Francis said he was "delighted" with the Jubilee of Communicators, the first major event of the more than 35 that will mark the Holy Year and which began on the 24th with a Mass at St. John Lateran and concluded with the Sunday Mass of the Word of God, celebrated by the Pope in St. Peter's Basilica.

The Pope's presence on the podium was very brief, about five minutes: "In my hands I have a nine-page speech. At this hour, with my stomach beginning to churn, reading nine pages would be torture. I will give it to the Prefect. Let him communicate it to you". 

The Pope's words

He said a few words "a braccio" (on the spur of the moment) and thanked the communicators for their work, without leaving a provocative question: "Your work is a work that builds: it builds society, it builds the Church, it advances everyone, as long as it is true. "Father, I always say true things...". - "But you, are you true? Not only the things you say, but you, in your inner self, in your life, are you true?". It is such a great test."

He concluded his brief speech by saying that everyone should communicate "what God does with the Son, and the communication of God with the Son and the Holy Spirit", affirming at the same time that communicating is "a divine thing". 

If his speech was brief, his greetings to the people were not. Francis spent 50 minutes greeting communicators from all over the world, at some points prompted by shouts from the audience: "This is the Pope's youth!

The full text of his speech was published on the Vatican websiteIn his address, the pontiff stressed the importance of courage to initiate the change that history demands and to overcome lies and hatred. "The word courage comes from the Latin cor, cor habeowhich means "to have heart". It is that inner drive, that strength that comes from the heart and allows us to face difficulties and challenges without being overwhelmed by fear."

On this Sunday, the Pope invited the entire Church to to dwell on the five actions that characterize the mission of the MessiahThe day's Gospel is based on: "to bring good news to the poor", "to proclaim liberty to the captives", "to give sight to the blind", "to set at liberty those who are oppressed" and "to proclaim a year of the Lord's favor".

"It is a Jubilee, like the one we have begun, preparing us with hope for the definitive encounter with the Redeemer. The Gospel is a word of joy, which calls us to welcome, to communion and to walk, as pilgrims, towards the Kingdom of God," the Pope reinforced. 

The Jubilee of Communicators

On Saturday the communicators crossed the Holy Door in a moving procession along the Via della Conciliazione until they reached the altar of the Chair of St. Peter, where the faithful received the blessing.

Before their meeting with the Pope, the pilgrims gathered for a cultural meeting in the Aula Paolo VI, with a dialogue between the Philippine journalist Maria Ressa, Nobel Peace Prize winner in 2021, and the Irish writer Colum McCann. The conference was followed by a musical performance by violinist Uto Ughi, who played with his orchestra pieces by Bach and Oblivion by Astor Piazzolla, an Argentine composer dear to the Pope.

In the afternoon, the "Dialogues with the City" were held, in which different points of the city hosted conferences on communication and faith. It was the first great test of Rome's readiness to receive pilgrims from all over the world during the Holy Year, and the first meeting of Francis with the main public. The next will be the Jubilee of the Armed Forces, Police and Security, February 8-9.

La entrada El Papa a los Comunicadores: “comunicar no es sólo salir, sino también encontrarse con el otro” se publicó primero en Omnes.

On Tuesday, January 7, 2025, young Maxim Permin and Serguey Sudak were ordained deacons in an exciting celebration in Almaty, becoming the first two deacons, and future priests, ordained for pastoral service in this city, located in the south of Kazakhstan, which was the capital of the country until 1997. The diocese of Almaty has an area of 711,000 km² and 11 parishes.

Maxim Pernim, a journalist by profession, is a student at the Karaganda interdiocesan seminary, established in that central city in 1998. The seminary in Karaganda, located 1,000 km from Almaty, brings together young people from several Central Asian and Caucasus countries. Serguey Sudak, a primary school teacher from Kostanay, in the north of the country, is completing his priestly studies at the St. Petersburg seminary in Russia. 

A hopeful ordination

This pastoral ordination is probably the first in the history of this young diocese, formed after the fall of the Soviet Union, although its roots go back to the 14th century with the diocese of Almalyk, established on the Silk Road. Missionaries such as Richard of Burgundy and Paschal of Vitoria, now in the process of beatification, brought Christianity to the region under the protection of Chagatai, son of Genghis Khan. However, after his death, the missionaries were martyred when the area fell under Muslim rule. After centuries of Catholic absence, the present diocese of Almaty takes up their legacy with hope, ordaining young men from the country.

Although ordinations in the country, considered a mission country, have been growing in recent years, their frequency is far from being similar to that of countries with a Catholic tradition. On September 12, 2021, Father Evgeniy Zinkovskiy, today auxiliary bishop of Karaganda, was ordained bishop. Years earlier, on June 29, 2008, the first ethnic Kazakh priest, Ruslan Rakhimberlinov, current rector of the Karaganda seminary, was ordained. The two young men ordained this January, although of Slavic descent, speak the Kazakh language fluently (in addition to Russian, their native language), which makes them particularly well suited for the indispensable task of serving a community that is working to inculturate itself and become natural for those of Kazakh origin. 

This is therefore good news for the Church in the country and in the city, which three years after suffering from some altercations that threatened to destroy years of peaceful coexistence and harmony, has demonstrated its resilience, showing again its best face of multiethnicity and religious variety.  

La entrada Unas ordenaciones históricas en Kazajistán se publicó primero en Omnes.

"Let me say very simply: I want more babies in the United States of America," Vice President JD Vance told an ecstatic crowd at the 52nd Annual 52 National March for Life this Friday, January 24.

"I want more happy children in our country, and I want beautiful young men and women who are eager to welcome them into the world and eager to raise them," he said. "And it's our government's job to make it easier for young mothers and fathers to afford to have children, to bring them into the world and to welcome them as the blessings that we know they are, here at the March for Life."

Some speakers

In his first public appearance after Inauguration Day, Vance was the final speaker at the annual two-hour rally that preceded the attendees' walk from the grounds of the Washington Monument to the U.S. Supreme Court building. 

Other speakers included Florida Governor Ron DeSantis, Senate Majority Leader John Thune, R-South Dakota, and House Speaker Mike Johnson, R-Hague. This is the first time both Congressional House leaders have attended a March for Life.

While most of the speakers - politicians and pro-life advocates - spoke specifically of making abortion "illegal and unthinkable" in post-Dobbs America, Vance championed a pro-family vision that not only rejected abortion, but also supported parenting.

Defense of the unborn, and in favor of the family.

Referring to his three young children, Vance, who is Catholic, said, "The task of our movement is to protect innocent life. It is to defend the unborn; and it is also to be pro-family and pro-life in the broadest possible sense of that word."

As in previous years, the march drew tens of thousands of people, many of them young people. Some traveled more than a day by bus, skipping classes at high schools and colleges to join others along the National Mall in the cold Atlantic. They carried signs reading "Love them both," "Life is our revolution" and "Defund Planned Parenthood," America's largest abortion provider.

The 2025 march also commemorated a change in the leadership of the event's organization, since its long-time chairwoman, Jeanne ManciniThe president of the March for Life, who is now the incoming president, gave up her seat to the incoming president of the March for Life, Jennie Bradley Lichter. Mancini was the presenter of the 2025 march, and both took the floor, while Bradley Lichter introduced Vance.

Changing abortion landscape

The march was founded to protest against Roe v. Wade, the 1973 Supreme Court decision that legalized abortion in all 50 states. That decision was overturned in 2022 with the failure court's decision in Dobbs v. Jackson Women's Health Organization, thus returning abortion policy to lawmakers. At the rally, leaders of the March for Life addressed the march's role in the changing abortion landscape, with laws which now vary widely from state to state. The march, they insisted, must continue.

"Today we affirm that the pro-life generation will not rest until every single abortion facility in our country closes its doors forever. We will march until every child is protected by federal law, until abortion is unthinkable, and until every pregnant woman receives excellent prenatal care," said Hannah Lape, president of Wheaton College Voice for Life. Her group carried the iconic 2025 march banner.

Crisis of fundamental human rights

"With the new administration and the drop of Roe v. Wade, the next four years of American history will be defined by courage or cowardice," he said. "Abortion is not a state's rights issue to be ignored. It is a fundamental human rights crisis that weighs on America's shoulders. Our country cannot be great until preborns are protected, and they are protected (with) the right to life."

Trump's campaign statements 

The march took place four days after President Donald Trump was sworn in for his second term, following a campaign that disappointed many pro-life advocates in some respects. Trump was hailed for his pro-life actions during his first term. He has since backtracked on his support for a federal ban on abortion, stating that he believes U.S. states should determine their own abortion laws. 

He also posted positive comments on social networks about "reproductive rights," and indicated that he would not restrict access to the mifepristone. The drug, although prescribed in some spontaneous abortion care protocols, is widely used for nearly two-thirds of abortions in the United States.

How Trump's campaign statements on abortion will affect policymaking remains to be seen. But many pro-life leaders seem optimistic about the new administration. 

Pardon for 23 pro-life activists

Day before the March for Life, Trump pardons 23 activists pro-life convicted of violating the federal Freedom of Access to Clinic Care Act (FACE). The activistsmany of whom Trump said were elderly, had been convicted of blocking access to abortion clinics. An executive order on gender that Trump issued earlier in the week also defined life as beginning at conception, a point that House Speaker Johnson made at the march rally.

Johnson was one of the House members who passed the Born-Alive Abortion Survivors Protection Act on Jan. 23, a day after Democrats blocked a similar bill in the Senate.

President's video in favor of family and life

In a video played at the march, Trump touted his pro-life record and said that in his second term "we will again proudly stand up for families and life."

"We will protect the historic gains we have made and stop the radical Democratic push for a federal right to unlimited abortion on demand, up to the moment of birth and even after birth," he said.

A survey of the Knights of Columbus

A majority of Americans support some legal limits on abortion while keeping the practice largely intact, according to a Knights of Columbus-Marist poll released Jan. 23. The annual survey found that 83 % of Americans support pregnancy resource centers and 67 % of Americans support some legal limits on abortion. 

But 60 % supports limiting abortions to the first three months of pregnancy, a limit that would leave most abortions legal, since nine out of 10 abortions occur in the first trimester.

"Science is on our side."

"All of you here, all of you, have the power to change minds," Lila Rose, a Catholic and longtime pro-life advocate, told the crowd. "You are the voice of the voiceless. Remember that science is on our side. Truth is on our side. We simply must have the courage to speak the truth with love."

Two previous events

The March for Life was preceded by two large-scale events: Life Fest 2025 at the EagleBank Arena in Fairfax, Virginia, held the day before and the morning of the march; and the National Prayer Vigil for Life at the Basilica of the National Shrine of the Immaculate Conception in Washington. 

The Sisters of Life, the Knights of Columbus and the Diocese of Arlington, Virginia, teamed up to present the two-day Life Fest event, which drew nearly 8,000 people. At the national shrine, Archbishop Joseph F. Naumann of Kansas City, Kansas, was the main celebrant with homily at the opening Mass of the prayer vigil on Jan. 23. And Bishop Robert J. Brennan of Brooklyn, New York, was the principal celebrant at the closing liturgy on January 24. Archbishop Naumann also delivered an opening prayer at the March for Life.

"We are not the ones to decide whether he lives or not."

Marcela Rojas, who lives in the Archdiocese of New York, said she attended the march with a group of 75 people, many of them mothers carrying their young children. "Inside our being, in our womb, there is a life," she said referring to pregnant mothers. "It is a life that we cannot choose for. It is already another life that does not belong to us, and we are not the ones to decide whether it lives or not."

La entrada Marcha por la Vida en Washington: visión pro-bebés y pro-familia se publicó primero en Omnes.

Yesterday I started the day reading a WhatsApp message sent to me by a friend with a quote from the saint of the day, St. Francis de Sales. It said: "If I were not a bishop, perhaps I would not want to be one, knowing what I now know; but, since I am one, I am not only obliged to do all that that painful vocation demands, but I must do it with joy, and take pleasure in it and be pleased with it.".

The phrase struck me and I could not help thinking about it throughout the day. By noon, I was convinced that this thought applies not only to bishops, but also to the laity, who are called to live consistently the demands of our Christian vocation. After all, Jesus Christ's phrase "be perfect as your heavenly Father is perfect" does not seem to give rise to any watered-down interpretations. 

Late in the day I attended a conference of the Catholic Association of Propagandists (ACdP) in Alcalá de Henares, as part of the II Conference of Catholics and Public Life in that town. 

The speakers were the three priests from Network of NetworksJesús Silva, Patxi Bronchalo and Antonio María Domenech, who offered a lucid and balanced analysis of the risks of the 2030 Agenda. Without falling back on apocalyptic discourses, they pointed out its pitfalls and limitations, proposing a profoundly Christian alternative: a living knowledge of Jesus Christ, the frequent practice of confession and communion, devotion to the Virgin Mary and, as the fruit of all this, sincere charity towards everyone, starting with the "neighbors next door".

I thought that what I was going to like most was the content of his ideas, but a few hours after the conference I realized that what caught my attention the most are seven intangible footprints who has let me listen to them:

1. Doctrinal clarityIn a time when sometimes bishops and priests are not clear, it is very positive to hear the truths of the faith without hesitation or ambiguity.
2. Courage to expose: some Christian values are clearly unpopular, but these priests demonstrate a contagious boldness to proclaim the Gospel without mincing words or fear of criticism.
3. Sense of humorDespite the seriousness of the topics discussed, we were reminded, with laughter, that Christian joy is not only compatible with evangelization, but is also a great tool.
4. Good trainingTheological education: their solid theological instruction clearly shows that they are not afraid to analyze any idea in public debate, demonstrating that faith is not at odds with reason.
5. Positive spiritThey rejected the pessimism that is so common among some sectors of Christianity, recalling that "it is not true that any time in the past was better. Christians have always faced challenges, and today is no different.
6. Evangelistic zeal: It is not just a matter of maintaining what already exists, but of courageously going out to meet others, inviting them to a personal experience with Christ.
7. Common sense: essential in our times, where statements as basic as affirming that there are only two sexes can be considered revolutionary in a president's speech.

400 years have passed since the time of St. Francis de SalesBut it seems that we Christians still need the same thing: courage to evangelize Jesus Christ and to get out of the bourgeois Christianity in which we tend to settle all too easily. I hope that between now and 2033, we believers will learn to leave the footprint of Jesus Christ wherever we go.

La entrada De la Agenda 2030 a la 2033 se publicó primero en Omnes.

At the Easter Vigil we celebrate the resurrection of Christ and with it our liberation from sin and death. The Jewish people at Passover relive each year the "memorial" of the night of the passage of the Lord (passover) who frees them from the slavery of Pharaoh. The Catholic liturgy in the so-called "mother of all vigils" takes us through the Old Testament reading of the wonders that God has done for his people since the beginning of time: first the creation, then the sacrifice that God asks Abraham for his son, and then the passage of the people of Israel through the Red Sea on bare feet.

The text of the book of Exodus narrates how "on that day the Lord saved Israel from the power of Egypt, ... Israel saw the mighty hand which the Lord had stretched out against the Egyptians, and the people feared the Lord, and believed in the Lord and in Moses his servant". Whoever listens to this proclamation on the holy night can relive the emotion of these events as they were experienced by the Hebrew people: no less than we contemplate the Red Sea opening up to form two walls of water on both sides and we perceive the roar of the Egyptian chariots coming closer and closer. The rabbinical tradition explains that in the celebration of Pesach "the person is obliged to see himself as if he were coming out of Egypt" (Mishnah Pesachim, 116b). 

Encourage a sense of "memorial".

In order to give continuity and meaning to what is proclaimed, the Catholic liturgy suggests that in this celebration we do not conclude the reading of the book of Exodus by saying "Word of God", but that we directly join our voices to those of the Hebrew people with the Psalm. "Then Moses and the children of Israel sang this song to the Lord: I will sing to the Lord, glorious is his victory, horses and chariots he has thrown into the sea. My strength is the Lord, He was my salvation. He is my God: I will praise him; the God of my fathers: I will exalt him" (Exodus 15, 1-2).

The Jews continue to relive every year that Passage of the Lord, the Passover. And with this song they call for God's help because they understand that it is not about a God of the past but of the present. The Catholic tradition considers the meaning of "memorial" as something more than reliving the events of the past through readings, but rather that in the liturgical celebration these events are made present and actual in a certain way (Cfr. Catechism, 1363). 

Music and song contribute effectively to this sense of memorial because they have the quality of expressing this inner desire. This communicative quality of music goes beyond the mere presentation of an idea with more or less beauty; it summons the feelings that accompany what is said. St. Augustine considered that music has been granted by God to men to modulate rightly the memory of great things. This is therefore one of the main reasons why the Liturgy sings.

Music and its role in tradition

Music and song are present in Sacred Scripture around circumstances as diverse as harvests and grape harvests (Ezra 9, 2; 16, 10, Jeremiah 31, 4-5), in the marches (Numbers 10, 35-36, 2 Chronicles 20, 21), in reunions (Judges 11, 34-35, Lucas 15, 25), in moments of jubilation (Exodus 15). We know how king David danced before the Ark of God with wooden instruments, zithers, lyres, drums, sistrums and cymbals (2 Samuel 6, 5); and he himself composed and determined the rules for emphasizing the love song of Song of Solomon or the 150 praises of the Psalter, through hymns, supplications, thanksgivings, imprecations, etc.

The proper character of song is to enhance what the words express; to open a greater channel of affection to show what is intended. In the Gospel, the Lord reveals its meaning when he explains that that generation "they resemble children sitting in the square, shouting to others: 'We have played the flute and you have not danced, we have sung lamentations and you have not cried"". (Lucas 7, 31). Many times we are not open to communication, even if we listen, because we keep our affections closed.  

The Lord's disciples maintained the tradition of singing the psalms and poems of the people of Israel; even up to the time before the Passion after the Last Supper (Marcos 14, 26) we know that they sang together. Paul and Silas were so ingrained in this custom that in the prison of Philippi the songs sprang spontaneously from their hearts (Facts 16, 25); moreover, we know that the apostle exhorts the Colossians to sing together (Colossians 3, 16), as well as to those in Corinth (1 Corinthians 14, 26), and those of Ephesus (Ephesians 5, 19). Various testimonies insist on this particularity of the life of the Christian faithful in the second century, as Pliny the Younger testifies in a letter to Caesar in which he says "who used to assemble on set days before dawn to sing a hymn to Christ as to God." (Epistle 10, 96, 7). 

Uniting everyday life with eternity

Through the song, the expression of what the words say is emphasized and memories and significant events are brought to life. When the Jews sing the song of Moses or the song of the Babylonian captivity, they express their desire for liberation through the God who is going to save them. They thus express that need that demands at the same time the manifestation of a definitive canticle. This longing is expressed for Christians in the eternal song that St. John narrates in the ApocalypseHe who day and night sings without pause before the throne of the Lamb: "Holy, Holy, Holy is the Lord God, the Almighty; He who was and is and is to come." (Apocalypse 4, 9). 

The Constitution of the Second Vatican Council Sacrosanctum Concilium (hereinafter SC) explains that the Liturgy is the means by which the ".exercisesThe Liturgy has the meaning of "the work of our Redemption, especially in the divine sacrifice of the Eucharist" (SC 2). Thus, the Liturgy has the sense of a passage, a bridge, a door through which the divine action is made present in the world. It manifests in some way that eternal song before the throne of the Lamb; the praise that the whole creation makes to its Creator through the only sacrifice that is offered. "unblemished from sunrise to sunset." (Eucharistic Prayer III). 

Those who celebrate the Liturgy unite in some way Heaven with earth, eternity with daily life; for the Christian desires that every action be carried out in union with the work of Redemption. This song of praise of the Apocalypse is the expression of the eternal celebration, which, as the liturgy explains, helps us to manifest the mystery of Christ in our lives (SC 2). This supposes understanding the Eucharist from a full sense in which there is continuity between what we celebrate and what we live; the joy of having sung the praise of God is present throughout our day.

Sense of music and singing

The arts in general, and especially music, have been a natural channel for the expression of man's intimate feelings; even in a simple song our inner state of joy, sadness, loneliness, enthusiasm, serenity, tranquility, etc. is manifested in a more direct way. Sometimes in western culture we make use of We use the arts to express in an excellent way an idea, a concept or a story; or we make use of their quality to ennoble or enhance an object or action. Certainly they fulfill this mission, but what is proper of the arts is the capacity to show us intimate affections: pain, tenderness, passion, ...; all that that supposes an amplification to the proper value of the word. 

Singing renders the liturgy its best service when it offers what the liturgy intends: to express prayer more delicately, to foster the unanimity of prayer, or to enrich the solemn expression of the celebration (cf. SC 112). 

Expression of love

To deal with liturgy is necessarily to introduce us to the language of God who is love. Song proceeds from love and manifests the joy of the beloved; hence its ineffable character because so often what can be said demands that other, more exalted way of saying. Ratzinger says in his work The spirit of the Liturgy that singing and music in the Church are like a "...".charisma"A new language that proceeds from the Spirit. In the song takes place the "sober drunkenness"The art of faith because it surpasses all the possibilities of mere rationality. This is the quality proper to art that seeks to express the greatness of God.

Just as an image of Christ made by human hands presents the Word of God, so chant is meant to be like the ineffable voice of divine glory. Hence, both the painter and the liturgical chanter, says Crispino Valenciano, render a service in the manner of "....hagiographers"which seek to reveal the marvelous sense of the divine presence. For this reason, song is meaningful when it contributes to the purpose of the liturgical words and actions, which are the glory of God and the sanctification of the faithful (cf. Catechism 1157). From these considerations, we can deduce the importance of taking care to adequately carry out this ministry - like any other - at the service of the liturgy. 

