Parables and ecclesial movements

What do the parables of the Gospel have in common with the ecclesial movements? Well, in both cases the Holy Spirit acts to foster personal conversion and the mission of the Church.

Ramiro Pellitero-July 8, 2025-Reading time: 7 minutes

To what extent do we allow ourselves to be surprised by the preaching of Jesus in the Gospels? Are we aware of the impulse that the Holy Spirit is imprinting on the Church through ecclesial movements? These are two questions that can be the focus of some of the teachings of Leo XIV in these weeks.

The Pope's magisterial activity continues to gain strength and intensity, attending to the needs of the People of God and civil society, which are not few. In this way, he continues to strike the "first chords" of his pontificate, which invite him to lavish himself in his solicitude for everyone. And all this in the context of the Jubilee Year, which brings together in Rome the Catholic faithful and other people of various walks of life, often grouped according to the services they render to the Church and the world.

We present here his three catecheses on some of the parables of Jesus and the speeches he gave to the ecclesial movements on the occasion of his participation in the Jubilee.

Parables challenge us

Jesus wishes to personalize his message and therefore his teachings have a character that today we could call anthropological or personalistic, experiential and at the same time questioning, for each one of those who listened to him and also today for us.

In fact, Leo XIV notes that the term parable comes from the Greek verb "paraballein", which means "to throw before": "The parable throws before me a word that provokes me and pushes me to question myself".

At the same time, it is interesting that the pope notes certain aspects of the Gospel passages that are always surprising.

The terrain is us

The parable of the sower (cfr. General Audience 21-V-2025) shows the dynamics of the Word of God and its effects. "In fact every word of the Gospel is like a seed that is thrown into the soil of our life. Many times Jesus uses the image of the seed, with different meanings".

At the same time, this parable of the sower introduces a series of other "little parables", in relation to what happens in the field: the wheat and the tares, the mustard seed, the treasure hidden in the field.

What, then, would this land be? "It is our heart, but it is also the world, the community, the Church. The word of God, in fact, fecundates and provokes every reality".

Jesus sows for all, his word awakens the curiosity of many, and acts in each one in a different way.

On this occasion he presents a sower, quite original: "he goes out to sow, but he does not worry about where the seed falls": on the road, among the stones, among the thorns. "This attitude," Pope Prevost underlines, "surprises the listeners and leads them to ask: why?". We should also be surprised.

First, because "we are accustomed to calculate things - and sometimes it is necessary - but this is not valid in love!". Therefore, "the way in which this 'wasteful' sower throws the seed is an image of the way in which God loves us.", in any situation and circumstance in which we find ourselves, trusting that the seed will flourish.

Secondly, in telling how the seed is bearing fruit, Jesus also speaks of his own lifeJesus is the Word, he is the Seed. And the seed, in order to bear fruit, must die". Therefore, "this parable tells us that God is willing to 'waste himself' for us and that Jesus is willing to die to transform our lives".

Compassion and non-rigidity

On the following Wednesday, May 28, the Pope addressed the parable of the good Samaritan (cf. Lk 10). In it we can see how the lack of hope can be due to the fact that we rigidly close ourselves up in our point of view. This is what happened to that doctor of the Law who asks Jesus how to "inherit" eternal life, "using an expression that considers it as an unequivocal right". He also asks him who the "neighbor" is.

In the parable, neither the priest nor the Levite stopped, even though they were serving in the Temple, perhaps giving priority to returning home.. "The practice of worship," Pope Leo observes, "does not automatically lead to compassion. In fact, before being a religious question, compassion is a question of humanity! Before being believers, we are called to be human."

The Samaritan paused, expressing compassion with concrete gestures, "because," he says, "if you want to help someone, you can't just think about keeping your distance, you have to get involved, get dirty, maybe even contaminated.

Peter's successor asks us: "When will we too be able to interrupt our journey and have compassion?" And he goes ahead to answer: "When we have understood that that wounded man on the road represents each one of us. And then, the memory of all the times Jesus stopped to care for us will make us more capable of compassion."

God's justice

The third parable, on which the Pope focused on June 4, was that of the laborers in the vineyard (cf. Mt 20). It reflects situations in which we do not find meaning in our lives, and we feel useless or inadequate. Here too there is a figure, the owner of the vineyard, who behaves in an unusual way. He goes out to fetch his workers several times every three hours, but also one hour before the end of the day. What is the point of this?

That owner of the vineyard, who is God, does not exercise justice in the foreseeable way, paying each one according to the time he has worked. Because for him "It is right that everyone should have the necessities of life. He has personally called the workers, he knows their dignity and, according to it, he wants to pay them. And he gives everyone a denarius". He wants to give everyone his Kingdom, that is, full, eternal and happy life.

Like the first-hour workers, who feel disappointed, we too might ask: "Why start working right away? If the pay is the same, why work more?".

To this question Pope Leo XIV replies: "I would like to say, especially to young people, not to wait, but to respond with enthusiasm to the Lord who calls us to work in his vineyard. Do not put it off, roll up your sleeves, because the Lord is generous and will not disappoint you! By working in his vineyard, you will find an answer to that profound question you carry within you: what is the meaning of my life?

Ecclesial movements and their charisms

On the occasion of the Jubilee of movements, associations and new ecclesial communities, the Pope addressed them on three occasions.

The first time was in a speech to the moderators on June 6. He first emphasized that the life of associations is at the service of the Church's mission. In this regard, he evoked the conciliar decree on the apostolate of the laity, which stresses the importance of the associated apostolate in order to bear greater fruit.

He pointed out that the charisms are gifts of the Holy Spirit that represent, together with the hierarchical dimension, "an essential dimension of the Church" (cfr. "Lumen gentium", 4; Letter "Iuvenescit Ecclesia" of 2016, n. 15).

In a second part of his speech, Pope Leo insisted on unity and mission as two priorities of the Petrine ministry. This ministry must be a leaven of unity. And the charisms of the movements are meant to serve the unity of the Church as a "leaven of unity, communion and fraternity". As for the mission, it is an aspect, he pointed out, that "has marked my pastoral experience and shaped my spiritual life".

Today the movements, he said, have a fundamental role to play in evangelization. "It is a patrimony that must bear fruit, remaining attentive to the current reality with its new challenges. Put your talents at the service of the mission, whether in places of first evangelization or in parishes and local ecclesial structures, to reach so many who are far away and who, sometimes without knowing it, are waiting for the Word of life".

The charisms, he concluded, are centered on Jesus, are a function of the encounter with Christ, of the human and spiritual maturation of persons and the edification of the Church and its mission in the world.

Unity and synodality

The following day, June 7, the Pope presided over the Pentecost Vigil with the movements, associations and new communities. Through Baptism and Confirmation, he noted, we have been anointed with the Holy Spirit, the Spirit of unity, to be united to the transforming mission of Jesus.

Secondly, he emphasized that we are a People that walks driven by the Holy Spirit: "Synodality reminds us of the way -odós- because where the Spirit is, there is movement, there is a way" And "the year of grace of the Lord, of which the Jubilee is an expression, has in itself this ferment".

And the successor of Peter adds, linking the charisms of the movements with synodality and care for the common home: "God created the world so that we could be together. Synodality' is the ecclesial name for this awareness. It is the path that asks each one to recognize his own debt and his own treasure, feeling that he is part of a totality, outside of which everything withers, even the most original of charisms. Look: all of creation exists only in the modality of existing together, sometimes dangerously, but always together".

From there he exhorted those present in two directions. First, to unity and participation, fraternity and contemplative spirit, with the impulse of the Holy Spirit.

Secondly, "to be linked to each of the particular Churches and parish communities where they nourish and spend their charisms. Close to their bishops and in synergy with all the other members of the Body of Christ, we will then act in harmonious harmony. The challenges facing humanity will be less frightening, the future less dark, discernment less difficult, if together we obey the Spirit".

The Holy Spirit opens frontiers

Finally, on Sunday, June 8, Mass was celebrated on the Solemnity of Pentecost, also with the presence and participation of the movements.

As at Pentecost, the Spirit opens the frontiers, first of all, within us. "The Holy Spirit comes to challenge, within us, the risk of a life that atrophies, absorbed by individualism".

Secondly, the Holy Spirit opens the frontiers also in our relationships with others. "When the love of God dwells in us, we are able to open ourselves to our brothers and sisters, to overcome our rigidities, to overcome our fear of those who are different, to educate the passions that rise up within us". It overcomes misunderstandings, prejudices, instrumentalization and violence. It matures authentic and healthy relationships, and opens us to the joy of fraternity. This is a condition of life in the Church: dialogue and mutual acceptance, integrating our differences, so that the Church may be a welcoming and hospitable space for all.

Thirdly, the Holy Spirit opens the frontiers also between peoples, sets us all on a journey together, breaks down the walls of indifference and hatred, and teaches us and reminds us of the meaning of the commandment of love.

"Where there is love there is no room for prejudice, for the distances of security that distance us from our neighbor, for the logic of exclusion that we see emerging unfortunately also in political nationalisms."

But the Pope concludes by directing his gaze and his hope to the Holy Spirit: "Through Pentecost the Church and the world are renewed!

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Leo XIV greets children participating in Vatican camp

Before retiring to Castel Gandolfo to rest, Pope Leo XIV wanted to greet the children who will participate in the camp organized by the Vatican.

Editorial Staff Omnes-July 7, 2025-Reading time: < 1 minute

Pope Leo XIV

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Pope Leo XVI arrives at Castel Gandolfo

Pope Leo XIV arrived at Castel Gandolfo at the beginning of July to rest for a few days before resuming his schedule.

Rome Reports-July 7, 2025-Reading time: < 1 minute

Pope Leo XVI took advantage of the last part of the journey to the summer residence of Castel Gandolfo to walk through the streets of the city and greet the crowd of neighbors who had come to see the Pontiff.

Shortly after entering the residence, the Pope once again leaned out of a window to say goodbye to the people at the beginning of his period of rest.

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

Pope Leo XIV

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Leo XIV asks to "pray to the Lord of the harvest", and arrives at Castel Gandolfo

Pope Leo XIV said at Sunday's Angelus in St. Peter's Square that to be "disciples in love" with the Lord "does not require too many pastoral concepts." "One needs, above all, to pray to the Lord of the harvest, to cultivate dialogue with Him." In the afternoon, he arrived at his residence in Castel Gandolfo to applause and cheers.

Francisco Otamendi-July 7, 2025-Reading time: 3 minutes

In the last Angelus Pope Leo XIV meditated on Sunday's Gospel, in which Jesus sends out 72 disciples. "To work every day in God's field," "one does not need too many theoretical ideas about pastoral concepts," he said. "One needs, above all, to pray to the Lord of the harvest, the relationship with the Lord, to cultivate dialogue with Him."

"Then He will make us His workers and send us into the field of the world as witnesses of His Kingdom," he continued.

Pope Leo turned to our Mother, and encouraged the faithful: "Let us ask the Virgin Mary, who gave herself generously, saying 'I am the handmaid of the Lord,' and thus participated in the work of salvation, to intercede for us. And may she accompany us on the path of following the Lord, so that we too may become joyful workers in the Kingdom of God".

All called, the harvest is plentiful

Earlier, the Pontiff had focused on three issues. First of all, "today's Gospel (Lc 10:1-12.17-20) reminds us of the importance of mission, to which we are all called, each according to his vocation and in the concrete situations in which the Lord has placed him".

Secondly, the words of Jesus, in which he reveals that "the harvest is plentiful, but the laborers are few. Ask the owner of the fields to send out laborers for the harvest" (v. 2). "There is something great that the Lord wants to do in our life and in the history of humanity, but few are those who realize it, those who stop to welcome the gift, those who announce it and bring it to others," the Pope stressed.

"Laborers willing to work are needed."

And thirdly, "the Church and the world do not need people who fulfill their religious duties by displaying their faith as an outward label; they need, instead, workers eager to work in the mission field, disciples in love who bear witness to the Kingdom of God wherever they are."

Perhaps there is no lack of "Christians of occasion", said the PopeBut there are few who are willing to work every day in God's field, cultivating in their hearts the seed of the Gospel and then taking it to daily life, to the family, to the workplace, to study, to the various social environments and to those in need.

And to do this, "we do not need too many theoretical ideas about pastoral concepts; above all, we need to pray to the Lord of the harvest. In the first place, then, is the relationship with the Lord, cultivating a dialogue with him".

Condolences for the catastrophe in Texas, and prayers for peace

After praying the Angelus, Leo XIV greeted "all of you, faithful of Rome, pilgrims of Italy and of various countries. With the great heat of this period, your journey through the Holy Doors is even more courageous and admirable".

In a special way, the Holy Father expressed "my sincere condolences to all the families who have lost loved ones, especially the girls who were at the summer camp during the catastrophe caused by the flooding of the Guadalupe River in Texas, United States. Let us pray for them.

He has also prayed for peace. In this sense, he encouraged to ask "the Lord to touch the hearts and inspire the minds of those in power, so that they may replace the violence of arms with the search for dialogue".

Finally, he commented that in the afternoon he would be transferred to Castel Gandolfowhere I plan to stay for a short period of rest. I wish everyone to enjoy some vacation time to replenish their physical and spiritual strength".

The authorFrancisco Otamendi

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St. Fermin, bishop, and Blessed Peter To Rot, of Papua New Guinea, martyrs

On July 7, the Church celebrates St. Fermín, first bishop of Pamplona and bishop of Amiens (France), martyr and co-patron of Navarre together with St. Francis Xavier. Also commemorated is Blessed Martyr Peter To Rot, of Papua New Guinea, defender of marriage and the family, who will be canonized on October 19 by Pope Leo XIV.

Francisco Otamendi-July 7, 2025-Reading time: 2 minutes

The liturgy celebrates St. Fermín, the first bishop of Pamplona, on July 7. His cult is not documented until the 12th century, when he was imported from the French city of Amiens, where he was bishop and suffered martyrdom after baptizing thousands of people, according to has been written.

Among other saints and blessed, the Church also celebrates on July 7, the blessed martyr Pedro To RotHe was a defender of marriage and the family in Papua New Guinea. He was a catechist martyred in a concentration camp and will be canonized on October 19 by Pope Leo XIV.

San Fermín was born in Pamplona at the end of the 3rd century A.D. However, the first surviving documents about his life and the cult of this saint date back to the 8th century, which has led to some a hesitate of the character. However, San Fermin is one of the best known saints.

Untiring missionary activity

The Navarrese saint is known not so much for his life, his episcopate, his apostolic works or his passion and martyrdom, but for the festivities that the city of Pamplona, in Navarra (Spain), celebrates every year from July 6 to 14, known as Sanfermines. So writes José Antonio Goñi Beásoain de Paulorena, in the St. Lawrence Parish website, chapel of San Ferminin Pamplona.

With the title "San Fermín, between history and legend", José Antonio Goñi has written about 'Who was San Fermín'. "According to tradition, Saint Fermin lived in the second half of the third century and was the first bishop of Pamplona, his native city, and later of Amiens (France), where his tireless missionary activity led him. There he suffered martyrdom by beheading during the persecution of the Diocletian emperor".

Saint Saturninus and Saint Fermin

The news of his life has come down to us, he adds, through the 'Acts of the life and martyrdom of St. Fermin'. They were "probably written around the 6th century in their most essential part, which would have been expanded later, and from the medieval breviaries. In them the historical reality appears mixed with legendary elements on the life of the saint, fruit of the devotion of the faithful people".

It should be noted that the patron saint of Pamplona is Saint Saturnino. San Fermín is co-patron saint of Navarre along with the Jesuit St. Francis XavierThe feast of St. Saturninus, patron saint of missionaries, together with St. Therese of Lisieux. The feast of St. Saturninus is celebrated on November 29. Saint Saturninus was bishop of Toulouse and preached Christianity in Pamplona. The baptism of the first Christians in the city is attributed to him, as well as to San Fermin and his parents, according to tradition.

Blessed Peter To Rot, next saint

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

The Holy See has announced that Pope Leo XIV will canonize Blessed Peter To Rot on October 19along with other Blesseds. "He will be the first native Papuan saint, a fervent defender of marriage and the family, a catechist committed to the mission of the Missionaries of the Sacred Heart and, consequently, his sanctity the fruit of the close collaboration of priests and laity in evangelization," according to the Vatican agency.

The authorFrancisco Otamendi

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ColumnistsGuillermo Villa Trueba

That baby who cries at mass

The participation of the little ones in the Mass not only brings gifts for them and their families, but also benefits the entire parish.

July 7, 2025-Reading time: 3 minutes

For those of us who profess the Catholic faith, the arrival of a child into the world is invariably a blessing from God, a tangible manifestation of divine love that reverberates in the innocence of a new soul. However, this joy also carries with it an overwhelming responsibility, for the soul entrusted to us is an even greater treasure than those in the parable of the talents.

It is not enough, then, to provide food and shelter for the new member of the family, or even to shower him with affection or laughter: it is necessary to nourish his spirit, to lead him along the narrow path of the Gospel in a world that will often offer him idols of clay and gold. And what better way to offer him this nourishment than at Mass, where the Eucharistic sacrifice takes place, which, in the words of the Lumen Gentiumis "the source and summit of the whole Christian life" (n. 11)?

However, it's a long way from words to deeds, and parents quickly realize the logistical difficulties involved in bringing an excited, jaded, squirming, shaking and screaming to church without saying "water under the bridge" (all in the space of a minute).

As the proud father of a one-year-old child, I can attest that his short linguistic register does not prevent him from participating "actively" in the Mass -not often at the top of his lungs. That's just the way it is. And then, with his face flushed with embarrassment and his arm numb from carrying the child, one begins to shuffle some subterfuge: "Is there any point in bringing the child? If he behaves badly, he must be bored. Maybe it is better to leave him, after all, he is still too young to know what is going on".

And is it really so small? Who is obliged to hear Mass? Let's not get tangled up, first things first. Canon 11 of the Code of Canon Law stipulates that the ecclesiastical laws oblige the baptized who have the use of sufficient reason, an assumption that is updated at the age of seven. Therefore, here is the first answer of this article: if our son has already reached that age, he has the duty to hear Mass, so let us not hesitate any longer and let us take him, however overwhelming it may be.

Having resolved this question, let us now consider the case of infants and children under the age of seven. On the one hand, it is undeniable that their tender age exempts them from the canonical obligation to hear Mass; on the other hand, there is no magisterial (or pastoral) provision that forbids their wearing - or even discourages it - and there is a certain consensus among people of proven prudence and right judgment on the advisability of this practice. The words of St. John Paul II in his apostolic exhortation Ecclesia in America are clear: "The child must be accompanied in his or her encounter with Christ, from baptism to first communion, since he or she is part of the living community of faith, hope and charity" (n. 48). In the final analysis, we are dealing with a purely prudential question.

After this clarification, I now allow myself - out of prudence, for the record - to break a lance for the participation of the little ones in the Holy Mass. First, because human beings are creatures of habit and, just as babies recognize their home as a safe and stable refuge in which their parents dwell, they should also feel comfortable in the temple, where their heavenly Father dwells.

Second, because, as all of us who have young children (or remember our passage through childhood) know, long before they are of sound mind, little ones begin to inquire about the activities to which they are exposed.

Perhaps the child is not able to abstract the mystery of transubstantiation, but he can understand that the clouds that the mouth of the botafumeiro gives off are our prayers rising towards God or that, if we genuflect, it is because we are before Someone to whom we owe the most absolute reverence and the greatest respect.

Moreover, as with baptism, it is not necessary to understand something perfectly in order to reap its spiritual benefits. And third, because going to Mass together instills grace into the family unit and deprives us of excuses for skipping out on Sundays - and holy days - for as the Irish priest Patrick Payton, a servant of God, wisely noted: "The family that prays together stays together".

On the other hand, the participation of the little ones in the Mass not only brings gifts for them and their families, but also benefits the entire parish. Their mere presence is a living testimony that there are still people willing to sanctify themselves through a marriage open to procreation, in accordance with the Genesis mandate to be fruitful and multiply.

Let us not forget that the Church, the mystical body of Christ, does not end with us, but extends also to our descendants, to whom we must hand on the traditions that have been handed down to us since apostolic times.

So the next time we hear that baby crying at Mass, let us not snort with disgust or roll our eyes. Rather, let us rejoice in the knowledge that the Church is throbbing and alive, and that the gates of hades shall not prevail against her.

The authorGuillermo Villa Trueba

Lobbyist for the Missouri Catholic Conference(USA) and researcher in legal history. D. in Economics and Government from the UIMP and Master in Law from the UIMP. University of Notre Dame.

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Family

Experts call for a more realistic portrayal of old age in TV and movies

The fifth edition of the report by The Family Watch Foundation, in collaboration with Methos Media, on cinema and series in Spain, calls for an evolution towards a "more inclusive, realistic and enriching image of old age". Prepared by researchers from the universities Antonio de Nebrija, Rey Juan Carlos and Europea de Madrid, the report also notes an unfamiliarized image of the silver generation (+60).

Francisco Otamendi-July 6, 2025-Reading time: 4 minutes

The Foundation The Family Watch'.in collaboration with Methos Mediahas presented the fifth edition of the report on movies and series in Spain, entitled "Grandparents and the elderly in the most watched movies and series in Spain in 2024".

The text proposes the evolution towards a "more realistic and enriching image of old age, challenging prejudices" and without ageism, that is, without discrimination or prejudice based on age.

In 2030, Spain will have a life expectancy of 83.1 years and 30 % of the population will be over 60 years of age, the so-called silver generation, although this concept sometimes includes people from the age of 55.

For this reason, Family Watch (TFW) and researchers from the universities Antonio de Nebrija, Rey Juan Carlos and Europea de Madrid, have prepared a comprehensive report, in which they analyze a total of 129 film and series characters, with the "narrative role, gender, social class, diversity, the presence of stereotypes, the treatment of welfare and ageism".

Seniors over 65 watch an average of 7 hours of TV per day

The objective of the research has been to systematically understand what kind of older characters appear in these contents and how they could influence the social perception of old age.

For context, the authors cite various sources that provide the following data, among others:

- television leads the way in senior entertainment. It is watched daily by 80 percent of those over 60, compared to only 29 percent of young people.

- those over 65 years of age are the ones who spend the most time watching television: 7 hours a day on average (Barlovento Comunicación, 2024).

- Regarding Internet use, the elderly use the network to: read news (54.3 %); contract with public administrations (48.7 %); make video calls (48.1 %).

Stereotypes persist

The researchers of the report, Carmen Llovet (BELSILVER Nebrija-L'Oréal Groupe Chair), Sergio Rodriguez Blanco (same Chair), Cristina Gallego-Gómez (Rey Juan Carlos), and Gema López-Sánchez (U. European University), conclude that "although the audiovisual content analyzed in 2024 reflects the growing demographic weight and purchasing power of the Spanish senior population, as well as, in part, their active role and family support, it also shows that there is an under-representative number of seniors and that stereotypes associated with this age group persist".

This is particularly marked, they add, "in the representation of older women - there is a higher proportion of women at older ages - and in the omission of realities such as dependency or unwanted loneliness, despite this being a prevalent problem in southern Europe".

Breakdown of main findings

These are the most important conclusions:

1) In the analysis of 129 characters in 40 audiovisual products, Spain leads the most watched production by over-60s in 2024, with 53.8 % in both series and movies, followed by the US (30.8 %).

2) Older people are clear about their main themes: the drama genre (32.2 %), followed by comedy (18.4 %) and romantic comedy (10.5 %).

3) The family situation of the elderly is not identified in 38.8 % of the series, which is associated with autonomous profiles that are not dependent on their family members, but are also not their providers.

4) People over 60 belong mostly to an upper-middle stratum in 69.8 % of the cases, coinciding with the silver generation trend, who have stability and can support their families.

5) In 11.5 % of the cases, the characters are engaged in SMEs or large businesses and in the same proportion in security and defense forces.

Ageism

The report points out that "the path towards a full representation without ageism still presents significant challenges, so recommendations are made on the diversity of the experience of older adults in Spain in audiovisual content".

It is necessary that cinema and television, as "cultural mirrors," they add, "evolve to offer a more inclusive, realistic and enriching image of the world. old agechallenging prejudices and normalizing the heterogeneity of this vital stage".