Encourages active participation

Participation in the life of the Lord, in his glorious redemption-what we do in the liturgy-is conditioned in part by the disposition of the soul. For this reason, a conscious and active participation is to be favored; to put the soul in harmony with the voice in order to collaborate with divine grace (SC 11). Music and singing accompany feasts and celebrations in many cultures (at victories, games, anniversaries, banquets, etc.); they are part of the tradition of Christian celebration.

The natural character of its expression is an external manifestation that accompanies those special moments, both intimate and solemn, formal and informal. Thus the liturgy with song expresses what is believed and lived; and signifies what it manifests. 

The elevation to the sacred and the sense of solemnity

The liturgy tries to offer that exceptional quality of transcending the everyday by bringing us closer to the eternal, to that which is ineffable and inaudible, but in which God has allowed us to participate. This dimension therefore demands an effort of every expression: architecture, painting, sculpture, stained glass, vestments, sacred vessels, every arrangement and of course music. It requires that "the human be ordered and subordinated to the divine, the visible to the invisible, action to contemplation, and the present to the future city we seek." (SC 2). 

The character of the solemn for the Church has had in the past a sense of magnificence, but today it does not follow so much that itinerary that sometimes can be confused with ostentation. The liturgy needs a divinizing aesthetic, a transforming leap from poetic dynamics to the sacred. The efficacy of this performance contributes to what the function demands (to sing Kyrie eleison for example), that innate quality that somehow makes him or her a sacramentum / mysterion. Music, as well as any sacred art, by its specific mission can contribute to introduce us to the mystery of God; to bring us closer to that sacred presence by which God orders Moses: "take off your shoes, because the place where you are standing is sacred ground" (Exodus, 3, 5). 

Eschatological tension of the liturgy

The liturgical celebration necessarily manifests the provisional character of what still awaits full fulfillment at the end of time with the coming of Christ. This is what we say in the acclamation to the Memorial: "We proclaim your death, we proclaim your resurrection, come Lord Jesus!"; "every time we eat of this bread and drink of this cup, we proclaim your death, Lord, until you come again.". The song and the music try to express precisely what the Eucharist is: anticipation of heavenly glory (Cfr. Catechism 1402). This character allows us to live in the world, but perceiving the glimpses of the eternal dwelling. What St. Thomas Aquinas says of the Eucharist is made manifest, that it is a "pledge of eternal life". 

Romano Guardini distinguished between devotional images and supernatural or liturgical images. In synthesis, he explained that just as the former represent our feelings, with which God identifies himself; the others, the liturgical ones, show rather God's way of being to which we should aspire. Music and song favor both tensions that shape the Christian life.  

Adequacy of chant and liturgical music

It is very convenient to adapt the faculties of men to what is being celebrated, but without necessarily lowering the expression of what is being celebrated. The Catechism points out that the harmony of the signs (song, music, words and actions) is all the more expressive and fruitful the more it is expressed in the cultural richness proper to the people of God who are celebrating. Singing and music must participate in this cultural richness and contribute very favorably to elevating the spirit. Evidently, sacred music does so because it is part of the celebration in which all of man's expressive capacity is at the service of God's great work in the memorial of his mysteries.

The long musical tradition of the Church has been able to emphasize the elements that respond to this quality that must be present in the liturgical music (St. Pius X in Tra Sollecitudine ). Perhaps the problem of our time is the distance between culture and the common sacred expression, the scarce formation or Christian education in the highest of the arts. This distance often requires liturgical expression to descend to the popular or sometimes vulgar. This aspect, which is essential for the Liturgy, has suffered a strong deterioration in recent times.

Pope Francis, faced with the dynamics of divergence between different sensibilities about a ritual form, points to the care of the liturgy, to rediscover its beauty and to live the truth and the strength of the Christian celebration (Desiderio desideravit, 16). To this end, he insists on the importance of liturgical formation, which is "the primary and necessary source from which the faithful must drink the truly Christian spirit" (SC 14). 

La entrada Cantaré al Señor: sentido y razón de la música en la liturgia se publicó primero en Omnes.

(OSV News. Jenna Marie Cooper).

Question: What does it mean to be a "consecrated virgin", what are the rights and duties of this designation, and what is the process for becoming a "consecrated virgin"?

Answer: The Code of Canon Law defines consecrated virgins as chaste, unmarried women who "by their promise to follow Christ more closely, ... are consecrated to God, mystically espoused to Christ and dedicated to the service of the Church, when the diocesan bishop consecrates them according to the approved liturgical rite" (Canon 604).

Consecrated virginity is the oldest form of consecrated life in the Church, and predates the development of religious life by several centuries. Since apostolic times, there have always been women who chose to renounce marriage in order to dedicate their lives and hearts more fully to Jesus. For this reason, they were traditionally called and formally recognized by the Church as "brides of Christ".

Since at least the fourth century, if not earlier, the Church has had a special liturgical ritual - distinct from but in some respects parallel to priestly ordination - for bishops to solemnly consecrate women to a life of virginity. Many of our early holy martyrs, such as St. Agatha, St. Agnes, St. Lucy and St. Cecilia, who are named in one of the Eucharistic prayers of the Mass, are considered consecrated virgins.

With the development of religious orders in late antiquity, the custom of consecrating women outside monasteries fell into disuse, and in the Middle Ages the Church no longer had consecrated virgins "living in the world." But in the middle of the 20th century, the Second Vatican Council document "Sacrosanctum Concilium" called for a revision of the ancient rite of consecration to a life of virginity, and in 1970 the new ritual was promulgated. And so, in a situation similar to the revival of the permanent diaconate, the vocation of consecrated virginity was restored to the life of the modern Church.

In 2018, the Vatican published a document called "Ecclesiae Sponsae Imago," or ESI, which provided bishops with more detailed guidance on this state of life, covering topics such as discernment of vocations, formation, and the life and mission of consecrated virgins.

Consecrated virginity is a unique vocation for women because it is centered in the local diocesan Church and not in a particular religious group or community. It is the diocesan bishop who accepts women into this state of life and who ultimately acts as the "superior" of consecrated virgins in his diocese. In general, consecrated virgins are called to pray for the needs of their diocese and to serve the needs of their local church according to their own specific gifts and talents.

In paragraphs 80-103, "Ecclesiae Sponsae Imago" describes the formation process for aspiring consecrated virgins lasting between three and five years. Formation for consecrated virginity involves, among other elements: personal mentoring and spiritual direction, a certain level of academic theological study, and a gradual adoption of the lifestyle of a consecrated virgin.

Regarding the duties and obligations of a consecrated virgin, the introduction to the rite of consecration to a life of virginity states: "Let them spend their time in works of penance and mercy, in apostolic activity and prayer, according to their state of life and their spiritual gifts.

"Ecclesiae Sponsae Imago" describes more specifically that consecrated virgins are obliged to pray the Liturgy of the Hours (ESI 34) and to attend daily Mass in regions where this is possible (ESI 32). Consecrated virgins are also expected to lead a relatively ascetic life, discerning concrete penitential practices with their confessor or spiritual director (ESI 36).

Consecrated virgins do not take vows of poverty and obedience in exactly the same way as religious. However, consecrated virgins are called to live in a spirit of evangelical poverty (ESI 27) and to co-discern the main aspects of their life and mission with their bishop (ESI 28).

La entrada ¿Qué es una virgen consagrada? se publicó primero en Omnes.

An international symposium held this week in Vienna has re-evaluated the events of Constantinople in 1054, considered the date of the separation between the Eastern and Western churches. In any case, talk of the "schismThe "The "1054" of 1054 is either superseded or refuted, according to the tenor of the University of Vienna. Curia Cardinal Kurt Koch delivered the opening address. Ecumenical Patriarch Bartholomew sent greetings. Cardinal Koch and Graz Orthodox theologian Grigorios Larentzakis already expressed this opinion in two articles in the "Tagespost" in summer 2021.

In 1054, Cardinal Humbert of Silva Candida traveled to Constantinople on behalf of Pope Leo IX to conclude a military alliance against the Normans. The attempt failed. However, unfortunate circumstances led him to excommunicate Patriarch Michael Cerularius. A counter-excommunion followed shortly thereafter. In the history of the Church, this has often been considered the official date of the schism between the Catholic and Orthodox Churches. On December 7, 1965, one day before the final session of the Second Vatican Council, Pope Paul VI and Ecumenical Patriarch Athenagoras had a statement read at the same time in St. Peter's Basilica in Rome and in St. George's Cathedral in the Phanar of Constantinople, regretting the excommunications and "consigning them to oblivion."

The rift between the East and the West began long before

In his welcoming address to the Vienna symposium, Patriarch Bartholomew stressed the duty to "pursue with all our strength Christ-pleasing efforts to overcome division and achieve the longed-for unity." In his address, Cardinal Kurt Koch stressed that the "scandal of 1054" did not lead to a schism or to the mutual excommunication of the Latin and Greek Churches. Only much later did the date acquire great symbolic significance. The estrangement between East and West had begun, of course, long before 1054 and continued after that date.

To overcome the separation, the first step must be for the Catholic and Orthodox Churches to recognize each other as Churches. This must be followed by the second step, namely the resumption of communion, Koch said. In his welcoming address, Greek Orthodox Metropolitan Arsenios Kardamakis praised all efforts to promote the correct understanding and categorization of the events of 1054. This is an important service to and for the churches.

This is a translation of an article that first appeared on the website Die-Tagespost. For the original article in German, see here . Republished in Omnes with permission.

La entrada Semana por la Unidad de los cristianos: un congreso internacional reevalúa los acontecimientos de 1054 se publicó primero en Omnes.

Bishop Erik Varden is a Cistercian monk and President of the Scandinavian Bishops' Conference. Known for his keen analysis of current affairs, Monsignor Varden looks at the world with hope and is able to see in the events around us signs that God continues to care for each person and that the Holy Spirit is guiding the Church.

It is not surprising, therefore, that Erik Varden is able to relate to Christian doctrine three major concepts that are misunderstood today: diversity, inclusion and equity.

After a conference which he delivered at Princeton University at the end of October, in this interview the president of the Scandinavian Bishops' Conference elaborates on these three concepts by applying them to Benedictine spirituality and lifestyle.

You talk about diversity, equity and inclusion in relation to the Church. Could you explain these concepts and why we need them right now in the Church?

- I think there are many reasons for this. Obviously, this triad of diversity, equity and inclusion works differently in different countries. In the United States it is a much more universal reference than in Europe. It is a more unitary concept there than in Europe, and it is used as a basis for strategic decisions, for monitoring the good or bad functioning of institutions... And as such, the terms have become controversial, because some argue that these terms represent the path to a just society and a fairer government, particularly within institutions. But others consider them partial, biased, meaningless and manipulative.

In Europe the terms work differently. I think in both the north and the south they are used in political discourse and, to some extent, in ecclesiastical discourse. To take them on board and study them is very important, and I think it is also important to try to find out what they point to. In my opinion, they all point to a fundamental question, which is painful in most of our countries in the Western world. That fundamental question is: what does it mean to belong?

These concepts are very frequent in speeches today, but how can we link them to Catholic doctrine and God's plan for us?

- We need to ask ourselves some much-needed questions. Equity, diversity and inclusion are three excellent terms, potentially. But they are not self-explanatory; they require context.

When we talk about inclusion, it is meaningless until I define what I want and expect to be included in. It's all very well to talk about fairness, but fairness by what standard of justice? And when we talk about diversity, we realize that the world is diverse by nature, but by what fundamental standard?

These terms become introspective and unhelpful when they become mere instruments of self-affirmation. When inclusion means you have to accept me on my terms, otherwise I will take you to court, or when fairness means you have to give me everything I think I deserve, the terms become useless.

When we open ourselves to these meta-questions, to the standards on which we propose to form a society and to the values by which we want to live and grow, then we will feel the need for some kind of absolute or at least stable parameters. At that point, the biblically revealed concepts of God, humanity and just society are actually not so remote. In fact, they turn out to be extremely pertinent and relevant to the questions we are asking.

If we simply follow the questions and "open them up," we can repair that apparent disconnect between political and theological discourse, between a discourse of rights and a discourse of grace.

It also speaks of the rebirth of man. What does that mean?

- I mean this in the broadest possible sense. It is an aspiration to see for our times the articulation of a profoundly Christian anthropology. We are in a predicament, we live with many urgent questions about specific human identity. But also, we live with the global threat of artificial intelligence, we entrust ourselves to machines, and we like that because having our phones as our own handmade limb makes us feel in touch with everything and everyone. But at the same time we feel threatened by it.

So the important task is to reestablish what it is to be a human being, and to reestablish it realistically in terms of human frailties, but also in terms of human potential. And try to encourage people to want to live.

Something that I find very disturbing and sad is the immense weariness that is now often found in young people, and even in children. It is important to try to help these people to open their eyes and raise their heads, to look around them and to search. I want them to consider what they can become, and that is what I mean by my aspiration for the rebirth of man.

You hold up monasteries as an example of diversity, equity and inclusion. Why did you choose an example that could be considered outdated?

- Perhaps because it is not something that is far removed from our own time. When you think about it, in purely historical, or even sociological terms, we can look back over a long time in European history and we see one epoch after another in rise and fall, one intellectual current after another. Throughout all this one of the main constants is this strange persistence of Benedictine monastic life.

Because monastic life corresponds to something so deep in the human heart, it has a way of shoring itself up and re-establishing itself and flourishing in the most surprising circumstances. So I think it is worth asking what it is about this particular micro-society that has made it so enduring when we see so many political and institutional structures collapsing. And, at the same time, what is it that makes it so flexible, capable of inserting itself into the most varied circumstances while maintaining its characteristic identity.

He states that mumbling is a dangerous form of passive aggression. Why is it so bad and how do we solve this problem when it seems so easy to adopt it as a habit in our lives?

- A lot of it has to do with sorting out my own baggage. That tendency to externalize any complaint makes people feel that they have dealt with what ails them just by saying so. If we go by the monastic reference, monks tend to be great realists because they have to live with themselves and other people for a long time. The monastic tradition encourages us to look at our feelings and experiences and ask where they come from and what they mean.

Most of the time, we have all experienced this, someone may say something to me and it hurts me deeply and I feel like hitting back, but what the other person has said may actually be innocuous, so my response has nothing to do with what was said, but with some kind of trigger that came about through that thing that was uttered.

Therefore, if we want to free ourselves from our own irrational passions, what matters is to have the patience, perseverance and courage to follow those responses and deal with them at their roots.

Despite the fragile and difficult situation our world is going through, you exude hope. Where does that attitude come from?

- I am amazed at the amount of kindness I find in people. Like everyone else, I look at the world and feel distressed, because so much is going on. But, at the same time, I see great resilience in people. Also, I believe in God. I believe that human history, despite all its apparent absurdities, is moving towards a goal and that it makes sense. Even dark spots and painful experiences can contribute to a good end.

I also find the kind of principled negativity and pessimism that dominates our cultural and intellectual discourse very boring. When you've heard it once, you've heard it all. Instead of just joining in a chorus that is part of a song that has no melody, let's look at what music can arise. If we do this, we will discover that when we listen we can hear all kinds of tonalities.

La entrada Erik Varden: “La historia humana, a pesar de sus absurdos, tiene un sentido» se publicó primero en Omnes.

The Jubilee of the 2025 Communication world is the first of the 35 Jubilees in this year of hope in the Church. And it begins today in Rome, precisely on the day of the memorial of St. Francis de Sales, to whom Pope Francis dedicated a Letter in December 2022, on the 4th centenary of the death of the bishop and doctor of the Church, who lived in France at the end of the 17th century.

St. Francis de Sales was born in 1567 in the castle of Sales (Thorens, Savoy), in one of the oldest and noblest families of Savoy, where he was a lawyer in the Senate, but decided to follow his priestly vocationHe was ordained in 1593. In 1599 he was bishop of Geneva, based in Annecy, because Geneva was almost entirely Calvinist. In 1604 he met saint Joan Frances Frémyot de Chantal, co-founder with him of the Ordre de la Visitation of Santa Maria. He was beatified in 1662 and canonized in 1665. 

"He lived between two centuries, the sixteenth and the seventeenth, he gathered in himself the best of the teachings and cultural achievements of the century that was ending, reconciling the heritage of humanism with the tendency towards the absolute characteristic of the mystical currents", quoted Pope Francis of the catechesis of Benedict XVI, in his Letter of 2022, based in large part on the saint's 'Treatise on the Love of God'.

La entrada Santo del día. San Francisco de Sales, metido en el amor de Dios se publicó primero en Omnes.

The "slippery" slope is getting steeper. In the first countries whose governments and/or parliaments gave the green light to euthanasia and assisted suicide, these practices are growing at a strong rate of 10 to 15 percent per year.

Candidates for euthanasia emerge, though not all, from the elderly segment and from oncology patients, but the drivers of euthanasia practices are relentlessly looking for new niches. Let's take a look.

The Netherlands, towards people with mental illness

Euthanasia cases increased in the Netherlands by 13.7 percent in 2022, to a total of 8,720, which accounted for 5.1 percent of the total number of deaths registered in the country that year. However, in 2023, according to information from the 'Netherlands Times', 9,068 deaths were registered, an increase of "only" 3.9 percent, although it raised the percentage of euthanasia deaths out of the total to 5.4 percent.

With growth rates of less than 5 percent, something did not seem to be going right for its promoters. So the euthanasia propaganda was accentuated among people with mental and psychological illnesses, many of them minors, and in so-called senile "dementia". 

In the same year, the increase in euthanasia for mental disorders provoked a debate in the country, because the number of assisted deaths due to psychiatric conditions was 138, 20 % more than the previous year. In addition, for the first time it was performed on a minor with a mental illness, reported El País.

Three news of impact

At the same time, there were a number of notable news items in the public eye. First, former prime minister Andreas (Dries) van Agt and his wife, Eugenie Krekelberg, decided to die together, giving visibility to the euthanasias in couples.

Second, the history of Zoraya ter Beek, a 28-year-old woman, married and in love, reportedly with "crippling depression," autism and borderline personality disorder, who requested and was granted euthanasia.

Third, it was announced the start-up of the euthanasia for children between 1 and 12 years with terminal illness and "unbearable pain", starting in 2024.

3,400 fewer Belgians in 2023

More than 3,400 Belgians were euthanized in 2023, up 15 % from 2022. Data from the Federal Commission for the Control and Evaluation of Euthanasia reveal that there were 3,423 officially reported deaths3.1 % of all deaths in Belgium, reported Bioeticablog in March 2024.

In addition, the European Institute of Bioethics noted that "scientific studies estimate that 25 to 35 % of unreported euthanasia cases should be added." Forty-two % were over 80 years of age, and the number of euthanasia cases in patients under 40 years of age was about 1 percent.

Canada, strong growth 

As in these European countries, euthanasia has always grown in Canada since it was authorized (2016). According to 2023 data, deaths are up 15.8 percent over 2022, following three straight annual increases of more than 30 %, according to Aceprensa. 

Infobaewhich has also followed the Canadian case, reported that over the course of 2022, a total of 13,241 deaths in Canada were assisted by physicians through euthanasia, accounting for 4.1 % of all deaths in the country, as revealed by the Canadian government. A percentage similar already to that of Belgium. The same agency states that since 2016 there have been almost 45,000 deaths by euthanasia in the country, according to Fox News data.

In May 2024, the Canadian Conference of Catholic Bishops organized a symposium on palliative care in conjunction with the Pontifical Academy for Life. As reported by Omnes, the Pope sent a message to the participants in which he condemned euthanasia, noting that "it is never a source of hope or genuine concern for the sick and dying. On the contrary, it is a failure of love, a reflection of a 'throwaway culture' in which 'people are no longer considered a supreme value to be cared for and respected.'" He further noted that "true compassion is palliative care."

Spain: 25 % more applications in 2023

Since the law came into force (2021), until December 31, 2023, 1,515 requests for aid in dying have been processed in Spain: 173 during 2021, 576 in 2022 and 766 in 2023. Requests in 2023 accounted for about 25 % more than the 576 of the previous year. 

Of the total number of requests, "334 services were carried out", i.e., deaths, according to the report provided in December 2024 by the Spanish government compared to the previous year. As reported by El País, this figure is 12 % more than in 2022, when 288 deaths occurred, compared to 75 in 2021.

By autonomous community

Moncloa reported that "the distribution of the 766 euthanasia requests registered throughout the national territory is as follows: Catalonia 219, Madrid 89, Canary Islands 62, Basque Country 58, Valencian Community 56, Andalusia 43, Galicia 41, Balearic Islands 37, Asturias 33, Castile-La Mancha 28, Castile and Leon 27, Navarra 24, Aragon 22, Cantabria 19, La Rioja 4, Extremadura 2, Murcia 2, Melilla 0 and Ceuta 0". It was also added that "25 % of the applicants died before their application was resolved", and that "the average time from application to death was 30 days".

La entrada Los casos de eutanasia crecen más del 10 % en Países Bajos, Canadá y España se publicó primero en Omnes.

In 2024, Torreciudad has shown a remarkable performance in various areas, consolidating its position as one of the most outstanding destinations in Aragon. Its press office has published the data relating to the previous year, both in terms of attendees, impact on social networks and its educational and cultural footprint.

Visitor traffic and origin

In 2024, Torreciudad received about 185,000 visitors, with significant peaks in August (32,300 people), July (20,500) and March (20,400), coinciding with the summer vacations and Easter. 84.29% of the visitors were national, with Catalonia (26.49%) and Madrid (25.40%) as the main origins, while 15.21% came from abroad, with France, Portugal, the United States and the United Kingdom being the most represented countries.

The controversies surrounding the sanctuary do not seem to be helping it to be visited by more faithful, as the number of visitors has been reduced by 15,000 compared to the previous year.

Promotion, culture and museum spaces

Tourism promotion continues to attract families and organized groups, who combine a visit to Torreciudad with cultural routes, gastronomy and adventure sports in the surrounding area. In 2024, the sanctuary's museum spaces were key: the "Live the experience of faith" space received 15,414 visitors, and the video-mapping "The altarpiece tells you about it" attracted close to 21,000 viewers. In addition, the gallery of Marian invocations grew with the addition of 14 new images, bringing the total to 557 Patronesses from 81 countries.

Digital presence and future projection

Torreciudad's social networks experienced a growth of 9.44%, reaching 94,857 followers, while live broadcasts of Masses and rosaries on YouTube achieved more than 350,000 views from 38 countries. Looking ahead to 2025, the Patronage will focus on promoting traditional pilgrimages, family ministry and the celebration of the 50th anniversary of the opening of the new sanctuary for worship. In addition, new editions of marriage courses and Jubilee experiences will be promoted within the framework of the Jubilee called by Pope Francis.

Projects for 2025

The Annual Meeting of Delegates of the Board of Trustees of Torreciudad will celebrate its 49th edition on March 8 and 9. The planning tasks for 2025 that will take place during those days will focus on the promotion of the already traditional pilgrimages and days, especially the Marian Family Day, and on the preparation of the 50th anniversary of the opening for worship of the new Torreciudad, inaugurated on July 7, 1975. The pastoral care of the family will also receive a significant boost, especially with the organization of several editions of the courses for married couples "....TWOgether Torreciudad"The spiritual experience of the Jubilee 2025 called by Pope Francis.

La entrada ¿Qué muestran los datos de Torreciudad de 2024? se publicó primero en Omnes.

The meeting took place at the Madrid headquarters of the Bishops' Conference at the request of the minister, and lasted for about an hour, in an atmosphere of cordiality and trust, according to a note issued by the Spanish Episcopal Conference (CEE).

The initial motif of the meeting was the so-called "conversion therapies" of homosexualsafter the minister addressed two issues over the weekend.

Two questions from the minister

First, the decision of the bishopric of Segovia to support the refusal of a priest to distribute communion to two homosexual persons, a matter that the ministry considers "a discriminatory act".

And secondly, the opening of a filefollowing a complaint in which it is reported that "in several Spanish dioceses courses and workshops on sexual conversion for LGTBI+ people are being given".

Monsignor Argüello: unscientific expression 

In relation to this second issue, according to the note from the EECArgüello pointed out that "conversion therapies" is "an imprecise, broad and unscientific expression, which the Catholic Church does not support and which is not within the scope of its pastoral action.

The president of the Bishops' Conference also stressed that all therapies that are not 'affirmative therapies' cannot be treated as 'conversion therapies'".

On the other hand, Luis Argüello adds that "the 'Transformed' project, as explained by the people who carry it out, invites to conversion to Christ and to the proposal of life that arises from the Gospel and that is offered to all people". Therefore, it is not a psychological therapy or similar, but rather it talks about leading or approaching a life of faith, and it is also public.

– Supernatural note of the Ministry of Equality reports the rejection of the minister "to the conversion therapies that are being applied in several Spanish dioceses", and reveals that work is being done "on a report to assess the value of modifying the Penal Code and make them a crime".

Receiving communion in God's grace: affects everyone

Minister Ana Redondo and Archbishop Luis Argüello also shared their views on the issue of the distribution of communion to homosexuals. 

Archbishop Argüello denied, according to the note, that in the Catholic Church there is discrimination in this sense, in relation to what was stated by the Ministry of Equality, "since the basic norm for receiving communion, which is to be in the grace of God, affects all Catholics equally, regardless of any other condition, including sexual orientation".

Finally, both agreed on "the importance that the principles of freedom, equality and non-discrimination have for our constitutional society". For its part, the bishopric of Segovia issued a few days ago a press release explaining the facts concerning Communion.

La entrada Mons. Luis Argüello: la Iglesia no apoya las “terapias de conversión” se publicó primero en Omnes.

In addition to the excellent pace that characterizes this spiritual biography of Tolkien, the deeply instructive approach it presents stands out. By means of a rigorous analysis of the life trajectory of the creator of The Lord of the Rings, the author details the principles underpinning the writer's Catholic faith, a perspective that illuminates not only his personal sphere but also how this spirituality is reflected in the characters and stories that make up his literary work, particularly his best known, The Lord of the Rings.

One relevant aspect is the analysis of the relationships that Tolkien He cultivated with key figures of his environment, standing out especially, for its historical significance, the friendship he maintained with C.S. Lewis, characterized by a deep intellectual and spiritual exchange.

In addition to an exhaustive bibliography on Tolkien's person and universe, the volume includes two appendices, one dedicated to his life chronology and the other to prayers and liturgical texts present in Tolkien's life, as well as a basic glossary of religious terms that enriches the understanding of the spirituality of this writer, who defined himself as a "devout Roman Catholic".

Book

Tolkien's Faith. Spiritual Biography: Holly Ordway

482 pages: Ediciones Mensajero, Bilbao, Bilbao, 2024

La entrada Una excelente biografía espiritual de Tolkien se publicó primero en Omnes.

Few remember that the so-called 'Borromeo of the Indies', Saint Toribio Mogrovejo, who died in Peru in 1606 after 25 years as Archbishop of Lima, was named patron of Latin American bishops by Saint John Paul II, and praised by Benedict XVI for "his selfless dedication to the edification and consolidation of the ecclesial communities of his time, always seeking unity".

And it may also not be remembered that the saint was described in January 2018 by Pope Francis, in his trip to Peruas "a model evangelizer (...). One of the great evangelizers of Latin America", together with St. Joseph of Anchieta. "You are a land 'ensantada'. You are the Latin American people that has more saints, and saints of high level, right? Toribio, Rosa, Martin, Juan", said the Papa. 

Santo Toribio Mogrovejo was buried in Lima in 1607, beatified in 1679 and canonized in 1726, says historian José Antonio Benito Rodriguez, resident in Peru for 30 years (1994-2024), former director of the Institute of Toribian Studies in that country and secretary of the Peruvian Academy of Church History. Dr. Benito provides data that break the schemes of a 'black legend Spanish in the American evangelization.

The capital struggle of Saint Toribio Mogrovejo was for dignity "He adds that St. John Paul II, on his trip to Peru in 1985, found no better speech to address the bishops than a semblance of St. Toribio, 'for whom the first reform was his own'. José Antonio Benito, from Salamanca, has written numerous books (45) and articles, and in his blog JABENITO' has received three million visits.

What interest does a character from the past have for our time?

It enlivens our roots, gives us identity, solidity, firmness... The Church is a rock but it navigates. Tradition bequeaths us the best that lives in the past to illuminate the present. They let in light and give warmth. Specifically, Santo Toribio has been the one who has laid the foundations of the spiritual wealth of Peru as "Ensantada land". with a great number of saints, blessed, venerable and servants of God.

Pope Francis has just published on November 21, 2024 a Letter on the renewal of the study of the Church history to help priests to 'better interpret social reality' and arrive at 'courageous and strong choices' that, nourished by 'research, knowledge and sharing', respond to the 'paralyzing refrains of cultural consumerism', building a fraternal future.

Recent Popes have dedicated very complimentary words to St. Toribio de Mogrovejo, but he is still quite unknown. How do you see him?

It is a long history that has to do with not belonging to a religious order and being part of the secular clergy, the fact of changing the boundaries of the dioceses (León-Valladolid) in the late nineteenth century, the fall of the colleges as the Old Regime in the late seventeenth century, the non-existence of a vigorous Brotherhood, the Eurocentrism of the Church, the lack of popular devotion despite the fact that Rosa de Lima or Martin de Porres - so popular - were confirmed by him.

In any case, I can affirm that since the celebration of the IV Centenary of his death, in 2006, thanks to congresses, publications, exhibitions, devotions, his figure is becoming better known and followed.

He has been called the 'Borromeo of the Indies'. St. John Paul II named him patron of the bishops of Latin America.

The comparison between St. Toribio Mogrovejo and St. Charles Borromeo was first expressed by his first biographer, A. de Leon Pinelo, who was surprised by the coincidences, and always refers to the reforming character of the bishop, faithful to the norms of the Council of Trent, Borromeo in Milan and Mogrovejo in the Andes. 

On the patronage of the bishops of America, nothing better than the text of St. John Paul II, May 10, 1983: "The bishops of the Latin American Episcopal Council (CELAM) profess a peculiar veneration for Saint Toribio Mogrovejo, Archbishop of Lima, who during the second half of the XVI century and the beginning of the XVII century, exercised pastoral care with the most ardent zeal over the faithful entrusted to him, promoting the religious life of the whole region and attending with special solicitude to the natives. 

For this reason, Venerable Brother Antonio Quarracino, President of the said Council, welcoming the unanimous desire of all the bishops, ratified the election of Saint Toribio de Mogrovejo as patron of the entire Episcopate of Latin America and insistently requested that such election and approval be confirmed [...]".

Pope Francis has called him a "great evangelizer". In reality, he was an itinerant archbishop, a 'Shepherd with the smell of sheep', you have written.

His first biographer A. León Pinelo defined him graphically: "His life was a wheel, a perpetual movement that never stopped. And if man's life is a militia on earth, he well deserved the title of soldier of Christ our Lord, because he never failed in the militant of his Church, to achieve the reward in triumph, which we piously understand that he enjoys"..

I rescue the luminous words of Dr. Fr. Carlos Rosell de Almeida, Rector of the Faculty of Pontifical and Civil Theology of Lima on the occasion of his inaugural lecture of the year 2019 with the title "Santo Toribio Alfonso de Mogrovejo in the light of the pastoral lines of Pope Francis". He referred to the Evangelii gaudiumThe programmatic document of Pope Francis, highlighting five points: 1. 2. Go to the peripheries. 3. To feel the spiritual joy of being People. 4. Allowing oneself to be surprised by the Spirit. 5. The value of poverty as a forceful factor of the Church's credibility.

Benedict XVI also dedicated a few words to him.

On the occasion of the fourth centenary of the death of St. Toribio de Mogrovejo, he sent the following message to the participants in the celebrations of the fourth centenary of the death of St. Toribio de Mogrovejo: He, in fact, distinguished himself by his selfless dedication to the edification and consolidation of the ecclesial communities of his time. He did so with a great spirit of communion and collaboration, always seeking unity, as he demonstrated by convoking the Third Provincial Council of Lima (1582-1583), which left a precious collection of doctrine and pastoral norms. 

One of his most precious fruits was the so-called 'Catechism of St. Toribio'... The profound missionary spirit of St. Toribio is evident in some significant details, such as his effort to learn different languages, in order to preach personally to all those who were entrusted to his pastoral care. But it was also a sign of respect for the dignity of every human person, whatever his condition, in whom he always tried to awaken the joy of feeling himself to be a true child of God.

How did Saint Toribio live? It seems that before reforming his priests or the faithful of his diocese of Lima, he reformed himself through prayer and penance....

León Pinelo points out that he led a very regular and systematic life throughout the quarter century. Aware that the first reform was his own, he subjected himself to a strict regime of life, of faithful obedience to his timetable.

He would get up at 6:00 a.m. without any help from a porter to dress him or put on his shoes. Then he would dedicate time to pray his devotions and the canonical hours that prepared his spirit for the celebration of the Mass. As an act of thanksgiving, he would go through the church and sacristy, praying on his knees at each of the altars. He would then go to the palace, and in his oratory, kneeling, he would dedicate two hours to mental prayer. Then he would grant an audience to those who requested it; if there were no visitors, he would go to the library to study Canon Law or to imbibe spiritual reading.

The lunch was so temperate, always set with the reading of some canons of the Council of Trent or Sacred History. When the tablecloths were removed, he pronounced two responsos, one for the souls in purgatory and the other for his Colegio Mayor de San Salvador de Oviedo.

From noon to night, he dealt with the affairs of the archbishopric with the advisors, notaries and ministers of the courts. He did not admit idle visits. He was very devoted to the Blessed Sacrament and tried that in the doctrines of the Indians the tabernacle was placed so that they could give viaticum to the Indians and receive communion on Easter.

He also stood out for his great concern for the natives, the Indians, the poorest of the poor. Different profiles are usually drawn on the evangelization of America...

I dedicated my Bachelor's thesis to the human and social promotion of the Indians in the councils and synods of Saint Toribio, preparing a catalog of rights and duties in such meetings, which I presented in 1991 in the IV National Congress of Americanists held in Valladolid. For example, the Synod of 1582, clearly and emphatically demanded that the Indian priests instruct the natives in economic exemptions, privileges and rights: "The Synod of 1582, for example, clearly and emphatically demanded that the Indian priests instruct the natives in economic exemptions, privileges and rights. the Indian priests and visitors will be particularly careful to make them understand and declare it to them... so that they understand what is provided in their favor... and the said Indians will not be harassed or bothered in any way... (c.l9).

His main struggle was for the "infinite" dignity of the person. During his trip to Peru in 1985, St. John Paul II found no better speech to address his bishops than a semblance of the life and personality of Saint Toribio, for discovering in him "a courageous defender or promoter of the dignity of the person, an authentic precursor of Christian liberation in your country (Peru), a respectful promoter of the aboriginal cultural values".

Some details of his beatification and canonization.

The process of beatification and canonization meant a whole deployment of witnesses aimed at recalling the "life and miracles" of Mogrovejo. All the places linked to our character will participate with the ecclesiastical tribunals in order to testify about the holy life of Toribio. 

Two miracles were sanctioned by the Congregation of the Sacred Rites of the Holy See: the total and instantaneous healing of Juan de Godoy, whose chest was pierced with a sword, and the spring of water that gushed forth in the town of San Luis de Macate.

In 1679 Pope Innocent XI beatified him on June 28, although the solemnity was celebrated on July 2. The Office and Mass proper to the Blessed was granted to the city and diocese of Lima, to the city of Mayorga and to the Colegio Mayor de San Salvador de Oviedo, in Salamanca.

After his beatification, he was canonized on December 10, 1726 by Pope Benedict XIII, together with St. Francis Solano, St. Aloysius Gonzaga and St. John of the Cross, among others. 

Latin America has celebrated its Bicentennial. What would be your message inspired by Santo Toribio?

He gave the best of himself - profession, priest... - for others, crossing shores, building bridges... Realism but at the most... We have to feel the joy of being part of the People of God. Those of us who have received the gift of Baptism cannot remain, to use Pope Francis' colloquial expression, in a situation of "window-dressing", we must know what is happening with the people, only in this way can we illuminate from the Gospel the deepest concerns of the people of today.

La entrada José A. Benito: “Santo Toribio Mogrovejo promovió la dignidad de los indios en América” se publicó primero en Omnes.

Every third Sunday in Ordinary Time is now called Word of God Sundaywhich is an initiative of Pope Francis to help us value the Bible more highly. Today's readings help us to reflect on this.

The first reading is set in this context of listening to the Word of God. The Israelites had returned to the Promised Land after spending years in exile, in a pagan land without access to God's law. The scribe Ezra took the sacred scrolls and gathered the people to listen to them. The people stood outside listening to the scribes read and explain the law to them from early morning until noon. 

Imagine: a homily from first thing in the morning until noon, that is, for about five or six hours. And we are told that the people were so happy that they wept with emotion. A long sermon today could make us weep with anguish!

But it might help us to consider how blessed we are to have God's Word in the Bible and in the teachings of the Church. The Bible is like God's love letter to us, or a whole series of letters written over more than 1000 years. How wonderful that God is willing to speak to us! Each book of the Bible is so different. Each one responds to its time and context. God speaks to us at different times, according to our needs. Sometimes the book rebukes the people when they have been unfaithful and calls them to repentance. Sometimes God seems angry and disappointed. But very soon God forgives and tries to comfort. Sometimes the Bible shows God as tough, because the people needed him: what we might call tough love. 

Today's Gospel shows us Jesus interpreting the Old Testament and doing what we should always do: appreciating its message for us in our day. "And he began to say to them, 'Today this Scripture has been fulfilled, which you have just heard,'" he said.". He took a text from the prophet Isaiah: "The Spirit of the Lord is upon me, because he has anointed me....". This applies primarily to Jesus, but in him we are all anointed by the Holy Spirit in Baptism and Confirmation. Whenever we read the word of God in Scripture, particularly its fullness in the New Testament, we need to think: this is being fulfilled in my life today. 

"The whole synagogue had its eyes fixed on him.". And ours too. Our eyes should be fixed on Christ's actions at Mass and our ears on his words.

La entrada Ojos y oídos atentos. III domingo del Tiempo Ordinario (C) se publicó primero en Omnes.

On Monday, January 20, Yumbel experienced one of its most emblematic festivities, with the arrival of hundreds of thousands of pilgrims to the San Sebastián Sanctuary. The multitudinous celebration, which pays homage to the martyred saint, has become one of the most important religious traditions in southern Chile.

Origin of the pilgrimage

In the year 1859, the construction of the San Sebastian Sanctuary was completed, located next to the main square of Yumbel, a town of the Archdiocese of Concepcion, in southern Chile. The main attraction of the temple is an ancient image of the Martyr Saint Sebastian, made of cedar wood, 73 cm high. It was honored in the city of Chillán in the 17th century.

But the attack of the Araucanians led by the toqui Butapichún to that city in 1655, motivated the Spaniards to move the image of San Sebastian to the vicinity of Yumbel to prevent it from being desecrated. The image was found in some haystacks and moved to the town's main square. In 1663, an ecclesiastical judge adjudicated the image of San Sebastian to Yumbel, whose inhabitants exposed the right of finding it. 

The increase in devotion and the beginning of the first pilgrimages date back to 1878, when the fame of the Saint transcended the borders of Yumbel and the area and spread throughout the rest of Chile and abroad.

Focus of pilgrimages

In the town of Yumbel, with almost 9,000 inhabitants, is the Sanctuary of San Sebastian. There are two important dates during the year: the saint's own festivity celebrated on January 20 and March 20. On January 20, approximately 500,000 thousand pilgrims come to Yumbel and in March about 350 thousand. On both dates the pilgrims venerate the saint represented in the ancient image, pay the "mandas" (promises they have made to ask for his intercession in various personal or family needs), attend the sacraments.

On the eve of the feast, on the 19th, the liturgical activities begin with the recitation of the Holy Rosary and the sacrament of Penance, which is attended by several priests of the Archdiocese. Then, from midnight, the Holy Mass is celebrated every two hours and in the afternoon the great procession through the streets of the city begins. The main Mass was celebrated by the new Archbishop, Mons. Sergio Pérez de Arce. It is a tradition that nourishes the Catholic faith and popular piety that has been repeated since the 19th century.

The Rector of the Shrine - Fr. José Luis Roldán- comments: "These days I had in mind a speech of Pope Francis on the island of Corsica, in a meeting of popular religiosity in Europe, the Holy Father said that: "This practice of going on pilgrimage to a place attracts and involves people who are on the threshold of faith, people who are not regular practitioners and, however, discover in this going, the experience of their own roots and affections, along with the values and ideals that they consider useful for their own life and society". 

La entrada Miles de fieles se congregan en Yumbel para honrar a San Sebastián se publicó primero en Omnes.

(David Agren, OSV News). Bishop Rolando Alvarez of Matagalpa, a staunch leader of the Nicaraguan Church, gave his first interview since being exiled to the Vatican in January 2024, and he did so amid another cancellation of the legal personality of a Catholic organization, as the Sandinista regime extinguishes civil society groups and religious orders.

When asked how the faithful can resist in the face of so much persecution, the bishop cited Pope Francis' exhortation to the faithful to "look to the Immaculate Virgin," patroness of the Church. Nicaragua. Bishop Alvarez also advised young people to "be brave" like St. Joseph and emulate his "courage and trust in Providence".

In Nicaragua, the January 8 edition of La Gaceta-Diario Oficial, the official government newspaper, reported that the Ministry of the Interior revoked the legal status of the Foundation of Contemplative Dominican Nuns, citing a "voluntary dissolution" due to a "decrease in its membership and lack of resources to carry out its projects." Legal status was also revoked for 14 other organizations, including evangelical churches, charitable groups and Save the Children International.

Nicaragua has cancelled the legal status of more than 5,400 religious and non-governmental groups in the last six years, while the government of President Daniel Ortega and his wife, Vice President Rosario Murillo, closed spaces for civil society, persecuted the press and the opposition, and violated basic rights such as freedom of association.

The couple, who have presented a constitutional reform to become co-presidents, have also attacked freedom of worship, with priests, bishops and religious exiled and forced to flee the country. The regime has cancelled the legal status of dozens of Catholic organizations, including religious orders such as the Jesuits and the Missionaries of Charity.

U.S. Senator Marco Rubio of Florida, whose nomination to be Secretary of State in President-elect Donald Trump's incoming administration was confirmed on January 20, spoke of the persecution of the Church in Nicaragua during his confirmation hearing on January 15. "One of the first things they did in the new year was to kick all the nuns out of the country. They have gone to war with the Catholic Church, which was the last institution in the country capable of standing up to them," he said.

His comments about women religious reflected the perception in Nicaragua that many women religious would be forced to leave the country after their congregations lost their legal status. A source familiar with the situation of the Church in Nicaragua could not confirm the senator's claims that there are no nuns left in Nicaragua.

Martha Patricia Molina, a Nicaraguan lawyer in exile who documents the crackdown on the Catholic Church in her home country, said at least 14 religious orders have left Nicaragua since 2018. At least 74 Catholic-sponsored organizations have been shut down in the same period, including universities, Caritas chapters and charity projects, she said.

In his latest report on church repression, published in December, Molina stated that, in total, 266 clergy have been expelled from Nicaragua or banned from returning after traveling abroad, including 146 priests, 99 nuns and four bishops.

Bishop Alvarez, whose homilies denounced the excesses of the Ortega-Murillo government, is perhaps the most prominent voice sent into exile. He was sent to Rome with 18 detained churchmen in January 2024, after being sentenced to 26 years in prison on trumped-up charges of conspiracy and disseminating false information.