Intergenerational linkages, active aging

For example, "creators are encouraged to portray the intergenerational links that help the exchange of values and knowledge, promote representations where their family situation in this time of change and welfare as a result of their social contribution is made visible".

According to María José Olesti, general director of The Family Watch Foundation, "the main objective of this report is to analyze the demographic, socioeconomic and social reality of older adults in Spain, and how this "silver generation" is represented in the audiovisual media and in fiction.

From TFW We also wanted to give visibility to "positive longevity" and "active aging", which are realities that already exist in all countries of the world.

And also "to promote the fact that this is a stage where learning continues and where many activities continue to be developed with a very positive impact on both physical and emotional health. And for this it is essential to count on the family and especially with young people".

Rankings and some characters

The study includes a lot of information about movies and TV series in Spain. For example, the ranking of series premiered in 2024. In the ranking, 'Zorro', the most watched premiere series in 2024, on La1, is at the top of the list. It is followed by 'Entre tierras' and the telenovela 'Sueños de libertad', both on Antena 3. And in fourth place, 'Las abogadas', also on La1.

As for some characters, comedy, in particular, is a space in which "ageism is normalized under the excuse of white or family humor. Felipe, in 'A todo tren: destino Asturias', acts irresponsibly and causes an accident with family consequences. In 'Padre no hay más que uno' (4), the elderly appear as a burden for their children. Added to this is the stereotype of the 'dirty old man', which persists in characters such as Pedro and Lucas ('Vaya par de gemelos'), or the aforementioned Felipe, whose sexuality becomes the butt of the joke".

The authorFrancisco Otamendi

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To guarantee religious freedom in all its manifestations and everywhere.

Integral ecology

Religious freedom is the safeguard of our dignity

Religious freedom safeguards our dignity and reaffirms the value of living one's convictions. At the same time, it has the potential to be a source of peace while offering the possibility of increasing economic growth, reducing community conflict and promoting the common good.

Bryan Lawrence Gonsalves-July 6, 2025-Reading time: 6 minutes

Religious freedom is not just a concern for the faithful; it is a fundamental human right that strengthens the very fabric of democratic society. In an era of increasing polarization, where beliefs and ideologies often clash, the ability to freely practice or reject religion remains a cornerstone of human dignity and social harmony.

For believers and non-believers alike, religious freedom is deeply intertwined with other essential rights, such as freedom of expression and freedom of association. These rights do not exist in isolation, but are mutually reinforcing. When one is undermined, the ripple effect weakens the broader framework of civil liberties. This is why repressive government crackdowns on religious expression, whether through censorship, imprisonment or violence, are more than just attacks on faith. They signal a dangerous erosion of human rights.

As the modern world grapples with issues of identity, governance and coexistence, the role of religious freedom must remain prominent in cultural and political discourse. It is not just a privilege for the devout, but a necessary condition for justice, the peace and human flourishing.

How do we define religious freedom?

Religious freedom and what it entails from a legal perspective is articulated in Section 1, Article 9 of the European Convention on Human Rightswhich states that "Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in worship, teaching, practice and observance.

To deepen this definition. We must understand that religious freedom consists of two fundamental aspects, "freedom from" and "freedom to". The first refers to the fact that individuals are free from coercion to practice or not practice religion against their convictions. Neither governments, nor societies, nor individuals can force people to act against their conscience. Simultaneously, the second refers to positive guidance for individuals to seek and act in accordance with the religious truths they follow.

Since humans are social beings and live in society, it is the role of society as a whole and of governments to encourage the practice of religion. Religious freedom implies that families, communities and institutions have the freedom and responsibility to help people carry out their religious convictions.

The duty

Fundamentally, freedom implies duty. Freedom of speech entails a duty to protect someone's good name, freedom of economic initiative entails a duty to contribute economically to the common good, likewise, freedom to practice one's religion entails a duty to safeguard another person's freedom to worship God according to his or her innermost convictions.

The exercise of true religion must always safeguard the innate dignity of the human person and promote the common good. This is the test of validity of religious practices: Does it promote respect for the innate dignity of every human person? Therefore, in answering this, we morally rationalize that practices such as infanticide, polygamy, slavery, psychological abuse, war making, forced conversions and others cannot be part of the right to practice religion, even if they are done in the name of God. Why? Because they harm our intrinsic human dignity and damage the common good.

Our inherent human right to religious freedom requires that society refrain from unduly interfering with people's religious practices and establish an environment conducive to healthy religious expression. A free society is one in which people can actively seek religious truth and live it out in public and private. Religious freedom is a universal human right, not a special claim of privilege by one denomination or possession of one faith over others. Having said all this, why should religious freedom matter in our society?

Religious freedom fosters family values and human dignity

Religious freedom allows people to live fruitfully the veneration they wish to give to God. Respect for God implies respect for each person as a child of God, which recognizes the intrinsic dignity of persons. This recognition is the safeguard and basis of all fundamental human rights: the right to life, to education, to economic initiative, and so on.

This essential understanding of the rights and responsibilities of each person usually develops at an early age, primarily within the family. How? Under the care of their parents, children learn the importance of promoting the good of the family within their own family; they learn the value of love, respect and fidelity. At the same time, they are taught that love extends to people beyond their families; this social love is manifested by helping those in need, defending the rights of the oppressed and promoting access to universal rights.

The natural dignity of every human being is not a random accommodation made by society or governments, human dignity is inherent exactly because it is innate and an inner core of the human being. This understanding of the value of each person is learned primarily in a loving and stable family, which conveys the conviction that it is a gift from God, not from any human institution. True religion does this automatically, and the influence it exerts on parents and children forms a culture of respect, which influences the values of each person in a society, this in turn, has a positive impact on social activity, including politics, which ultimately helps shape society at large.

Religious freedom promotes social harmony

In a secular society, it can be easy to overlook what religion brings to the community, and for people who are not religious it can be difficult to appreciate why faith is so important to individuals. The freedom to practice one's religion also includes the freedom of believers to live out their beliefs in the services and acts of charity they provide to the wider community.

Individuals and organizations motivated by their faith and deep religious convictions care for the neglected in society, call attention to social injustices that need to be addressed, and work in dangerous situations to bring about peace. Therefore, as with other fundamental rights, religious freedom must be at the heart of diverse democratic societies, not on the margins.

When people are free to practice their religion without fear of persecution or discrimination, they can fully express their beliefs and live in accordance with them. This, in turn, helps to foster a sense of self-worth and dignity.

In addition, religious freedom fosters respect for others and peace, because it contributes to the development of a society that values individual differences.

When people of different religious beliefs work together for the common good, it is a positive sign that difficulties and differences can be overcome for the good of all. This atmosphere of mutual respect based on shared beliefs helps to promote social cohesion and stability within a growing society. In support of this assertion is a study that notes that religious freedom has positive effects on a nation's democratic governance and freedom of expression, while reducing the likelihood of civil war and armed conflict.

Religious freedom fosters economic growth

Research suggests that religious freedom may be correlated with economic development. For example, a study published by the Interdisciplinary Journal of Research on Religion found that countries with higher levels of religious freedom tend to have higher levels of economic development. The authors of the study suggest that religious freedom can create an environment conducive to entrepreneurship and business growth, promote social peace and business stability, reduce state corruption, foster creativity, and drive technological progress.

Other studies have also found a positive correlation between religious freedom and economic development. A study published by the Massachusetts Institute of Technology in 2020 examined evidence from more than 150 countries and found that an increase in religious freedom is associated with a greater likelihood that an individual will prosper in society along with a higher state of overall well-being. It also noted that the suppression of religious freedom would hinder entrepreneurship, innovation and social welfare.

However, it should be noted that the relationship between religious freedom and economic development is complex and multifaceted, and also depends on a country's social capital, government institutions and many other factors that can also contribute to economic development.

Safeguarding dignity

In short, human rights are universal, since the inherent dignity of the person is an objective human truth, based on morality and philosophy, which does not depend on a person's race, ethnicity, age or sexuality. It allows people to believe and practice the religion of their choice, or to have no religion at all.

Taken together, religious freedom safeguards our inherent dignity and reaffirms the value present in living one's convictions as human beings, its interdependence with other human rights solidifies its place in a thriving democratic society, and, at the same time, it has the potential to be a source of intercommunity peace while offering the possibility of increasing economic growth, reducing community conflict and promoting the common good. In particular, it deepens the possibility of hope and peace in a world that optimistically strives for such values.

The authorBryan Lawrence Gonsalves

Founder of "Catholicism Coffee".

Religious freedom

To guarantee religious freedom in all its manifestations and everywhere.

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'Tutela Minorum' urges "path of healing" from abuses

Archbishop Verny becomes new President of the Pontifical Commission for the Protection of Minors

Pope Leo XIV has appointed Archbishop Thibault Verny as the new President of the Pontifical Commission for the Protection of Minors.

Paloma López Campos-July 5, 2025-Reading time: 2 minutes

French Archbishop Thibault Verny is the new President of the Pontifical Commission for the Protection of Minorsby choice of the Pope Leo XIV. The prelate replaces Cardinal Sean O'Malley and comes with experience in this field, since he was in charge of the fight against sexual crimes against minors in the French Episcopal Conference.

Archbishop Verny dedicated some of his first words to his predecessor. The new President thanked the Cardinal for his "courageous and prophetic leadership" that "has left an indelible mark not only on the Church, but on society as a whole".

Archbishop Verny and the fight against abuse

O'Malley, the archbishop said, "has strongly defended the primacy of listening to the voices of abuse survivors, giving them space to be heard, believed and accompanied in their search for truth, justice, healing and meaningful institutional reform." For all these reasons, he concludes, "his legacy is one of courageous fidelity to the Gospel and to the dignity of every human person."

For his part, the Cardinal highlighted Archbishop Verny's "dedication to the prevention of abuse in the life of the Church," noting "his important contributions to the work of the Commission" and his "years of deep experience working with law enforcement, other civil authorities and Church leaders to ensure accountability for serious failures in the Church in France." In addition, O'Malley called it "a blessing for all people that Pope Leo has entrusted the leadership of the Commission to the Archbishop."

Commission Priorities

The new President of the Commission also referred to the Pontiff, thanking him for his confidence and accepting his charge to "help the Church to be ever more vigilant, responsible and compassionate in her mission to protect the most vulnerable among us."

Finally, Archbishop Verny said that, under his mandate, the work of the Commission "will focus on supporting the Churches, especially those that are still struggling to implement adequate safeguarding measures. We will promote subsidiarity and the equitable sharing of resources so that all parts of the Church, regardless of their geographical location or circumstances, can maintain the highest standards of safeguarding."

'Tutela Minorum' urges "path of healing" from abuses

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Chinese martyrs, English and Irish Blesseds, and St. Anthony Zaccaria

On July 5, the Church celebrates three women martyrs -two Chinese virgins, Saints Teresa Chen Jinxie and Rosa Chen Aixie-, and one Libyan -Ciprila, from Cyrene-. The liturgy also commemorates four English martyrs (one born in Boston), and four Irish. And the priest St. Anthony Mary Zaccaria, defender of frequent communion and Eucharistic adoration.

Francisco Otamendi-July 5, 2025-Reading time: < 1 minute

The Catholic saints' calendar celebrates on July 5 at chinese santas Teresa Chen Jinxie and Rosa Chen Aixie, virgins and martyrs. They were sisters belonging to the Christian community of Huangeryn (Hubei, China), whose lives were taken in 1900. Also celebrated is Saint Cyprilla, a Christian woman from Cyrene (Libya), widow, whose refusal to worship the Roman gods cost her martyrdom in the time of Emperor Diocletian (303).

Eight martyrs faithful to the Roman Church

The Church also commemorates four martyrs Englishmen hanged in Oxford in 1589 because of their Catholic faith (two of them priests). They are Blessed George Nichols, Richard Yaxley, Thomas Belson and Humphred Pritchard.

The Irish Blesseds Matthew Lambert, Robert Meyler, Edward Cheevers and Patrick Cavanagh also appear in the catalog on this day. One was a baker and the other three were sailors. For being faithful to the Roman Church and helping persecuted Catholics, they were hanged in Vexford (Ireland) in 1581. The event took place during the reign of Elizabeth Idaughter of the king Henry VIII of England and of Anne Boleynhis second wife.

Zaccaría, advocate of frequent communion

St. Anthony Mary Zaccaria was an Italian presbyter of the 16th century. known for his apostolic zeal and his defense of frequent communion and Eucharistic adoration. He studied medicine and was ordained a priest in 1528. He went to Milan in 1530 and founded the Congregation of the Clerics Regular of St. Paul, also called Barnabites after their motherhouse in Milan (dedicated to St. Barnabas). She also founded the community of the Angelicas of St. Paul and the Married Clerics of St. Paul. She died on July 5, 1539.

The authorFrancisco Otamendi

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Pope Leo XIV prays to the Holy Spirit in the July Summer Video

Pope Leo XIV prays in English an unpublished Prayer to the Holy Spirit to discern the ways of our heart, in the video with the prayer intention for July. Its title is 'For formation towards discernment'. This Sunday, the 6th, he will lead the last Angelus before his summer break, which begins in the afternoon at Castel Gandolfo.

Francisco Otamendi-July 5, 2025-Reading time: 4 minutes

The Video of the Pope with the prayer intention for the month of July is entitled 'For Formation Towards Discernment'. As usual, it has been produced by the Pope's Worldwide Prayer Networkin collaboration with the Diocese of Brooklyn. In two minutes, the voice and an unpublished prayer of Leo XIV to the Holy Spirit accompany the journey of a young girl in a forest, who needs to find her way.

The young woman looks around, stops, and walks again with a compass and a map. She stops again, opens the Gospel, and finds a statue of Mary. Prayer, in silence and in listening, shows her the way.

Pope Leo XIV's prayer to ask the Holy Spirit for guidance and discernment in the path of our heart concludes with an Augustinian-inspired plea. 'Grant me to know better what moves me, so that I may reject that which leads me away from Christ, and thus love and serve him more.'

The Pope's prayer to the Holy Spirit

"Let us pray that we may learn more and more to discern, to know how to choose life's paths and to reject everything that leads us away from Christ and the Gospel". This is how the Pope begins his prayer in the Video, whose voice-over is the only one that can be heard.

He then turns to the Holy Spirit, while the young woman is seen on the road:

"Holy Spirit, light of our understanding,
sweet encouragement in our decisions,
give me the grace to listen attentively to your voice
to discern the secret ways of my heart,
in order to capture what's really important to you
and free my heart from its afflictions.

I ask for the grace to learn to stop
to become aware of the way I act,
of the feelings that dwell in me, of the feelings that I have, of the
thoughts that invade me, and that, many times,
I am unable to recognize.

I want my choices to
lead me to the joy of the Gospel.
Even if I have to go through moments of doubt and fatigue,
even if I have to struggle, reflect, search and start all over again...
Because, at the end of the day,
your comfort is the fruit of the right decision.

Grant me to know better what moves me,
to reject that which leads me away from Christ, so that I may love and serve Him more.
Amen

Pauses for prayer

The art of discernment, already recommended by St. Paul (Rom 12:2) at the beginning of the Church's history, is today more necessary than ever, assures the World Network of Prayer in a note.

"In the midst of the rush of daily life, we must learn to pause and create sacred moments for prayer," comments Msgr. Robert J. Brennan, Bishop of Brooklyn. "It is in these quiet spaces of attentive listening," the prelate continues, "that we discover which paths truly matter. Thus we find the discernment to choose what truly leads to the joy that comes only from God."

Training, fundamental

The international director of the Pope's World Prayer Network, Fr. Cristobal Fones, S.J., explains that "formation for discernment is fundamental for navigating a complex world. It includes prayer, personal reflection, Scripture study and spiritual accompaniment. Cultivating a deep relationship with Jesus is most important. In this way we can recognize his voice in the midst of so many voices in the world and have the clarity needed to make our decisions based on a more human purpose and horizon."

Leo XIV's rest at Castel Gandolfo

On the afternoon of Thursday, July 3, the Pope visited Castel Gandolfo, where he will spend a period of rest in July from Sunday, in principle until July 20, although he will return between August 15 and 17.

Castel Gandolfo is the summer residence of the Popes, except for Francis, who chose to stay at the Vatican during his years as Pontiff. It is located about 25 kilometers southeast of Rome, in the Lazio region of Italy, overlooks Lake Albano, and is just a few minutes by helicopter from the Vatican. Its temperatures are cooler.

Leo XIV's visit focused on examining the state of the works a few days before his move to Villa Barberini, in the Borgo Laudato Si' of Castel Gandolfo. He will therefore reside in this villa, not in the Palace, which is still a museum.

Apostolic Palace in Castel Gandolfo, about 25 km from Rome (Marco Velliscig, Wikimedia Commons).

Pope's public agenda

About the public appearances of the Pope in these days, the Vatican has reported the following:

- Sunday, July 6, Angelus in St. Peter's Square.

- Sunday, July 13, at 10:00 a.m., Holy Mass in the Pontifical Parish of St. Thomas of Villanova in Castel Gandolfo. At 12:00 noon, Angelus in Piazza della Libertà, Castel Gandolfo.

- Sunday, July 20, at 9:30 a.m., Holy Mass in the Cathedral of Albano. At 12:00 noon, Angelus in Piazza della Libertà, Castel Gandolfo.

In the afternoon, the Holy Father will return to the Vatican.

- Friday, August 15, at 10:00 a.m., Holy Mass in the Pontifical Parish of Castel Gandolfo, on the Solemnity of the Assumption of the Blessed Virgin Mary. At 12:00 noon, Angelus in Piazza della Libertà.

- Sunday, August 17 at 12:00 noon, Angelus in Piazza della Libertà, Castel Gandolfo.

In the afternoon, the Holy Father will return to the Vatican.

The Holy See communiqué informed that in July all private audiences are suspended, as well as the general audiences on Wednesdays 2, 9, 16 and 23.

Youth Jubilee: July 28-August 3, Tor Vergata

On Wednesday, July 30, the general audiences will resume. But before that, on July 28, the first of the Youth JubileeThe main events of which can be consulted at here.

As can be seen, after the welcoming Holy Mass on Tuesday, July 29 in St. Peter's Square, a Vigil with Pope Leo XIV will take place on Saturday, August 2 at Tor Vergata at 8:30 pm.

Then, on Sunday, August 3, Holy Mass presided by the Pope at Tor Vergata, at 9:00 a.m., at the conclusion of this Jubilee of Youth.

The authorFrancisco Otamendi

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ColumnistsMiriam Lafuente

It is no coincidence

A plane carrying 242 people crashed in India, leaving only one survivor. Stories like this one invite us to reflect on the mystery of life, destiny and apparent coincidences.

July 5, 2025-Reading time: < 1 minute

On June 12, 2025, a Boeing 787-8 Dreamliner took off from Ahmedabad at 13:38 local time bound for Gatwick Airport. On board were 242 people, including passengers and crew members. The plane failed to land in London and crashed into a building used as accommodation for doctors at the Byramjee Jeejeebhoy Medical College and Civil Hospital. All the people on board were killed except Vishwash Kumar Ramesh, 40, who was occupying seat 11A.

The man told the Indian broadcaster that he could not believe he had emerged alive from the wreckage through an opening in the fuselage.

Ramesh was able to call his relatives to say that he was "fine," but did not know the fate of his brother Ajay, who was traveling with him.

God's choice? A miracle? I don't know what the survivor will think of his life from that day on, but he is aware that there could have been 242 dead.

While others may talk about the law of probabilities, news like this leads me to think that we do not live or die by chance, that life is a gift for which we must give thanks and for which we will be accountable.

I met the man who was to become the man of my life on a flight (Milan-Madrid) one day in July 2003. Sitting next to each other, we started talking in a cordial way when the trays with food were brought to us. Our story began in the heights and we have always been reluctant to think that we met by chance.

The authorMiriam Lafuente

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Naprotechnology. An answer to fertility or female cycle problems.

Family

Naprotechnology offers an alternative to IVF for couples struggling with infertility

Naprotechnology not only restores health, but also evaluates and addresses mental, spiritual and marital health.

OSV News Agency-July 5, 2025-Reading time: 5 minutes

-(OSV News / Katie Yoder)

Dr. Naomi Whittaker was in the middle of her obstetrics and gynecology rotation when she realized that she no longer wanted to continue practicing in the field of women's health. woman. She was sick of seeing patients suffer trauma after trauma due to lack of science and compassion, among other things.

However, everything changed when he found himself in the operating room with the surgeons of Naprotechnology.

"This is good medicine, this is what women need: this heals them, this heals their hearts," she remembered thinking.

Today, Whittaker is a Naprotech surgeon. She and other obstetrician-gynecologists who practice Naprotechnology, which stands for Natural Procreation Technology, spoke with OSV News.

They defined it as a treatment model or women's health science that evaluates, diagnoses and treats the underlying causes of infertility and other gynecological and reproductive problems through a natural family planning, or NFP, approach called the Creighton Model.

These doctors wanted couples struggling with infertility to know: NaPro technology offers answers.

"Even if we don't get a baby, at least they feel better about having answers," says Whittaker, who is based in Harrisburg, Pennsylvania.

Natural family planning

His comments came on the eve of National NFP Awareness Week, July 20-26. This week is being celebrated around the anniversary of the encyclical "Humanae VitaePaul VI's 1968 "The Dangers of Artificial Contraception" warning against the dangers of artificial contraception. NFP methods such as the Creighton Model collaborate with this teaching by allowing couples to avoid or achieve pregnancy by monitoring the fertile window of the woman's cycle.

Dr. Christopher Stroud, an obstetrician-gynecologist who practices Naprotechnology and founder of the Fertility & Midwifery Care Center and Holy Family Birth Center in Fort Wayne, Indiana, described Naprotechnology as the treatment side of the Creighton Model, particularly the surgical treatment side.

"When a couple starts using NFP to get pregnant and doesn't get pregnant," he explains, "that's when someone like me comes in with the NaPro technology and says, 'Oh, look, you have polycystic ovarian syndrome, you have untreated thyroid disease, you have endometriosis. And we have to operate on you to (treat the endometriosis) or you have blocked fallopian tubes' or some of these other things that come to light because of NFP."

These physicians claim to treat patients with infertility and other gynecological problems by looking at their Creighton Model charts. The various methods track different biological signs, or biomarkers, to follow the phases of a woman's cycle. The Creighton Model is based on tracking cervical mucus.

"That's the beauty of how we're designed," said Whittaker, who talks about the benefits of Naprotechnology on social media, including on Instagram, where she has more than 30,000 followers. "Our blood flow, our cervical mucus, our cycle length ... even our temperature can tell us about the nature of the body."

An alternative to IVF

Infertility is common, according to the Centers for Disease Control and Prevention. Approximately 1 in 5 married American women between the ages of 15 and 49 who have not had children struggles with infertility or fails to become pregnant after a year of trying.

A growing number of couples struggling with infertility are turning to in vitro fertilization, or IVF, a procedure in which embryos are created in a laboratory and then transferred into a woman's uterus. Doctors who spoke to OSV News said IVF - which the Catholic Church condemns in part because innocent human lives are lost when "leftover" human embryos are discarded or frozen - does not recognize infertility as a symptom of an underlying disease.

"The body is telling us, 'I shouldn't be pregnant, I have these problems,'" says Dr. Teresa Hilgers, an obstetrician-gynecologist and associate medical advisor at St. Paul VI Institute in Omaha, Nebraska.

Naprotechnology, he said, aims to address these problems.

The origins of nanotechnology

Both Catholic and non-Catholic patients turn to Naprotecnology, which was inspired by Catholic doctrine. Hilgers says his father, Dr. Thomas W. Hilgers, founder and director of the St. Paul VI Institute, was one of the creators of the Creighton Method and developed Naprotechnology after reading "Humanae Vitae" as a medical student.

After the Creighton Model was created, couples approached her father with various problems, from abnormal bleeding and miscarriages to infertility.Their charts "followed similar patterns when they presented with abnormalities in their medical care," Hilgers said her father realized. "He understood that the charts were actually telling him something, and he was able to coordinate medical care with the charting system."