The bishop gave his first interview since his exile to a Spanish publication, La Tribuna de Albacete. He told the publication on January 12 that he traveled to Spain on a pastoral visit to visit Nicaraguan priests and seminarians working and studying in the region.

"I always try to be close to my priests," Bishop Alvarez said. "For me, that is the main pastoral task, even before any other preferential option. They are my sons, my brothers, my friends and my closest collaborators in the apostolic and evangelizing mission that the Lord has entrusted to me."

Asked how the Nicaraguan Church is doing, he quoted a letter from Pope Francis to Nicaraguans in December, on the eve of the feast of the Immaculate Conception.

The Pope told the Nicaraguans: "Do not forget the loving providence of the Lord, who accompanies us and is the only sure guide. Precisely in the most difficult moments, when it seems humanly impossible to understand what God wants of us, we are called not to doubt his care and mercy."

Asked how to face a difficult reality of persecution at home, Bishop Alvarez quoted the papal letter, which advises: "Be certain that faith and hope work miracles. Let us look to the Immaculate Virgin; she is the luminous witness of that confidence. You have always experienced her maternal protection in all your needs and have shown your gratitude with a very beautiful and spiritually rich religiosity". And he continued: "For this reason, we always welcome the Immaculate Virgin, who is the patroness of Nicaragua".

In another question, the bishop was asked for advice for young people. He invited them to "turn their gaze to the Holy Family: Jesus, Mary and Joseph. St. Joseph, as a just man, gives us an example of courage and trust in Providence".

He added: "I ask them (young people) to be courageous, creative and innovative. Be fearless and maintain the energy needed to transform the world into a better place for all".

La entrada El obispo Álvarez concede su primera entrevista desde el exilio mientras Nicaragua cancela otro grupo católico se publicó primero en Omnes.

The Holy Father has resumed at the Audience The Pope, in the Paul VI Hall of the Vatican, packed with pilgrims, on this Wednesday of January, the cycle of catechesis of the Jubilee Year, 'Jesus Christ, our hope', and focused his reflection on the theme 'The proclamation of Mary. Listening and availability'. 

The meditation was based on the passage from the Gospel of St. Luke on the Annunciation to Mary (Lk 1:26-38), which is recalled daily at the Angelus, and begins: "In the sixth month, the angel Gabriel was sent by God to a city of Galilee called Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; the virgin's name was Mary. The angel came into her presence and said, 'Rejoice, full of grace; the Lord is with you.

Invitation to joy and fearlessness

The Pope underscored the angel's invitation to joy, and the fact that he calls "Mary 'full of grace,' indicating the presence of God who dwells in her. And he tells her not to be afraid, because nothing is impossible for the Lord," he stressed. "Finally, he announces to her her mission: to be the mother of the Messiah; whose name will be Jesus, which means 'God saves'."

In his catechesis on the Virgin Mary, the Pontiff emphasized that "her collaboration with the Father's designs at every moment of her life makes her for us an invaluable example of listening and availability to the divine Word". And he asked the Lord "to teach us to listen to his Word and to respond to it generously, like Mary, transforming our hearts into living tabernacles of his presence and welcoming places for people who live without hope".

A special 'Pentecost' for Mary

The absolutely unique maternity that is announced to her "deeply shakes Mary. And as an intelligent woman, that is, capable of reading within events (cf. Lk 2:19,51), she seeks to understand and discern what is happening to her. Mary does not seek outside, but inside, because, as St. Augustine teaches, 'in interiore homine habitat veritas' (De vera religione 39,72)". And there, in the depths of her open and sensitive heart, she hears the invitation to trust totally in God, who has prepared for her a special 'Pentecost'".

"Mary welcomes the Word in her own flesh and thus sets out on the greatest mission ever entrusted to a human creature. She places herself at the service, not as a slave, but as a collaborator of God the Father, full of dignity and authority to administer, as she will do at Cana, the gifts of the divine treasure, so that many may draw from it abundantly," the Pope said.

Los Angeles, Ukraine, Palestine, Israel, Gaza, Myanmar...

In his address to the pilgrims in various languages, the Pope told the French-speaking pilgrims that the Jubilee would be an occasion of "spiritual renewal"; to the English and German-speaking pilgrims he asked for prayers for Christian unityThe call not to be afraid of Portuguese-speaking pilgrims; the appeal to Poles to take care of their grandmothers and grandfathers, and also of Ukrainians, and in Italian, the call to peace.

In the end, in Italian, he emphasized his closeness "to the people of Los Angeleswhich has suffered so much from the fires that have devastated entire neighborhoods and communities, which are not yet over. May Our Lady of Guadalupe intercede for all the inhabitants, so that they may be witnesses of hope through the strength of the diversity and creativity for which they are known throughout the world".

"In Gaza they ate lentils with chicken yesterday."

And the plea for peace, with a confidence: "Yesterday I called, as I do every day, the parish of Gaza, where there are 600 people, parish and school. Today we ate lentils with chicken, they said, something they were not used to. Let us pray for GazaFor peace, and for so many other parts of the world, war is always a defeat. War is always a defeat. And who wins with wars? The arms manufacturers. Please, let us pray for peace". The Pope concluded with a standing prayer of the Our Father and Benediction.

La entrada Francisco alienta a responder con generosidad al Señor, como María se publicó primero en Omnes.

During an academic conference held on January 20, in which more than 300 people participated, the University of Navarra has paid tribute to the professor Juan Luis Lorda (Pamplona, 1955), at the Faculty of Theology where he began teaching in 1983. 

"We must make use of the wonderful intellectual heritage of many Christians who have known how to dialogue with their time and at the same time with Scripture," and also "recognize the formidable value of 20th century theology," said Professor Juan Luis Lorda in his speech.

Industrial engineer (1977), priest and Doctor of Theology since 1982, Juan Luis Lorda has published numerous treatises and manuals, theological and humanistic essays, Christian popularization books, articles, etc., in a deep scientific production. Precisely on the Theology of the twentieth century, and for the twenty-first century, he regularly writes in Omnes.

Looking at history 

– Supernatural day Mariano Fazio, auxiliary vicar of Opus Dei; Santiago Herráiz, CEO and editor of Ediciones Rialp; and José María Torralba, professor of Moral Philosophy and Politics at the academic center.

In his speech, Professor Lorda underlined the immense gratitude he feels for having been a professor of Theology in such a good "and miraculous" environment as the University of Navarra. He also encouraged those who describe the world in which we live as complicated to look at history.

Meaning of Christian humanism 

Juan Luis Lorda listed some challenges to which Christians must respond today, such as remembering that the God of Christian theology is God revealed in Christ. "If Christ is not the Word, God has not fully revealed himself and his love has not reached us, and we remain without salvation. Therefore, we need a believing reading of the Bible that tells the story of revelation, the story of the covenant and the story of salvation."

"To do this, we must make use of the wonderful intellectual heritage, so immense and beautiful, that we carry behind us, fruit of the faith and work of many Christians of different times. Believers who have known how to dialogue with their times and at the same time with Scripture," he said. And he added: "There is nothing similar in the world with such richness and coherence. This is the meaning of Christian humanism, which is rooted in faith and dialogues with each era.

Some challenges

In addition, he highlighted other challenges to which "we must respond" with that heritage, such as clarifying the causes of the post-conciliar crisis, reviewing the confrontation of Thomism with the New TheologyTheology of Liberation, "which provides discernment of the past without the need to judge anyone and with a projection into the future".

Praise from the dean

The dean of the Faculty of TheologyGregorio Guitián, for his part, highlighted the effort that Professor Lorda has always made to improve the Faculty, and praised his work to take it to many places "always leaving the flag very high". 

He also expressed his gratitude in two ways: firstly, for the number of hours dedicated to the students, both in his academic work and at the Albáizar Hall of Residence; and secondly, "for the careful teaching he has given in this house and in the rest of the civil faculties of the University".

The University and its humanistic character

José María Torralba, Professor of Moral and Political Philosophy and Director of the Center for Civic Humanism, spoke about the connection between the University and its humanistic character. "The title of this lecture, the University, home of knowledge and place of friendship, comes from the obituary I was writing on the occasion of the death of the former rector, Alejandro Llano, last October. He said that the salvation of the university is in the books, and that is why the university must be the home of knowledge".

Professor Torralba pointed out that the University is "built on the rock that is wisdom". In this sense, he outlined wisdom as "the radiance that is given in a relationship of love and friendship, which is born by contagion and by the passion that we discover in others. In Christian humanism, that radiance comes from Christ." "In the discovery of passion for Christ is found service. No one is surprised if I speak of Professor Lorda's generosity in the service of teaching and the University: as a good university student, he does not settle in and always needs good challenges", he concluded. José María Torralba.

Christian humanism, present in books

The second round table of the day was led by Msgr. Mariano Fazio and Santiago Herraiz, in which they talked about reading and how it leads us to wisdom.

Monsignor Fazio referred to the letter Pope Francis wrote last August on the role of literature in the formation of priests: "Reading is a privileged access to the heart of man and for it to bear fruit it must be taken as an exercise of discernment". 

The virtues of the classics

In this regard, he emphasized the virtues of the classicsThose readings that endure over time, that have a universal scope and that "give us instruments to distinguish the good from the bad, the beautiful from the ugly. The classics show that our human nature vibrates with beauty and goodness. If we capitalize truth and beauty, then we are talking about God". 

In the same vein, the CEO of RialpSantiago Herraiz, spoke of what is permanent in books, "contents that have been accepted by their anthropological keys by the heart of man", which allow us to approach the Truth.

La entrada Juan Luis Lorda destaca en su homenaje el patrimonio intelectual de los cristianos se publicó primero en Omnes.

Saint Vincent was a deacon of Saint Valerius of Saragossa, and was in charge of the preaching the faithbecause of a speech impediment that affected Bishop Valerius. When the prefect Daciano passed through Saragossa, he ordered the arrest of the bishop and his deacon, who were transferred to Valencia to be subjected to torture on the rack, tearing his body apart.

Daciano offered him forgiveness if he would give him the sacred books he possessed; after he refused, he continued to suffer "in the flames"; subsequently, he was imprisoned. Because of his kindness, his jailer eventually converted to Christ, according to tradition. The account of the torments inflicted on him by the Roman, read in the churches, produced admiration. St. Augustine wondered: "What region, what province of the Empire does not celebrate the glory of the deacon Vincent? Who would know the name of Dacian if he had not read the passion of the martyr? 

St. Vincent usually appears in paintings with symbols referring to his painful martyrdom, and he became a great martyr of the Western Church, as St. Lawrence was of Rome and St. Stephen of the East. The three deacons. The homilies of St. Augustine on his feast day spread his memory. The main events in Valencia for St. Vincent the Martyr, patron saint of the archdiocese and of the capital, take place today, the 22nd, with solemn Masses, processions and baptisms of children.

La entrada Santo del día. San Vicente, diácono y mártir se publicó primero en Omnes.

In many African countries, Christians face challenges ranging from extreme poverty and lack of resources to religious persecution and armed conflict. Yet in the midst of these trials, their faith and sacrifice produce spiritual fruits and vocations that, though invisible to global public opinion, are signs of hope and renewal for the Church and society.

Ghanaian prelates and the family

The bishops of Ghana have urged the country's new president, Nana Addo Dankwa Akufo-Addo, to pass a law that promotes family values, in line with the vision of the Catholic Church. This law seeks to protect marriage, the family and life from conception as fundamental values for society.

The bishops have expressed concern over the growing influence of ideologies that, according to them, jeopardize the traditional family structure and moral principles in Ghana. They further emphasized that the law should be a tool to uphold human rights and protect the most vulnerable, especially children and women. The bishops' request reflects their commitment to the welfare and strengthening of the family unit in the country.

The Rosary, sowing peace in Nigeria

Bishop Matthew Hassan Kukah of Sokoto, Nigeria, has said that the Rosary has been a more powerful tool than the weapons of militants in the fight against insecurity in the country. The bishop stressed that in the midst of violence and terrorism, especially in northern Nigeria, constant prayer and the recitation of the Rosary have brought strength and hope to the faithful.

In addition, Monsignor Kukah stressed that, despite the difficult situation, the faith of Nigerian Christians remains strong and continues to be a testimony of resistance and unity. He stressed that prayer is essential to confront the growing insecurity and threats affecting the communities.

Vocations in Sudan

Despite the civil war in Sudanreligious vocations are growing in the country. The Catholic Bishop of El Obeid, Bishop Michael Didi Adgum, expressed optimism and stressed that "God is at work" in the midst of the conflict. Despite the difficulties facing the Sudanese people, such as displacement and violence, many people, especially young people, are responding to God's call to religious life.

The bishop emphasized that this growing vocation is a sign of hope and divine action in times of crisis. He also mentioned that the Church continues with its mission to accompany people in the midst of trials, providing spiritual and material support to those affected by the war.

La entrada Los frutos de la Iglesia en África: vocaciones, paz y familia se publicó primero en Omnes.

On Monday, January 20, 2025, the Vatican made public the decree, signed by Pope Francis, through which the Pontiff dissolves the Sodalitium Christianae Vitae. After a few months in the spotlight for the expulsion of several members, the Holy See has put an end to the activity of this society of apostolic life.

The Sodalitium Christianae Vitae was born in 1971 in Peru, founded by Luis Fernando Figari. In 1997 St. John Paul II approved that the Sodalitium become a Society of Lay Apostolic Life of Pontifical Right, so the organization became directly dependent on the Congregation for Institutes of Consecrated Life.

First reviews

Just a few years later, criticism of the Sodalitium began. Several voices were raised to denounce Figari, who was accused of sexual and psychological abuse of seminarians and members of the society of apostolic life.

The abuses committed by the founder were joined by criticism of the spirit of the Sodalitium, in which obedience turned into manipulation. The crisis reached a climax in 2015, at which time "Half Monks, Half Soldiers" was published, a book in which the malpractices of the founder and other members were uncovered. At that time, the Holy See decided to launch an investigation to clarify what was going on.

The Vatican investigation

Two years later, in 2017, a report requested by the same Sodalitium showed that there were more than 60 victims of abuse in the organization. Faced with these facts, the Vatican sanctioned Figari and prohibited him from having any contact with members of the Sodalitium. On the other hand, the Holy See urged a process of reform of the Society of Apostolic Life.

Over the next few years the Pope gradually increased the number of people involved in the analysis of the case. In 2019 Cardinal Ghirlanda was given the task of overseeing the internal reform of the Sodalitium, at the same time that Friar Guillermo Rodriguez began to act as papal delegate.

In 2023, the Vatican further strengthened its supervision and commissioned Archbishop Scicluna to open a new investigation into the Sodalitium, this time for economic corruption. Just one year later, in August 2024, the Pope formally expelled Figari, while various expulsions authorized by the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life followed.

Controversies about the process

In September 2024, the Holy Father expelled ten leaders of the Sodalitium, but the decree in which the charges were made public generated surprise and concern by not specifying for which crimes each one was condemned.

At the same time, one of the heads of the Vatican investigation was accused of leaking to the press confidential details from the statements of two witnesses who participated in the ecclesiastical investigation of the case. As a result, the investigator was denounced before a civil court in Chile, an unusual event involving a clergyman in legal proceedings outside the religious sphere.

The allegedly leaked testimonies belong to Giuliana Caccia and Sebastian Blanco, two Peruvian laymen closely linked to the Sodalitium. They were received by the Pope last December and, according to their testimony, the threat of excommunication that hung over them if they did not withdraw the denunciation against the papal envoy was not applied.

Final dissolution

Months later, at the beginning of a Sodalitium general assembly that opened on January 10, 2025, the members of the organization received notification that, in view of "the absence of a legitimate foundational charism" and because of "the serious cases of abuses committed by its founder, Luis Fernando Figari, and other members" the Holy See has ordered the dissolution of the Sodalitium Christianae Vitae.

La entrada El Papa Francisco disuelve el Sodalicio de Vida Cristiana se publicó primero en Omnes.

He was born and died in Rome (291-304). Among the first martyrs In Christianity, St. Agnes, a virgin, is one of the most venerated. In Greek her name means "pure", "chaste". Her Latin name, Agnes, is associated with Agnus, which means lamb. In the year 324 the Basilica of Saint Agnes Outside the Wallsbuilt at the request of Constance, daughter of the Emperor Constantine, on the ruins of catacombs where the remains of St. Agnes were found.

Tradition has it that the young girl, who was only thirteen years old, wanted to be caste for love of Christ and rejected the son of the Prefect of Rome who, in retaliation, wanted to make her join the circle of vestals who worshipped the goddess protector of Rome. Faced with her new rejection, she had to move from the temple to a brothel, but Agnes managed to preserve her purity.

Iconography usually depicts Agnes with a lamb because her destiny is that reserved for little lambs. Every January 21, liturgical feast of the saint, a pair of lambs raised by the Sisters of the Holy Family of Nazareth is blessed. With their wool, the nuns make the sacred palios which the Pope imposes on new metropolitan archbishops every June 29.

La entrada Santo del día. Santa Inés, icono de pureza se publicó primero en Omnes.

Papal ceremonies and their role in the construction of the image of the pontiff are the central theme of the essay "Papal Ceremonies on Trial. Tra Ancien Régime e Restaurazione", the latest work by Father Simone Raponi. The author, archivist and historian of the Oratory of the Chiesa Nuova, offers an in-depth analysis of the pontificates of Pius VI, Pius VII and Leo XII, covering a period from the end of the 18th century to the first decades of the 19th century.

Published by Edizioni Studium -a publishing house founded in 1927 by the future Paul VI, the book will be presented on Wednesday, January 22, in the Oval Hall of the Chiesa Nuova in Rome. Moderated by literary critic Arnaldo Colasanti, the event will be attended by Monsignor Paolo De Nicolò, Alessandra Rodolfo of the Vatican Museums and Ilaria Fiumi Sermattei of the Pontifical Gregorian University. According to the intentions of the organizers, the presentation aims to offer an opportunity to reflect on the historical and symbolic dimension of papal ceremonial.

Ceremonial between continuity and adaptation

Raponi's volume focuses, as we have said, on the historical period between the end of the Ancien Régime and the Restoration (1775-1829), a period marked by profound political and social upheavals that called for a reworking of the Church's ceremonial traditions. It thus examines the dynamics that characterized the transition of the papacy from a more political conception to a more universal and spiritual dimension.

Among the topics addressed, the book highlights how the forced absence of Pius VI and Pius VII from Rome during the revolutionary and Napoleonic periods influenced papal ceremonies, transforming them into instruments of resistance and symbolic continuity. The analysis draws on a wealth of documentation, including diaries and instructions from the masters of ceremonies, which provide an insider's perspective on this complex ritual system.

Ceremonies as an instrument of representation

The text investigates the role of papal ceremonies not only as an expression of faith, but also as a political and cultural representation. Raponi highlights how these rites adapted to the needs of changing contexts, revealing a balance between the need to preserve traditions and the need to respond to historical transformations.

While maintaining a rigorous approach, the work does not ignore the political and religious tensions that accompanied the period under review. The analysis of state ceremonial, relations between the pope and the European monarchies, and reactions to the revolutionary crisis offers an articulate and detailed picture of the role of papal ceremonial.

A contribution to historical research

Another usefulness of the book is the contribution it intends to make to the historiography on the papacy, addressing topics ranging from theology to politics, from liturgy to culture. It is no coincidence that the volume has been included in the "Pontifical" series, coordinated by Gregorian professor Roberto Regoli, created precisely to pay attention to multidisciplinary and international studies that can respond to the growing demand for analysis on the role of the papacy in modern history.

The Roman presentation will therefore be an opportunity not only to discuss the contents of the work, but also to reflect on the broader historical and symbolic significance of the papal "liturgies", with a look at the relationship between tradition and change in the Church over the centuries.

La entrada Ceremonias papales: tradición y cambio a lo largo de la historia se publicó primero en Omnes.

In any field of human knowledge it is decisive to understand the essence of the respective object. In the juridical field it is very evident the need to constantly keep in mind what law is; and the same is true in Church law. 

This is not merely a theoretical, elegant or exquisite question, but a question that, in fact, informs and determines the entire practical work of the jurist, and specifically of the canonist, and that is also very important in the understanding of canon law by non-specialists. 

When this problem is avoided, it can mean that certain impoverished schemes are accepted mechanically, even distorting reality, with the sad consequence of endorsing injustices. 

At present, it seems to me that a paradox exists in this regard. On the one hand, there is fairly widespread agreement at the theoretical level on the importance of conceiving law in the Church in the light of the mystery of the Church herself, as indicated by the Vatican Council II (cfr. Optatam totius, n. 16). We are aware that a positivist approach, understood above all as a simple legalism that considers Canon Law as a mere set of human laws to be applied without further ado to concrete cases, is currently unavailable. 

The recent pontifical magisterium is very clear and reiterated in this sense: Canon Law must be seen as an intrinsically ecclesial reality, as a reality that belongs to the supernatural plane of faith and theology. However, this is curiously compatible with a persistent de facto legalism: both those who defend ecclesial law and those who criticize it or, more frequently, simply ignore it, continue to think in practice that this law is a set of juridical norms, which finds its principal expression in the current Latin and Eastern Codes. The basic conviction described above does not seem to have influenced the effective way of approaching and implementing the juridical in the People of God. 

At the root of this phenomenon we can see that some fundamental oppositions are deeply rooted: law-theology; law-pastoral; hierarchical power-freedom and the rights of the faithful. These are pieces that do not fit together. Basically, despite all the theological progress that has been made, the previous concept of "theology" is almost always used, more or less consciously. Canon Law as a set of ecclesiastical laws. And this concept appears to be not very theological and not very pastoral, in itself contrary to the freedom of the children of God. The more theological, the more pastoral and the more freedom-promoting an ecclesiastical law is, the less "juridical" it should be.

The skein described above is not easy to untangle. It will take some time for a peaceful awareness of what law is in the Church to be recovered, and for this awareness to be effectively renewed, that is, to succeed in integrating all that is valuable in the canonical tradition with the contributions of the last Council and of this entire period of the Church's history. 

I think that three fundamental positions can be taken on the question I have presented. I will try to describe them summarily, without going into the details of their formulations, in order to go more directly to the bottom of their ideas, and not get caught up in disputes of schools, which by the way in this field are currently tending to become blurred.

Law and pastoral reality

In the first place, this new stage can be seen above all as an attempt to transform the law into a more pastoral reality, closer to the life of the faithful and of Christian communities. This is a positive trend, insofar as it reacts against the excesses of a legalistic and formalistic rigidity that turns the observance of rules and forms into autonomous ends, that forgets the otherwise traditional function of equity, both as a correction of the deficiencies of general human rules and as a moderation of justice alone, thanks to charity and mercy. It is also positive to avoid an exclusively hierarchical conception of law, as if it consisted only of the imperatives of the sacred Pastors, forgetting the juridical dimension of the plane of equality and freedom based on the common Christian dignity of all the baptized, sharers in the one mission of the Church and beneficiaries of the action of the Holy Spirit through his gifts and charisms.

However, pastoral care cannot degenerate into pastoralism, that is, into an attitude that, in the name of pastoral care, pretends to ignore or attenuate other essential dimensions of the Christian mystery, among them the juridical dimension. 

If pastoral care dilutes any juridical obligation, relativizes any ecclesial obedience, in practice empties the canonical norms of meaning, wields any kind of supposed right without worrying about its Christian legitimacy, then it has also been deformed as pastoral care. True pastoral care can never be contrary to true law in the Church. In order to understand this, however, it is essential to understand what this law is. Only in this way will it be possible to grasp the constitutive harmony between pastoral care and law. 

The theological dimension of canon law

Another current has especially emphasized the theological dimension of law. Although it is not exclusive to it, the importance of the Munich school, which originated in Klaus Mörsdorf. 

Even before the Council, Mörsdorf had been insisting that Canon Law is something intrinsic to the Church, to be understood in relation to the sacramentality of the Church itself, and that it must be situated more specifically in the word and the sacraments, as intrinsically juridical factors that build up the People of God. Among his disciples, Eugenio Corecco is particularly well known, who radicalized the theses of his master, leaning towards a conception that strongly emphasizes the difference between Canon Law and secular law, and which conceives canon law as an essentially theological science. He uses the concept of the communio as the key to understanding law in the Church, advocating that the virtue of charity, not the justice of the jurists, would govern it. 

Again, it is necessary to discern between undoubtedly valuable aspects of this approach - above all its vision of Canon Law as something intrinsically linked to the mystery of the Church, and its recourse to foundational theological realities - and its limits, stemming in my opinion above all from the neglect of justice as a specific virtue of the juridical world, which does not allow us to grasp that in Canon Law, with its supernatural content, a natural dimension of human coexistence is present and operates.

Canon Law in legal realism

The third current insists on the almost perogrullesque idea that Canon Law is true law. 

Within it there are several variants. I will discard at this point those that seek to embrace a merely technical-instrumental vision of law, and that assume the same law-theology, law-pastoral oppositions, only in favor of law. Much more interesting, on the other hand, are those doctrines that try to apply to Canon Law the best of the classical and Christian juridical tradition. I am thinking especially of the efforts of my unforgettable teachers, Pedro Lombardía and Javier Hervada, and especially of the latter's attempt to approach law in the Church from the perspective of classical juridical realism, that is, from the notion of law as what is just, the object of the virtue of justice. 

From this perspective, law in the Church is not primarily a set of norms, but that which is just in the Church herself, a network of relationships of justice within the People of God (which also project outward, following the universal mission of the Church). At this point I would like to highlight some fundamental characteristics of this approach, which allow us to appreciate its potential fruitfulness.

Above all, the perspective of justice fully assumes the protagonism of the human person in the Church: man as the way of the Church, according to the well-known expression of John Paul II. The just, a synthesis of essential and permanent elements (divine law) and contingent and historical elements (human law), always relates to persons, as bearers of reciprocal rights and duties. The center of Canon Law is each human person, and in the first place the faithful.

But this does not entail any danger of individualism. What is due in justice to each one in the Church exists precisely because the salvific design of God in Christ and in the Church assumes human sociality, in its aspects of charity and also of specific justice. We are dealing with the great theme of communion, which increasingly captures the attention of the ecclesiology of our time, as the very core of Vatican II's teaching on the Church. Canon Law is at the same time, and inseparably, personalistic and communional, precisely because belonging to the Church entails a communional relationality of the person, of an intrinsic nature.

The heart of canon law

These ideas become more concrete and clearer when one considers what the object of intra-ecclesial justice relations is. There are many juridical goods at stake, including those of a patrimonial and organizational nature. Nevertheless, the heart of Canon Law is found in the very heart of the Church in its visible-sacramental dimension, that is, in the salvific goods: the word of God and the sacraments, beginning with their center, the sacramental Sacrifice of the Eucharist. 

The rights and duties of the faithful among themselves, and between the Pastors and the other faithful by reason of the ministerial priesthood, have as their subject matter these salvific goods, which obviously go beyond the juridical dimension, but also include it as necessary. 

Thus, for example, transmitting the word of God in its authenticity constitutes for a Christian parent a true duty of intra-ecclesial justice towards his children; for Pastors, organizing themselves in such a way that the sacraments are effectively accessible to all is also a permanent requirement of justice. 

This vision makes it possible to harmoniously overcome the sterile dialectics that so often obscure the understanding of canon law. Understood as what is right in the Church, its theological transcendence is immediately apparent: it is a dimension of the salvific mystery itself, for Jesus Christ willed that the pilgrim Church should assume, as he did in his earthly existence, the reality of law; and not for accidental or circumstantial reasons, but above all to unite us to one another in the preservation and diffusion of the goods of salvation in their visible aspect. It is thus easy to understand why we have always seen the salus animarum as the proper purpose of law in the Church. It is an intrinsic purpose, connatural to its very being, not a kind of superaddition. 

Canon Law is salvific precisely as law, as what is just, not in spite of being just, as if it were a lesser evil, required for mere organizational, purely external reasons. In this perspective, the ecclesiological notions of communion and sacramentality can be applied to ecclesial juridical matters in a way that goes beyond any opposition between them and the law. It is much better to discover that law in the Church, precisely as law, is an intrinsically salvific, ecclesial, theological reality. 

The pastoral nature of law is also illuminated by this notion. Of course, it is evident that what is just is, by its very nature, something pastoral, even if naturally in ecclesial life, and in the action of Pastors, it is necessary to go much further, by means of charity. However, mercy can never be transformed into the validation of injustice. 

The supposedly pastoral nature of solutions that do not respect the truth of what is just, because they relativize everything according to subjective needs, proves in practice to be profoundly sterile. Failing to demand what is due in justice, in such key questions as those concerning the validity of marriage and access to Holy Communion, despite momentary appearances, leads only to distancing people from the salvific encounter with Christ, and in fact always produces a further cooling of Christian life. It is quite another thing to go out to meet people in difficulty, with exquisite charity and patience, on which Pope Francis has insisted so much, trying precisely to put them in a position to discover in their lives the beauty of the demands of true love. Even that which is just in virtue of a legitimate human norm, always at the service of the same essential and divinely constituted dimension of intra-ecclesial justice, must be observed as a due manifestation of communion in every concrete moment of salvation history. Consider also the recent rediscovery of the need to impose canonical penalties for conduct that constitutes a grave violation of juridical goods, as in the case of sexual abuse committed by clerics against minors: the good of the Church, true pastoral care, demands recourse to ecclesial sanctions, which must always be applied by means of a just process.

Finally, the opposition between hierarchical power and the rights of the faithful does not make sense either. Pastors, even when they exercise in the proper sense the acts of the power of jurisdiction, are truly at the service of the authentic freedom of the children of God. Their ministry is truly liberating, also in the sense that it must promote the apostolic vitality of all, which in reality is to foster an attitude of docility to the charismatic gifts of the Holy Spirit. This freedom, however, is inseparable from union with the Pastors, first of all with those who succeed the Twelve Apostles and with the one who succeeds Peter, and then with his collaborators in the sacred ministry. 

The Catholic faith does not see the hierarchical mission as a function of a simple efficacy of social authority (although this dimension is also assumed in the Church), but as an aspect of the ecclesial mystery in which the vertical sense of communion shines forth, through the representation of Christ assumed by those who have received the sacrament of Holy Orders. There is here a mystery of authentic paternity, participation in the divine paternity, which leads us to think of the Church as a family, that is, as a type of social reality in which life, in this case supernatural life, is transmitted. This, of course, cannot in any way obscure the radical equality of all persons in the face of the salvation won by Christ, and the consequent radical equality of all the baptized in the Church. 

We can say that among the most important rights of the faithful is precisely the right to enjoy Pastors who fulfill their duty as such, to make Christ present as Head in the sacraments and in the word. All this is in no way opposed to the participation of the lay faithful in the institutional sphere of the Church, having their voice so relevant in the synodal instances and being able to assume ecclesial assignments for which the sacrament of Orders is not required, without forgetting that the place in which the laity must build the Church is above all that of temporal realities: the family, work, culture, public life, etc. 

Understood in this way, the right fits perfectly within the scope of the Church's salvific mission. The awareness of the timeliness of the mystery of the Incarnation of the Word also implies putting every means in place to actualize the right of each and every person to a personal encounter with Christ through the salvific goods that he has left to his Church. 

In conclusion, I would like to quote some recent words of Pope Francis in a refresher course on Canon Law promoted by the Roman Rota, which underline the relationship of ecclesial law with the life and mission of the Church: "We can ask ourselves: in what sense is a course of law related to evangelization? We are used to thinking that Canon Law and the mission of spreading the Good News of Christ are two separate realities. Instead, it is decisive to discover the link that unites them within the one mission of the Church. One could say schematically: neither law without evangelization, nor evangelization without law. Indeed, the core of Canon Law concerns the goods of communion, first and foremost the Word of God and the Sacraments. Every person and every community has the right - has the right - to an encounter with Christ, and all juridical norms and acts tend to foster the authenticity and fruitfulness of this right, that is, of this encounter. Therefore, the supreme law is the salvation of souls, as the last canon of the Code of Canon Law affirms (cf. canon 1752)" (Discourse of February 18, 2023).

La entrada ¿Qué es y para qué sirve el Derecho Canónico? se publicó primero en Omnes.

La entrada La paz llega a Tierra Santa se publicó primero en Omnes.

For the first time in history, a woman will head the Governorate of Vatican City State. Sister Raffaella Petrini, a Franciscan nun and current secretary general of this civil administration, will take office in March, replacing Spanish Cardinal Fernando Vérgez Alzaga. This appointment reflects the Pontiff's commitment to the increasing incorporation of women in positions of responsibility within the Vatican.

The Pope underscored this development during an interview, highlighting that "women know how to manage better than we do" and that their inclusion in ecclesiastical institutions has positively transformed their functioning. Simona Brambilla as head of the Dicastery for Consecrated Life, consolidating a new stage of female participation in Church decision-making.

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.

La entrada El Papa nombra a la primera mujer al frente de la Gobernación del Vaticano se publicó primero en Omnes.

I have always been fascinated by stories. Mineyours, yours, those of anyone who dares to share them. And if there is one phrase that resonates throughout history, it is this: "Do not be afraid". It appears 365 times in the Bible, as a daily reminder. I can't help but think how meaningful this message is, especially for someone like me, who has learned to live with that feeling.

When I started my professional and social journey, fear was always present, like an uncomfortable voice whispering, "What if you're wrong?", "Are you sure?". At first I tried to ignore it, but soon I understood something crucial: fear doesn't go away when you run away; it just waits around the next corner.

What changed everything was to understand that fear is not an enemy, but a teacher. I realized that we only have to respond to the daily invitation of that phrase: "Don't be afraid today". Every day is a new opportunity to take a step, however small, towards what really matters.

In my case, I felt fear when I failed my university entrance exam and it seemed that everything was falling apart. Later, I felt it when I hit rock bottom emotionally and had to stop living under a character. Even now, with each new project, that feeling keeps coming up. But it doesn't terrify me anymore. Now I know that if something scares me, it's because it's worth it.

Turning fear into a driving force

Fear points to the essential: no one is afraid of the insignificant. If you're afraid to present that project, it's probably because it really matters. If you're paralyzed to change your life, it's because you know you need to. Every knot in your stomach is a compass, and every day is an opportunity to try.

Today, my commitment is not to overcome fear all at once, but to take small, steady steps. To make my bed, to listen without haste, to trust that today's effort will make sense tomorrow. Because great changes begin in the everyday.

My invitation to you is this: live each day with a small act of courage. Do what is in your hands today, and let tomorrow take care of itself. Because, in the end, the fear will always be there, but so will that phrase, whispering to us every day: "Do not be afraid".

La entrada «No Tengáis Miedo»: un mensaje diario de la Biblia se publicó primero en Omnes.

The Spanish Episcopal Conference has convened a great congress on vocations in February 2025. It is an ambitious event, for which they have reserved the Madrid Arena, one of the most emblematic venues in the capital. The proposal of the Spanish bishops has as its motto "From I think, therefore I am, therefore I am called, therefore I live."This is to say that it departs from the Cartesian rationalism that has led us to the individualism in which we move, to invite an open reflection on Christian salvation based on God's love for each one of us. 

This congress follows in the wake of the Synod of Bishops held in Rome in 2018, which dealt with "young people, faith and vocational discernment". While it is true that the number of vocations to the priesthood and religious life is gradually decreasing, it is also true that in some contexts numerous vocations are emerging and living Christian communities are seen. 

The health of the World Youth Days could be one example, but there are also many others, such as the World Youth Day initiative FOCUS in the United States or the increase of vocations in many institutions faithful to the Magisterium.

The proposal of the Spanish bishops contains common ideas in many documents of the Church after the Second Vatican Council, for example, the universal call to holiness or that all pastoral work should be done in the key of vocation ministry, since it is not a separate and independent sector. However, some of the messages proclaimed by the bishops on pages 30-35 of the programmatic document of the congress, which can be seen on the Internet, are as follows (www.paraquiensoy.com)The new, to a large extent, clash with the contemporary mentality.

Countercultural proposals

-Childhood, adolescence and youth, times of growth, initiation and search, are privileged moments in life to discover the plan that God has drawn up for each one of us.

-Create a strong context of vocational culture, which facilitates generosity with God. The vocational culture makes it possible to perceive as a duty what has been discovered as a gift.

The cultural environment declares it almost impossible to make life-long decisions. However, the Christian proposal maintains that it is possible to understand freedom without separating it from a firm commitment.

-Flight from individualism. To understand life as a gift received that is fully realized by giving oneself to others. Vocation implies putting our abilities at the service of others. 

-The sexed body is a sign of the "evident vocation," to be male or female. We have been created to love and generate life.

Young people should know

-That we cannot have all certainties, but that we must learn to trust and replace calculation when making decisions with a trusting response to God. 

-Vocation - as it appears in Scripture - is a "long journey" that takes time to discover oneself and interpret God's call. 

Vocation is neither a "pre-written script" to be simply recited, nor a "theatrical improvisation without an outline", but an offer of grace that calls for man's free and creative interpretation. 

-The central question of discernment is not only "who am I" but "for whom am I", for what and for whom has the Lord created us, who is above all a Friend who demands us because he loves us. 

-Discernment is thus a "path of freedom", not a "new creation", but bringing out the best in oneself and making one's own being flourish, for the glory of God and for the good of others. 

On spiritual accompaniment

-The most urgent task of the companion is to put the person in a position to make a decision. 

-The companion must help the young person to discern his own vocation, to recognize and interpret God's passage through his life and to decide in freedom.

-This vocational accompaniment implies that spiritual directors make sacrifices to dedicate time to others. 

La entrada Qué dicen los obispos sobre la vocación de los jóvenes se publicó primero en Omnes.

Saint Sebastian (Narbonne, 256 - Rome, 288), was the son of a nobleman of Gaul from Narbonne. After joining the Roman army, he was promoted without the Emperor Diocletian knowing that he was a Christian. He refused to participate in rituals of idolatry, and strengthened the faith of the Christians in prison y persecuted. Finally, he was forced to renounce his faith. When he did not do so, he was condemned to die under the archers, although he was finally beaten to death. He was buried in the catacomb of Via Appia.

In the history of art it has been represented in various ways. Among the Spanish ones, a sculpture by Alonso Berruguete and El Greco's painting 'The martyrdom of Saint Sebastian'. He is the patron saint of cities such as Rio de Janeiro, in Brazil, whose full name is San Sebastian de Rio de Janeiro, where he is dedicated to the patron saint. the cathedral. In Madrid it has at least one parish dedicated in San Sebastián de los Reyes, and another one in Atochaand is the patron saint of San Sebastian/Donostia in the Basque Country.

Pope Fabian, or Fabianus, was the twentieth pope of the Catholic Church, between 236 and 250. Christians of the East and divided Rome in seven deaconries to help the poor. He consecrated several bishops, among them St. Dionysius of Paris, and instituted the four minor orders. It is noted that the Pope established that every year the Holy Chrism be renewed on Holy Thursday. Imprisoned and died in 250, it is venerated as martyr in the cemetery of San Calixto.

La entrada Santo del día. San Sebastián y san Fabián, mártires del siglo III se publicó primero en Omnes.

During Lent last year, I was surprised to hear the one-minute sermons of the former pontifical preacher for six days. I asked myself as I listened to them: is it possible to say something in such a short time?

The answer is given with solvency by this preacher. With a sheet of paper in his hands, he speaks, almost reads, a text he has prepared, and uses as a central point a few words from the gospel. 

We are facing a challenge that seems impossible: to deliver a message in a short time. This is also done by speakers who give TED talks of about twelve minutes. It is advised that the homily should last less than ten minutes. Pope Francis has repeated it many times, he said in a general audience: "The homily should be brief: an image, a thought, a feeling. A homily should not last more than eight minutes because after that time one loses attention and people fall asleep, and he is right".

Brief preaching

Some time ago, I read a booklet entitled: Say it in six minutes, by Ron Hoff. It refers to meetings of executives and economic approaches for people who, being very busy, do not have time to listen to a long speech.

The truth is that I don't know if it's possible to say anything at all in such a short timeIt is also necessary to substantiate what one says, but it is also true that today, if the message is longer than one minute, it seems to be eternal. 

What ideas did I take away from that one-minute preaching?

The first is the need to prepare the text very well, and even to have it written in its entirety.

The way he reads it, with a kind tone, with a smiling face, he is not recriminating, nor is he questioning, he is proposing serenely and kindly. It seems almost spontaneous, a conversation with a friend.

Another consideration is the power of the words of Jesus: from a brief sentence of the Gospel it is possible to structure a whole message. The Gospels, there is no doubt about it, are the most read book of all times, four very short texts, full of so many images, parables, signs, slogans, phrases that transcend their origin to be present in everyone's life: give to Caesar what is Caesar's, let not your right hand know what your left hand is doing, let us make three tents, man of little faith, come and see, why weep, do not sow tares, they have no wine, he is a lost sheep, this is the prodigal son, let fire fall from heaven, men of little faith, and so on. 

Voice and speech

I remember years ago, looking for texts that explained the secret of public speaking, I found one that said: "pronunciation, pronunciation, pronunciation". It seems simple...

It is clear that verbal communication depends on the tone of voice of the communicator, but it also requires good content, it is not just about attracting attention, but we want to convey a message.

Sometimes, I listen to very good speakers -it is a pleasure to listen to them-, but what I am left with is that the message has been a real labyrinth of phrases strung together in a marvelous way, in the end leaving only the taste of the delight of witty, funny, agile discourse, but...

We are faced with the challenge of transmitting our message, and we want to do it in a way that reaches the listener, that challenges him. It is true that we are facing a task that requires the action of the Spirit to bear fruit, but it is necessary to help the Spirit, because it will not be possible to get a clear message if what I say is an intricate succession of words that deviate from all logic and that pretending to reach everyone, something unintelligible reaches everyone.

The public

In addition, we are also facing another challenge, we are talking to a heterogeneous audience, each one has his own story, his own way of receiving the message, at that moment he may be motivated or not and, in addition, the listener has a previous knowledge of the speaker, it will not always be positive and if he is personally known: no one is a prophet in his own home.

We always listen more attentively to the speaker who arrives from abroad, from another city, and who will give the keynote lecture, where he will also tell the best anecdotes of his life, and who arrives with an aura of prestige and who will return to his place of origin.

The key, I dare to say, for the message to get through, is to develop it as if it were a thriller, some ideas suggesting others that I do not know how or when they will arrive, through interconnected scenes, without letting the listener's attention wane, without taking everything for granted, without saying from the start everything I have to say, and leaving an open door for the message to continue resonating, as if it were music that springs from within us.

This is an example of a first-rate speaker who has been encouraged to transmit a one-minute text, which leaves an idea, but, to be honest, it is so brief that the message leaves a taste of little, although it is very suggestive.

Finally, I would like to say that all verbal transmission is mysterious. Sometimes, we see a video of a minute or a minute and a half, and we are surprised by the amount of things it conveys. This is the time of advertising.

Will we have to apply the language of advertising to the way we convey our ideas? Perhaps this conclusion is a bit simplistic, but it may be worth a try.

La entrada ¿Predicación con estilo publicitario? se publicó primero en Omnes.

How can we guide young people in their vocation? What basic advice should we give to a person who is considering his or her decision to follow Christ in today's world? This is one of the challenges facing the Church in our time. 

To understand young people, one must witness their doubts, hesitations, enthusiasm, weariness, weaknesses, failures and fidelity. The Church accompanies young people so that they may find their vocation by developing freely. 