As a physician and surgeon specializing in restorative reproductive medicine, Whittaker says that Naprotechnology falls under the umbrella of restorative reproductive medicine.

"He really was the first to see that biomarkers are a sign of health or not and quantified it scientifically and showed that studies can be done very well that way," he said. "Then they developed a surgical component."

Currently, there are Naprotech-trained physicians on every continent except Antarctica, Hilgers says. The three doctors who spoke to OSV News were trained at St. Paul VI Institute and now see patients who travel to them from all over the country and even the other side of the world.

"I think it's the same for all of us in the Naprotech world," Stroud says. "People will wait a long time to see you and will travel to see you...it's humbling."

An unexpected path

The physicians who spoke to OSV News never planned to practice NaProTechnology, they said.

Hilgers wanted to avoid his father's work until he felt God tapping him on the shoulder. Whittaker thought NFP was unscientific and unreliable until he learned about the Creighton Model and attended a St. Paul VI Institute conference when he was a medical student. Stroud, a convert to Catholicism, went from making IVF, contraception and sterilization referrals to practicing NaProTechnology after a priest in the confessional told him to make a change.

At the time, Stroud expected his career to come to an end; instead, he exploded. For every patient he lost, two more appeared. Today, the walls of his practice are covered with photos of his patients' babies.

Comparison and contrast with IVF

These physicians likened Naprotechnology and IVF to apples and oranges. IVF masks a symptom, while Naprotechnology identifies and treats the underlying disease.

Stroud made an analogy: he imagined a cardiologist prescribing a patient Percocet pills to relieve pain because that patient experiences cardiac pain on the treadmill. Instead of treating the cardiac problem, the doctor masks the symptom or pain.

"In gynecology, that happens every day," Stroud says. "The woman says, 'I'm not pregnant,' and they say, 'Let's do IVF, you'll get pregnant.' And the woman says, 'But aren't they interested in why I'm not pregnant?'"

Whittaker made a similar analogy, adding that a physician may order an electrocardiogram from the patient to measure and record the heart's activity. The electrocardiogram for a cardiologist is like a woman's cycle chart for a Naprotech doctor, he said.

For Catholic couples, Hilgers discussed the philosophical difference between NaProTechnology and IVF.

"Naprotechnology is fully in line with Church doctrine in the fact that a married couple's intercourse has a procreative and unitive impact," he said, adding that IVF separates the procreative and unitive aspects.

A source of healing

Whittaker said that Naprotechnology not only restores health, but also assesses and addresses mental, spiritual and marital health. For her part, she said it nurtures her patients' maternal impulse and reminds them that they are worthy of healing.

"When she walks in the door and asks to be a mother, you have to tell her, 'You are a mother. Look, you're here fighting for this baby,'" she said of women struggling with infertility.

Naprotechnology sends a message, she says, that makes women feel empowered and loved: "I trust you to tell me what's wrong with your body so I can help you work with it."

This article is a translation of an article originally published in OSV News. You can read the original text HERE.

The authorOSV News Agency

Naprotechnology. An answer to fertility or female cycle problems.

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Integral ecology

Pope approves form for Mass for the Care of Creation

Pope Leo XIV has approved, and has ordered to include in the Roman Missal and disseminate the form of the Mass for the Care of Creation ('pro custodia creationis'), with quotations from St. Augustine, Pope Benedict XIV and Pope Francis' encyclical 'Laudato si'. The readings are from the Book of Wisdom, Colossians 1:15-20, and the Gospel of St. Matthew.

Francisco Otamendi-July 4, 2025-Reading time: 4 minutes

The Supreme Pontiff Leo XIV has approved and ordered to divulge the form of the Mass for the care of creation ('pro custodia creationis'), with quotations from St. Augustine, Pope Benedict XIV and the encyclical '....Laudato si' of Pope Francis, on the care of the common home, published on May 24, 2015, ten years ago now.

According to the Decree of the Dicastery for Divine Worship and the Discipline of the Sacraments, dated June 8, 2025, the Solemnity of Pentecost, Leo XIV, after its approval, "has ordered this form to be promulgated together with the appropriate biblical readings". The Decree is written in Latin, is attached to the text, and "now the Dicastery for Divine Worship and the Discipline of the Sacraments promulgates it and declares it to be a typical text".

The text is signed by Card. Arthur Roche, Prefect of the Dicastery, and the Archbishop Secretary, Monsignor Vittorio Francesco Viola, O.F.M., who spoke this morning at a press conference at the Vatican, together with Cardinal Michael Czerny, Prefect of the Dicastery for the Service of Integral Human Development.

San Agustín, referent

The Decree introduces a biblical quotation and another from the Father of the Church, St. Augustine. "Your works praise you (cf. Pr 31:31; Dn 3:57), so that we love you, and we love you so that your works praise you (Augustine, Confessions, 13:33)".

"The mystery of creation is the beginning of the history of salvation, which culminates in Christ and from the mystery of Christ receives the decisive light; in fact, manifesting his goodness, "in the beginning, God created heaven and earth" (Gen 1:1), since from the beginning he was thinking of the glory of the new creation in Christ," the text continues.

Creation under threat (Pope Francis)

"Sacred Scripture exhorts men to contemplate the mystery of creation and to give unceasing thanks to the Most Holy Trinity for this sign of His benevolence, which, like a precious treasure, must be loved, guarded and, at the same time, promoted and handed down from generation to generation."

At this time, the text continues, citing Pope Francis' encyclical, "it is evident that the work of creation is seriously threatened by the irresponsible use and abuse of the goods that God has entrusted to our care (cf. Laudato si', n. 2)".

For this reason, "it is considered opportune to add to the Missae 'pro variis necessitatibus vel ad diversa' of the Roman Missal the form of the Missa 'pro custodia creationis'".

Benedict XVI: creation tends to divinization

In the Eucharist, "the world, which came from God's hands, returns to him in joyful and full adoration: in the Eucharistic Bread, "creation tends towards divinization, towards the sacred wedding, towards unification with the Creator himself," Benedict XVI pointed out in a homily at the Mass of Corpus Domini, June 15, 2006.

"For this reason, the Eucharist is also a source of light and motivation for our concerns for the environment, and orients us to be stewards of all creation" (Laudato si', n. 236)."

Mass Readings for the Care of Creation

In parallel to the diffusion of the decree, the new form of the Mass for the Care of Creation ('pro custodia creationis') was presented by Cardinal Michael Czerny, Prefect of the Dicastery for the Service of Integral Human Development, and Monsignor Vittorio Francesco Viola, O.F.M., O.F.M., mentioned above.

The Mass 'pro custodia creationis' includes precise prayers for the introit, the collect, Communion antiphon, etc., foresees readings from the Book of Wisdom (Sap 13:1-9), from Col 1:15-20, and from Mt 6:24-34 and Mt 8:23-27 for the Gospel.

The new form includes texts from the encyclical 'Laudato si' of Pope Francis, which is not only an ecological encyclical, as has been said, but "an eco-social encyclical," said Archbishop Viola. The archbishop stressed the theological-liturgical dimension of creation, which is reflected in the form. Asked about the authorship, he said that several dicasteries collaborated, but the author is Scripture, the Fathers and Laudato si'".

"Cuiding creation, a matter of faith and humanity".

Yesterday was announced the Message of Pope Leo XIV for the Journey World Prayer for the Care of Creation 2025, which takes place on September 1.

In his words, the Pontiff recalled the need for words to be turned into deeds, for urgent action for environmental justice. In a world where the most fragile are the first to suffer the devastating effects of climate change, caring for creation becomes a matter of faith and humanity, the Pope said.

Environmental justice is no longer an abstract concept or a distant goal, but an urgent need that goes beyond simple environmental protection, the Pope adds. In fact, it concerns social, economic and anthropological justice: "For believers, moreover, it is a theological necessity, which for Christians has the face of Jesus Christ, in whom everything was created and redeemed. In a world where the most fragile are the first to suffer the devastating effects of climate change, deforestation and pollution, care for creation becomes a matter of faith and humanity".

Leo XIV recalled the 'Borgo Laudato si' project at Castel Gandolfo as "an example of how to live, work and build community by applying the principles of the encyclical. Laudato si'".

The hope is that Pope Francis' encyclical will continue to be a source of inspiration so that "integral ecology will be more and more chosen and shared as a path to follow", and to multiply seeds of hope to "guard and cultivate".

The authorFrancisco Otamendi

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St. Elizabeth of Portugal and Pier Giorgio Frassati, next saint

On July 4, the Church celebrates St. Elizabeth of Portugal, and the Italian Blessed Pier Giorgio Frassati, who died of fulminant poliomyelitis on July 4, 1925, at the age of 24, possibly due to his dedication to the sick. Frassati will be canonized together with Blessed Carlo Acutis on September 7 by Pope Leo XIV.

Francisco Otamendi-July 4, 2025-Reading time: 2 minutes

The liturgy today commemorates St. Elizabeth of Portugal (1270-1336), granddaughter of James I the Conqueror and niece of St. Elizabeth of Hungary, who served as her model. She is known for her dedication to the poor and sick, and for her life of piety. Also celebrated on July 4 is Blessed Pier Giorgio Frassati, who will be a saint in early September.

Isabella of Portugal was given in marriage to the king of Portugal, by whom she had two sons. Strengthened by prayer and the practice of the works of mercyShe patiently and humbly endured her husband's infidelities and confrontations between family members.

When her husband died, she wanted to retire to a convent of Poor Clares, and finally took the habit of the Third Order of St. Francis. She died on July 4, 1336, while traveling trying to establish peace between her son and grandson, kings of Portugal and Castile respectively. She was canonized in 1625.

Santos on September 7

Pope Leo XIV wished to enter in the register of saints on the same dayOn September 7, two young men from different eras and with different experiences, but united by their love for Christ. They are the Italian Blesseds Pier Giorgio Frassati y Carlo Acutisand both died young.

As reported on the web site of the WYD Lisbon 2023Pier Giorgio Frassati, one of the patrons of WYD, was born in Turin, Italy, on April 6, 1901. He was the son of painter Adelaide Ametis and Alfredo Frassati, founder and editor of the newspaper La Stampa. He attended a school run by Jesuits and developed a deep spiritual life, joining the Marian Congregation and the Apostleship of Prayer.

At the age of 17, he joined the St. Vincent de Paul Conference, devoting most of his free time to the sick and needy. He also cared for orphans and soldiers. He relied on his devotion to Christ in the Eucharist. During these years he joined practically all the existing Catholic associations for the laity. Frassati was a sportsman and went on alpine excursions with friends.

Joyful witness of Christ

But shortly before graduating as an engineer, Pier Giorgio fell ill with polio and died on July 4, 1925, at the age of 24. In 1989, after visiting his tomb, St. John Paul II said: "I want to pay homage to a young man who knew how to be a witness to Christ with a singular efficacy in our century". And in 1990 he beatified him.

On the other hand, Pope Francis recalled in the exhortation 'Christus vivit', that "the heart of the Church is also full of young saints who gave their lives for Christ, many of them even to the point of martyrdom", and highlighted Blessed Pier Giorgio Frassati, "a young man of communicative joy".

The authorFrancisco Otamendi

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Etsuro Sotoo: "The stone led me to the Sagrada Familia, the Sagrada Familia to Gaudi and Gaudi to God".

The chief sculptor of the Sagrada Familia in Barcelona, Japanese sculptor Etsuro Sotoo, talks to Omnes about his journey of encountering the Christian faith through his work.

Maria José Atienza-July 4, 2025-Reading time: 4 minutes

Talking to the Japanese sculptor Etsuro Sotoo is to enter another dimension, more leisurely and less material, of life. Sotoo, chief sculptor of the Sagrada Familia in Barcelona. There, he came "to stone-cut" and, through this stone, and through the figure and the work of Antoni Gaudí converted to Christianity.

Last June 26, Etsuro Sotoo was in charge of inaugurating the first edition of the St. Thomas More Night, an evening dedicated to reflect on the role of culture in the contemporary world from the Christian inspiration, promoted by the Ángel Herrera Oria Cultural Foundation.

Shortly before this meeting, Omnes was able to interview the author of the Nativity façade of the Catalan temple and talk to him about the "back door" through which he entered the faith.

You open the first edition of the St. Thomas More Night. Another Thomas, Aquinas, spoke of the way of beauty to arrive at the knowledge of God. Is beauty the beginning or the goal?

- That's a good question. So far no one has asked me this. Beauty is beginning and end. This is the right answer. Because from the beginning of the world art is present and I think, in the future everybody will be an artist. It is the ultimate craft.

Everything is advancing, it's very clear in technology. Life is changing. But the craft of the artist will not only not be lost, but everyone will be an artist.

The ultimate craft of humanity is art. Everyone enjoys art. That will be our future.

This art, this beauty, is it then the "ultimate" way, the one that everyone can have, to reach God?

- Thank God we are not the same. Not everyone shares the same cause for which we find God. Goethe said that "whoever does not have science and art, let him have religion", through religion, you will find that science and art. If you have studies, you will find God in religion. In the end we all arrive at the same place: the educated and the uneducated, the rich and the poor....

In my case, I am Japanese and I came through work. Working. God gave me this way of knowing Him. I wanted to do my work well, to build, to make the sculptures of the Church with all its symbolism. God gave me "my carrot". If I wanted to do well that task in the Sagrada Familia, I had to be at the same point that Gaudi And where is Gaudí? In God's world. I had to be there. At the beginning my motive was not spiritual, it was simply "to do it right", the weak point of the Japanese (laughs).

My entry into the faith was somewhat peculiar, I am almost ashamed to confess it, but we arrived at the same place. God calculates well. The beginning was to get to know him well, to do my job well; it was a "back door", and I entered. Then the Catholic road is wide, everyone fits: there are people who start running, people who zigzag, ... I, like a good Japanese, went step by step.

Could we say that God was found among the stones?

- Why did I start to cut stone? Why did I fall in love with stone? Because, since I was a child, I had a question. I wasn't even aware of what it was or the meaning of that restlessness I had. Then I discovered stone.

I began to pick at stone, almost irrationally. It was a force that was driving me there to find an answer. "To answer that question I have inside me, I have to pick stone". I don't know why I thought like that; but to know what the question was and to find the answer to this inner restlessness I needed to sweat, I needed, even, to bleed, to find, to form my question and to find the answer to this question of my life.

It helped me a lot, because the stone led me to the Sagrada Familia, the Sagrada Familia introduced me to Gaudí, and Gaudí introduced me to the Great Master, to God. You can see that the path was not wrong, but on the contrary, it was very correct.

Among the works you are working on, one of the most important is the Sagrada Familia in Barcelona. How is the task of finishing what Gaudí imagined for this temple?

- Gaudí left nothing written about the Sagrada Familia. That is why I needed to see his project differently. You were born into a Christian society, many times, you have been baptized almost without realizing it...

My case is not like that, -although I went to a Catholic kindergarten-. I could see or notice things that many people would see in Catholics as always, they do not notice. What for the usual Catholics is normal for me was a jewel.

Many times I am like a baby discovering a leaf and it is a gift I have received. I have learned very beautiful and good things, through foreign eyes.

The Sagrada Familia has been under construction for more than a century. In an era in which speed and "the ephemeral" prevail, what can we draw from this reality? Is it worth it?

- Society wants everything fast and easy. We have forgotten about "sweat", about sacrifice. And the fast road does not lead to the Great Master. Without sacrifice we will not find anything, we have not found it this way in the whole history of mankind and this is not going to change the future.

If a mother, when raising her baby, thinks only of "saving": money, time, energy, love..., the child will perhaps grow physically, like a plant, but it will not be formed. Of course, there is a secret here: this sacrifice is transformed by love.

Mothers sacrifice with love, with pleasure. This is the secret we have forgotten trying to save. We all, in the end, suffer, we sacrifice, but we have to do it in the right way, we need teachers and we need the Master.

Etsuro Sotoo during the 1st edition of the St. Thomas More Night ©CEU

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St. Thomas, from unbelieving apostle to evangelizer of Jesus

The Church celebrates St. Thomas, one of the Twelve Apostles called by Jesus, on July 3. The Lord rose again and appeared to them, but Thomas was not there and was incredulous. Eight days later, Jesus appeared to them again, and said to Thomas, "Put your finger here and see my hands; stretch out your hand and put it into my side; and do not be unbelieving, but believing." Thomas answered, "My Lord and my God!"

Francisco Otamendi-July 3, 2025-Reading time: < 1 minute

The name Thomas means "twin" in Aramaic. We do not know if St. Thomasone of the first to leave everything to follow Jesus, had a brother. He is venerated as a saint by Catholics, Orthodox and Copts, and his remains are in Ortona (Italy). The relics of the saint, who evangelized Syria, Mesopotamia and India, are found there.

St. Thomas the Apostle has been linked since the 1st century to the episode of his disbelief. Jesus rose from the dead, appeared immediately to the apostles, and said to them, "Peace be with you". But Thomas was not there. Eight days later, St. John recounts, the Lord appeared to them again, behind closed doors, and said to Thomas: "Put your finger here and see my hands; stretch out your hand and put it into my side; and do not be unbelieving, but believing".

"Thomas answered, "My Lord and my God!". "Because you have seen me, you have believed. Blessed are those who believe without having seen," Jesus said (Jn 20:24-29).

"My Lord and my God!"

The Roman Martyrology says: "Feast of St. Thomas, apostle, who, when the other disciples announced to him that Jesus had risen, did not believe it, but when Jesus showed him his side pierced by the lance and told him to put his hand in it, he exclaimed: "My Lord and my God". And with this faith that he experienced is the tradition that brought the word of the Gospel to the peoples of India".

In fact, according to this tradition, St. Thomas evangelized Syria, Babylon, Mesopotamia, where he stayed for seven years. Then India, and from Muziris, where there was a Jewish community that soon became Christian, he traveled as far as China, for love of the Gospel. On his return to India, he died martyr pierced by a spear on July 3, 72.

The authorFrancisco Otamendi

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Marcela Duque: "Poetry is a way of being attentive".

Books

Joseph Evans: "The ultimate rhyme and rhythm is the life of the Trinity."

Priest and poet Joseph Evans talks in this interview with Omnes about his collection of poems "When God Hides" and the close relationship between poetry and spirituality.

Paloma López Campos-July 3, 2025-Reading time: 6 minutes

Father Joseph Evans is a chaplain in Oxford. He has been ministering to a multitude of people, especially university students, for years. Now, however, he wants to reach even more people by publishing his first collection of poems, "When God Hides" (When God hides), published by SLG Press.

In this interview with Omnes, he not only explains some fragments of his work, but also talks about the importance of the poetic sense and the relationship between poetry and spirituality.

What inspired your poem "Verbum"?

- "Verbum" is the final section of a four-part poem entitled "Rome," written while I was studying in that city, though much revised later. Living in Rome was difficult for me, so it all fits into that context. On the other hand, the stay in Rome did me a lot of good.

First of all, the poem tries to express the experience of walking those streets and thinking that the first Christians would have walked them too, perhaps St. Peter, for example. But, as a Catholic, I was very impressed by how Italians manage to ignore the Church, God and faith. So we have a very Catholic city that, in many ways, is indifferent to God, and I reflect on that in parts one through three of the poem. Which brings us to the fourth part. And as a poet I'm very conscious of words, words mean a lot to me. But there is only one word that says it all, which is The Word, Christ. I was aware of the power of that Word, which knocked St. Paul to the ground, conquered the hearts of the saints, led them to martyrdom and much more.

In the poem there are numerous biblical references and through them I tried to talk about how God wins us over.

And I was also thinking about the state of the Church, which in many respects is not so healthy, but the power of the Word continues like the "wind" in its "cancerous lungs,

its sails in tatters," as I write. In Rome one feels both the strength and the weakness of the Church. There is a tinge of sadness in the poem, but above all of optimism. And that same spirit is also found throughout the collection.

Are there any psalms, biblical passages or poets that have particularly influenced your poetry?

- I was certainly inspired by the Psalms, but they were not my main source of inspiration. And the Old Testament contains a lot of beautiful poetry, especially the Song of Songs. I especially like the part of the book of Sirach where it describes a frozen lake that is "clothed as with a breastplate" (Sir 43:20). What an amazing image!

I am glad that poetry occupies such an important place in the Bible, and one of the best ways to describe the relationship between God and the soul is through poetry.

There are several poets who inspire me. The 19th century English Jesuit Gerard Manley Hopkins is one of them. In my opinion, he is one of the greatest poets in English literature.

He is full of faith and some of his poems are extraordinary expressions of his relationship with God, but he is also technically brilliant and even revolutionary.

I really like TS Elliot and the Portuguese poet Fernando Pessoa.

What role does poetry play in your ministry as a priest?

- In one sense not much, and in another a lot. As a Christian, poetry affects my life a lot. For me, everything is part of the poetry of life. As a Christian and as a priest, it inspires me a lot. I go through life being very sensitive to the things I see and hear: images, city scenes, nature, all of which awaken poetry in me.

However, in another sense, not very much, because I have to be very careful, as I think people have lost that sense of poetry, so I rarely quote poetry in a meditation or while preaching, and if I do, I do it very carefully!

Speaking of being sensitive to the things you see, what does your poem "Dung" really mean? It's a striking subject for a poem, what was your inspiration?

- That poem comes from my time in Manchester. I have a great love for that city, which is reflected in several of the poems in the collection. I was inspired by a pond I used to walk or run by and, in doing so, I often had to be very careful to avoid the dung from the geese on the pond.

Most of all, I have fun with the poem. But thinking deeper, God is also there and I saw his loving presence even in that dung, like an icon. Everything can speak to us of God's love, and a very important theme of the collection is me trying to learn to be a child again before God, in every possible way, even in the way He seems to play hide-and-seek with me, like a father with his child.

The title of the collection is "When God hides", but you seem to see God everywhere, in everything and everyone. Why did you choose that title?

- As the prophet Hosea explains, God led Israel into the desert, but only to bring them closer to him, to "woo" them, God says, as a man wooed his wife (Hos 2:14). In recent years, my spiritual life has felt a bit dry, but with great joy and hope, because I see that this is God's game. It has taken away some consolations and made prayer a bit dry, but that same dryness is bringing me closer to Him.

He hides only for me to seek Him, He encourages me to seek Him. And He still finds ways to reveal Himself.

What was the biggest challenge in combining spirituality with poetic language?

- Here Gerard Manley Hopkins can be useful to us. He often used the sonnet form, and he saw in that discipline, in that strict poetic form, in that tightly crafted language, that we can find God in the limitations imposed on us by our existence. The very search for God is poetic, in the sense that it recognizes a deeper level of reality, and poetry also recognizes that deeper level. Even non-religious poetry intuits that there is something more, a deeper reality to draw from, whether it is a feeling, a vision of life, or whatever.

And, besides, poetry is about rhyme and rhythm, and ultimate rhyme and rhythm are the life of the Trinity. Even a simple rhyme is a form of communion, one line captures the sound of another, and when there is good rhythm in a poem everything works together. To me, these are expressions of Trinitarian communion.

Somehow, through poetry, one tries to enter a little more into that communion.

How do you expect this book to influence those who read it, believers and non-believers?

- I only write this book because I think it can help other people. What I hope is that the more religious poems will help those who have a relationship with God, and that some of the things I say will have an impact, that they will mean something to them and help them pray.

But I also hope that some of the less religious poems will lead people to the religious. I hope my poems will help people appreciate that faith doesn't have to be serious, solemn and boring.

How did the idea for this book come about?

- I have been writing poetry since I was very young. When I was 17 or 18 years old I was given a notebook for Christmas with the intention of writing my poems. It was the first time someone took me seriously as a poet, and that encouraged me a lot.

Since that time I have written a lot, but somehow never got it published. This collection came about in many ways by chance here in Oxford, I was filling in to say Mass somewhere, because the priest was away. I joined the cafe after Mass to talk to the parishioners and met someone who told me he was a poet, Edward Clarke, himself an excellent poet as I was to discover. I told him that I also wrote poetry and we agreed to exchange some poems. He liked them and explained to me that he was connected with a publishing house and recommended me when I sent them some of my poems.