Discernment and freedom

The decision to embark on a vocational path raises the need for a discernmentIn most cases, it is not at all obvious. It is important to understand deeply that God's eternal plans count on freedom. He wills - it is his will to create us and treat us as children The personal freedom has a fundamental role to play in choosing and following the path of vocation. 

In reality, what is vocation? Vocation is the person himself who has been called by God: called to existence, called to live in Christ, to a fullness of life that can only be reached through paths of love and service. 

Vocation is the call of God, unique and personal, that each one of us is. It is an encounter between grace and freedom; an encounter that is lived as a real love story in a concrete life journey. 

Vocation for others

Far from being individualistic, the Christian vocation has a special dimension. social y ecclesial at its core. God calls in the Church and, therefore, also in the world. Each one has a vocation of service to others, to the Church and to the whole of humanity. The Church and the world are, therefore, the place of this call. My vocation is for myself; but even more my vocation is for others. 

Every person is the fruit of a call, of a vocation. God does not exclude anyone; God calls each person to live a life of love and to attain the fullness of love. This call travels along various paths - with a more or less all-encompassing character of existence - which are concretized in one's own history. All the roads that come from God lead to God, they go to the same place: to heaven, to happiness. 

These concrete ways or modalities of Christian life -sometimes called vocations individuals- far from being something closed and programmed in advance, they are part of a trusting dialogue between a father and his child. 

We are not programmed 

Nothing could be further from the reality of vocation than to understand it as a closed obligation, a program or a preconceived design that does not leave room for the free decision of the person. The divine call not only does not exclude freedom, but its deepest meaning lies in trust and freedom. Vocation really happens at human freedom. 

Is my life programmed by God? It could be understood - wrongly - that God's call to follow a path in life, what is usually called vocation, since it is something prior to my decision, leaves little room for my personal freedom.

It is not uncommon for some people to consider an opposition between vocation and freedom. If God shapes and decides my path before I make my own choice - some may think - my task is reduced to hit with this divine plan (to look for signs, to find out my vocation...). I keep, of course, my ability to decide whether to respond affirmatively or negatively to this plan, but nothing more. 

A vocation perceived in this way clashes with a sensibility, especially pronounced among young people, that rejects what is imposed: it gives the impression that God has decided for me, has designed and determined my life from eternity. I have hardly any say, there is little room for my decision. And then I have to bear the burden of getting it right (what if I am wrong?) and of responding appropriately (what if I don't get it right?). 

This rigid and disfigured perception, taken to the extreme and added to a lack of prayer and trust in God, can lead to experiencing the vocational call as a programming which produces, logically, overwhelm and rejection. The current mentality, rightly, values the protagonism of one's own life. 

Doubts and certainties

The decision to embark on a vocational path (whether in the lay or consecrated life, in marriage, in celibacy, etc.) presents the Christian with the need for a discernmentIn many cases, it is difficult and not at all obvious. The person may not feel ready or mature. 

The vocational approach raises questions of special personal and Christian significance that should not be avoided: Does my vocation not have to do with my freedom? How can I follow Christ if not out of love and, therefore, with absolute freedom? Why can I not freely shape my own path to follow the Lord? 

It is precisely about my way, my How is it possible that I have nothing to say? Has God already decided everything for me? Has he not counted on me? Is he not even going to ask me? I trust in God, but does God also trust me? 

Moreover, if vocation is a path that gives global meaning to my life... Why doesn't God show it to me more clearly? Why is it confusing, and not something evident? If the plan for my life is already configured, what happens if I don't get it right and choose a different and wrong path? What happens if I abandon the path I have taken?

True freedom

Where does this apparent opposition between vocation and freedom? Behind this apparent opposition hides an excessively rigid and competitive culture, often insecure, where everything is measured, quantified, controlled and valued. 

There is a tendency to value the person-someone unique and unrepeatable created by God-in terms of elements inferior to him or her: professional achievements, intellectual capacities, physical or aesthetic qualities, available resources, success in life, power, money... and the mirage of an illusory self-realization that disfigures and falsifies the true destiny of the person, which is none other than love, self-giving for love. The person is made to love. 

God is Father

Moreover, materialistic secularization has abandoned Revelation as a point of reference for life and thought. Over time it has forged a false image of God as a distant and tyrannical being, lawgiver and controller.

With the cultural disfigurements about God, the image of vocation also deteriorates, which comes to be perceived as an external decree, alien or even opposed to freedom. In the face of this internal tendency to perceive vocation in opposition to freedom and the cultural influence of considering God as an intruder-competitor, it is appropriate today to deepen the central role that freedom has in the person, in his relationship with God and in the configuration of one's own vocation. 

"There is a plan of God for each one of us; but we are not 'programmed': it would be lowering God to our poor height. We can only program things without agency, and it does not always work out well for us; God, on the other hand, is able to impel our freedom without violating it. God governs human history down to the smallest details; but history also depends on human freedom. This is not a limitation on God's power, for He is the creator of our freedom; rather, it manifests His infinite wisdom and omnipotence, which fulfills His plans not in spite of human freedom, but counting on it. The future is truly open to the action of our freedom" (F. Ocáriz, On God, the Church and the worldp. 122). 

God is counting on my freedom 

It is important to understand deeply that God's plans count on my freedom. He wants my freedom to play a fundamental role in the path of my vocation, which is the path of my life. 

Freedom is not reduced to the ability to choose: also through love, one freely assumes what I have not chosen, even what does not please me. I am also free with nothing to choose, accepting with love what has already been given or chosen. Moreover, God wants my freedom configure my own vocational path in some way. When I decide, I me I decide myself. It is a profound mystery where grace and freedom, eternity and time converge. 

Vocation is, of course, a eternal plan of God. It has its origin in God, not in me. But God does not univocally predetermine the plan without counting on my freedom, but rather - even if we do not fully understand it - he opens it in eternity to my decision in time. Because God wants free children. Freedom is a Father's trust in his children.

To follow Christ concretely - not in the abstract - demands that each person leave his or her hiding place and take control of his or her own life. Without freedom, one cannot love. And, in the end, that is what it is all about: love. Vocation is always a call to personal love, a "come and follow me," which comes from God in Christ and out of love for others. Today, perhaps more than in other times, it is necessary to strongly emphasize the personal and free aspect of vocation, a profoundly Christian element, rooted in the Gospel. 

God chooses and eternally calls each person by name - each one is unique - and counts on them for a mission of love on earth, born of the needs of Christ's heart in his Church and in the world. 

A call that echoes eternally in my intimacy, as an echo of my personal creation. A vocation that is myself, someone unique and unrepeatable. A call that has its origin in God, who welcomes in eternity my own decisions in life: mystery of the confluence of grace and freedom, time and eternity. A response that is my free acceptance of being who I truly am (and will be), before God and before others, with joy, humility and fidelity.

Your footsteps are the way. Christ's call and discernment of vocation

José Manuel Fidalgo and Juan Luis Caballero: EUNSA, 2024

You can get the book here.

La entrada Iniciativa y libertad en la propia vocación se publicó primero en Omnes.

A new report confirms an earlier OSV News finding that the diocese and U.S. Catholic eparchies have paid more than $5 billion to settle abuse allegations filed over the past two decades, but credible allegations have declined significantly over the same period, with most cases predating a landmark set of anti-abuse protocols established by the U.S. bishops in 2002.

Catholic dioceses, eparchies and parishes in the United States have "changed the way they do things" when it comes to addressing and preventing abuse, says Jonathan L. Wiggins, a sociologist and director of parish surveys at Georgetown University's Center for Applied Research in the Apostolate.

Letter from Dallas

On Jan. 15, CARA - which conducts social scientific studies on the Catholic Church - released a summary of 20 years of annual data for the U.S. Conference of Catholic Bishops' annual report on the implementation of the "Charter for the Protection of Children and Young People."

The document-adopted by the USCCB in 2002 and commonly referred to as the Dallas Charter-establishes a comprehensive set of procedures for addressing allegations of sexual abuse of minors by Catholic clergy. The Charter also includes guidelines for reconciliation, healing, accountability and abuse prevention.

CARA's two-decade review of the numbers indicates that the Charter is working and that the U.S. Catholic Church is making real progress in eradicating the scourge of clerical abuse, Wiggins said.

Since 2004, CARA has collected and prepared data for the USCCB on the implementation of the Charter, using Internet and mail surveys.

The CARA surveys complement the annual audit of dioceses and eparchies conducted by an outside firm commissioned by the USCCB, which since 2011 has been StoneBridge Business Partners, a Rochester, New York-based consulting firm that provides forensic and compliance services to a range of organizations. (Male religious communities do not participate in the Dallas Charter audit process, but many seek independent accreditation for abuse prevention and commonly accepted protocols.)

Response rates to CARA's voluntary annual surveys have averaged 99 % for dioceses and eparchies and 72 % for men's religious communities, according to CARA's synthesis report. Wiggins told OSV News that the Conference of Major Superiors of Men has "worked very hard to encourage its members to participate" in CARA's annual surveys, but stressed that the conference was a "voluntary collective" that could not mandate such participation.

"Public invitation" to file claims

U.S. Catholic dioceses and parishes have "completely reformed their way of recruiting people, their way of reporting," Wiggins said. "They have issued a public invitation to file complaints. They do background checks on everyone, not just at the diocesan level, but also in parishes. They train people about sexual abuse."

According to the report, dioceses, eparchies and religious communities spent a total of nearly $728 million over the past 20 years on salaries for safe environments, training programs and background checks. These costs increased by 80 % during the reporting period.

Wiggins described the shift in focus as "quite startling" and a "story that doesn't get out there" unless the data is considered longitudinally and in a national context, rather than simply through media coverage of a particular diocesan abuse settlement.

"Sometimes the headlines make it seem like everyone has a bunch of allegations all the time," he said.

In the 2004-2023 period, U.S. dioceses, eparchies and religious communities deemed credible a total of 16,276 allegations of minors by priests, deacons and religious: 82 % by dioceses and eparchies, and 18 % by religious orders.

A complaint, defined as "a victim alleging an act or acts of abuse by an alleged perpetrator," can represent "a single assault or a series of assaults on the same victim over many years," the report said.

Data from 80 years of annual surveys

But, CARA stressed, "to be clear, these credible allegations of abusive behavior did not occur over the 20 years of the survey, but over the more than 80 years that the annual surveys ask about."

During the 20 years of the survey, according to the report, "most dioceses, eparchies and religious communities of men had no credible allegations, with an average of three in five (60 %) having no allegations in a particular year of the survey."

The summary report notes that "more than nine out of ten credible allegations occurred or began in 1989 or earlier (92 %), 5 % occurred or began in the 1990s, and 3 % occurred or began since 2000."

Most of the alleged perpetrators - 86 % - "were identified as 'deceased, already removed from ministry, already laicized or missing,'" the report said.

This figure "is not surprising," CARA states in its Jan. 15 press release, "since nearly seven-tenths (72 %) of the alleged abuses occurred in 1979 or earlier, between 20 and 50 years before CARA's first survey was conducted in 2004."

The remaining 14 % were "permanently removed from ministry or retired during the year" of that particular survey, according to the report.

The report also revealed that 95 % of the alleged abusers were priests, 80 % diocesan and 15 % religious, while 4 % were religious brothers and 1 1 % were diocesan deacons or religious.

The majority of abuse victims (80 %) were male, and more than half (56 %) were between 10 and 14 years old at the onset of abuse, with 24 % between 15 and 17 years old and 20 % aged 9 years or younger.

The report did not speculate on possible factors underlying the demographics of alleged offenders and their victims, and Wiggins told OSV News that such considerations were beyond the scope of the study.

However, according to research cited by RAINN (Rape, Abuse and Incest National Network), which operates the National Sexual Assault Hotline (800-656-HOPE), the majority of child molesters (88 %) are male.

Adaptations of the research methodology over the years

Wiggins also highlighted the methodological adaptations he and his fellow investigators have had to make over the years as clerical abuse scandals have unfolded.

One of these adaptations was the addition in 2016 of a new survey classification for casualties: 'impossible to prove'.

While "credible" and "unsubstantiated" allegations are considered as such based on evidence gathered through an investigation, CARA began to include the category "unprovable" to capture those allegations for which "limited information was known and a thorough preliminary investigation could not be conducted." Reasons for lack of information include: deceased parties to a given allegation, as well as restrictions due to legal actions and state investigations.

In all three categories - credible, unfounded and unprovable - claims may or may not have been paid in a settlement, the report noted.

With the addition of the "cannot prove" category in 2016, "the proportion of allegations deemed credible by dioceses, eparchies and religious communities of men has decreased from 82 % to 54 %," the report notes.

At the same time, Wiggins warned that there is usually a considerable time lag between the commission of abuse and its actual disclosure, a gap that could affect future data.

As for the 3 % of credible allegations since 2000, Wiggins said incidents of abuse "that are happening now may not come to light for another decade or so. We can't say, 'Oh, now only 3 % is happening.' We can only say, 'Now only 3 % is reported.'"

While continued vigilance against abuse will remain crucial, Wiggins was optimistic about the progress made so far.

"It's not easy for an organization like the Catholic Church to make a big change, (but) they've really changed the way they do things, fundamentally," he said. "And, of course, they couldn't turn it around in an instant, but they've really made the changes."

This article is a translation of an article first published in OSV News. You can find the original article here.

La entrada Descienden las denuncias de abusos clericales en Estados Unidos se publicó primero en Omnes.

Father Pablo López has extensive experience in digital platforms such as "Jóvenes Católicos" and "Hallow", followed by millions of thousands of young people. He has just published How to talk about God in the networksa practical guide for communicating the spiritual in the digital sphere. Rather than offering magic recipes, it invites us to sow questions, inspire reflection and open deep dialogues that transcend the transience of social networks. In a world dominated by immediacy and ephemeral content, the challenge of speaking about God on social networks becomes a unique opportunity.

How did the idea of relating God to a social network like Instagram, which is often associated with superficiality, come about?

-It was a proposal from the publishing house and, from the beginning, I loved the project, because I dedicate part of my pastoral work to evangelizing in social networks and I see its effectiveness on a daily basis. My interest in this field was born in the pandemic, trying to accompany young people in the distance. 

You mention that the book is not a magic recipe, but an invitation to rethink how we communicate the sacred. What common mistakes do those who try to talk about spirituality on social media make?

-One mistake is to focus on seeking followers and trying to make "clickbait" publications. Evangelizing requires speaking from the heart and experience and there are things that cannot be fit into "easy" formats. 

You have to reach people's hearts and that is what the Holy Spirit does. Anyone who evangelizes in networks sees the disproportion between their work and the fruits that are produced. I remember a girl who had been treating herself for seven years for severe anorexia, including hospital admissions. She phoned me to tell me that she had been cured by praying with the contents of the channel. She got over it all by praying. Then he joined a religious order. Her parents are non-believers and are amazed at the change. 

Do you talk about these kinds of stories in the book?

-Yes, the play is full of shocking anecdotes. For example, a girl in the second year of high school in a town in Extremadura became pregnant and her friends encouraged her to have an abortion. She contacted us when her son was born to thank us: the meditations of the application had encouraged her to be brave and face the consequences. She told us how her son was the greatest gift of her life. 

There are people who tell you that thanks to a video they have not committed suicide; another who thanks to a song has asked forgiveness from his mother after a long time; and, of course, many people who return to confession after years or decades.  

In your experience working on platforms such as Catholic Youth and Hallow, what strategies have proven most effective in connecting with young people through digital?

-First of all, you have to be consistent and offer a variety of content and formats. In Hallow we do one audio a day, but we also offer songs, short tips, commentaries on the liturgical season, interviews or podcasts. In short, you have to do everything so that everyone can get hooked on what they like the most or what best suits their circumstances. 

There's no need to go through the motions. It is worthwhile to make things short and attractive, not long and dense. Just as homilies cannot be 15 minutes long, it is better to make them 5 minutes long and have a story that people can remember afterwards and make it easier for them to come back. 

Well, the same with social networks, it has to be short because if not people will move on to another reel, so it is essential to start with a beginning that is groundbreaking. For example, one of our videos starts like this: "Hi, my name is Krishna, I was born and raised in the Hare Krishna community and I've gone from smoking joints constantly to going to mass every day". 

You talk about the importance of seeding questions rather than simply adding content. What kind of questions do you think are best suited to inspire reflection in the audience?

-The key is not so much the type of questions, but when you leave open questions you invite the listener to continue thinking on your own. Also, open-ended questions generate a lot of interaction in the comments or people who write to you privately. 

Finally, as a priest and someone with a sizeable digital audience, how do you balance the use of social media with the time needed for prayer and personal reflection?

-Well, thank God, I don't have to spend a lot of time editing videos, I can spend half an hour or so a day: 10 minutes on Instagram, the more 20 (I never go to see anyone's stories, or to see the reels or anything). If I dedicate more I know I would be wasting time and I am much more "offline" than it seems, I do sports daily and an entertaining pastoral activity (laughs). However, I recognize that it is key to work as a team. I have two collaborators who dedicate more time than I do. 

La entrada Pablo López: «Cualquiera que evangeliza en redes ve la desproporción entre su trabajo y los frutos que se producen» se publicó primero en Omnes.

St. Anthony was orphaned at the age of 20, and his life was linked from the beginning to solitude and fasting. He gave his goods to the poor and withdrew to the desert, where he fought the temptations of the devil and dedicated himself to prayer, with austerity of life. With him, groups of monks consecrated to the service of God. Because of their ability to bring the souls of sinners out of hell, bonfires are often lit in their honor. "The demon fears fasting, prayer, humility and good works," he said, "and is reduced to helplessness in the face of the sign of the cross".

His way of living in solitude, abandoning the usual way of life, and leaving behind the goods and affections of the world, made him the father of that form of primitive monasticism known as anchoritism, he explained. Antonio Moreno. Later, the first cenobitic communities would emerge, composed of monks living in a monastery, with a rule, as many religious congregations live today.

According to the Roman Martyrology, he worked to strengthen the action of the Church, supported the confessors of the faith during the persecution of the Emperor Diocletian, supported St. Athanasius against the Arians and gathered numerous disciples. He is known as the piggy because in the Middle Ages, the Antonians had permission for their herds of pigs, which fed the poor, to pass unrestricted through the villages. In not a few localities, the parishes bless in the party of their protector to the animals domestic.

La entrada Santo del día. San Antonio Abad, padre del monacato y protector de animales se publicó primero en Omnes.

Twenty-five years ago, the Pontifical University of the Holy Cross in Rome launched the Professional Seminar for Church Communications Offices. Since then, these meetings have become one of the most important congresses in the world in the field of Church communications, and this year's edition, which also coincides with the Jubilee of Communicators, will feature speakers of the stature of R. J. SnellJoost Joustra or Fabio Rosini.

Marco Carroggio and Gema Bellido are two of the members of its organizing committee and wanted to share with Omnes the preview of a congress that this year focuses on the contexts, attitudes and experiences related to evangelizing communication.

After 13 editions of the Professional Seminar for Church Communications Offices, what is your assessment of these meetings?

-Marco Carroggio [M.C.]: Many participants tell us that it has consolidated itself as a meeting point for Church communicators. In the first edition we were 40 participants, in this one we will be more than 600, from all over the world and from the most diverse ecclesial charisms. The synergy between professionals of such a specific sector (those responsible for communication in dioceses, episcopal conferences, religious institutes, movements, ecclesial associations, etc.) generates positive dynamics: challenges, experiences, solutions and practical proposals that are not easy to exchange in other contexts are shared. 

I would say that the best thing about these 25 years of seminars has been the participants and all the projects and ideas that have emerged from their interactions. For our part, from the University of Santa Croce We have tried to offer a varied program that brings together moments of inspiration and practical encounters, bridging the gap between the academic and professional worlds, emphasizing affirmative projects for the communication of the faith, but without avoiding the challenges and difficulties of the Church at any given moment.

What are the aspects of Church communication that have changed the most since these seminars began 25 years ago? 

-M.C.]: A fundamental change has been to move from a "broadcast" communicative paradigm (from one to many) to the digital paradigm, more participatory and open: we all dialogue with everyone. Twenty-five years ago, the Church's institutional communication was primarily centered on the media; today - without undermining the importance of the media - we reach people better, in a more disintermediated, informal and direct way. 

Along with its challenges, this technological change opens wide horizons for the communication of faith. By way of example, three cases that we will see in this seminar are Hallow, a spirituality app with which several million users pray every day; the case of the Alpha Course, an initiative of first announcement of the faith that has reached 40 million people, and the case of the videocast of the Dominican youtuber Frère Paul-Adrien with half a million followers in France.

The digital platform of the Pope's Worldwide Prayer Network brings the Holy Father's intentions to every corner of the planet; a spiritual resource website such as opusdei.org is tapped by 12 million users and a series like The Chosen has spread across the digital continent among believers and non-believers alike. 

These are phenomena that do not always make the news, but are significant in the daily lives of millions of people. Similar initiatives can be found today at parish, diocesan, national and international levels. They were unthinkable in the communicative paradigm of the past and offer great opportunities for Christianity, which is by nature a phenomenon of friendship, relationship, welcome, dialogue, of people and not of the elite.  

Within this framework, another fundamental change has to do with the approach of the Church's communications offices: we now devote more energy than before to fostering the communicative sensitivity of the faithful, because the Church is a common house, of which we are all "spokespersons."  

Has communication in the Church evolved at the same pace as its civil and cultural counterparts? 

-Gema Bellido [G.B.]: I would say yes, although of course it depends on the professionals and the specific institutions. As you will see in this seminar, there are institutional or personal communication initiatives that are at the same level or a higher level than many others in the civil sphere. There is still a long way to go, but I believe that in many environments processes are being unleashed to achieve a greater professionalization that will benefit the faithful and all those interested in the Church's message. 

In recent years, your seminars have dealt with a wide range of topics. How do you read the "signs of the times" in Church communication? Is it still more reactive than proactive in most areas?

-[G.B.]: In the previous edition of the professional seminar, in one of the sessions, you talked about contextual intelligence, that ability to gather information from the environment, be able to interpret it and thus be able to adapt the communication to the audience in front of you. This exercise could be a good way to read the signs of the times.

For example, one of the speakers will talk about the search for spirituality that exists in today's world, which often drifts towards orientalism and the practices of mindfulnessThese are lights that invite us to ensure that the communication of the Church, and the Church as such, knows how to offer moments and spaces of sincere spirituality. 

Although in some contexts communication tends to be reactive, especially when it comes to crisis communication, in many other contexts steps have been taken to take proactive risks and to put themselves on a par with the standards of transparency, professionalism, creativity, etc., that are applied in other areas. The examples given by Carroggio in the previous question could be multiplied.

Focusing on this issue, why the choice of such a "broad" theme as communication and evangelization?

-M.C.]: It is broad, but it is central: if our communication does not directly or indirectly reinforce the mission of the Church, what value would it have? The 2025 Jubilee gave us the opportunity to return to the core of this activity, which is both a professional job and a spiritual mission. 

Within the framework of the Jubilee, with the directives of the Pope and the Dicastery for Communication, we propose these days as a time of renewal. We want to ask ourselves: How can we, from the Church's communications offices, contribute to making the reality of God and his love for all people present in public opinion? How can we ensure that the Church's communications contribute to bringing the light of the Gospel to all environments, especially to those most in need? How can we collaborate in "transmitting hope" in a polarized and often polemical and pessimistic context?

A broad reflection, at least from time to time, reconnects us with the main thing: not to be bureaucrats of a cold or aseptic communication but communicators of the joy and hope of the Gospel. Sometimes I think that our mission has a lot to do with the response of the apostle Philip to his friend Nathanael: "Come and see". Without any kind of imposition, we want the world to see and know what fills us with meaning.                                                       

What would you highlight from this year's presentations?

-[M.C.]: This year's edition has something of a mosaic. By focusing on the communication of faith, we have identified some ways that are more necessary or that connect better with the contemporary mentality: the way of witness, the way of charity and service, the way of reason and science, the way of culture and art, the way of healing and forgiveness, the digital way, the way of spirituality and joy, among others.  

In the choice of these paths lie some intuitions about the communication of the Gospel: that sometimes action is more important than words; that Christian witness is often more eloquent than disembodied doctrines; that there is no true communication without attention to the circumstances of the person; that there is a sincere search in the world for beauty, spirituality, thought and culture... that the Church can help to satisfy. 

In addition to the two framework presentations (such as the one by Bishop Fisichella or Professor Anne Gregory, a great theologian and a great scholar of communication, respectively), many other people make up this mosaic with explicit references to each of these paths. In the closing session we will have with us the Anglican pastor Nicky Gumbelpioneer of the Alpha Courseand a remarkable example of how Christians can work together in the first proclamation of the Gospel, in a way that is welcoming and open to all.  

What has been the response to this seminar, which also culminates in your participation in the Jubilee of Communication?

-G.B.]: It certainly exceeded our expectations and will make us reflect on the future of the seminary. For some years now, some Church institutions have been taking advantage of this event to hold working days with their communications teams.

Finishing the Seminar with the Pope and with so many other communicators from all over the world is a great joy and a fundamental incentive. 

We live in a world of stories (and especially short stories, "reels"), is there not a danger of superficial communication that does not amount to real evangelization but to a spiritual veneer?

-G.B.]: There is always the risk of superficiality, it is something we have to be attentive to in our work. However, even those short stories (like reels) can be seeds that open the door to a personal encounter with Jesus Christ.

God's grace cannot be counted or measured, and often uses unsuspected ways to reach each person. Every point of light matters.

La entrada Marco Carroggio: “Ahora fomentamos la sensibilidad comunicativa de los fieles porque en la Iglesia todos somos ‘portavoces’” se publicó primero en Omnes.

Is it serious to base voting decisions primarily on election programs? Following Elon Musk's highly controversial guest article in Die Welt, which seems to base its favorable recommendation for the AfD (Alternative for Germany) largely on the official party program, but ignores the assessments of the Office for the Protection of the Constitution, for example, this approach may be considered discredited by some politically interested parties. Nevertheless, election programs may still be considered the best indication of what the hearts of party officials desire for future government activities, because they have been officially adopted. This also applies to the draft program of the SPD (Social Democratic Party of Germany) approved by the executive committee, which the party is expected to confirm at its January 11 conference without too many changes.

What can the Social Democrats offer Christian voters? Compared to the CDU/CSU (Union Parties) program, direct reference to the Church and Christianity is, as expected, scarce. The word "Christian" does not appear at all in the 66 pages entitled "More for you. Better for Germany." "Church" appears twice. Under the chapter "We fight for cohesion and against the enemies of democracy" - a phrase that the hierarchy of the major churches is known to fully recognize in its own political commitment - the following brief acknowledgement appears: "Churches and religious communities make a valuable contribution to our coexistence. We promote interreligious dialogue and protect religious freedom to strengthen the diversity of our society as an opportunity for open coexistence."

In favor of family reunification, against rejections

There is no mention in the program of religious education or the replacement of state benefits. A second brief mention of the churches is only to be found on the subject of development aid, where church partners would play an important role. On this topic, the SPD also proposes to make the international financial architecture "fairer" and to exchange the debts of highly indebted countries for commitments to social and ecological transformation, which, at least to some extent, goes in a similar direction to the Pope's ideas on the relationship between industrialized and developing countries.

Apparently, there is also agreement with the policy recommendations of the Pope and the German Bishops' Conference (DBK) on refugee and asylum issues. For example, the SPD does not want "pushbacks", i.e., pushbacks of migrants at the borders, as demanded by CDU/CSU politicians. The SPD is also opposed to asylum procedures being carried out in third countries, arguing that there must be fair and constitutional procedures in the EU, something that Bishop Stefan Heße, the DBK's refugee commissioner, has repeatedly stressed. Probably also in his favor is the demand to continue to allow family reunification for those in need of subsidiary protection.

More childcare and parental leave

The other family policy proposals of the party, which has been part of the federal government since 2013, consistently follow the slogan "More" (state benefits) (as do most of the other proposals). Here one can find a two-week family start period with continued full pay immediately after childbirth, as well as maternity protection for the self-employed and staggered maternity protection for miscarriages, if this is not decided before the elections anyway. Parental benefit will also be extended to 18 months, of which six months will be non-transferable for both mother and father. A Social Democrat classic is the demand for "more childcare places, all-day schooling for primary school children and a general extension of childcare hours," which the SPD wants to achieve through more skilled workers in the education system. The SPD had already agreed with the CDU/CSU in 2021 on the legal right to all-day schooling for primary school children from 2026, and in its election program it now promises to implement this in practice.

The only thing that made some observers frown was the definition of family introduced in the chapter on family policy: The terms father, mother or child are avoided, the family is simply "where people take care of each other and want to support each other". On the other hand, the SPD is committed to the concept of the family as the core of (democratic) society when it writes that a society is characterized by how well families fare. And: "Our democracy is also rooted in the family, because in the family council everyone is heard, everyone has a voice".

Equality in politics and family

But not only within the family should there be more equality, but also in the world of work: "To enable women and men to participate equally in working life, in care work and in management positions, we fight against structural disadvantages," writes the SPD. And further on: "Equal sharing of care work must be a matter of course." Furthermore, "gender mainstreaming" must "also in future" be the guiding principle in all government departments; in the meantime, Chancellor Olaf Scholz had abandoned the principle of parity in ministerial positions when he had to replace Christine Lambrecht as defense minister with Boris Pistorius. In the name of equality, however, the SPD seems to want to rethink the principles of representative democracy as well; in any case, the program proposes a law "guaranteeing equal representation of women and men in the German Bundestag in lists and direct mandates".

Other emancipatory projects include the full equality of queer families in family and parentage law, as well as the inclusion of sexual orientation and gender identity as a prohibited object of discrimination in the Basic Law. The Central Committee of German Catholics (ZdK) also called for the latter at the end of November.

Fight against antifeminism

Once social "progress" has been achieved, the SPD wants to defend it vigorously - some liberal-minded people are likely to curl their toenails, and even conservative Catholics might wonder whether traditional Christian ideas might come under attack from the state due to the lack of clear definitions: the SPD wants to "counter anti-feminism and anti-gender movements, as these "threaten our liberal coexistence".

If you have no idea what this means, you can find relevant information on the website of the state program "Demokratie leben!" (Long live democracy!). While anti-feminism means, according to the website, "fighting or rejecting feminist concerns and positions in a general, active and often organized way, whether as an individual in discussions on the Internet, in parties or other groups," anti-gender mobilization "is not only directed against feminism and equality, but also against the acceptance of the diversity of sexual, gender, love and family lifestyles and identities as equal." It doesn't take much imagination to visualize the Catholic Church as an anti-feminist group that denies the equal value of different loving lifestyles, given its past moral teachings.

There should be no "sense of state censorship". 

At least in theory, this would put him at odds with the SPD, which wants to "combat all forms of discrimination and take action against degradation and hate speech." Needless to say, the SPD also wants to tackle "systemic risks" on digital platforms, keyword "disinformation and fake news." In addition to the consistent implementation of increasingly restrictive European regulations, such as the "Digital Services Act", the Social Democrats also envisage greater "cooperation" with professional organizations and "autonomous bodies, such as the Press Council" in this context. The state could demand moderation of platforms and "promote independent media that also carry out fact-checks, among other things." State supervision itself should, of course, "exercise restraint so as not to give rise to a sense of state censorship," a remarkable formulation.

However, arguably the most important issue for the Catholics Here, too, the SPD is, as expected, taking a stand against Catholic convictions. The Social Democrats, who also support a group motion on this issue in the home stretch of the current legislature, want to "decriminalize abortions and regulate them outside of criminal law"; abortions should be part of "basic medical care".

This is a translation of an article that first appeared on the website Die-Tagespost. For the original article in German, see here . Republished in Omnes with permission.

La entrada ¿Más para ti? Las propuestas del Partido Socialdemócrata de Alemania se publicó primero en Omnes.

The information service of the Holy See reported this morning that Pope Francis suffered a fall in the residence of Santa Marta that caused a hematoma on his right forearm. Fortunately, medical examinations confirmed that there were no fractures. On the recommendation of specialists, the arm was immobilized as a precautionary measure, so it is foreseeable that the Pope will show his arm in a sling in his next public appearances.

Recent medical history

This incident is the latest in a series of health complications The Holy Father has faced in recent years: last December he suffered a fall at his residence and hit his jaw, resulting in a large hematoma.

In June 2023 Francisco underwent abdominal surgery for an incisional hernia, a scheduled procedure that required several days of hospitalization in the Gemelli Polyclinic. In July 2021, he underwent colon surgery for diverticular stenosis, which involved the removal of part of the large intestine.

Added to these operations are mobility problems, which force the Pontiff to use a wheelchair and cane due to persistent pain in his right knee and arthritis.

Continuity in its mission

Despite health challenges, Francis has shown unwavering determination to continue his work as a leader of the Church. The Pope continues to be an example of resilience and commitment in the midst of physical hardship, and millions of faithful around the world pray for his speedy recovery.

La entrada El Papa sufre una caída en Santa Marta: hematoma en el antebrazo derecho se publicó primero en Omnes.

Open Doors International, an institution dedicated to studying the reality of persecuted Christians around the world, has recently launched the World Watch List 2025, a tool that analyzes the degree of persecution of Christians around the world. Christianophobia toward Christians in 76 countries. The period evaluated runs from October 1, 2023 to September 30, 2024.

The worst places

Among the countries with "extreme persecution", the ten most critical are:

1. North Korea
2. Somalia
3. Yemen
4. Libya
5. Sudan
6. Eritrea
7. Nigeria
8. Pakistan
9. Iran
10. Afghanistan

Latin America: an emerging hotbed of persecution

The World Persecution List 2025 has revealed alarming data for Latin America, highlighting that four countries in the region are among the 50 most dangerous for Christians. This scenario evidences a worrying trend of limiting religious freedom in a continent traditionally marked by its Christian heritage.

In the classification, Cuba ranks 26th, making it the Latin American country with the highest level of persecution. The situation reflects a context in which government restrictions and ideological control directly affect Christian communities.

Followed by NicaraguaThis result confirms the deterioration of freedoms in the country, where the Church has been the target of harassment for its role in denouncing government abuses.

Only one place behind Nicaragua is MexicoThe persecution is centered mainly in rural regions, where Christians face violence from organized crime and conflicts arising from community traditions.

Finally, Colombiaranked 46th, faces a complex combination of violence by armed groups, corruption and social pressure that hinders the free practice of the Christian faith.

In addition, other countries in the region, such as Honduras y Venezuelaappear outside the top 50, but with significant levels of difficulty for Christians.

Data not to forget

Some of the most relevant data from the report can be highlighted:

• More than 380 million Christians suffer high levels of persecution and discrimination because of their faith.
• 1 out of every 7 Christians in the world is persecuted.
• 1 in 5 Christians is persecuted in Africa.
• 2 out of 5 Christians are persecuted in Asia.
• 1 in 16 Christians are persecuted in Latin America.
• 4476 Christians killed.
• 7679 churches attacked.
• 4744 Christians detained.

Methodology and data access

The report is prepared by the research department at Open Doorsknown as World Watch Research. This analysis includes a detailed country dossier, as well as the methodology used, available on the Open Doors Analytical website. To access the complete documents, users must enter the password freedom.

La entrada Cristianofobia: los datos muestran la tendencia al alza se publicó primero en Omnes.

The Assembly for a Synodal Church has not yet concluded. In addition to the work of 12 groups, mandated by the Holy Father to be completed by June 2025, there is now the task of implementing the results at the level of dioceses, bishops' conferences and throughout the Church.

On October 24, Bishop Alain Faubert of Valleyfield (Quebec) was elected by the recent Synod as a member of the Ordinary Council of the Synod Secretariat, which is in charge of these assemblies. Omnes attended a conference Faubert gave to Canadian priests on December 5, organized by the Cercle Sacerdotal de Montréal.

Listening process

Bishop Faubert, who was participating in his first synod in October, was deeply impressed both by the process of listening to the People of God and by the conclusions reached. The Pope immediately endorsed them, integrating them into the ordinary magisterium; however, as is well known, Francis will not issue a post-synodal apostolic exhortation.

In the synod's final document, Bishop Faubert acknowledged the ideas, opinions and conclusions of his round table, as well as those of other conversations in the synodal hall. "It was a synod of bishops," he commented, "since most of us were bishops, but we were there to listen." This principle should always be applied in the Church, even in every parish. He stressed the importance of all participants around those round tables, intentionally designed to foster dialogue, having equal opportunity and equal time to speak.

"I have just been installed in my new diocese" (west of Montreal; previously an auxiliary bishop in the city since 2016). "When someone asks me what my plan is for the Diocese of Valleyfield, my answer is: first I want to listen."

In his lecture, Faubert suggested that, indeed, the Holy Spirit guided this universal synodal process that extended over three years. He recalled that St. Paul VI desired that all the people of God participate in the synods. In his closing address on October 26, Pope Francis stressed that the final text of the synod would lose much of its value if the witness of the lived experiences of the participants were not considered.

Father Raymond Lafontaine, who was present at the conference, corroborated Bishop Faubert's words, as he was the facilitator of one of the 36 round tables, each composed of 12 members.

The two-day retreat prior to the start of the Synod established the spiritual context necessary to be attentive to what the Spirit would inspire. The conversations that took place there were Spirit-led conversations. Faubert explained the synodal process in detail, stressing that, despite human imperfections, we must believe that the Spirit is at work. He added that "Our leadership as priests must be synodal. If we do not act in this way, if we are not willing to listen, pastoral ministry is blocked. Things do not work. We have a Pope who invites us to say what we think, with parresia, that is, with audacity in charity."

Faubert emphasized that in canon law it is necessary to concretely propose issues such as diocesan councils, plenary and particular councils; it is necessary to "give feet and hands" to the synodal proposals, focusing on their practical implementation. "It is fundamental to close the circle." "The fraternity we experienced at the Synod is not an anecdotal detail, it must be reproduced here, adapting it to our context."

Highlights

According to the Bishop of Valleyfield, it is evident that synodality is a fundamental and constitutive element of the Church. Founded on baptism, it is the Church's way of living and acting, as expressed in "the Church's way of life".Lumen Gentium" (numbers 31-32). This is something we must take very seriously: we all have the same dignity! It is necessary to know what the people of God think, what my brothers and sisters think, including those who do not practice or who are far from the Church (we must recognize their cries).

He then suggested that we must create concrete processes of discernment, decision-making and accountability, and encourage more events such as diocesan synods.

Citing number 47 of the Final Document, Faubert highlighted the prophetic dimension of ecclesial synodality in a world marked by so many divisions and polarizations, in societies where dialogue is often lacking.

However, the synodal Church is not a social club; it has a mission that will be fruitful only if it is truly synodal. "Throwing newspapers in front of closed doors does no good. Jesus went to Zacchaeus' house before he was converted; Zacchaeus is also a son of Abraham. He gave half of his goods to the poor; we too will encounter many positive surprises among non-believers."

Dialogue with other cultures

Faubert stressed the importance of dialogue with other religions and cultures, with less emphasis on being right or convincing, and more on witnessing to love, humbly serving, especially the excluded. It is necessary to build a Church that is less patriarchal, paternalistic and clerical, that walks in the path of the Second Vatican Council, seeking unity and reconciliation.

Many media outlets claimed that the synod was about the future of the Church, but in reality, it was a synod about the future of the world. How can the Church, by recovering a fundamental aspect of her being, offer the world the future of happiness that God desires for it? How can the Church best serve this world?

Conversion, Faubert emphasized, runs through the entire Final Document, since it is the DNA of the Church. He invited to read carefully certain numbers of the document, related to conversion, decision making and responsibility (84, 93, 106), as well as others that deal with topics such as liturgy (27), participation of women (77), and consultation of the laity (91).

Faubert also acknowledged the wisdom, thoughtfulness and determination of the women participants in the synod, who did not take a vindictive stance, and praised many theologians, canonists and fraternal (non-Catholic) delegates, whose experience in synodality of their own spiritual traditions proved valuable. "I remember an Anglican bishop asking us not to forget Our Lady." And he added: the great protagonist was the Pope.

At the conclusion of his impassioned lecture, Bishop Faubert made a plea not to leave synodality behind as if a chapter had been closed. As a member of the Ordinary Council that advises the Synod Secretariat and, therefore, the Pope, Faubert is convinced that before thinking about the next synod, we must implement the conclusions of Assembly XVI. On December 17, this international Council held its first meeting by Zoom. It is composed of 12 bishops elected by the XVI Assembly and 5 other members appointed by the Pope, two of whom are women.

La entrada «El Sínodo no se ha acabado” dice el obispo canadiense Alain Faubert se publicó primero en Omnes.

Today's Gospel has a happy ending: Jesus "thus he manifested his glory and his disciples believed in him.l". At a wedding feast, celebrating the union of a man and a woman in marriage, Jesus performed the first of his miracles and gave the first glimpse of his divine glory, which led his disciples to have more faith in him. It all seems so beautiful and so simple.

But then we go back to the beginning of the gospel and we consider How it could all go so terribly wrong. "There was no wine, and the mother of Jesus said to him: 'They have no wine'.". The evangelist narrates this very soberly, but the more one thinks about it, the more unpleasant the whole scene seems. The wine was running low. "No wine". This was not only a practical problem, but also a spiritual one. Several Old Testament texts associate the flowing wine both with the coming of the Messiah (e.g., Joel 3, 18) - when the Messiah came, the wine would flow - as with God's enormous generosity. One psalm describes God as the giver of all gifts, including the "gift of wine".wine that gladdens your heart" (Psalms 104, 15). It seemed that God was not giving his gifts to this couple, as if he was cursing them. At least this is how some people might have viewed the failure of the wine at the feast. The couple would probably have had to live in Cana for the rest of their lives, subject to continual gossip about their wedding day.

But the essential of this episode is that Mary was present at the wedding, and with her Jesus and his disciples, the twelve apostles, the cornerstones of the Church: We could say, Jesus and his Church. Because Jesus was there, with his Mother, with his Church. What seemed to end as a catastrophic disaster ended up being a joyful manifestation of Christ's glory, leading to a deeper faith in Him. People who have been married for a long time could tell us that this happens often. Time and again situations arise that seem disastrous, with no apparent human solution. God seems to have turned against you. The wine has run out. But as long as Jesus is there, as long as Mary sees the problem and has the power to convince her Son (and she always does), as long as we remain within the life of the Church, every problem will be an occasion for the grace and power of Christ to manifest itself and for us to believe in Him more.

La entrada Fe en la Escasez. II domingo del Tiempo Ordinario (C) se publicó primero en Omnes.

Opus Dei has published an extensive 101-page document in the press section of its web page, in which they offer a detailed and clarifying analysis of the book's claims. Opuswritten by Gareth Gore and published a few months ago. This publication does not respond to any recent controversy or new developments related to Gore's text, but rather provides a comprehensive resource for those seeking a chapter-by-chapter analysis of the book's theses.

The document addresses historical and recent criticisms, clarifying "truths, half-truths and lies" with data and context. Recognizing its vulnerability as an institution, Opus Dei signals its willingness to listen to constructive criticism and promote greater transparency in its mission.

The prelature has already explained that the author presented a partial and biased view of the institution. Gore describes Opus Dei as a "secret, ultra-conservative Catholic sect" with global influence and financial control. Opus Dei said the book presented "a false image" based on "distorted facts, conspiracy theories and lies," noting that it did not reflect "positive actions" and did not include the responses provided by the organization during the author's research.