Do you think poetry can help renew religious language in an increasingly secularized world?

- I think so, but it's going to take some work on both sides. The other day I was talking to someone who knows a lot about poetry and he was telling me that the fact that people have largely lost interest in poetry is, in many ways, our fault as poets. At least it's the fault of modern poetry, because it's become so complicated and abstract. We have to simplify a little bit, I think, because we have locked ourselves in an ivory tower.

But readers have to be willing to put in the effort. Poetry requires a little more work, but the reward is greater. We live in a world where people want instant gratification, but you have to work harder to get to the beauty of poetry.

Marcela Duque: "Poetry is a way of being attentive".

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1700 years of Nicaea: a renewed look at inter-Christian dialogue

An International Congress organized in Brazil demonstrated that the 1700 years of the Council of Nicaea are not simply a historical ephemeris, but an opportunity to reconnect faith, reason and tradition with the challenges of the present.

Virginia Diniz Ferreira and João Carlos Nara Jr.-July 3, 2025-Reading time: 5 minutes

On the occasion of the 1700 anniversary years since the First Council of Nicaea, an international congress held in Brazil, in the capital of the state of Rio de Janeiro, shed new light on the historical reception and theological value of this milestone of the Christian faith, combining academic rigor, pastoral sensitivity and ecumenical openness.

Between May 28 and 30, 2025, the St. John Paul II Auditorium at the Metropolitan Curia of the archdiocese of San Sebastian de Rio de Janeirohosted specialists from different parts of the world for the International Congress "1700 Years of the First Council of Nicaea". Far from being limited to a commemorative celebration, the event was consolidated as a space for historiographical renewal and theological updating, articulating cutting-edge research, ecumenical dialogue and pastoral reflection. Undoubtedly, the event offered an opportunity to rediscover Nicaea with a renewed look.

Under the academic coordination of researcher João Carlos Nara Jr., with funding from the Carlos Chagas Filho Foundation for Research Support of the State of Rio de Janeiro (FAPERJ) and organized by the Atlantic Sea Faculty, the event was open to students, researchers, professors, members of religious communities and anyone interested in deepening the themes related to the Council and its historical, theological, philosophical and cultural influence.

Antônio Luiz Catelan Ferreira, auxiliary bishop of Rio de Janeiro and member of the International Theological Commission, and Friar Serge-Thomas Bonino OP, president of the Pontifical Academy of St. Thomas Aquinas, who spoke on the divinity of Christ in the Gospel of John.

For João Carlos Nara Jr., the Council of Nicaea has a profoundly current importance, and the congress sought to illuminate some necessary reflections: "The first Ecumenical Council in history played a fundamental role in the formation of the identity and configuration of the Christian world. Its influence extended to theological and philosophical thought, as well as to the arts, politics, law and culture, in both East and West. To fully understand our world today, it is essential to revisit our historical roots."

A tripartite structure and interdisciplinary perspectives

The conference was organized on the basis of a tripartite structure: the first day examined the historical impact from the Roman Empire to the Reformation; the second addressed the reception of the Council from Eastern and Western ecumenical perspectives; and the third explored the philosophical and theological dimensions underlying the concept of consubstantiality.

This interdisciplinary and innovative approach resulted in new perspectives, integration of documentary, iconographic and archaeological sources, as well as openness to dialogue.

interdenominational, making the event a real present for the contemporary Church.

Rediscovering Nicaea with new eyes

The lectures showed how much the history of Nicaea still has fertile fields to explore. In his lecture, João Carlos Nara Jr. presented the anticipation of the Nicene creed in a third century mariophany, lived by St. Gregory Thaumaturgus, highlighting the active role of the Virgin Mary in the custody of Christian orthodoxy.

André Rodrigues (PUC-Rio) offered a novel interpretation of the Greek term "homoousios" ("consubstantial"), pointing out that its centrality comes more from the post-Nicene controversies. According to his analysis, the proclamation "begotten, not created" constituted the true theological key in the response to Arianism.

The round table on Eastern Christianity, with contributions by Alin Suciu (Academy of Göttingen) and Julio Cesar Chaves (Faculty of Theology of the Archdiocese of Brasilia), rescued voices often marginalized in Western historiography. The figure of St. Athanasius of Alexandria, in his post-conciliar pastoral activity, was presented as a key to understand the concrete implementation of the conciliar decisions.

Academic innovation and faith incarnate

A highlight was the presentation by Professor Manuel Rolph de Viveiros Cabeceiras (Fluminense Federal University), who showed how the integration of archaeological, numismatic and textual sources offers a deeper understanding of the Nicene context.

Likewise, the lecture "The Nicene Symbol in the Music of Colonial Brazil", by Professor João Vicente Vidal, explored how the Nicene Creed was set to music in the 18th century, through scores found in the Curt Lange Collection of the Museu da Inconfidência Mineira. His performance demonstrated how faith can be embodied in sounds, practices and affections.

Ecumenical dimension and listening to each other

The congress also stood out for its ecumenical openness, with the participation of representatives from other Christian traditions, such as the Lutheran pastor Païvi Vahäkängas (Finland) and the Presbyterian pastor Isaías Lobão (Brazil), who shared how their respective confessions have received and adapted the Nicene legacy.

Box suggested: "The exchanges, true exercises in mutual listening, confirm that the Nicene creed is the common patrimony of all Christians, even if the reception of its canons varies according to the ecclesial context".

Academic implications and future path

Antônio Catelan Ferreira on the document "Jesus Christ, Son of God, Savior", recently published by the Theological Commission.

International, established relevant links between historical research, theological reflection and the life of the Church today. He showed how the study of the Council of Nicaea remains relevant to liturgical, ecumenical and formative issues.

The round table on the impact of Nicaea on Christian thought, with contributions from Renato José de Moraes (Faculdade Mar Atlântico) and Father Wagner dos Santos (PUC-Rio), highlighted the fruitfulness of the encounter between philosophy and theology around the mystery of Christ.

The research presented here opens promising avenues for future studies. The need to re-evaluate concepts considered central -such as consubstantiality- suggests that other aspects of the council may benefit from renewed methodological approaches. The scientific committee of the event is already working on a book that will bring together the main academic contributions presented.

Pastoral dimension and blessings received

Participants in the congress received significant support from Cardinal Orani João Tempesta, Archbishop of Rio de Janeiro, and Pope Leo XIV, recently elected Supreme Pontiff.

In his letter read during the opening of the event, Cardinal Orani congratulated the Atlantic Sea Faculty and the organization of the congress, underlining that: "More than a doctrinal debate, the Council of Nicaea was a pastoral and theological response to the challenges of unity in faith".

He added: "To celebrate the 1700 years of Nicaea is to recognize that the Christian faith is rooted in the concrete and develops in dialogue with human contexts". "I dedicate to all my blessing and wish success in the work and studies of the Congress."

These blessings and messages were a clear sign of the Church's accompaniment of the fruits of current theological research.

The congress also offered valuable interpretative tools for Christian educators, helping them to present doctrinal developments in a more nuanced and grounded way. To church historians, it offered a contextual methodological model that avoids anachronistic interpretations.

It was reaffirmed that the Council of Nicaea should not be understood as an isolated episode of 325, but as a dynamic process of reception and interpretation that continues to develop over the centuries. This diachronic perspective reveals the vitality of the Christian tradition and its capacity for cultural adaptation without loss of identity.

A memory that illuminates the future

The International Congress demonstrated that the 1700th anniversary of the Council of Nicaea is not simply a historical ephemeris, but an opportunity to reconnect faith, reason and tradition with the challenges of the present. Undoubtedly, the event marked the beginning of new research and publications on the Nicene legacy.

Nicaea remains a point of convergence among Christians, a pillar of faith in the divinity of Christ and a living reference for theological dialogue. In times of fragmentation, this commemoration reminds us that Christian truth is both unique and shared. The Council of Nicaea is not only a past: it is a living heritage in a continuous process of reception and updating.

The authorVirginia Diniz Ferreira and João Carlos Nara Jr.

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Gospel

The heavenly dwelling place. Fourteenth Sunday in Ordinary Time (C)

God promises heavenly peace to Jerusalem; the Church anticipates it. To evangelize is to sow heaven with sobriety and hope.

Joseph Evans-July 3, 2025-Reading time: 2 minutes

Today's first reading tells us about God comforting Jerusalem and includes these beautiful words: "I will cause peace to flow to her like a river.". In fact, the earthly city of Jerusalem has never really enjoyed this consolation and has suffered throughout history. Ultimately, God has in mind the consolations reserved for the heavenly Jerusalem, which are outlined in the last two chapters of the Bible, in Revelation. And yet the Church is now acting in practice as the seed or beginning of this "Jerusalem from above." (cf. Galatians 4:26-31; Hebrews 12:22). Wherever the Christian faith is truly lived, something of this consolation, of this river of peace, already arrives.

In the Gospel, Jesus outlines the basic contours of the work of evangelization which, in turn, must always be the transmission of peace. Through it, the "chest dildo" of the heavenly Jerusalem extends to all her children. "When you enter a house, say first: Peace to this house"Jesus says to his disciples as he sends them out. Evangelization, in any of its forms, including the personal witness of Christians to their friends, is a work of healing and proclamation of the kingdom of Christ, which is a totally new way of life and frees us from the tyranny of earthly dominion. However, Jesus is far from naïve. He begins by warning his disciples of the obstacles they will face. "The harvest is plentiful and the laborers few... I send you forth as lambs in the midst of wolves."and gives them instructions on what to do if they are rejected (the symbolic gesture of wiping the dust from their feet: cf. Acts 13:51).

And Our Lord also makes it clear that, if we want to evangelize, we must live the virtue of poverty. For this reason, he establishes a series of instructions that the disciples must follow ("carry neither purse, nor scrip, nor sandals; and salute no man by the way."). These instructions should be applied to our actual state of life and should not necessarily be taken literally. But the more the desire for earthly things clutters in our hearts, the less inclined we will be to direct others - or ourselves - towards Heaven (evangelization and sobriety of life go hand in hand). And Heaven must be the goal. When the disciples return rejoicing that the demons have been subdued in the name of Christ, Jesus tells them that this is not the most important thing: "be cheerful"he tells them, "for your names are written in heaven.". Evangelization consists in this: writing names in heaven, "reserving" for people their heavenly dwelling place (cf. John 14:2).

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Saints Bernardino Realino sj, parish priest, and John and Peter Becchetti, Augustinians

On July 2, the Church celebrates St. Bernardino Realino, a Jesuit priest, parish priest in Lecce (Italy) for 42 years. Also commemorated are Blessed John and Peter Becchetti, possibly cousins, natives of Fabriano, who entered the Order of the Hermits of St. Augustine, were priests, and were teachers. And as usual, numerous martyrs.

Francisco Otamendi-July 2, 2025-Reading time: 2 minutes

Saint Bernardino Realino sj (1530-1616), dedicated almost his entire life in the Society of Jesus to work as a parish priest, after having renounced a brilliant career as a lawyer, according to the Jesuit website.

At the beginning, Realino asked to become a brother, but his superiors told him he should be ordained a priest. Fr. General Francisco de Borja appointed him master of novices in Naples, while he was still studying theology. His prudence and good sense made up for what he lacked in formation, the website adds, and he began his pastoral work, which would last his whole life. He preached and taught catechism, visited slaves in the galleys of the port of Naples and heard confessions.

Realino: 42 years of pastoral activity in Lecce

In 1574 he was assigned to Lecce in Apulia to explore the possibility of opening a Jesuit house and college there. The response of the people was enthusiastic. And Realino began a pastoral activity in Lecce that lasted 42 years: preaching, confessions, spiritual direction to the clergy, visits to the sick and prisoners, and talks in convents and monasteries.

Seven times he was ordered to move to Naples or Rome, but each time he was about to leave the city something happened to prevent him from doing so. His superiors decided to cease their attempts to transfer him. In his last illness, he agreed to continue protecting the people of Lecce.

The Becchetti family, priests and teachers

The Blessed John and Peter Becchetti were relatives, were born in Fabriano (Marche, Italy), joined the Order of the Hermits of St. Augustine and were priests and professors. John was a professor of great culture and deep spirituality, he received his doctorate at Oxford, worked in the Augustinian houses of studies, and wrote philosophical and theological works. Peter also taught in the houses of his Order, propagated devotion to the Passion of the Lord. He visited the Holy Places and then, in his convent of Fabriano, he built a chapel dedicated to the Holy Sepulchre.

Martyrs of Carthage and Rome

Today the Church also celebrates seven martyrs of Carthage: Saints Liberatus, Boniface, Servus and Rusticus, Rogatus and Septimius, and Maximus. All of them suffered cruel torments in 484, during the persecution unleashed in Carthage (Tunisia) by the Vandals, under the Arian king Huneric, for confessing the Catholic faith. The saints' calendar also includes two other martyrs. Processus and Martinianus, who were apparently jailers of the apostles Peter and Paul in Rome, and martyred for their Christian faith.

The authorFrancisco Otamendi

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The city of Bethlehem: history and archaeology

The "fifth Gospel": Jesus and archaeology

Archaeology has favored historical research on the figure of Jesus and his social, religious and cultural context. In fact, some speak of it as the "fifth Gospel".

Gerardo Ferrara-July 2, 2025-Reading time: 5 minutes

Since the end of the 19th century and throughout the 20th century, especially thanks to the tireless work of Christian archaeologists (Franciscans in the first place) and Israeli Jews, there have been countless archaeological discoveries in the Holy Land. Archaeology, in fact, has favored the development of the "Third Quest" and historical research into the figure of Jesus and his social, religious and cultural context, especially after the discovery of the Qumran Scrolls (1947). In fact, today it is often said that archaeology is a "fifth Gospel".

In this article, we report on some of the most important findings that answer as many objections from stubborn critics.

Jesus did not exist because Nazareth never existed!

Until the 1960s, there were those who denied the existence of Jesus because Nazareth is not mentioned in the Hebrew Scriptures and no trace of him had ever been found. However, Professor Avi Jonah of the Hebrew University of Jerusalem discovered in 1962, in the ruins of Caesarea Maritima (capital of the Roman province of Judea), a marble slab with an inscription in Hebrew dating from the third century BC, which mentions the name of Nazareth.

In the same years, excavations in the area of the Basilica of the Nativity unearthed the ancient village of Nazareth and what is universally believed to be Mary's maiden house (the site of the Gospel account of the Annunciation). Finally, recent excavations by Israeli teams have uncovered, also in Nazareth, not only a house from the time of Jesus near the "house of Mary," but also what may be the family home of Jesus, Joseph and Mary.

Villages around the Sea of Galilee? Not a shadow

The first to carry out major excavations around the Sea of Galilee were, starting in the 1960s, archaeologists such as the Franciscan Virgilio Sorbo, who unearthed the village of Capernaum, discovered the house of Peter and the famous Byzantine synagogue, which can be admired today and under which there is a Roman synagogue.

However, in 1996, a team led by Israeli Jewish archaeologist Rami Arav found the remains of the gospel village of Bethsaida Iulia (the fishing village from which several of Jesus' disciples came).

What about synagogues? They did not exist

The most recent discoveries have shown that in Jesus' time even the smallest village in Palestine had a synagogue. In addition to Capernaum, numerous synagogue structures have been discovered in and around the Palestinian region since the 1960s.

How not to mention the two recently found in Magdala (near Capernaum), also dating from the first century? A fishing boat of the same period, intact and very similar to those described in the Gospels, was also discovered in Magdala.

Pontius Pilate? An invention!

In 1961, Italian archaeologists led by Antonio Frova discovered, also in Caesarea, a limestone slab with an inscription referring to "Pontius Pilate Praefectus Judaea". The stone block, known since then as the "Inscription of Pilate", must have been found on the outside of a building that Pontius Pilate, prefect of Judea, had built for the emperor Tiberius.

Until the date of its discovery, although both Josephus Flavius and Philo of Alexandria had made mention of Pontius Pilate, his existence was questioned.

The Gospel of John? "Spiritual" things!

And not only that. This is confirmed, among others, by two exceptional archaeological discoveries: the pool of Bethesda (today the sanctuary of St. Anne) and the "Lithostrotos", both near the esplanade of the Temple of Jerusalem. Vestiges of them had been lost, but they came to light exactly where they were located by the Gospel of John and perfectly matched his description.

The Pool has five porticoes, as narrated in the episode of the paralytic (Jn 5:1-18) located in the "probationary pool", surrounding a large pool about 100 meters long and 62 to 80 meters wide, surrounded by arches on all four sides.

The "Lithostrotos", on the other hand, is a paved courtyard of about 2,500 m2, paved according to Roman usage ("lithostroton"), with a higher place, "gabbathà" (Jn 19:13), which could correspond to a turret. Its location, near the Antonia Fortress (northwest corner of the Temple esplanade), and the type of remains brought to light allow us to identify the place where the praefectus sat to pass sentence.

There is no evidence of what the Temple was like at the time of Jesus.

In the area of the Temple, razed by Titus in 70 A.D., archaeologists have uncovered the accesses to the esplanade with the double and triple gate to the south, bringing to light the monumental remains to the west, which include a paved street, flanked by stores, and the foundations of two arches, one called Robinson's, which supported a stairway ascending from the street below, and another of greater span, Wilson's, which directly connected the temple mount with the upper city.

The layout of the portico known as "Solomon's" is also known, as well as other staggered streets that ascended from the east, from the area of the Pool of Siloam. All of this is consistent with the Gospel descriptions.

We do not know how crucifixion was practiced.

Most important is the discovery in 1968 in a cave at Giv'at ha-Mivtar, north of Jerusalem, of 335 skeletons of Jews from the first century AD. According to medical and anthropological analyses carried out on the bones, these were men who had died violent and traumatic deaths (presumably crucified during the siege of 70 A.D.). Then, in a stone ossuary in the same cave, bearing the name of a certain Yohanan ben Hagkol, were the remains of a young man of about 30 years of age, with his right heel still nailed to his left by an 18 cm long nail.

The legs were fractured, one broken cleanly and the other with shattered bones: this was the first documented evidence of the use of "crurifragium" (breaking the legs of the crucified). These bone finds illustrate the 1st century Roman crucifixion technique which, in this case, consisted of tying or nailing the hands to the horizontal beam ("patibulum") and nailing the feet with a single iron nail and a wooden dowel to the vertical post (a piece of acacia wood was found between the head of the nail and the bones of this Yohanan's feet, while attached to the tip was a splinter of olive wood from which the cross was made).

The crucified were not buried by the Romans, so neither was Jesus!

It is true that in other regions of the Roman Empire those condemned to crucifixion were left to rot on crosses or eaten by birds, and then the remains were thrown away or buried in mass graves, but not so in Israel. Here, the condemned were always removed from the crosses by a religious precept: "If a man has committed a crime worthy of death, and you have condemned him to death and hung him on a tree, his body shall not remain all night on the tree, but you shall bury it the same day, for the gallows is a curse from God, and you shall not profane the land which the Lord your God gives you as an inheritance" (Deut. 21:22-23), as supported by the Gospels and the Jewish scholar David Flusser, and later confirmed by the discovery of Giv'at ha-Mivtar.

There is also consensus among archaeologists on the location of Jesus' crucifixion on the rock of Golgotha, now within the Holy Sepulcher, a site characterized by numerous excavations that have brought to light tombs excavated there and dating back to before 70 AD.

As can be seen, the Holy Land and archaeology constitute today a "fifth Gospel".

The city of Bethlehem: history and archaeology

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The diocese of Barbastro Monzón asks for the return of the Virgin of Torreciudad to the hermitage and the prelature awaits the Vatican's resolution

Barbastro Monzón has published the proposal issued to the Holy See by the diocese while the Prelature has reiterated its "total disposition for all that has been requested" by the Vatican and the "awaiting of its resolution".

Maria José Atienza-July 1, 2025-Reading time: 4 minutes

July has started with a new information about the situation of Torreciudad. On Tuesday, July 1, early in the morning, the Diocese of Barbastro-Monzon issued a note explaining the proposal that the diocese has made to the Holy See, in relation to the statue of Our Lady of the Angels, as well as the new Torreciudad shrine.

To make the new temple of Torreciudad an international sanctuary

The diocese manifests its intention that "Torreciudad, currently a semi-public oratory, be recognized and canonically erected as an International Shrine", remaining under the authority of the Holy See and "Opus Dei can thus freely designate, in accordance with the law, the rector of the new shrine".

The reality is that since Opus Dei took over the pastoral care of Torreciudad in 1975 with the completion of the new church, the rector had always been a priest of the Prelature appointed by the regional vicar of Opus Dei in Spain.

However, two years ago, in July 2023, the diocesan bishop of Barbastro Monzón unilaterally appointed a new rector, from the diocesan clergy, alleging the need to "regularize" the canonical situation of the sanctuary.

The petitions published by the diocese now point to a division of Torreciudad, with the hermitage and the Virgin remaining under the direct authority of the diocesan bishop, while the new sanctuary would become dependent on the Holy See.

The Vatican, according to the wishes of the diocese, would be in charge of auditing and approving the accounts of Torreciudad," as well as those of the societies and foundations around the complex, the diocese renouncing any benefit or remuneration from them, as well as any patrimonial responsibility". Torreciudad has published its accounts, for years, in which it breaks down the accounting of the sanctuary and its sources of income. financing.

Today, the status of the Torreciudad church is still that of a semi-public oratory, although the Prelature of Opus Dei had already expressed, in 2020, its desire to make Torreciudad a diocesan sanctuary.

Opus Dei defends the validity of the agreements signed with the predecessor of Bishop Pérez Pueyo and the right to continue promoting devotion to Our Lady of Torreciudad.

A copy would replace the image of the Virgin Mary.

However, the diocese has asked the Holy See "that the original image of the Virgin of Our Lady of the Angels of Torreciudad and the primitive baptismal font of the cathedral of the Diocese of Barbastro be returned to their original places", which would leave the new temple without the Virgin, the main devotional destination of many faithful.

The diocese proposes the installation of a "faithful copy in the new sanctuary" defending that it is a "common praxis" in other Marian complexes. However, it is worth remembering that both the image of the Virgin of the Angels of Torreciudad and the old hermitage are property of the diocese of Barbastro-Monzón, but since 1962 they have been ceded in perpetuity to a civil entity: Desarrollo Social y Cultural, S.A.

As noted in the article published in August 2024 in the same media, one of the points of friction between the bishop of Barbastro-Monzón is the consideration of the validity of this contract, signed between Opus Dei and the bishopric of Barbastro in 1962, in which it was agreed that the useful domain of the hermitage and the image of the Virgin would be transferred in perpetuity.

The return of the original image of the Virgin to the hermitage would mean a declaration of nullity of the agreements signed in the 60's. The bishop of Barbastro Monzón does not recognize the validity of those agreements while Opus Dei defends that they are fully valid and should be the basis for any legal modification. The Bishop of Barbastro Monzón does not recognize the validity of those agreements while Opus Dei defends that they are fully valid and should be the basis for any legal modification.

Legal sources consulted by this newspaper have reiterated on several occasions that, in the civil sphere, it is difficult to defend the nullity of these agreements, which were made following the relevant legal guidelines at all times.

The reality is that in the last 50 years, under the pastoral direction of Opus Dei, devotion to Torreciudad has experienced a growth and expansion unimaginable in the 1960s, when the hermitage was visited by its parishioners about three times a year.

Return of the baptismal font of St. Josemaria

Another of the "novel" points in this process, which is included in this communiqué of the Aragonese diocese, is the return of the font in which St. Josemaría received the sacrament of Baptism. Local sources point out that, in the 1940s, the font, after the vicissitudes of the Civil War and other factors, was in such a state of deterioration that the Cathedral Chapter decided to replace it and the remains were left in the bed of the Vero River. In 1959, these few remains were offered to Opus Dei and transferred to Rome. These remains, and other materials, were used to make the font that is now in Rome. In January 1959 Escrivá thanked Barbastro for sending the rescued material.

In the communiqué, the diocese considers it an "act of justice" that "the baptismal font, where so many of our martyrs were baptized today in the process of beatification, be restored to the Cathedral Church" of Barbastro. At this point it should be noted that it is not known if some of the martyrs referred to in the communiqué were actually baptized in this font.

Opus Dei awaits resolution

In view of this information, the The Prelature of Opus Dei has issued a brief communiqué in which he recalls, along the lines of previous communicationa few days ago, that "the Holy See appointed Bishop Alejandro Arellano plenipotentiary pontifical commissioner to study this question. Throughout these months we have placed ourselves at his total disposal for everything he has required and we are awaiting his resolution".

Monsignor Alejandro Arellano, dean of the Tribunal of the Rota, was chosen by Pope Francis in October 2024 to hear the reasons of both parties and to settle, according to law, an appropriate solution for Torreciudad.

A turbulent fiftieth anniversary

This month of July 2025 will mark the first fiftieth anniversary of the erection of the new church in Torreciudad. For this, several events had been programmed, such as a Mass of Thanksgiving presided over by the prelate of Opus Dei, Fernando Ocáriz. This Eucharistic celebration has been suspended until the desired agreement on Torreciudad is reached.

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Mª Luz Ortega: "Paying more for debt interest than for health or education is unethical".

The 4th UN Financing for Development Conference has started in Seville. More than 40 countries, mostly in Africa, pay more for debt interest than they do for health or education, and "this is ethically unacceptable," Omnes Loyola University professor, Mª Luz Ortega. Spanish Catholic organizations are organizing for the first time in history a Side Event at this Conference.

Francisco Otamendi-July 1, 2025-Reading time: 6 minutes

More than half of the world's least developed countries face a serious debt overhang, estimated at US$9 trillion. In 48 developing countries, most of them in Africa, more resources are spent on debt interest payments than on guaranteeing basic rights for their populations. And this is "ethically unacceptable," says Mª Luz Ortega Carpio, professor of International Economic Organizations at Loyola University of Andalusia, in an interview with Omnes.

This over-indebtedness in fact affects 3.3 billion people, almost half of the 8 billion people on the planet, who live in countries that spend more on debt interest than on health. And 2.1 billion people, whose countries spend more on debt than on education, adds Professor Mª Luz Ortega, who is a member of the Spain Hub of 'The Economics of Francis' (EoF).

On the other hand, Spanish Catholic organizations have launched for the first time in history a Side Event (official Parallel Event), in the IV International Conference on Financing for Development from the UNwhich takes place in Seville. Professor Ortega considers this fact as "important".

Eduardo Agosta Scarel (Director of the Department of Integral Ecology of the Spanish Episcopal Conference, CEE) and Mª Luz Ortega Carpio participated in the Round Table yesterday. And also Agustín Domingo Moratalla (Professor of Moral and Political Philosophy at the University of Valencia and member of 'La Economía de Francisco'-EoF) and Elena Pérez Lagüela (doctor and professor of Economics at the UCM and expert on Africa).

Presented and moderated by Marta Isabel González (Advocacy and Alliances in Manos Unidas, and Communication in Enlázate for Justice and EoF). You can see more information on the Youtube channel of 'Link for Justice(Caritas, Cedis, CONFER, Justice and Peace, Manos Unidas and REDES).

We are already talking to the economist, Professor Mª Luz Ortega.

In this 4th UN Conference on Financing for Development, a 'Side event' was held, that is, an official Side Event, organized for the first time by various Spanish Catholic institutions. Can you assess this historic event?

- I do not know if it is a historical fact, but the fact that there is an official parallel event organized by Spanish Catholic institutions is important. It is important because we want to be a loudspeaker for everything that is being done at the Church level within the Jubilee framework. The theme, indeed, is 'Relief and cancellation of the foreign debt. A just ecological transition within the framework of the SDGs (Sustainable Development Goals). I have participated in this Round Table.

Mª Luz Ortega, professor of International Economic Organizations at Loyola University, panelist of a 'Side Event' of Spanish Catholic organizations at the UN summit in Seville.

Tell us a moment about this event, on 'Foreign Debt Relief and Cancellation', which took place this Monday.

- When we talk about foreign debt, we have to think that it is affecting more than 3.3 billion people living on the planet, and we are currently close to 8 billion. The number of people who are deprived of having a dignified life, access to health, coverage of basic rights, is enormous.

This affects more than 40 countries, most of them in Africa, which pay more for the debt, for the interest on the debt, sorry, than what they spend on health, education, basic issues. This is something that we must become aware of, and really consider that this is not ethically acceptable.

In this Roundtable we have tried to address the proposals that we, from civil society, but also from Church groups, are going to support within the framework of the different reports that have been coming out. Especially, the Jubilee report, the initiative proposed by Pope Francis, of the Pontifical Academy of Social Sciences.

Behind debt forgiveness, we must be aware that it is not a matter of forgiving for the sake of forgiving. It is also about establishing a series of basic principles so that the debt is an assumable debt.

Can you break down any of these basic principles?

- Yes. Some of these principles are that there should be no net transfers from over-indebted countries. That is, sometimes money is lent to help, to alleviate. But because they have to pay back the interest on the debt, in the end it turns out that there is a net transfer from the over-indebted countries to us.

On the other hand, each indebted country should have a plan to analyze the situation according to its position. Restructuring should include capital reductions. It is also intended to look at the totality, that is to say, that the debts should be really debts to promote development.

What is at the heart of these criteria?

Basically, what is also behind it is the approach that many times, when the debt is going to be faced, it is said: well, you have to make an austerity plan. But the only thing that the austerity plan does is to increase the debt even more. But growth has to be possible. The only way out of this situation is to grow, but to grow in a balanced way, to grow focusing on sustainable development projects.

Keep in mind that this International Conference is taking place in the context of the need to rethink how to continue financing the Sustainable Development Goals, the 2030 Agenda. Because right now there is a gap of more than 4,000 million euros. All this would mean working from other keys.

It is also very important, as urged by various institutions, including those of the Church, that the international financial institutions, rather than seeking loan repayment, really serve the populations, really serve development.

You have talked about things that can be done.

- Having seen these principles, there are many things that can be done. Debt suspension initiatives can be carried out in the most serious cases. This has already been done in the past. For example, in the previous Jubilee (year 2000). Or the exchange of debt for education, for health, always with models of transparency. Or reconvert the special drawing rights so that they can help and finance developing countries.

In the Mesa's public explanation, there was a slogan: "It's people, not numbers: economy at the service of people and the planet". Expand on the idea.

- Yes, it is. This is something really important. As I was saying, to put the focus on people, to put a face to this situation of 3.3 billion people, almost half of the world's population. These are people who are deprived of having a dignified, happy life, a life that they have dreamed of and that everyone wants. They are deprived because the external debt that plagues their countries does not allow them to have those conditions.

Putting the economy at the service of people, at the service of the planet, has a lot to do with everything underneath the 2030 agenda, which focuses on the well-being of people and the planet. And if we don't achieve that, we are depriving people of all those opportunities. Sustainable development, in order to be a good development, has to generate economic growth, but it also has to be fair, a social development, therefore with equity, and it has to be beneficial and balanced for the whole planet.

Therefore, the economy has to be focused on achieving this, not on achieving a short-term profitability, or a profit. And many times those investments, or those loans that were given, were given in exchange either for rare earths, as is happening right now, or in exchange for a very short-term profit, but that does not benefit people's lives. And that is what we want: we want the economy to be focused on the benefit of the people.

An economist of 'The Economics of Francis' said, for example, that success should not be measured by the size or growth of GDP, but by its capacity to integrate everyone, to redistribute wealth. Any comments?

- Indeed, this must be so. The Gross Domestic Product is an indicator of economic growth, but if there is no redistribution of wealth, and not only of wealth, but also of well-being and the generation of capabilities, so that all people can live the full and dignified life they desire, this will not be possible.

That is why, among other things, the Jubilee document, and what Catholic organizations are asking, is that we do not think only in the short term, but in the medium and long term. In other words, debt is necessary. We have all borrowed money at one time or another. All countries have gone into debt, but it is necessary to go into debt in order to generate solid structures that really generate welfare for the entire population. Otherwise, we are talking about a bad development.

Finally, what do you ask for in the document 'The Seville Commitment'?

The Seville Commitment' was developed at my University in the framework of the Development Day, which we celebrate every year at the University of Seville. Loyola University Andalusia. We dedicated this year's Day to 'Debt or Development' and invited speakers. And as a result of it, the Declaration was issued by the Episcopal Conference and the Archdiocese of Seville.

A Declaration in which we come to ask for the cancellation of the debt, but also, aware of the difficulties of this total cancellation, a series of measures. These measures are fully in line with the Framework Document issued by the Pontifical Academy of Social Sciences in the Jubilee Report.

We call for a debt deal that puts people at the center. And look not so much at the amount of debt owed, but at how to solve this problem, and really promote development in the countries.

The authorFrancisco Otamendi

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Orphans with parents

Having deprived those who are fathers today of fathers, we have forced them to look for those lost fathers in their own children.

July 1, 2025-Reading time: 3 minutes

"Mommy, I'm not your colleague, I'm your son! The phrase, with a plaintive tone and half a tongue, was uttered by a baby, just over two years old, from the folding seat of the shopping cart at the supermarket. He was responding to his mother who was trying to converse with him as an equal.

I was surprised by the maturity of the expression of such a small child. His loquacity, the tone of his voice and the way he gesticulated were totally premature. They were not even adult forms, they were old man's! He was really angry because his mother did not understand that it is not normal for her to use the same tone with him that she would use to talk to the neighbor; and that it is also not normal for her to burden him with the responsibility of deciding whether to take the bargain yogurts for dinner or the gourmet desserts that are reserved for special occasions. "How should I know, Mom, I'm a peek-a-boo kid," he ended up telling her, didactically separating the syllables. The scene saddened me greatly because the mother, dressed in an outfit of instagramer I really hoped to find the complicity of her son, who seemed to be much more enlightened than she was.

The phenomenon of parentification

When I got home, I came across a newspaper report that talked about "parentification," a psychological phenomenon in which a child assumes adult roles and responsibilities, especially within the family environment. Instead of being cared for, the child becomes an emotional, physical or practical caregiver for parents, siblings or other adults. Experts say that this breaks the natural order of development, because the child ceases to be a child to take care of matters that do not correspond to him or her.

It is one more symptom of the deconstruction of the family that we have been witnessing in the last half century. The student revolt saw the family structure as a repressive institution that perpetuated authoritarianism and ideological control from childhood, proposing an egalitarian educational model based on dialogue and freedom. The problem is that, by wanting to do away with parental authoritarianism - an extreme that is, of course, reprehensible - what has been achieved is to do away with all authority, inverting roles and thus leaving a generation of orphaned children, even though they have fathers, since they do not act as such.

Many of the problems that teachers encounter in the classroom today have to do, not with children who are incapable of paying attention, of obeying orders from their superiors or of being responsible for their work, since these are normal deficiencies in the infant stage that give meaning precisely to the school system, but with the fact that it is the parents of these children who do not have the necessary authority to educate them in this way, since they themselves do not have the competence to assume their parental responsibility.

Parents who have not had parents

Parenting is hard, no matter how idyllic the influencers of the moment make it seem. Parenting is hard. Parents who love their children cannot leave the responsibility of educating them to those who are not. schools. To be parents is to live for others, to give up your tastes, your time, even the affection of your children when you have to correct them. A child is not a fashion accessory, it is a person who needs, like the little tree, a tutor firmly anchored to the ground, not to be carried away by any breeze. A happy child needs parents who speak to him like a son, adapting their language to his age and capacity for understanding; a happy child needs parents who tell him (because he does not know) what is right and what is wrong; a happy child needs to be listened to, yes, but as a son who, although he has much to contribute, still has more to learn.

Many of today's parents have grown up with no one to tell them "no"; with no one to help them find their way because "he will decide that when he is older"; with no responsibility to carry the burden of work, the couple or the children because the backpack was carried by the parents; and without self-esteem, because they were accustomed to receive only free likes at home, but in the street no one gives them if not in exchange for something.

Perhaps, having deprived those who are parents today of fathers, we have forced them to look for those lost fathers in their own children. And the fact is that, as much as it may bother those who wrote that graffiti "forbidden to prohibit", assuming the role of traditional parents is not authoritarianism, it is called loving.

The authorAntonio Moreno

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

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Leo XIV criticizes disregard for international law

Leo XIV denounces the weakening of international and humanitarian law in the face of war and persecution.

Rome Reports-June 30, 2025-Reading time: < 1 minute

During the 98th plenary assembly of the "Meeting of the Relief Works of the Oriental Churches" (ROACO), held on Thursday 26th in the Clementine Hall of the Apostolic Palace, the Pope Leo XIV received the participants in audience. They were representatives of regions where Eastern Rite Catholics are a minority and are currently facing situations of war or religious persecution. In this context, the Pope denounced the progressive deterioration of international and humanitarian law, and offered a reflection on the role of Catholics in the face of this reality.

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

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Pope imposes palliums on archbishops

The pallium symbolizes the authority of the archbishop and his unity with the Pope.

Editorial Staff Omnes-June 30, 2025-Reading time: < 1 minute

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Parish Priest in the Holy Land: "In our parishes there are Christians of Eastern rites, Protestants, Jews and Muslims who honor Mary".

Interview with Friar Agustin Pelayo OFM, Franciscan parish priest in the Holy Land, on the situation of Christians in Israel.

Javier García Herrería-June 30, 2025-Reading time: 7 minutes

Under the luminous sky of Jaffa, Friar Agustin Pelayo OFM - Franciscan friar of the Custody of the Holy Land - builds bridges between different cultures and religions. With more than two decades in these sacred territories, his life is a testimony of dedication to religious vocation and dialogue in one of the most complex and fascinating regions of the world.

With a degree in Tourism and Theology, Friar Agustin has turned his dual formation into an instrument to guide not only pilgrims and communities. Ordained a priest in 2010, his career has ranged from the formation of new candidates to Franciscan life to the direction of the Information Center for Christian Pilgrims, thanks to his mastery of Arabic, Spanish and other languages.

For the past nine years, he has served as pastor at St. Anthony of Padua Church, a microcosm of the universality of the Church: Christian Arabs of the Roman rite, Filipino migrants, Indians, Africans, Latin Americans and diplomats gather under his pastoral guidance.

In this interview, Friar Augustine reflects on his calling, the challenges of shepherding a multicultural community in the Holy Land and the hope that sustains him in the midst of political and social tensions.

What are the greatest challenges facing Franciscans in the Holy Land today?

- Our mission continues to be to live the Gospel with coherence, as St. Francis taught: "May our life proclaim Christ without the need for words". We guard two pillars: the "stones of the Gospel memory" (the holy places) and the "living stones" (the Christian communities).

We maintain schools, housing and work to sustain their faith. We serve everyone without distinction. We engage in interreligious dialogue through actions, not documents. In our parishes there are Christians of Eastern rites, Protestants, Jews at Christmas and even Muslims who honor Mary.

How do they promote coexistence between religions?

- We have an evangelization secretariat focused on dialogue with Jews and Muslims. At the Magnificat Institute in Jerusalem, where Jews, Christians and Muslims study music together. When a Jew plays the organ and a Muslim sings a psalm, a common language is created. Art dismantles prejudices and shows that beauty is a bridge between religions.

In addition, we receive daily gestures: Muslims who return inherited Bibles, Jews who donate crosses at Passover, or the municipality of Tel Aviv, which cleans our cemetery and built a park for children.

What impact do pilgrim arrivals have on the region?

- They are bearers of hope. Not only do they sustain tourism (hotels, transportation, stores, etc.), but they help local Christians feel part of something bigger. Today we are only 2% of the population, but with pilgrims, that symbolic presence grows. Unfortunately, many emigrate because of the lack of lasting peace and internal conflicts between Arab families.

How does the political conflict affect your work?

- In Jaffa, although we hear missile sirens and run to shelters, my community remains hopeful. Parishioners, with steady jobs, support those suffering in troubled areas. It is a source of pride to see their generosity.

What lessons from the past guide your current work?

- To be a Franciscan is to be a "pacified Christian and brother to all," like the first friars. It does not go out of fashion because it is about loving without distinctions, something vital in a place marked by divisions.

How do you envision the future of Christian communities here?

- I dream of children playing without inherited hatreds. We adults are the ones who create barriers. I long for a Holy Land where everyone feels "at home", celebrating weddings and holidays together. But this will only happen if each person strives for fraternity, making the whole world a "common home".

As a pastor in a multicultural community, what is your greatest learning experience?

- Diversity teaches that faith transcends cultures. In the Church of St. Anthony of Padua, an Indian prays next to an Arab, a Filipino helps a Latin American... It is the universal Church. Managing this requires listening and humility, but it is a grace to see how Christ unites what the world divides.

What would you say to anyone who wants to support the Christians of the Holy Land?

- Come as pilgrims! Your presence nourishes our hope. And pray for peace.

What are the greatest challenges facing Franciscans in the Holy Land today?

- The challenges have changed little, the vocation of the Friars Minor in the Holy Land since the sending of friars from the Poor Man of Assisi; he was very clear, he said that we had to live in the best way the message of the Gospel in such a way that it was not necessary to announce it but with our own life, in such a way that those who believe differently can ask why we live in this way.

The Franciscan mission cannot be understood without two types of stones; the stones of the Gospel memory, the place of the HIC, here it happened and then the custodians of those memories with their faith, that is our Christian brothers of the different denominations that live near the sacred places, first the sanctuary that in many cases is the seat of the parish, then the school to form in the Christian values and sciences and later to give the possibility of housing and work.

Our communities are a richness because they are an example that we can live in diversity and peacefully, all our Franciscan communities are international and this helps us to be open to the needs of others. The political factor is not part of our mission; we are here for everyone without making distinctions of race or creed, we are here to be able to contribute a little of all the good that we have received from the Lord and it is the Lord whom we thank for giving us the possibility of living in his land close to those who suffer most, praying for peace in the sanctuaries of our redemption.

In a region marked by religious diversity, how do you promote dialogue and coexistence between Jews, Muslims and Christians?

- In this area we have a secretariat of Evangelization composed of different friars, some of whom are more sensitive to Islamic dialogue and others to dialogue with Judaism, depending on the languages we have had the possibility of learning during our theological formation. We do this also on the feasts of each of our Abrahamic brethren, with dialogue in our schools, and above all also in a music institute established in our main friary in the Old City of Jerusalem. The music institute called Magnificat where Jews, Christians and Muslims are trained in this art.

We live concrete experiences on a daily basis because in this multicultural and multi-religious environment it is easy to enrich ourselves with constant experiences. Muslims who bring home Gospels that they have had at home since their grandparents and who prefer to bring them to the church to be given to a Christian family to be read, or Muslim women who come to bring flowers to the Virgin Mary. Maria.

This Passover a Jewish family from a famous jewelry store in the Tel Aviv area contacted me before Easter to ask if I would be interested in receiving about 2000 crosses with their chains to deliver for the solemnity of Passover; or the Jewish municipality of Tel Aviv, which cleans our cemetery twice a year or which gave us a playground for our parish for the use and enjoyment of the children and to create more human relationships.

What impact do pilgrims have on the lives of Christians in Israel?

- The pilgrims are bearers of hope and possibilities of future dreams for everyone here in the Holy Land, they not only help Christians with their pilgrimage, here there are many people of the three religions who are engaged in the tourism sector. They help by generating work in the hotel industry, transportation, restaurants, businesses and Christian cooperatives. They do not give the fish, they give the net to fish and this has an impact on the quality of life and on the feeling of being not only the scarce 2% of the population, but perhaps a little more, perhaps on occasions of many pilgrims we feel up to 5% of the population. There is an exodus because of the little hope of a sincere and lasting peace, and also because of problems related to internal conflicts of Arab families of the two religions that face conflicts of economic character and of hatred and racism.

How does the political and social situation in the region affect your work?

- Honestly, in the area where I am, we do not have those difficulties, we certainly have to face the sound of sirens announcing the proximity of a missile, the time to run to a shelter. My Christians for the most part have a good job and good possibilities and this does not make them forget their brothers on the other side and they are always willing and generous to collaborate with the needs of those who have less. And this is something I am very proud of in my parish in Jaffa.

How do you work to be agents of reconciliation in the midst of tensions?

- Francis of Assisi sent his children to be witnesses of Jesus Christ and sent them to be pacified and Francis himself came to seek peace, his dialogue with the Sultan; It is not a mere friendship of the moment born of sympathy, but it is an authentic dialogue of Francis that announces Christ, that is what we have to do here also to announce Christ but if it is forbidden, then we do it with life, with the little things and with the concrete certainty that we are not for ourselves but to announce the Risen Christ who as the first gift of his Resurrection offers us his peace.

With eight centuries of Franciscan presence in the region, what lessons from the past do you consider essential to address present challenges?

- Franciscanism cannot go out of fashion because to be a Franciscan is to be nothing other than a Christian; but a pacified and reconciled Christian. A Christian who feels that he is a brother and who strives to be a brother and to be a sign of the Father's love for all his children, living his vocation in the joy of service to all without distinction. This is what the first friars did and this is what we too are called to do in 2025.

What are your dreams or hopes for the future of the Christian communities in the Holy Land?

- Dreaming is good and it is possible for dreams to come true, I dream of seeing children play. Children play with everyone, children do not make differences; differences and hatred are fed by adults and we harm even children, taking away the possibility of living a more beautiful life, a better life.

I dream of a holy land where we all feel at home, where we can all share the weddings that are the most beautiful moments of the feast of all human beings, I dream of less selfishness and more fraternity but I am aware that these dreams can only be realized if each one dares to dream and to sea with all his heart to make not only the holy land a better place to live but the whole world as the common home that the common Father has given us.

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Death can be beautiful

Socrates already stated in the Phaedo that philosophy is a preparation for death. Today we gather here the beautiful reflection on death prepared by the philosopher and journalist Rocío Montuenga, who has recently defended her doctoral thesis on The end of life in contemporary cinema. The recent death of Pope Francis makes her testimony extraordinarily topical.

Rocío Montuenga / Jaime Nubiola-June 30, 2025-Reading time: 4 minutes

With the recent death of Pope Francis, many are wondering how his farewell was: faithful to his style, greeting and staying close to the people, as he always did. Those of us faithful who were in Rome on Easter Sunday were able to see him very close, in my case just two meters away. A few hours later, on my way back to Barcelona, I was moved by the news of his death. Tears of gratitude and also of sorrow welled up in my eyes.

We often think of death as something somber and heartbreaking. We see it as an absurd question mark, a threat that snatches away our longing for happiness. It is an inevitable end point, one that instills fear in us because it is unprecedented: it is experienced only once and in solitude.

The desire for love and eternity, inscribed in the deepest part of the heart, faces a time that fades away. To an existence that, like a candle in the dark, is slowly extinguished or, abruptly, extinguished in a single breath.

Preparation and sudden death

Terminal illness, although painful and arduous, seems to offer a certain logic in the face of the arrival of death. While it highlights the weakness of the body, mind and soul, its progressive nature is somewhat in line with our human parameters. This process, despite the desolation it entails, opens the space for acceptance. It often culminates in a serene ending, where the loved one finds peace in his or her story and says goodbye with love.

On the subject of sudden death, American writer Nathalie Goldberg writes: "The life of each of us is intimately intertwined with that of others. Each of us creates the universe of the other. When someone dies before his or her time, we are all touched." (The Joy of Writing. The art of creative writing, 2023, p. 121). We all remember the poem by Miguel Hernandez -songed so poignantly by Joan Manuel Serrat- after the death of his friend Ramón Sijé, a "who loved so much":

"A hard slap, an icy blow,

an invisible and homicidal axe,

a brutal push has knocked you down.

There is no greater expanse than my wound,

I mourn my misfortune and its sets

and I feel your death more than my life".

The certainty of death

Although death is part of the life cycle, it generates impotence. In any case, although we live under the natural cycle of beginnings and endings, we find it difficult to accept an absolute end. Thus, we often act as if death does not challenge us, as if we were immortal. We are reluctant to accept illness and the end, because they put in dialectic our longing for eternity and our fragile condition. Death, then, confronts us with vulnerability, but also reminds us that it is part of life. And, above all, it invites us to open ourselves to mystery: to silence reason and look at suffering from a different perspective: from the heart.

Indeed, death is the last stretch that each of us must travel in order to bring our own history to a close. And even if in this century we live with our backs turned to it, fleeing at all costs through small or large evasions, or simply trying never to mention its name, we know that sooner or later it will come: this is the only truth of which we are certain. As the French psychotherapist Marie De Hennezel writes: "I know I have to die someday, even if I don't know how or when. There is a corner inside me that knows that truth. I know that one day I will have to say goodbye to my loved ones, unless they are the ones who go first. This certainty, the most intimate and profound I possess, is paradoxically that which I have in common with all other human beings." (Intimate death, 1996, p. 13).

Certainly, this reality can generate sadness, pain and uneasiness, both when we think of our own death and when we lose a loved one. However, it can also contain a profound beauty. As we approach it, it inscribes us in a new order: the ephemeral is transformed into the essential, and the laws of time and space cease to be mere limitations to guide us into a sacred interstice. It is the season of farewell, of embrace, of silence, a time that connects us with the ineffable. In this sense, death can be the place of beauty, the refuge of caresses and consolations that fill every second preparing the last of them. To be and to be with the person who is leaving; to accompany him or her with eloquent glances and tender words. Death invites us to reflect on what is important, to forgive, to be open to transcendence, to love God and others.

The beauty

Human life, fragile and beautiful as a porcelain vase, cracks with the passage of time, marked by pain, loss and, finally, death. But far from detracting from its value, these cracks speak of an existence lived with intensity, with love, with dedication. As in kintsugiWhere gold does not hide the fractures but turns them into art, our wounds can be the place where the truth shines the brightest. Death, then, is not simply the end, but the last golden line that unites all the fragments of a story, giving it form, depth and beauty. And it is love - in forgiveness, in tenderness, in farewell, in the simple act of being there - the gold that gives meaning to every break, also to the last of them.

In this way, death does not annihilate the beauty of life, but crowns it, revealing in its cracks the beauty of the love that shapes human existence.

The authorRocío Montuenga / Jaime Nubiola

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Archbishops must promote fraternity and unity, Pope says

On the Solemnity of Saints Peter and Paul, Pope Leo XIV said in his homily at Mass that archbishops from around the world can provide by their example the fraternity and unity in diversity that the entire Catholic Church needs. According to the Vatican, 54 archbishops from more than two dozen countries, appointed in the last 12 months, received palliums from the Pope.

CNS / Omnes-June 29, 2025-Reading time: 6 minutes

- Carol Glatz, Vatican City, CNS. Archbishops throughout the world can provide by their example the fraternity and unity in diversity that the entire Catholic Church needs today, Pope Leo XIV said this Sunday, June 29.

"The whole church needs fraternity, which must be present in all our relationships. Whether it is between laity and priests, priests and bishops, bishops and the pope," he said during his homily at Mass on the feast of Saints Peter and Paul on June 29.

"Fraternity is also necessary in the pastoral care, ecumenical dialogue and friendly relations that the church wishes to maintain with the world," the Pope said.

"Let us make an effort, then, to turn our differences into a workshop of unity and communion, of fraternity and reconciliation. So that everyone in the church, each with his or her personal history, can learn to walk side by side," he said.

Caring for the flock entrusted to you by the Pope

The feast day celebration in St. Peter's Basilica included the traditional blessing of the pallium, the woolen band that the heads of archdioceses wear around their shoulders over their Mass vestments. And it symbolizes an archbishop's unity with the pope and his authority and responsibility to care for the flock entrusted to him by the pope.

Pope Leo revived a tradition begun by St. John Paul II in 1983 by personally placing the pallium around the shoulders of newly appointed archbishops.

Pope Francis had changed the ceremony beginning in 2015. The late pope had invited the new archbishops to concelebrate Mass with him and be present for the blessing of the palliums, as a way of underlining their bond of unity and communion with him. But the actual imposition of the pallium was done by the nuncio and took place in the archdiocese of the archbishop in the presence of his faithful and bishops from neighboring dioceses.

Leo XIV again imposed the palliums. This time to 54 archbishops

The Office for Liturgical Celebrations of the Supreme Pontiff issued a formal notification on June 11 that Pope Leo would preside at the Eucharistic celebration on June 29. In addition, he would bless the palliums and impose them on the new metropolitan archbishops.

According to the Vatican, 54 archbishops from more than two dozen countries who were appointed in the past 12 months received the palliums. Eight of them were from the United States: Cardinal Robert W. McElroy of Washington and Archbishop W. Shawn McKnight of Kansas City, Kansas. Archbishop Michael G. McGovern of Omaha, Nebraska, and Archbishop Robert G. Casey of Cincinnati. Archbishop Joe S. Vasquez of Galveston-Houston, and Archbishop Jeffrey S. Grob of Milwaukee. Archbishop Richard G. Henning of Boston; and Archbishop Edward J. Weisenburger of Detroit.

The Pope blessed the palliums after they were brought from the crypt over the tomb of St. Peter. Each archbishop then approached Pope Leo by the altar and knelt or bowed his head as the Pope placed the pallium on his shoulders. Each shared an embrace with the Pope and a few words.

St. Peter and St. Paul: ecclesial communion and vitality in faith

In his homily, the Pope reflected on St. Peter and St. Paul: two saints who were martyred on different days and yet share the same feast day.

St. Peter and St. Paul were two very different people with different backgrounds, faith journeys and ways of evangelizing, Pope Leo said. They disagreed on "the proper way to deal with Gentile converts," and would debate the issue.

And yet they were brothers in the Holy Spirit, and both shared "a single destiny, that of martyrdom, which united them definitively to Christ," he said.

Their stories have "much to say to us, the community of the Lord's disciples," he said, especially regarding the importance of "ecclesial communion and the vitality of faith.

"The story of Peter and Paul shows us that the communion to which the Lord calls us is a unison of voices and personalities that does not eliminate anyone's freedom," Pope Leo said.

"Concordia apostolorum'"

"Our patron saints followed different paths, had different ideas and sometimes argued among themselves with evangelical frankness. However, this did not prevent them from living the 'concordia apostolorum,' that is, a living communion in the Spirit, a fruitful harmony in diversity," he said.

"It is important that we learn to experience communion in this way, as unity within diversity, so that the diverse gifts, united in the one confession of faith, can advance the preaching of the Gospel," Pope Leo said.

St. Peter and St. Paul challenge Catholics to follow his example of fraternity and to think about "the vitality of our faith," he said. "As disciples, we can always risk falling into a routine, a rut, a tendency to follow the same old pastoral plans without experiencing inner renewal and a willingness to respond to new challenges."

"Does our life of faith retain energy and vitality?"

The two apostles were open to change, to new events, encounters and concrete situations in the life of their communities, the Pope said, and were always ready "to consider new approaches to evangelization in response to the problems and difficulties raised by our brothers and sisters in the faith."

In today's Gospel reading, Jesus asked his disciples, "Who do you say that I am?" and he continues to ask them today, "challenging us to examine whether our life of faith retains its energy and vitality, and whether the flame of our relationship with the Lord continues to burn brightly," the Pope said.

"If we want to prevent our identity as Christians from being reduced to a relic of the past, as Pope Francis often reminded us, it is important to go beyond a tired and stagnant faith," he said. And he asked, "Who is Jesus Christ for us today? What place does he have in our lives and in the life of the church? How can we witness to this hope in our daily lives and proclaim it to those we meet?"

"Brothers and sisters, the exercise of discernment born of these questions can allow our faith and the faith of the church to be constantly renewed and to find new ways and new approaches to preach the Gospel. This, together with communion, must be our greatest desire," he said.

Ministry at the service of unity

Following a long tradition, a delegation from the Ecumenical Patriarchate of Constantinople, led by Orthodox metalpolitan Emmanuel Adamakis of Chalcedon, was present at the Mass. Also present were members of the Synod of the Ukrainian Greek Catholic Church.

The Pope and the Orthodox Metropolitan also descended the stairs below the main altar to pray at the tomb of St. Peter.

"I would like to confirm on this solemn feast that my episcopal ministry is at the service of unity, and that the Church of Rome is committed by the blood shed by Saints Peter and Paul to lovingly serve the communion of all the churches," Pope Leo said before praying the Angelus with those gathered in St. Peter's Square.

"Jesus never calls just once."

"The New Testament does not hide the errors, conflicts and sins of those whom we revere as the greatest apostles. Their greatness was shaped by forgiveness," he said. "The risen Lord came to them more than once, to put them back on the right path. Jesus never calls only once. That's why we can always wait. The Jubilee is itself a reminder of this."

Indeed, "those who follow Jesus must walk the path of the beatitudes, where poverty of spirit, meekness, hunger and thirst for righteousness and peacemaking are often met with opposition and even persecution," he said. "Yet God's glory shines on his friends and continues to mold them along the way, moving from conversion to conversion."

At the Angelus: "there is an ecumenism of blood".

In the prayer of the AngelusPope Leo XIV noted: "Today is the great feast of the Church of Rome, born of the witness of the apostles Peter and Paul and made fruitful by their blood and that of many martyrs".

"Today there are still Christians throughout the world whom the Gospel makes generous and daring even at the cost of their lives," he added. "There is thus an ecumenism of blood, an invisible and profound unity among the Christian Churches, which in spite of this do not yet live full and visible communion. I wish therefore to confirm on this solemn feast that my episcopal service is service to unity and that the Church of Rome is committed by the blood of Saints Peter and Paul to serve, in love, communion among all the Churches."

"May the Church be a home and a school of communion in this wounded world".

Further on, the Pope added that "the unity of the Church and among the Churches, sisters and brothers, is nourished by forgiveness and mutual trust, which begins with our families and our communities. Indeed, if Jesus trusts us, we too can trust one another in his name. To apostles Peter and Paultogether with the Virgin Mary, intercede for us, so that, in this wounded world, the Church may be a home and a school of communion".

In conclusion, he assured his prayers for the community of the Lycée 'Barthélémy Boganda' of Bangui, in the Central African Republic, which is in mourning for the tragic accident that has caused numerous deaths and injuries among the students. May the Lord comfort the families and the entire community".

The authorCNS / Omnes

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María Mota, actress: "I have never hidden my faith, it accompanies me in my profession".

Actress María Mota shares how she lives her artistic vocation from faith, without fear, trusting that the projects that come will be the ones God wants. Her time at the Observatorio del Invisible has allowed her to reconnect with art as a form of truth and silence.

Javier García Herrería-June 29, 2025-Reading time: 5 minutes

In a world where speed, looking at ourselves and not seeing ourselves in depth and where images dominate the rhythm of life, the Observatory of the Invisible appears as an oasis. Founded by artist Javier Viver, this unique space brings together young creators from all over Spain in a week-long coexistence to reconnect with art, with oneself and with the invisible: that which cannot be seen but which transforms.

Musicians, actors, sculptors, poets, painters and filmmakers mingle there. Believers and non-believers. All moved by the intuition that art can open windows to mystery. It is not a week's vacation or a simple technical workshop: it is an experience. Silences, reflections, shared meals, nightly debates, performance exercises, prayer or meditation... Each one from his or her own perspective. But all summoned to look beyond the visible. To observe the invisible.

And in the midst of this group of restless souls, we talked with one of the participants, the actress María Mota. This actress from La Mancha has made the stage her home, spontaneity her trademark and God her guide.

A whirlwind with a vocation

Maria goes through life as if she always had the curtain up. She is 26 years old and has been on stage for almost half her life. She started out in theater groups in Ciudad Real, alternating acting with music, dance and painting classes. "I've always been a bad ass," he says with an infectious laugh. And at 17, when it was time to decide on a career, he had it clear: "I want to empty myself on stage and fill the people who come with emotions and stories, and for a second, forget their problems. "Emptying myself to fill others even for a moment is one of the most valuable things I can offer to others, and my profession can allow that. The audience and the performers generate a communion and it is an act of direct love. We are arrows and targets pointing in the same direction, to move and be moved by the richness of life and its stories".

She trained at the William Layton School in Madrid, and as soon as she left she was selected to play Goya's daughter (Rosario Weiss) at the Fernán Gómez Theater, a play written by José Sanchís Sinisterra. Since then, she has worked for companies such as the Almagro Comedy Courtyard, has performed at the National Dramatic Center, has shot short films, series, video clips and has given theater classes to children and people with disabilities. His energy knows no limits. "I don't stop. I thank God because artistic professions are intermittent but they fill the heart. my life is constant and meaningful". It is the price of dreams.

Faith on stage

Maria is not just any actress. She carries her faith everywhere she goes. "I don't mind at all that people know I'm a Christian. God accompanies me to every project and it's something latent."
"There are roles I've turned down because they don't go with the way I see life. Asking myself what kind of actress I want to be involves generosity and introspection. I'm not interested in sticking to what 'has to be'.

He knows that in show business the "no's" outnumber the "yes's". But she is clear: "The characters that are for me are already written. "God's times are not mine and confidence leads my day to day, without fear and with expectation, so life is elevated to the tenth power. When the word drama or dramatic sounds I smile immediately. It means: able to move and thrill vividly, that's how I feel we should walk through life".

From the fallen staff to providence

Maria came to the Observatory of the Invisible through what she calls a "goddess of goddesses". It was an ordinary Sunday mass in the parish of Santa Cristina, in Puerta del Angel, she heard about Javier Viver's cultural activities for artists and a few months later she ended up at the Observatory. "When I went for the first time, I felt very rarely at home. Artists who believe in God. Sensitive people, healing silences, searching companions. It is a summer camp with its heart set on heaven".

What would you tell a young person who is considering going for the first time? "That it is a break in the routine. A place to rediscover yourself through art. To discover new ways of expressing yourself. That you go with an open heart. Whether you believe in God or not, you are going to experience something transformative".
The fact is that in the Observatory There is also a mystique of silence. "Even if there are a hundred of us, there is space. To be quiet, to contemplate, to be. The silence there is very powerful. It is as if something is beating underneath everything and embraces you without you saying it."

Courage against fear

One of the most striking things when you meet Maria in just a few minutes is that she is a woman who is not afraid. "It's that I believe that not being afraid generates in you a very great state of awareness. Fear should not hold you back. Sometimes you get told no at a casting and it hurts, of course, but that doesn't mean you're not worth it. It means it wasn't the right time."

This confidence comes from afar. From his family, from his character, but above all from his relationship with God. "I have learned that you have to go slowly. That if you trust, you really trust. That what is for you will come. And in the meantime, you serve, you give and you share."

At 26, María Mota already knows what she wants. She does not believe that her goal is fame for being on television. She aspires to be coherent, to touch hearts from the stage, to accompany creative and human processes. To be, as she says, "someone who empties her soul to fill the souls of others".
And if that road takes her to the Invisible Observatory every summer, all the better. Because, as she summarizes: "It's a place that reminds me who I am and what I'm here for".

Observatory 2025

On this occasion, the OI25 will bring together more than 150 artists at the Royal Monastery of El Escorial. From July 21 to 26 they will live this experience that proposes a collective artistic exploration involving music, the body, the word, space and the gaze. The singer Niño de Elche and the theologian Luis Argüello will hold a dialogue on the transcendence of man and the existence of God. The painter Antonio López will also give a master class on fire and art.

There will also be various workshops led by professionals from different artistic guilds:
Niño de Elche | Fuego en la boca Exploration of the voice as a relationship device, between listening, sound art and the corporal history of singing.

Ignacio Yepes | Al calor de las Cantigas Vocal and instrumental approach to the mystic-musical repertoire of Alfonso X, from the monastic context.

Javiera de la Fuente | Canto a lo divino Rhythm, body and memory as an act of flamenco expression that opens to the sacred.

José Mateos | Writing poetry to be poetry Reading and writing as a way of transformation and revelation, in the present of the poem.

The Cousin of Saint Tropez and Raul Marcos : The three ways of mysticism Theater as a practice of overflow: writing in action through the purgative, illuminative and univa ways.

Miguel Coronado : The idea of beauty as a stimulus for painting Painting as a way of interpreting the world from beauty as an initial impulse.

José Castiella : Painting and re-enchantment Pictorial immersion in the accident, the matter and the mixture of referents as access to astonishment.

Rosell Meseguer | From flame to photon Analog and experimental photographic techniques, from cyanotype to printing on metal or plastic.

Matilde Olivera | Subtleties of volume Sculptural practice of relief as a means of expression of the imperceptible.

Alicia Ventura | Curatorial Practices in the 21st Century A critical look at the new territories of curatorship: from the museum to the living space, from the object to the gesture.

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Spain

JEMJ: suddenly, Covadonga was filled with hope

The second Eucharistic Marian Youth Day (JEMJ) will take place from July 4 to 6, 2025, again at the Shrine of Covadonga (Asturias, Spain). It is a large annual gathering of young people between the ages of 14 and 30, around the living Christ in the Eucharist, to be filled with hope. On the first night there is a musical performance of "A Famous Nun. Clare Crocket".

Sister Beatriz Liaño-June 28, 2025-Reading time: 5 minutes

The Eucharistic Marian Youth Day (JEMJ) was born last year as an echo in Spain of the Eucharistic Revival National Eucharistic Celebration, a project launched by the United States Conference of Catholic Bishops (USCCB). The US bishops discovered, after a survey, that 70 % of Catholics do not believe in the real presence of Christ in the Eucharist. In Spain, we said to ourselves, the percentage must be similar....

Faced with news like this, the great temptation is to despair, defeatism..., but we decided to continue fighting for the faith of our young people. Jesús Sanz Montes took us to Covadonga, the cradle of the Reconquest. Covadonga is much more than a sanctuary. John Paul II said in the Holy Cave, which he visited at the end of WYD 1989 in Santiago de Compostela: "Covadonga is a motherly womb and cradle of faith and Christian life". It was the ideal place to wage a new battle for the faith of Spanish youth.

New encounter with the living Christ in the Eucharist

We propose the JEMJ as a great annual meeting for young people between 14 and 30 years old to have an encounter with the living Christ in the Eucharist, hand in hand with Our Heavenly Mother, through adoration, formation, Eucharistic evangelization workshops, testimonies, music, shows...

By the way, first we put the name -Eucharistic Marian Youth Day- and then we realized that the acronym JEMJ could be confused with WYD. That's why we started calling this meeting 'jemjota'.

The first JEMJ took place from July 5 to 7, 2024, at the Shrine of Covadonga. It brought together more than 1600 young people from all over Spain, but also from outside Spain. At its service were 175 volunteers and a large group of priests.

The fruits of the JEMJ

In the Closing MassJesús Sanz exclaimed: "Suddenly, Covadonga was filled with hope. A new reconquest had the age of those who are capable of dreaming, and they were painting with bright colors the map of a history still unfinished. They came from many places in Asturias, Spain and beyond the seas and our borders (...). The WYDW has been an immense grace of God, which the Archdiocese of Oviedo has had the blessing of welcoming and accompanying".

"A before and after in my life."

The news that reaches us of the fruits that the JEMJ is giving are precious: many young people began, at the feet of the Blessed Mother, a new life, like Ilda Fagundez, from Valencia, seventeen years old, who has gone from not practicing her faith to going to daily Mass: "When I went to the JEMJ I did not have great expectations about it, because I had never gone to anything like it. She was a seventeen-year-old girl who was not known for having much faith, much less for living it".

"Still, it was a before and after in my life. It was the moment where I could really see that the Lord is alive in the Eucharist and that He was asking me for a change. I was able to experience his infinite Mercy. As a result, I started going to daily Mass, praying the Rosary, etc. This year I am going as a volunteer, because I am a witness of the great fruits that the JEMJ can have and I want to be at the full disposal of whatever the Lord asks of me, always by the hand of Our Mother. I want to be an instrument for the most important reconquest: that of hearts.

Young people: responding to their vocation

Several priests have told us that many young men have asked, after returning from Covadonga, for help in discerning a vocation to the priestly or consecrated life. Some have already taken steps. Deborah Sajous explained, days before her entrance into a Discalced Carmelite monastery on April 27, 2025, the Feast of Divine Mercy: "WYD 2024 was a key point in helping me to respond to my vocation as a Discalced Carmelite".

"I was at a point in my discernment where I knew what the Lord wanted from me and I wanted to respond, but it was hard for me. The Lord saw my desire to respond generously and, after participating in the WYD, I received the grace to be able to say: 'The Lord wants me to be a Discalced Carmelite and I also want to be a Discalced Carmelite'. From that moment on, the Lord has given me the grace to be more and more firm in my decision.

But Deborah is not the only one. In the official website we will be publishing the testimonies we have been receiving.

For priests, too

For the priests themselves it was a renewal of their priesthood. Many did not expect that Saturday night would be spent confessing until well into the early hours of the morning, at the request of the young people. At the end of WYD 2024, Fr. Félix López Lozano, responsible for the Liturgy Department and for welcoming the priests at WYD 2024, pointed out not only the number of confessions that had taken place that weekend, but also the quality of these encounters with Jesus Christ and declared: "Confessions show the quality of the encounter with the Lord".

D. David Cueto was, at last year's JEMJ, canon of the Shrine of Covadonga. This year he will welcome us as abbot and will preside the Saturday night adoration vigil. At the end of last year's meeting he confessed that not only to him, but to the whole chapter of Covadonga, the JEMJ has given them a lot of light to know where to walk in response to what the Lord was putting in their hearts regarding their pastoral responsibility in Covadonga.

The truth is that, at the end of the first WYD, the sensation was that of having "set in motion something transcendental for the recovery of the faith of young people in the Eucharist and in the love of Mary Most Holy".

Now, the second JEMJ from July 4 to 6

Seeing that the objective had been largely achieved and that the WYD had proven to be a tool with enormous potential at the service of the evangelization of young people, we began to organize the second WYD, which will take place from July 4 to 6, 2025, again at the Shrine of Covadonga (Asturias, Spain). In the first days of May, the number of registered participants exceeded one thousand, while the registration of many groups that are still in the process of closing the registration lists of their own young people is underway. Any young person in search of love and happiness is a candidate to participate in the WYD. In Covadonga, everything will be ready to offer them the opportunity to find in Jesus Christ the love and happiness they are looking for.

Clare Crockett wanted to become a famous actress

Among the many activities you will find one of them will be, during the festival that will take place on the first night of the JEMJ, the premiere of "A famous nun. Clare Crockett, a life put on stage". It is a musical performance made by young people for young people, which will be premiered on the first night of the WYD, July 4, 2025, at 9:00 pm, in Covadonga. Through music and performance, the young participants of the WYD will vibrate with the powerful story of Sr. Clare CrockettHer dreams of becoming a famous actress, her encounter with Jesus Christ, her struggles, her fears, her temptations... and her victory!

Relic of the heart of Carlo Acutis: in love with the Eucharist

In addition, we will have the relic of the heart of the Carlo Acutis. Carlo is going to WYD to tell young people that it is possible to be a young person of the 21st century and live in love with the Eucharist. The WYDW participants will be able to "measure" the heart of a young man madly in love with Jesus Christ and learn from him that "those who approach the Eucharist every day go straight to Paradise".

This year's WYD takes place in a very special circumstance. The Lord has given us this year the "Jubilee of Hope". Many pilgrims have made their way to Rome - or will do so in the near future - with the intention of gaining the plenary indulgence. But... what about those who, for various reasons, cannot make the pilgrimage to Rome?

Winning the Jubilee

Our Mother Church has foreseen this possibility and has designated numerous sacred places as Jubilee temples where the faithful can more easily obtain the Jubilee and implore the grace of conversion. One such place is the Basilica of Our Lady of Covadonga (Asturias, Spain). It is one more reason to go to the JEMJ: to take advantage of the opportunity to gain the Jubilee of Hope by going on pilgrimage to Covadonga to participate in the second Eucharistic Marian Youth Day.

The authorSister Beatriz Liaño

Responsible for the diffusion of the Eucharistic Marian Youth Marian Day

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Lion of Peru': 9 anecdotes to learn more about the Pope

The Vatican is launching these days the documentary 'Leo of Peru', about the twenty years of the Augustinian missionary Father Robert Prevost, today Pope Leo XIV, in Peruvian lands. There are 45' of testimonies of which we have gathered 9. Almost 50 people, most of them simple and humble, refer to his mark in Peru, with songs in the background, and in Quechua language.

Francisco Otamendi-June 27, 2025-Reading time: 6 minutes

The documentary in video 'Lion of PeruIt is well put together, agile and contains anecdotes and unknown testimonies of many Peruvians. It is 45 minutes prepared by the editorial direction of the Dicastery for Vatican Communication, which retraces the steps of Father Robert Francis Prevost's mission in Peru. From Chicago to Chulucanas, from Chiclayo to the Vatican", says one of the background songs by Los Bachiches. For this text, 9 of the almost 50 testimonies have been selected, although more are cited.

The filmmakers, Salvatore Cernuzio, Felipe Herrera-Espaliat and Jaime Vizcaino Haro, who also edited the video, have divided the video into three parts, with the testimonies as the backbone. After the general introduction, we find the first block (4' 19"): 'El Padre Roberto. Chulucanas - Trujillo'. The second (18' 44") is: 'Monsignor Prevost, Chiclayo - Callao'. And the third (37'), simply 'The Pope'.

"The Pope is Peruvian!"

"The Pope is Peruvian!". For Peruvians, the fact that Robert Francis Prevost was born in Chicago is irrelevant. "The Pope is Peruvian", many say, especially in the north of the country, and this is what they say in the documentary. It has been almost twenty years of mission between Chulucanas, Trujillo, as apostolic administrator in Callao, and then as bishop in Chiclayo. Among the abundance of testimonies, it has been necessary to select. Here are some of them.

Ivonne Leiva (Trujillo). For many Peruvians it was not a surprise

Some Vaticanists have commented in interviews that the election of Cardinal Robert Prevost as Pope was a surprise. However, for some Peruvians it was not.

Ivonne Leiva, from the Nuestra Señora de Montserrat parish in Trujillo, where Father Roberto was parish administrator from 1992 to 1999, tells us:

"We had been praying and praying that God would grant us the best pope. But because we knew he could be, we all prayed for that, right? We prayed that he would be, because we know how he is, how he works. Suddenly, God does not pay attention to us. But we are praying, we are praying...", and he left.

An Augustinian friar, seeing the white smoke, thought: "What if it's the Cardinal? What if it's our brother Roberto?

Others like Marist missionary Sister Margaret Walsh commented from Lima that people from Callao said that she could leave, but "we did not expect it".

2.- Mildred's godfather, as her deceased mother.

Hector Camacho, seen moments before dispatching chickens in the Chulucanas market (4' 40"), is a friend of Fr. Robert Prevost, and tells the story of his sponsorship, one of many in the video. "He came here when he was very young, in the years 85, 86, 87..., where a group of altar boys were led by him. He gave us an education of faith, full of love for our neighbor, full of love for God. We learned a lot from him".

"One day I went to his house, and he was a little sad. He told me that his mother had passed away, and that he was going to the United States for a few days. Then I told him that my wife was pregnant, and that if he would allow me to name the baby after his mother, to which he agreed. I asked him to write the name, Mildred. And then I asked him to be my daughter's godfather, to which he also gladly agreed". Hector's daughter, the Pope's goddaughter, young Mildred Camacho, is still impressed with the fact that "my godfather is known worldwide".

Héctor Camacho says he is sure that "he will do a great job in favor of all the people of the world. I am sure that wherever there is war, he is going to do a great job for all the people of the world. peaceWhere there is discord, he will put love, because he has those qualities".

3. Lola Chávez, catechist in Chulucanas

"I was a catechist, and we had Sunday Masses. Many children came on Sundays. That's where I met him. He was very inclined to teach them catechesis, and then he was with the formation of altar boys", says Lola Chavez, catechist in Chulucanas (7' 49"). Marina Ruidías, also a former catechist, emphasizes that "God had been preparing him, because he began his priesthood here". "A great Lion has been forged in the north of Peru", says one of the songs (10').

Jannina Sesa (Chiclayo). With the coastal 'Niño', she brought the church to its feet.

Many people appear in the documentary. People like Jorge 'Coco' Montoro, to whom Father Roberto gave his old camera when he left for the United States, or Berta Ramos, from the soup kitchen in Trujillo.

Jannina Sesa, former director of Caritas Chiclayo, tells (18' 54"), that in 2017, the phenomenon of 'coastal El NiñoThe overflowing of the La Leche river, which flows through the province of Chiclayo in the Lambayeque region, caused numerous floods.

"It was the beginning of the work of our bishop emeritus Robert Prevot, now Pope, being the first time that he put the Church on its feet, with the sensitization of the people to donate food, calaminas, etc.". In fact, there is an excerpt (19:30") of the bishop in Illimo, one of the hardest hit villages.

5. Miguel Ángel Aliaga: "he got into the mud".

Miguel Angel Aliaga, a youth pastoral animator in Chiclayo, corroborates Jannina Sesa's testimony, adding that with 'El Niño' (The Child) the city of Chiclayo. "He would come down, talk, ask people how they were doing, what they needed, he was not, as we say here, a bishop of the house". Rocío Zeña adds that that year he provided 35 prefabricated modules for those who had been left without housing.

Jannina describes him as "that Pastor who went out into the streets and had compassion for the people". Aliaga will say, "He would put on his boots, get into the mud, go in, share, serve, help. He was with the people, he was involved. That was the work of our bishop. That's why he is so loved here.

5. Parish Priest Christophe Ntaganz (Callao): brought 4,000 live chickens per week.

Christophe Ntaganz, parish priest of Pachucútez (Callao), assures ('22) that this is "the poorest area of Callao". At the time of the pandemic, in 2020, "Monsignor Prevost was apostolic administrator of Callao. There was a lot of poverty. And weekly, he would bring trailers of live chickens, 4,000, which he would stop here, so that we could distribute them to the people all day long. Another week, 4,000 chickens. Another week, pigs, 150 kilos in trucks, medicines, mineral water, that's how we worked".

6. Tina Orozco, "to be always connected".

"In this neighborhood live very humble people, of low income, who struggle to get ahead," says Ricardina More, from the Pachacútez neighborhood of Callao. Wilder Guadalupe adds that it was a great help. Nelson Palacios adds that we had this great concern, but "God is great, and we never lacked anything. Tina Orozco, secretary of the Callao bishopric, points out that during the pandemic "he had a hard job" here. He wanted "to get closer to the clergy, to the priests of the diocese. His greatest desire was to be always connected".

7. Support for Sylvia Vázquez, victim of human trafficking

Sylvia Teolinda Vázquez was a victim of human trafficking, raped between the ages of 10 and 11, and her story is highlighted in the documentary (32'). As time went by, she met the Adorers Sisters. "They had a house in Chiclayo, where they invited the girls, sex workers, to study cosmetology, sewing, computers, baking and handicrafts".

"Prevost I met Father Prevost because he was with the Adorer Sisters, he used to meet with the human trafficking group. Our job was to go out and look for the girls, where they were working, and we would invite them to come to the workshops. They would come, and the little father would give them their mass, a retreat mass, they called him. Then some of them would talk to him, and the Pope would also listen to them. He wanted them to open a business, because many of them were mothers and had children.

"Pope Leo, who was very kind and generous, told me: Sylvita, you are a good person, you are valuable. You are in the group, we are going to do well. But I didn't know he was going to be Pope".

8. Daria Chavarry, Rosa Ruiz, cooks of a soup kitchen (Chiclayo)

Let's conclude. Daría Chavarry, cook at the parish soup kitchen in Chiclayo, affirms (34' 30") that "when he came, he stepped in the mud, and he didn't mind getting his shoes dirty. He was here, gave the blessing, and ate with everyone".

Rosa Ruiz, also a cook in Chiclayo, recalls that "many immigrants came to Peru, and we had to welcome them and help them. And the Pope, then bishop, Monsignor, was very concerned about that".

9. Pastor Ángel Peña: he congratulated me on my birthday on May 10.

Father Angel Peña, pastor of St. Martin de Tours, recalls his words. "He used to tell us: be flexible, try to be humanitarian, try to help people, try to understand". For my birthday, when he was a cardinal, already in Rome, he used to write to me. My birthday is May 10. The second day as PopeI thought, "Oh, with so much work, how can he write to me? I thought, oh, with so much work, how is he going to write to me".

"And at 5 p.m., I get a message on my cell phone from Cardinal Prevost, now Pope, saying: 'Happy birthday, Angel. May God bless you. Be faithful to the Church and continue with your mission". "Just like that, simple. For me it was like a dream. Every now and then I looked at the message to see if it was true. I am very happy.

At the end of the documentary, they have the labels. It includes, among others, the special thanks to the artists. Donnie Yaipen, 'La cumbia del Papa'. Los Bachiches, 'From Chiclayo to the Vatican'. Charlie André, 'La marinera del Papa'. And Nicole Cruz, 'Apuyaya Jesuscristo'.

The authorFrancisco Otamendi

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The most recent archaeological finds in the Holy Land

Recent discoveries in the Holy Land demonstrate that archaeology continues to dialogue with the Bible, not so much to "prove" each account, but to nuance the historical context in which they were written.

Rafael Sanz Carrera-June 27, 2025-Reading time: 6 minutes

The first few months of 2025 have seen a number of extraordinary archaeological discoveries in the biblical region of Israel/Jordan, some of them retelling accounts of the Scriptures. International and local researchers have contributed new data that connect with biblical passages, confirming or qualifying millenary traditions. The following are the three most relevant biblical discoveries of the first half of 2025.

Roman Garden under the Holy Sepulcher (Jerusalem)

In April 2025 it became known that the Sapienza University of Rome, in collaboration with the Israel Antiquities Authority (IAA), excavated beneath the basilica of the Holy Sepulcher in JerusalemThe remains of a 1st century A.D. garden were found. Olive and vine seeds and pollen from ~2,000 years ago were found, as well as low stone walls and fill dirt indicating an ancient agricultural area. According to archaeologist Francesca Stasolla, these indications point to "an agricultural use" of the area just before Hadrian's time (130 AD) when the primitive quarry was abandoned and turned into a cemetery.

This finding fits remarkably well with the Gospel of John 19:41-42, which narrates that "there was a garden in the place where they crucified him, and in the garden, a new tomb where no one had yet been buried." As a newspaper report explains, under the basilica - not far from the Tomb of Christ and Golgotha - was discovered "a small area with remains of vine and olive cultivation" from about 2,000 years ago. This botanical vestige, supported by paleobotanical analysis, reinforces the historicity of the Gospel scene: it documents the presence of an orchard next to the burial place as described by St. John. At the same time, the very diffusion of the findings in international media such as National Geographic and Times of India confirms the veracity of the discovery.

The discovery adds archaeological data compatible with the Christian tradition about the tomb of Jesus. It gives us a more accurate picture of what that environment would have been like in the first century A.D.: an ancient quarry-cemetery reused in part as an olive orchard and vineyard. As Stasolla comments, "archaeology provides data that are then interpreted" and in this case it documents an agricultural space in the quarry. For theologians and believers, it supports John's account; for academia, it provides new historical context. Excavations continue, but it is already considered a relevant milestone for biblical studies (and for the restoration project of the medieval Christian temple itself).

On the other hand, the fact that Christ's death and resurrection occurred in a "garden" has a strong symbolic charge: the new Adam redeeming the sin of the first garden (Eden).

Hellenistic pyramidal structure in Nahal Zohar (Judean Desert)

In March 2025, archaeologists from the Israel Antiquities Authority reported the discovery of an impressive 2,200-year-old pyramidal structure in the Judean Desert near Nahal Zohar. It is a large pyramid-shaped (tombite) mound of hand-carved stones, dated to the Hellenistic period (Ptolemaic/Seleucid rule). Under the collapsed pyramid they discovered what appears to be a "way station" used by traders transporting salt and bitumen from the Dead Sea to the Mediterranean.

The site turned out to be very rich: papers and coins that connect with the Hellenistic period. In the depths they brought to light papyrus rolls in Greek and bronze coins minted under the Ptolemies and the Seleucid king Antiochus IV, along with weapons, wooden tools and leather fabrics very well preserved thanks to the dry climate. A press release quoted by the media details: "included are papyrus scrolls written in Greek, bronze coins stamped during the reigns of the Ptolemies and Antiochus IV, weapons, wooden tools and leather fabrics". The directors of the excavation (M. Toledano, E. Klein and A. Ganor) qualify the pyramid as a "revolutionary" find for the history of the region.

This discovery expands our knowledge of the Hellenistic period in desert Palestine. The combination of the pyramidal structure (perhaps a watchtower or sanctuary) with Greek documents and Ptolemaic/Seleucid coins indicates an organized presence of political power and international trade in the area. It is not a "biblical" find in the strict sense (it does not connect to Old Testament narratives), but it is coeval with the late Second Jewish Temple period. However, the location in Israel makes it interesting to understand the cultural background where Christianity would later flourish. In short, such a pyramidal structure did exist in 2025 according to reputable press sources, and its study could rewrite part of the local Hellenistic history.

Although not directly connected to the Bible, this discovery helps to contextualize the political and economic situation in Palestine at the time between the Old and New Testaments, and could shed light on the origins of the Essene community or the background of Hellenistic Judaism.

Mahanaim: Tall adh-Dhahab al-Gharbi in Jordan

Also in January 2025 a relevant find was announced in Jordan: Israeli archaeologists (I. Finkelstein and T. Ornan) have identified the site of Tall adh-Dhahab al-Gharbi with the ancient biblical city of Mahanaim (literally "two camps"), mentioned in Jacob's account (Genesis 32) and as a refuge of David and other kings of Israel. According to the reports, the evidence agrees with the biblical descriptions: Mahanaim would be located next to Penuel (which would correspond to the nearby Tall adh-Dhahab al-Sharqi).

The team started from ancient engraved stone blocks found between 2005-2011 by German archaeologists at the site. These carved slabs show scenes very similar to those of an Israelite palace of the northern kingdom: figures playing lyres, a hunted lion, a date palm and a figure carrying a goat to a banquet. Researchers interpret these images to suggest an elite building, perhaps a royal residence at Mahanaim. A newspaper article notes: "stone blocks were found with detailed engravings, including people playing lyres, a lion in a hunting scene, a palm tree, and a figure carrying a goat to a banquet. They describe the latter as 'intended to provide food for a banquet'" . In addition, the iconography and style resemble murals from the 8th century B.C. kingdom of Israel (e.g. Kuntillet Ajrud), so the stones are believed to date from the same period under King Jeroboam II.

These works suggest that the identification of Tall adh-Dhahab al- Gharbi with Mahanaim, including the curious sculpted scenes, did arise in 2025. Mahanaim is described in the Bible as the place where David sought refuge and where another Israelite king was crowned, so finding signs of a palace there is consistent with tradition (although, as the researchers themselves warn, there is "no way of knowing" whether the biblical kings actually set foot in that building). In any case, the publication in the journal Tel Aviv and the diffusion by international media give it solidity: it is a recent academic hypothesis based on real vestiges. The discovery in Jordan adds another possible archaeological "link" to the biblical narrative of the northern Israelite kingdom.

Mahanaim appears in Genesis 32 as the place where Jacob sees the angels ("two camps") and in 2 Samuel as David's refuge. This finding links biblical narratives with real remains in a hitherto little-excavated region.

Other biblical findings in 2025

- Byzantine monastery of Kiryat Gat (Israel), discovered in January 2025 with a central mosaic quoting the Deuteronomic verse "Blessed are you when you enter and blessed are you when you leave" (Deut. 28:6). Indeed, in Kiryat Gath (southern Israel) a large Byzantine monastic complex (5th-6th century AD) with a mosaic of impressive workmanship came to light. The central mosaic features crosses and animals, accompanied by an inscription in Greek with a passage from Deuteronomy: "Blessed are you when you enter and blessed are you when you leave". Although this is from a much later period (early Christian), the finding reveals the survival of biblical texts in ancient liturgical art and is unique for its preservation and content.

- Dead Sea Scrolls - A recent June 2025 study using artificial intelligence has redated several biblical fragments. According to CBN News, the AI tool "Enoch" analyzes ancient writing and places some manuscripts at around 2,300 BC, up to 150 years earlier than previously thought. For example, fragments of the book of Daniel would now coincide with the time of the prophet (6th century BC). This adjustment strengthens the historicity of certain traditions and demonstrates the potential of technology in textual archaeology.

- Other recent findings - Specialized media have reported more cases of biblical interest: an ancient ritual has been documented in Jerusalem that could be linked to practices of the First Temple Period (2,800 year old cave cults), and finds of Phoenician inscriptions and ossuaries. after new 3D scans. Excavation also continues at key sites (City of David, Qumran, Dead Sea) every year.

Taken together, each of the discoveries in the first half of 2025 provides valuable information: the garden of Gethsemane supports a Gospel detail, the Hellenistic pyramid reveals commercial dynamics coeval with early Christianity, and the site of Mahanaim connects with Israelite chronicles. Along with other discoveries, we see how archaeology continues to dialogue with the Bible: not so much to "prove" each account, but to nuance the historical context in which they were written.

The authorRafael Sanz Carrera

Doctor of Canon Law

Holy Land

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The three deaths of St. Josemaría

It is 50 years since the death of St. Josemaría Escrivá (June 26, 1975), who hours earlier offered his life for Pope Paul VI.

June 26, 2025-Reading time: < 1 minute

This June marks the fiftieth anniversary of St. Josemaría's departure to heaven. On one occasion he himself commented that he had "died" three times. The first, during the civil war in Spain, when they killed a person in front of his house, thinking it was him. The second was on the feast of Our Lady of Montserrat, when he was miraculously cured of diabetes after suffering an anaphylactic shock.

And the third? On the same morning of June 26, he asked to be transmit a message to the Pope, currently revered as the St. Paul VI: "That every day, for years now, I have offered Holy Mass for the Church and for the Pope. You can assure him that I have offered my life to the Lord for the Pope, whoever he may be.". Hours later he died, as he had wished, without making a sound. Throughout his life he sought to put God at the center and not to seek personal recognition.

The previous Holy Thursday, the eve of his golden jubilee of priesthood, St. Josemaría read: "At the turn of fifty years, I am like a babbling child. I am beginning, beginning again, in every day.". That same year, in an after-dinner get-together with his children from the General Council, he defined himself as follows: "The Father? A sinner who loves Jesus Christ, who has not yet learned the lessons that God gives him; a very big fool: this was the Father! Tell it to those who ask you, they will ask you.". And he expressed his desire to help everyone.

Since October 6, 2002, the date of his canonization, he can help us as an intercessor saint. On the same day, St. John Paul II defined him as the saint of ordinary life, an example of how to meet God in our ordinary life.

The authorRafael Mosteyrín

St. Josemaria

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St. Josemaría and the liturgy

Josemaría Escrivá, a modern-day figure on the 50th anniversary of his death

Half a century after his death, St. Josemaría Escrivá continues to be a relevant figure. His proposal to seek God in the midst of the world is as relevant today as it was in the 20th century. A new digital initiative invites us to rediscover his life and message.

Eliana Fucili-June 26, 2025-Reading time: 4 minutes

This year marks the fiftieth anniversary of the death of St. Josemaría Escrivá (1902-1975), founder of Opus Dei. His life continues to generate interest, studies and also questions: what can we learn today from a priest from Aragon who preached holiness in the midst of the world? Why take a close look at the biography of this saint?

Beyond personal devotions, knowing the lives of the saints has historically been a way to better understand the history of the Church and, at the same time, to discover how the Gospel can be lived in real contexts, with tensions, difficulties, decisions and personal searches. It is not just a matter of admiring, but of learning: of seeing how someone concrete was able to respond to the challenges of his time with inner freedom, faith and dedication.

On the occasion of this anniversary, the Josemaría Escrivá Study Center has launched a digital proposal which includes an interactive chronology, a series of podcasts with historians and eleven short articles that address his life and message from different perspectives.

A concrete life, a universal message

Josemaría Escrivá was born in 1902 in Barbastro, a small town in northern Spain. His childhood was marked by difficulties: the early death of three of his sisters and the family's financial straits. However, it was also a childhood steeped in faith, transmitted by his parents, which would serve as the basis for his vocation.

At the age of 16, during a winter in Logroño, he lived a decisive experience. Walking through the snow, he saw the barefoot footprints of some Carmelite friars and felt that this simple but powerful fact was a call for his life. "If others make so many sacrifices for God and for their neighbor, won't I be able to offer him something?". It was the beginning of a vocational search that would lead him to the seminary and, in 1925, to priestly ordination.

Two years later he moved to Madrid, where he was appointed chaplain of the Patronato de Enfermos de Santa Isabel. There he alternated his priestly ministry with long walks through the poorest neighborhoods of the city, attending to the sick and administering the sacraments.

In 1928, during a spiritual retreat, a key moment occurred. After celebrating Mass, he withdrew to pray and to review some notes he had collected in recent years. It was then that he "saw" what God was asking of him: everyone, without exception, is called to seek God in the midst of the world. That intuition, which he would describe as "seeing" what God was asking of him, gave birth to what would later become known as Opus Dei, which translated from Latin means Work of God.

This vision, of which the early Christians had been so keenly aware, offered a new proposal for their time: each person is called to live the Gospel authentically and to communicate it by example: to be a saint in his or her own personal circumstances.

For St. Josemaría, it was not a personal initiative, but a response to divine inspiration. "I did not found Opus Dei," he would insistently say. "Opus Dei was founded in spite of me.

This message, which began to be transmitted decades before the Second Vatican Council (1962-1965)anticipated what would later be proclaimed by the whole Church: that the vocation to holiness is not the privilege of a few, but a universal call. As the Council affirmed: "All the faithful, of whatever state or condition, are called to the fullness of Christian life and to the perfection of charity, which is a form of holiness that promotes, even in earthly society, a more human level of life. To attain this perfection, the faithful, according to the varying measure of the gifts received from Christ, following in his footsteps and conforming themselves to his image, obeying in all things the will of the Father, should strive to give themselves totally to the glory of God and the service of their neighbor" (Dogmatic Const. Lumen gentium, n. 40).

In this sense, St. Josemaría's spiritual proposal is not a path exclusive to Opus Dei, but a concrete expression of a call that the whole Church recognizes and promotes.

From that October 1928 until his death, Escrivá de Balaguer preached this universal call to holiness and promoted, first from Madrid and then from Rome, the expansion of Opus Dei, which was to become the first of its kind in the world. today is present in more than 60 countries.

Learn more about Josemaria Escriva, a digital proposal

Why, half a century later, does the figure of St. Josemaría still arousing interest? The answer lies in the timeliness of his message. In a fragmented and accelerated world, his call to unity of life, sanctification through work well done and inner freedom is a message that invites reflection and commitment.

On the occasion of the 50th anniversary of his death, the Center for Josemaría Escrivá Studies has launched a new section on the Opus Dei history website titled Learn more about Josemaría Escrivá. This initiative offers a renewed and rigorous look at his life, his historical context and the impact of his message.

The section includes an interactive chronology that traces the key moments of his biography, five podcasts that analyze different stages of his life and eleven short texts that address themes such as vocation, freedom, love for the Church, friendship and the dignity of work.

This proposal is aimed at those who already know the founder of Opus Dei and those who are approaching his figure for the first time. It combines historical rigor with attractive multimedia resources and is part of a broader dissemination project, with a view to the centenary of the founding of Opus Dei, to be celebrated between 2028 and 2030.

The authorEliana Fucili

Center for Josemaría Escrivá Studies (CEJE)

University of Navarra

St. Josemaría and the liturgy

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Serving God. Saints Peter and Paul (C)

Joseph Evans comments on the readings of Saints Peter and Paul (C) for June 29, 2025.

Joseph Evans-June 26, 2025-Reading time: 2 minutes

The Peter who is given the extraordinary power to "bind and loose"-so much so that what he binds and looses on earth is considered bound and loosed in heaven-appears for the first time in today's readings bound to himself. He is bound with two chains in a prison, "to the custody of four pickets of four soldiers each.". However, we later learned that "the Church prayed insistently to God for him.". The Acts of the Apostles later informs us that, after his release, Peter went to a Christian house where "there were many gathered in prayer".

Peter will be delivered by an angel. With just a word from this messenger of God, "the chains fell out of his hands".. The two then pass several guard posts that do not seem to notice them, and finally the iron gate of the city. "he opened himself up to them". There is no doubt that Peter, every Pope, enjoys special protection from God and that what Peter says is inspired - to a greater or lesser extent, depending on the context - by the Father in heaven: "Blessed art thou, Simon, son of Jonah, for this hath not flesh and blood revealed it unto thee, but my Father which is in heaven.".

However, this same Peter may be subject to bonds, which are not only the bonds of earthly rulers, but also the bonds of his own personal weaknesses. And so the New Testament clearly shows us Peter's limitations: his impetuosity, the cowardice that caused him to deny Jesus three times, and the earthly vision that led him to try to dissuade Jesus from going to the Cross and for which, a few minutes after receiving the gift of the papal primacy, Jesus called him "Satan!".

Therefore, for Peter to be able to bind and loose properly, he needs the prayers of Christians to free him from all those factors that could bind him: political pressures, possible bad advisors at times, his own shortcomings, and much more. Our prayers help to free the Pope from the chains that could bind him.

The Paul we hear in today's second reading is also in chains (see 2 Tim 1:16) and we learn from this text that his martyrdom is imminent. "For I am about to be poured out in libation and the time of my departure is imminent.". The dynamic apostle ends his extraordinary career chained and bound, but this is also part of his testimony. It is a good lesson to learn: we can serve Christ by our limitations as well as by our activity if, like Paul, we remain faithful and wait with him for the heavenly reward.

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Pope calls for end to bloodshed in Syria, Middle East

Leo XIV condemned the suicide bombing of a Greek Orthodox church in Damascus this weekend, calling it a "cowardly terrorist attack". He called for an end to the bloodshed, and urged the choice of the path of dialogue and peace in the Middle East. He expressly called for the support of the international community for Syria.

CNS / Omnes-June 25, 2025-Reading time: 3 minutes

Carol Glatz, Vatican City (CNS). In the Audience On Wednesday, June 25, Pope Leo XIV condemned the suicide bombing of a church in Damascus as a "cowardly terrorist attack" and called for an end to the bloodshed, urging the international community not to abandon Syria.

He also called for dialogue, diplomacy and peace for the entire Middle East, quoting the prophet Isaiah: "No longer shall one nation lift up the sword against another nation. No longer shall they learn the art of war."

"Let this voice of the Most High be heard!" he said at the end of his weekly General Audience in St. Peter's Square on June 25.

Dialogue, diplomacy and peace

"Let the wounds caused by the bloody events of recent days be healed. That all logic of intimidation and revenge be rejected and that the path of dialogue, diplomacy and peace be chosen with determination," he said.

At least 25 people were killed and 63 others were injured after a suicide bomber opened fire and detonated an explosive vest at St. Elijah Greek Orthodox Church in Damascus, Syria, on June 22 during Sunday liturgy.

The jihadist group Saraya Ansar Al-Sunna claimed responsibility for the attack, AFP reported on June 24. It is the first such attack in Damascus since former President Bashar al-Assad was overthrown by Islamist rebels in December, ending 13 years of civil war.

Solidarity and prayers for those affected

Pope Leo sent a telegram expressing his sadness for "the loss of life and destruction caused by the attack".

He also expressed his solidarity and prayers for all those affected by the tragedy in the telegram, sent on behalf of the Pope by Cardinal Pietro Parolin, Vatican Secretary of State, on June 24.

After offering his greetings in several languages at the end of his weekly general audience in the square, the Pope said Sunday's bombing was "a cowardly terrorist attack."

Syria's deep fragility: offering it support

Offering his prayers for the victims and their families, the Pope said: "This tragic event reminds us of the profound fragility that continues to characterize the world's most vulnerable people. Syria after years of conflict and instability"...

"It is therefore essential that the international community does not look away from this country, but continues to offer its support through gestures of solidarity and a renewed commitment to peace and reconciliation," he said.

Pope Leo then addressed all the Christians of the Middle East saying: "I am close to you, the whole Church is close to you".

"We follow developments in Iran, Israel and Palestine closely and with hope," he said.

"The words of the prophet Isaiah resonate with more urgency than ever," he said, citing the vision of Zion, where nations will beat their swords into plows and put an end to the art of war.

"Let this voice of the Most High be heard!" he said to applause, calling for a rejection of revenge and a return to dialogue.

Leo XIV: faith in Jesus brings healing, hope and new life

Today's catechesis of Pope Leo XIV continued the cycle of the Jubilee 2025, 'Jesus Christ, Our Hope'. It focused on 'The healings. The hemorrhaging woman and the daughter of Jairus. Do not be afraid, have faith alone''.

"Today we meditate on the healings that Jesus performed as a sign of hope. The Gospel we have heard presents us with two stories: that of a woman who has been ill for twelve years and that of a girl who is about to die," the Pope said.

The woman, considered impure and condemned to isolation, dares to approach Jesus in silence, convinced that it is enough to touch his cloak to be healed. "Although many touched Christ in the crowd, she alone was healed. Why? Because she touched him in faith," the Pontiff said.

"The strength of a sincere faith is immense."

"Perhaps even today many approach Jesus in a superficial way," the Pope continued. "We enter our churches, but our heart remains outside. This woman, silent and anonymous, overcame her fears and touched the heart of Jesus with hands that everyone judged impure. And the Lord healed her because of her faith."

Nor does the girl's father give up in the face of the news of death, Leo XIV commented. Jesus says to him: 'Do not be afraid, only have faith'. He enters the house, takes the girl by the hand and life returns. "Immense is the power of a sincere faith, which touches Jesus with confidence - even from weakness - because it lets his blessed hands act. When faith is true, our hope is confirmed. The grace of Christ acts and life is restored to us".

In some of his speeches to pilgrims of different languages, the Pope recalled the Feast of the Sacred Heart of Jesus and the Feast of Saints Peter and Paul on Sunday, the 29th: "In life there are moments of disillusionment, discouragement and even death. Let us learn from that woman and that father: let us go to Jesus. He can heal us, he can give us life. He is our hope! Thank you very much", concluded Leo XIV.

The authorCNS / Omnes

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Spain

Caritas Spain has assisted 80% of irregular immigrants in the last year.

Particularly relevant was the growth in donations from the business sector, which increased by 15.6%.

Javier García Herrería-June 25, 2025-Reading time: 3 minutes

Cáritas Española closed the year 2024 with a record amount of investment in its social action and international cooperation programs: 486.9 million euros, an increase of more than 469,000 euros over the previous year. Thanks to these resources, the organization was able to accompany 2,185,004 people both inside and outside the country: 1,178,346 in Spain and 1,006,658 in international cooperation programs.

Integration of migrants

One of the most revealing data in the 2024 Report is that 47% of the people attended to in Spain are migrants in an irregular administrative situation, which is equivalent to approximately 550,000 people (out of the total estimated 680,00 irregular immigrants in Spain). This figure reflects an increasingly widespread and persistent social reality since 2019.

For years, Caritas has become one of the few entities that offer accompaniment to undocumented migrants, many of whom are referred from the emergency reception system - which offers protection for a maximum of three months - or who have fallen into irregularity after exhausting their visas or receiving a denial of asylum.

In addition, half of the people assisted by Caritas are the working poor or people at risk of losing their housing, and 80% of the aid requested is related to payments for supplies and rents, which shows an alarming structural precariousness.

The DANA, an unprecedented challenge

The floods caused by the DANA at the end of October 2024 in regions such as Valencia, Letur (Albacete), Mira (Cuenca), Malaga and Jerez represented one of the greatest humanitarian challenges that Caritas has faced within the national territory.

In just a few weeks, the organization launched an ambitious response plan that has benefited more than 16,000 people in the first six months, with an investment of close to 10 million euros. Actions included the rehousing of families, rehabilitation of homes and businesses, psychosocial care and legal support. The plan has a three-year implementation horizon and an initial budget of 33 million euroscollected through the solidarity campaign "Caritas with the severe floods in Spain".

Social economy: a bet on the future

The solidarity economy program was, once again, the program that received the largest volume of funds: 144.8 million euros, surpassing the Shelter and Assistance programs (93.1 million). This strategy, focused on socio-labor insertion and insertion companies, enabled one in five participants to re-enter the labor market.

The commitment to a social economy reveals Caritas' commitment to structural solutions to exclusion.

More funding for the women's program

Other key programs in 2024 were those aimed at the elderly (44.2 million), the homeless (41.7 million) and family, children and youth (24.7 million). However, the largest increase was recorded by the women's program, which increased its allocation by 24.1%, reaching a total investment of €5.5 million. This increase reflects the growing awareness of the specific vulnerability of women in situations of social exclusion.

Humanitarian emergencies in the world

At the international level, Caritas concentrated its efforts on forgotten or chronic crises, such as those in Haiti, the Democratic Republic of Congo, Burkina Faso and Morocco (Atlas area), still affected by the 2023 earthquake. It also maintained its presence in Ukraine and the Holy Land, regions hit by war and protracted conflict. In total, the international projects involved an investment of 20.5 million euros and reached more than one million people.

More corporate donors, more social impact

Caritas' work in 2024 was made possible thanks to the solidarity of thousands of members, donors and companies, whose contribution amounted to 343.5 million euros, an increase of 5.04% over the previous year. Particularly relevant was the growth in donations from the business sector, which increased by 15.6%.

143.4 million from Public Administrations, which financed numerous social and emergency programs.

Maximum austerity in management

Despite the growing volume of investment, Caritas has maintained its commitment to austerity: only 6% of the total budget went to management and administration expenses. "We have had this percentage for more than two decades," said Caritas Secretary General Natalia Peiro during the presentation of the Report.

This extensive activity is possible thanks to the commitment of 69,224 volunteers and 5,916 contracted workers, who form the backbone of this confederal network present in every corner of Spain.

Caritas

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Latin America

Twinning between Mayorga and Zaña

In January, the project for a film on Santo Toribio de Mogrovejo was presented in Mayorga, promoting the twinning between this Spanish town and Zaña (Peru), its historical counterpart. Both towns share a valuable cultural and religious legacy linked to the saint.

P. Manuel Tamayo-June 25, 2025-Reading time: 5 minutes

When I went to Spain in January to present a film project on the life of Santo Toribio de Mogrovejo, I had the opportunity to visit Mayorga, a small and beautiful town, where Santo Toribio de Mogrovejo was born. I was able to see the church built in what used to be the saint's house.

In the municipality, presided by the mayor David de la Viuda Rodríguez, we made a small presentation of what would be the feature film that "Goya Producciones" would make about the life of Santo Toribio. Then we strolled through the streets of this friendly town. I talked with the mayor, as I had talked before with other people in Spain, about the intention of achieving a twinning between Mayorga and (Zaña) Peru.

Some members of the "Asociación Católica de Propagandistas" told me about the release of an interesting film called "Hispanoamérica", which promotes, with wonderful interviews and formidable arguments, the twinning of Spain with Latin America, erasing the black legends that some pseudo historians and Marxist politicians had written throughout history, as if Spain was aggressive and ambitious with the lands of the indigenous population.

Brief history of Mayorga

Mayorga, in Valladolid, has a history that dates back to pre-Roman times, with roots in the "Ancient Vaccean city of Meóriga". In the Middle Ages, it became a strategic point on the border between Castilla and León, forming part of the possessions of important noble families. Over the centuries, Mayorga has witnessed important events, including the reign of Fernando II of León and his son Alfonso IX.

On November 16, 1538, Toribio Alfonso de Mogrovejo was born in Mayorga. In 1578, Philip II signed the Royal Cellula presenting the new archbishop to Pope Gregory XIII. After obtaining various assignments, he was named archbishop of the City of the Kings of Peru, Lima and of the archdiocese of South America. A fighter to defend the Indians, he also baptized them, traveling more than 40,000 kilometers by mule or on foot. He elaborated a catechism in Spanish, Quechua and Aymara, so that the Indians could understand it.

The town of Mayorga celebrates two festivities in honor of Saint Toribio: the first one on April 27, on the occasion of the transfer of his body to the Cathedral of Lima; the second one is the patron saint festivities on September 27, called Fiesta de las Reliquias, the day when the relics arrived in Mayorga. These were received with large lit torches and, as a reminder of that date, the tradition of the Civic Procession of the Vitor, declared of national tourist interest, has been perpetuated.

The town of Zaña

Zaña, located in the Lambayeque region of Peru, was a prosperous city known as the "Peruvian Seville" before it was sacked and destroyed by pirates and later by floods. Its history is rich in opulence, plunder, and a legacy that is preserved in its ruins and Afro-Peruvian community.

It was founded as Santiago de Miraflores de Zaña in 1563. Such was its growth and development that in the 17th century it rivaled the city of Trujillo in importance.

Zaña was recognized by the Peruvian Ministry of Culture as a "Living Repository of the Afro-Peruvian Collective Memory", for being one of the nuclei of the historical and artistic memory of the Afro-Peruvian presence in Peru. Likewise, in 2017 it was declared by Unesco as a "Site of the Memory of Slavery and African Cultural Heritage".

It was founded on November 29, 1563 with the name of Villa Santiago de Miraflores de Saña during the colonizing period by Captain Baltasar Rodriguez, due to its excellent location halfway between the sea and the mountains, the good irrigation system that the Indians had made there and for having a river very close to whose banks they built huge churches and mansions.

Being in the center of a network of commercial routes made the town become an opulent city, so much so that it is said that it almost became the capital of the country. One of the reasons why Zaña was chosen was because the best port in the area is located in the Chérrepe creek and trade to the highlands passed through the Zaña valley. The old road to Cajamarca probably went up that valley and not through one of the rivers of the Lambayeque system.

During the viceroyalty, the Spaniards brought black slaves for agricultural and service work. In 1604 Lizárraga reported that Zaña was "very abundant, where from a few years to this part a town of Spaniards of no small contracting has been populated, for the sugar mills and cordobanes corambre and for the many flours that are extracted from it for the kingdom of Tierra Firme".

At the beginning of the 17th century, Vázquez de Espinosa described the town of Zaña as having a cathedral, convents of the Dominican, Franciscan and Augustinian orders, other churches and a hospital. The town was bustling with commercial activities: sugar and leather products and canned goods were sent to other parts of Peru; wine, wheat, corn and other agricultural products were also exported.

During this period Zaña, which by then was called the "Seville of Peru" or "Little Potosí" (according to historian Hampe Martínez), attracted the English privateer Edward Davis, who invaded the city in 1686, entered it after overcoming a weak resistance and together with his men sacked churches and houses, raped women and took a great amount of wealth. As a result, many of its inhabitants opted to migrate to Lambayeque, Ferreñafe and Túcume.

After that Zaña managed to recover, but unfortunately on March 15, 1720 a flood occurred, the waters of the Zaña River left its course and attacked the city with great force, destroying everything in its path. This event was considered as a "divine punishment" similar to the one experienced by Sodom and Gomorrah, because of the pagan rites and orgies celebrated by the population.

Then came a large immigration of Japanese and Chinese to work in the sugar plantations that remained after their contracts were fulfilled, to open small bodegas and grocery stores.
Zaña came to have seven temples of the baroque style very ornate, but currently only four of them are preserved: La Merced, San Agustín, San Francisco and the Iglesia Matriz. The Church and Convent of San Agustín represents one of the few examples of Gothic architecture remaining in Peru.

On May 12, 1581, Santo Toribio entered Lima. From the first day he left for Nazca to get to know the southern part of his diocese and then went up to Huanuco to complete his knowledge of the highlands. Thus began his journey as a father and shepherd through the hills, crossing rivers, suffering the heat of the northern coast, the icy punas and the nebulous nooks and crannies of the mysterious jungle. Thus, town after town, without rest or fatigue, always breaking down walls, tearing down gaps and opening roads to the steady rhythm of his apostolic footsteps, "without paying attention to anything but the service of Our Lord...".

The first steps of a twinning

A) The presentation of a motion by the mayor of Zaña, to the plenary session of the Board of Aldermen to approve at the level of the municipality the steps that are being taken for the twinning. There will also be proposed the acceptance of two committees:

1) Committee to achieve the signing of the Sisterhood Agreement between Mayorga and Zaña: composed of the Mayor of Zaña, the Manager of the Municipality, and Rita Vigil to support the efforts. It will be in charge of completing the necessary documentation and requirements.

2) Support committee: it is planned to appoint a support committee (in addition to those indicated in 1) to be in charge of proposing and monitoring the actions to be carried out at the district level. This committee will be composed of distinguished people from the town of Zaña.

3) To make the population aware of the importance of this twinning and what the celebration of Santo Toribio entails, emphasizing the faith and devotion they have to their Patron Saint of the city: to achieve the participation of schools and local institutions.

4) To promote that the riches that Zaña has, with its history (it was founded by the Spaniards as the Villa de Santiago de Miraflores, it was one of the most important cities of the Viceroyalty). It has ruins of the great churches and Convents and the place where the remains of Santo Toribio rested.

5) Its gastronomy and folklore.

In addition, with the route that is being taken from the Pope Leo XIVThe regional government has considered Zaña as a possible destination, which would help to recognize its importance.

The authorP. Manuel Tamayo

Peruvian priest

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Saint Orosia, and saints Prospero of Aquitaine and martyrs in Vietnam

On June 25, the liturgy celebrates St. Orosia, patroness of Jaca and its diocese, and of the Aragonese Pyrenees (Spain). Also St. Prospero of Aquitaine (France), disciple of St. Augustine, and the martyrs Domingo Henares and Francisco Do Minh Chieu, who gave their lives for the faith in Vietnam in 1838.

Francisco Otamendi-June 25, 2025-Reading time: 2 minutes

Saint Orosia was a princess of Bohemia, from Slavic lands, currently the Czech Republic, who came to Spain (IX century) to marry, according to tradition. Despite seeking refuge in the Pyrenees, the retinue was discovered by Islamic troops, who killed everyone. Invited to abandon the faith in exchange for riches and other promises, Orosia rejected them and preferred to follow Christ. She died a martyr's death.

In the evangelization of Santa Orosia participated the patron monk of the Slavic peoples, St. Methodius. Together with St. Cyril, she is co-patron saint of Europe. She is the patron saint of Jaca and the Aragonese Pyrenees. The Martyrology Romano states briefly: "In Jaca, in northern Spain, Saint Eurosia (Orosia), virgin and martyr"..

Defender of Catholic doctrine

Saint Prospero of Aquitaine was born in Limoges (France) at the end of the IV century. He was a learned man, married and later became a monk in Marseilles, but not a priest. Faced with the danger of Pelagianism (denial of the necessity of divine grace for salvation), he defended the Catholic doctrine as it was taught St. Augustine. In 440 he accompanied to Rome the future Pope St. Leo the Great, who appointed him his chancellor and scribe. He went to hard workerHe died in Rome around 463.

Persecuted in Vietnam

Domingo Henares and Francisco Do Minh Chieu gave their lives for the faith in Vietnam in 1838. Domingo was born in Baena (Córdoba, Spain) in 1765. He joined the Dominicans and asked to be sent to Manila. There he was ordained, exercised the priestly ministry, and was sent to Vietnam. In 1800 he was named bishop. He worked in the evangelization and consolidation of the Christian community. In 1838 the persecution against Christians broke out and he was martyred.

Francisco Do Minh Chieu was born in Vietnam to a Christian family in 1808. He was a catechist and collaborator of Bishop Domingo Henares. During the anti-Christian persecution, he was identified for not stepping on crucifixes, and his life was taken.

Also celebrated today is St. Maximus, disciple of St. Ambrose and St. Eusebius of Vercelli, and first bishop of Turin. And Blessed Mary Lhuillier, who wanted to remain faithful to her religious vows and to the Church, and was guillotined in Laval during the French Revolution.

The authorFrancisco Otamendi

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Books

"Inconvenient truths for autonomous people": a dissection of the tumors of our society.

At Inconvenient truths for the self-employedwith the precision of a surgeon, Dr. Martínez-Sellés addresses fifteen contemporary ills that affect the heart of our society.

Álvaro Gil Ruiz-June 25, 2025-Reading time: 4 minutes

In his fourth book, the physician and writer Manuel Martínez-Sellés invites us to be a "free thinker" (as he says), to have our own ideas and to know how to recognize the ills of our society. To do so, he washes his hands, puts on his gloves, mask, gown,... and performs a surgical operation, in which with his fine scalpel he dissects fifteen highly topical issues that affect our society.

The entry into the operating room, by means of a brief and clarifying prologue, is carried out by the pharmacist and MEP Margarita de la Pisa Carrión. She introduces several ways into the body, anesthetizes the patient and facilitates the work of the surgeon in this task of dissecting a cluster of social tumors.

After the preoperative period, he carries out the incision with the scalpel, sharing his most basic concern, the lack of deep and calm reading of the majority. This means that there are many who cannot reach an adequate understanding of society and the reading of the classics of literature.

The intervention continues, now bringing up the problem of loneliness in our society. Interestingly in the age of digital connectivity and AI we have less personal contact and less interaction with our own.

And it goes on, but focusing the clinical picture on the lack of commitment that exists in any affective, work or any other type of relationship, which is another characteristic of the current times. This is seen, for example, in the reduction in the number of weddings, or in the absence of the fulfillment of our word or in the lack of confidence in the other.

But in any operation there is almost always a moment when the vital signs machine starts to beep because they accelerate, warning that it is in the midst of a crisis. This is what is happening with the worsening of our current pension system, which was created at a time of high birth rate and lower life expectancy, but which now is not at its healthiest because there are few children and longer life expectancy, which makes it broken and calls for balancing.

At this point of the intervention, it is necessary to distinguish the patient's sex. This is a compromising point, because although biologically it is indisputable, either you are XY or XX, for others it is a matter of debate. Therefore, to say that there are only two sexes sounds transgressive or trumpist, and is less and less common to hear. A chapter is dedicated to this topic.

Talking about fidelity is similar to talking about the aforementioned commitment, but it devotes a chapter to it. It is another value on the decline, but more focused on the lasting relationship in marriage or as a couple. Not exclusively, this crisis is also experienced in friendship and other areas.

Younger people are invited to become a parent early. For a simple biological reason, we are better prepared to have children in our twenties and thirties than when we are older. This also allows you to have more children if that is the case, since you have more time to do so.

And of course, as in her first book, she talks about life. It begins with fertilization and not in a specific week. It is a rare but medically and scientifically proven statement. The European Court of Justice in a 2011 ruling endorses it, as he explains in this chapter.

Further on, he explains that ending life goes against the Universal Declaration of Human Rights, which defends life from the beginning to its natural end. Abortion, euthanasia, death sentence,... go against this.

In the middle of healing, the silent pandemic of the 21st century, pornography, appears. It is very "cute" because it is very easy to spread in childhood, thanks to the Internet, and at the same time it is very addictive.

The eyedropper has been used up and more serum must be introduced in the face of the lack of transcendence. Today we have less faith in God and in ourselves, which leads us to greater unhappiness and consumerism, both material and spiritual. Precisely because of this, he dedicates another chapter to consumerism, as an expression of personal emptiness. This is because the spirit must be nourished by reading, prayer, reflection... If this is not done, our inner emptiness will be filled with other "consumer" products that make up for our deficiencies.

Another tumor that is dissected in the book Manuel is the exaltation of the cultivation of our body image. When it is disproportionate and disproportionate, this attitude does not fill our self-esteem. It is filled by the acceptance of the opposite, of our vulnerability, of our limitation.

In this clinical picture always appears an allergy to eradicate in our young people: the rejection of our elders. The ageism is one of the forms of this social hatred, which thinks that because you are a certain age you are no longer able to work. When it is the other way around. The antihistamine is to combat this reaction and consists of venerating, respecting and wanting to learn from those who have more experience and knowledge of life in all aspects.

Finally, he talks about how life is wonderful and we must enjoy it in all its facets, without fear of anything. It is an invitation to live the good and bad moments knowing that they have a meaning even if we do not understand it.

Inconvenient truths for the self-employed

Author: Manuel Martínez-Sellés

EditorialRialp : Rialp

Year: 2025

Number of pages: 142

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