Resources on Opus Dei Controversies

In conjunction with this analysis, Opus Dei updated its website website with a special section dedicated to addressing major historical and recent controversies. The organization affirms that while no human institution is perfect, its mission remains focused on service to the Church and society, stressing the importance of providing clear explanations in the face of inaccurate narratives.

La entrada El Opus Dei responde a las críticas del libro de Gareth Gore se publicó primero en Omnes.

In the Audience In his general audience this Wednesday after the Baptism of the Lord, Pope Francis continued his meditation on the theme 'The Father's Beloved', children, and denounced that "hundreds of millions of minors" are forced to work and many of them are exposed to particularly dangerous jobs, even though they are under the minimum age to be subject to the obligations of adulthood. 

And that "not to mention the children who are slaves of trafficking for prostitution or pornography, and forced marriages," he said, citing the case of the child Loan, who disappeared in Corrientes (Argentina) in 2024, presumably kidnapped for organ trafficking.

Appreciation to the Poles: Missionary singers and war aid

In a Paul VI Hall full of pilgrims, and also with a circus show, as in the previous Audience, and a little dog on the stage, the Pontiff launched various messages to the pilgrims in different languages, many related to the Jubilee of Hope, and of course to the pilgrims of the Jubilee of Hope. smaller. 

For example, in addressing the many Polish-speaking faithful at the Vatican today, he thanked "the little Missionary Singers, who these days sing Christmas songs going from house to house to raise funds for poor children in mission countries. With this effort, many of your companions, even in war-torn countries, have the opportunity to have a meal, education and medical care. I bless you from my heart!".

Strong words against mistreatment and abuse

In our societies, unfortunately, the Pope stressed, "children are abused and mistreated in numerous ways. Child abuse, whatever its nature, is a despicable and heinous act. It is not simply a scourge of society and a crime; it is a most serious violation of God's commandments. No child should be abused. One case is already too many. 

"Fighting exploitation, especially child exploitation, is the way to build a better future for the whole of society," he said. "It is therefore necessary to awaken consciences, to practice closeness and concrete solidarity with abused children and young people and, at the same time, to create trust and synergies among those who are committed to offering them opportunities and safe places in which to grow up serene."

Do not buy from companies with child labor

In the chapter on the examination, the Holy Father asked what each of us can do. First of all, not to be accomplices, "And when are we accomplices? For example, when we buy products that employ child labor. How can I eat and dress knowing that behind that food or that clothing there are exploited children, who work instead of going to school?"

"Becoming aware of what we buy is a first act in order not to be complicit," he reiterated. "Some will say that, as individuals, we can't do much. That's true, but each one of us can be a drop that, united with many other drops, can become a sea."

At this point, he appealed "to institutions, including ecclesiastical ones, and to companies for their responsibility: they can make a difference by directing their investments to companies that do not use or allow child labor."

Appeals to governments and journalists

Many states and international organizations have enacted laws and directives against child labor, "but more can be done". The Pontiff also urged "journalists to do their part: they can help raise awareness of the problem and help find solutions. Denounce these things.

And he thanked "all those who do not look the other way when they see children forced to become adults too soon. Let us always remember the words of Jesus: 'Whatever you did for the least of my brethren, you did for me' (Mt 25:40)". 

Saint Teresa of Calcutta

"St. Teresa of Calcutta, a joyful worker in the vineyard of the Lord, was the mother of the most disadvantaged and forgotten children. With the tenderness and care of her gaze, she can accompany us to see the invisible little ones, the too many slaves of a world that we cannot abandon to its injustices. Because the happiness of the weakest builds peace for all", the Pope commented. 

"And with Mother Teresa we give voice to the children: "I ask for a safe place where I can play. I ask for a smile from someone who knows how to love. I ask for the right to be a child, to be hope for a better world. I ask to be able to grow as a person. Can I count on you?" (Saint Teresa of Calcutta)

Weapons manufacturers be merciful

Before praying the Our Father and giving the Blessing, the Pope asked for prayers, as he usually does, for the martyred Ukraine, Myanmar (he showed his support for the victims of the recent earthquake), Palestine. Israel and for so many countries at war. "Let us pray for peace. That arms manufacturers may have compassion in their hearts."

La entrada El Papa clama de nuevo contra el maltrato, explotación y abuso infantil se publicó primero en Omnes.

In a previous article on Libya, we illustrated the great geographical and cultural fragmentation that exists in the country, both because of the vastness of the Libyan territory (more than 1.7 million square kilometers, divided into the three macro-regions of Tripolitania, Cyrenaica and Fezzan) and the ethnic origin of the population, with Arabs and Berbers constituting the vast majority and smaller percentages of other ethnic groups, i.e. at least 10 % of sub-Saharan immigrants and small percentages of Tuaregs and Tebu.

Arabs and Berbers

Speaking of Morocco, we commented on the main differences between the Arab countries of the Maghreb (West Africa and then North Africa up to Egypt) and the Mashreq (from Egypt to Iraq, excluding the Gulf countries). In both cases, however, these are Arabized countries after the Islamic conquest, but in different ways. Also in Libya, the Arabic-speaking population constitutes 90 % of the national total and is the result both of the Arabization (or adoption of Arabic as the first language) of the indigenous ethnic group, which also here, as in the rest of the Maghreb, was largely of Berber origin, and of the migratory waves of Arab tribes, starting in the 7th century, with the Islamic conquest of the area.

In Libya, especially among Arabs, tribalism is still widespread, and tribes, especially the larger ones such as the Warfalla, Magarha and Zintan, play a key role in the management of local politics and society.

This was well understood by Mu'ammar Gaddafi (1942-2011), who used this tool to consolidate his power in the territory, just as the Italians did in the colonial era and King Idris I. Similar to what Saddam Hussein did in Iraq and the Assad dynasty in Syria, and with a typically colonial strategy, Gaddafi knew how to pivot on one or more tribes or communities in the country (in his case his own, the Qadhadhfa, of which Gaddafi is the Italian transliteration, but he also forged alliances with the Magarha and the Warfalla), to whom he lavished economic, political and military privileges (in fact, members of these tribes dominated the security forces, oil resources and key political posts), feeding clientelism and marginalizing hostile tribes, especially those of Cyrenaica.

Indeed, although from the 1980s onward Qaddafi attempted to downplay the role of the ruling tribes in favor of a common pan-Arab identity, inter-tribal conflicts and dissatisfactions contributed greatly to his downfall, when the Arab Spring uprisings also plunged Libya into turmoil.

Tribalism and inter-tribal contrasts, as we unfortunately see also in Syria and Iraq after the fall of the local dictators, resurface with fury when a strong and centralized power, which does not spare the use of brute force to repress any dissent, has to make way for weak and otherwise corrupt administrations. Thus, in Libya, inter-tribal rivalries continue to prevent genuine national reconciliation and an end to the civil war.

As for the Berbers, or perhaps we should say Berber speakers to differentiate them from Arabic speakers (who are also partly of Berber origin), they would account for about 7 % of the population, concentrated mainly in the Jebel Nefusa and Ghadames, and their language and culture are still extremely lively despite centuries of marginalization.

The peoples of the desert: Tuareg and Tebu

The Tuareg also speak a language of Berber origin, but different from that of the Libyan Berbers. They are a nomadic people, present in almost all Saharan countries, and in Libya they constitute about 0.3 % of the total population, i.e. about 21,000 individuals. They are famous for their clothing, in particular for the veil worn by the men (tagelmust), blue in color, which is wrapped around the head and face to protect them from the sun and the desert sand (this is why they are sometimes called the "blue people"). They travel the length and breadth of the Sahara, beyond the borders of nation states, and live in tents made of sheepskins. Women play a crucial role in their society (including in community decision-making) and are repositories of ancient oral and poetic traditions. Anyone who has been able to visit the Tuareg communities of the Sahara desert knows how incredible their sense of hospitality is.

The Tebu, on the other hand, are a Saharan ethnic group (therefore neither Arab nor Berber) of about 50,000 individuals in Libya. Like the Tuareg, they live mainly in the Fezzan area (south of the country), also nomadic in the Saharan dunes.

Both the Tuareg and the Tebu are of Islamic religion (Sunni) and estimates of their population numbers are highly variable precisely because of their nomadic nature, which often makes it difficult to carry out accurate censuses.

Jews in Libya

Judaism has been present in Libya since the time of the Greeks (think of Simon the Cyrenian, who is said to have come from Cyrene). When the provinces of Tripolitania and Cyrenaica became an Italian colony in 1911, several hundred Jewish immigrants from Europe joined the ancient community already present in the territory. The Libyan census of 1931 registered some 24,500 Jews in the country, concentrated mainly in Tripoli.

The Jews living in Libya were also victims, like their Algerian and Tunisian co-religionists, of the Nazi-fascist "anti-Semitic" policy, applied, in this case, by the Italian dictatorial regime, especially after the promulgation of the Racial Manifesto in Rome in 1938. Moreover, even after the Second World War and the creation of the State of Israel, they were victims of attacks and persecution by Muslims. From that moment on, therefore, a gradual emigration began, which turned into a massive exodus from 1949 onwards, with 35,142 people emigrating to Israel, mainly between 1956 and 1958, mainly due to the serious tensions existing at that time between the Jewish State and its Arab neighbors.

After the Six-Day War in 1967, another 6,000 Libyan Jews were transferred to Italy because of the threats to their community. After 1969, the year of the Revolution and the end of the monarchy, the rest of the Jews who had remained in Libya until then, a few thousand foreigners, also left the country, along with the more than 20,000 Italians expelled by Gaddafi at the same time as the proclamation of the Day of Vengeance in 1970.

Islam

The state religion in Libya, enshrined in the interim constitution of 2011, is Sunni Islam, with Sharia as the main source of law. However, freedom of religion is guaranteed for Christians and Jews, who may follow their own personal and family status laws. However, discrimination against non-Muslims persists, especially with regard to public profession of faith and, moreover, "apostasy" (the crime of conversion from Islam to another faith), as in other Islamic countries.

About 95 % of Libyan Muslims are Sunnis belonging to the Malikite juridical school. However, Libyan Islam has been heavily influenced by Sufism, a mystical and spiritual current not strictly orthodox (in fact, it derives from contacts with Christianity and Eastern religions) that places great emphasis on interiority and direct experience of God, including through practices such as meditation, prayer, recitation of the dhikr (repetition of the 99 names of Allah) and ritual dance (the famous whirling dervishes).

In Libya, in particular, Sufism (from the Arabic word "ṣūf", "wool", to indicate the coarse woolen garments worn by the early Sufis as a symbol of simplicity and renunciation of material goods, a bit like the Franciscan habit, so there seems to have been mutual influences between the two confessions in this area) has a millenary history, with its confraternities, or tarīqa, which have played a crucial role not only in the spread of this type of Islamic spirituality, but also, as in the case of the Tarīqa al-Sanusiyya, of the Senussi, in the resistance against Italian colonization and in the formation of the Libyan national identity. Moreover, Sufi shrines still exist and constitute important centers of devotion and pilgrimage, a real factor of national unity.

Another reference should be made to the Ibaita community. In Libya, in fact, the followers of Ibadism are approximately 4.5-6 % of the population (between 315 and 420 thousand people), concentrated mainly in the Jebel Nefusa and in cities such as Jadu and Zuwarah (mainly Berbers). They belong to one of the oldest "sects" or currents of Islam, in this case distinct from the more numerous and well-known Sunni and Shiite sects. Ibadism was originated in the 7th century by Abdallah ibn Ibad and is related to Kharijism, another sect that is neither Sunni nor Shiite, from which it differs in being much more moderate and pragmatic. Ibadism, in fact, promotes greater tolerance towards other Islamic currents.

Christianity in Libya

The Christian presence in Libya has very ancient roots, dating back to the first century, when Tripolitania and Cyrenaica were part of two provinces of the Roman Empire. With the arrival of Islam, unlike in the eastern regions of the caliphate, Christianity gradually disappeared in Libya, until today it is reduced to a mere 111,000 believers out of a total of more than 7 million inhabitants.

The main Christian denominations are Coptic, with some 60,000 faithful, and Catholic, with some 50,000. There are also small minorities of Russian Orthodox, Serbs, Greeks and Anglicans. There are also small minorities of Russian, Serbian and Greek Orthodox and Anglicans. A large part of the Christians are of foreign origin (more numerous in the Qaddafi era), especially Egyptians (Copts) or sub-Saharans, such as the 20 Egyptian Christians and one Ghanaian who met their death at the hands of ISIS in Libya in 2015, and whose execution video circulated worldwide at the time. They were later found buried together in a mass grave, wearing the same orange jumpsuit they were wearing in the video at the time of execution).

As mentioned above, restrictions on worship and limitations on religious freedom persist, as in many Islamic countries.

La entrada Mosaico en la tierra: etnia y cultura en Libia se publicó primero en Omnes.

Now that I have you

I know what fear is,

thinking that someday it will end

all this new world you give me.

This phrase from Amaia Romero's beautiful latest single made me sad because I thought, have we stopped believing in love for life?

The lyrics of "I have a thought"He takes it for granted that the love story he is talking about is going to end sooner or later. It is something that the new generations take for granted. The failure of marriage "until death do us part" as a life project is the order of the day, being the common-law couple the model of relationship that is growing stronger. The anthropological reflection, in my opinion, goes far beyond the hackneyed "today's young people can't stand anything anymore" and is rooted in the very purpose of marriage, among which is openness to life.

Children give meaning to indissolubility and fidelity, because they represent a common enterprise that transcends the life of the couple even beyond death. They are those people who come to "break" the relationship of two and turn it into a trinity (this is why the Pope says in "Amoris Laetitia"The family is a living reflection of God the Trinity) and they need to be accompanied by those who gave them life. And I am not referring only to the first years, when they are very dependent, but also when they are adolescents and need clear references, when they are young and need a push to start flying on their own, or when they are adults and need grandparents (a very important figure) for their children. Finally, it is the parents who need the help of their children in old age, thus completing this circle of Trinitarian love.

The sexual revolution reduced the grandeur of transcendent love, replacing it with a vaguely objectifiable feeling that we call romantic love. Taking the third party out of the equation (children no longer give meaning to this new model), the couple remains a circumstance, resulting in more or less temporary relationships and in societies like those of the self-styled developed countries of people who are more and more lonely than one. Even ministries of loneliness have had to be created!

I reject those who think that young people are stupid and will not be able to put the handbrake on in time. There are those who are realizing that it is crazy to throw the house out the window with relationships that never end up filling that inner emptiness. There are those who are openly showing their admiration for those marriages that stay together for decades against all odds. But how do you do that?

Amaia herself, in the same song, pronounces a phrase that could well be the beginning of a return to reason. She sings saying: 

...I want to be with you for the rest of my life

and I even want to shout it.

And no, I don't want to give you everything 

and even if you still have plenty of desire

and never tire of being with me.

Many have already discovered the disappointment of romantic relationships cooling off after giving "everything" and long for something more lasting and deeper. Perhaps they have yet to discover - I am getting old and with 25 years of marriage behind me I can give advice - that they have never really given it all, because they have always kept something of themselves for the very transient nature with which a relationship begins. It's the same as fast food versus Mediterranean cuisine with natural products and simmered...

Natural marriage as a total gift, permanently, in fidelity and open to generate more life, with all the errors proper to our humanity, opens us to eternity and satisfies the deepest desires that, between songs, even between veils, our young people seem to cry out.

We thought that God was an obstacle to happiness in love and we are finding that love, without God, who created us and left us the instruction manual of his creature in the Gospel, has become small and simple. I have a thought, as Amaia says, that does not leave me alone, and it is that the measure of love is to love without measure.

La entrada Tengo un pensamiento se publicó primero en Omnes.

Gregorio Marañón y Posadillo (May 19, 1887 - March 27, 1960), was a Spanish internist, scientist, historian, writer and thinker, founder of Endocrinology in Spain.

His work includes more than 2000 articles, more than 500 scientific monographs, and about 40 books. He wrote the first treatise on internal medicine in Spain and his book Manual of etiological diagnosis (1946) was one of the most widely distributed medical books in the world. Although he was an active physician in his practice, he was also the physician of the Royal Household and of numerous personalities of the political, literary and social life of the time. But above all, he was the "doctor of charity" -or doctor of care for the poor- of the Provincial Hospital of Madridtoday Gregorio Marañón General University HospitalIn 1911, he was assigned to the infectious diseases service at his request. As a historian, he is considered a first-rate biographer, while his works reflect his status as a Catholic.

Among the works that reflect his Catholicism, we can name the text of "Saint Martin good and bad", and also writings about Saint Ignatius, Fray Luis, Cervantes, Isabel the Catholic, and Saint Teresa in Paris. Although his most outstanding works are about Benito Jerónimo Feijoo y Montenegro (1676-1764), a Benedictine religious, essayist and Spanish polygrapher; and Martín Sarmiento or Padre Sarmiento, (1695-1772), a Spanish Benedictine writer and scholar belonging to the Enlightenment. His writings abound with a deep religiosity within a biographical framework. An austere, humanist and liberal man, he is considered one of the most brilliant Spanish intellectuals of the 20th century. He was a member of five of the eight royal academies and was president of the Ateneo Madrileño.

On the other hand, the author's position on personal interiorization stands out, where he demonstrates his conceptual differentiation between religion and the institution of the sacred, while maintaining his adherence to and defense of the authenticity of evangelical values. In fact, among his constant references, God and his personification in Jesus appear as a model of values.

La entrada Científicos católicos: Gregorio Marañón, médico, historiador y político se publicó primero en Omnes.

Listening to the enthusiasm of Peruvian Enrique H. Davelouis, who for 30 years has been working at the International Secretariat for Missionary Childhood in Rome, or that of parish priest Julio Feliu, missionary in Africa for the White Parentswith more than 53 years in Malawi, is a blessing. Working on projects to help children sponge the soul. 

You don't want to complain, because Malawi, for example, is the third country in the world in the hunger ranking," explains Father Feliu. And for the children, the plate of rice with meat and cabbage with which they celebrate their First Communion is the meal of the century. "But not because of the quality, but because of the quantity." 

Malawi, third in hunger ranking

In multi-religious Malawi, with an overflowing birth rate (1.5 million people in 1967, when I arrived, says Julio Feliú, and 19 million now), going hungry is normal. But the archdiocese of Lilongwe, where he worked, receives annual aid from Infancia Misionera for evangelization, education and health care projects in children's hospitals, which try to alleviate the needs.

In addition, the white fathers have taught the children there to "be missionaries themselves" by receiving support from the Pontifical Work of Missionary Childhood to publish a catechism for children in Chichewa, a local language, which he did himself.

And there they were, introduced by José María Calderón, national director of OMP SpainThe Lima-born Davelouis, who told of two or three projects (there was not enough time for more) of the 2,700 initiatives in education, health, protection of life and evangelization promoted by the Holy See, and Father Feliu, editor of catechisms, explained that "children must be educated at the right age, in stages", and that in Malawi "everything depends on corn".

Spain, leader in generosity

The director of the Pontifical Mission Societies (PMS), José María Calderónrecalled that the Missionary Childhood Day is celebrated in Spain this Sunday, January 19, and this year promotes reciprocal collaboration among the children of the world, with the founding motto "Children helping children". The little ones become accomplices of the missionaries with their prayers and donations. 

Thanks to their collaboration, and that of many adults, the Holy See helps finance children's projects that the missionaries develop in the mission territories, said Calderón. A total of 2,700 projects are supported each year, benefiting more than four and a half million children. In 2024, Spain ranked first in the list of countries that contribute the most to the Universal Solidarity Fund for Missionary Children.

Of the 16 million dollars raised in all countries, which the Fund makes available to the Pope for distribution in the 1,127 mission territories, the amount sent by OMP Spain in 2024 was 2.6 million euros, benefiting 36 countries in 470 projects and more than 700,000 children served.

"I share what I have."

"I share who I am." was last year's motto. "I share what I have." is the motto for Missionary Childhood Day this Sunday, January 19, 2025. A very important day, emphasizes Pontifical Mission Societies, "in which we children are invited to help other children, especially those who do not have what they need to live or do not know God. We are missionaries, and we are going to help them with our prayers and our money," they point out. 

The Pontifical Mission Societies (PMS) are the Catholic Church's main instrument for meeting the great needs that missionaries encounter in their work of evangelization throughout the world.

La entrada Infancia misionera 2025 impulsa que los niños compartan con otros niños se publicó primero en Omnes.

Following the appointment of Simona Brambilla as prefect of a Dicastery, interest has grown in other women in positions of authority in the Vatican.

Pope Francis has succeeded in bringing several women to power within the walls of St. Peter's, in an attempt to increase the female presence in the Church.

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.

La entrada Mujeres con puestos de autoridad en el Vaticano se publicó primero en Omnes.

La entrada El Papa bautiza a varios niños en la fiesta del Bautismo del Señor se publicó primero en Omnes.

In a world marked by haste, loneliness and the need for connection, Sekuereme stands as a pioneering initiative that combines technological innovation with profound humanity. More than a mobile application, Sekuereme is a tool for transforming lives through active listening, close accompaniment and comprehensive care. Its mission is as simple as it is powerful: to embrace the vulnerability of others, offer genuine support and walk alongside those facing personal challenges.

Since its launch, this platform has achieved a global dimension, being present in 94 countries, more than 1,250 cities and all five continents. But its history, as is often the case with great projects, has a humble and profoundly human beginning.

A start inspired by compassion

The spark that gave life to Sekuereme was ignited three and a half years ago with the case of Javi, a child with Down syndrome who also suffered from leukemia. During the last days of his life, the priest Josepmaria Quintana and Javier Pacheco organized a special prayer for him: a live rosary through Instagramin which they invited more people to join in praying for Javi, the sick children and their families.

What began as a small gesture of faith soon turned into a massive phenomenon known as the "Macrofiesta del Rosario".a weekly event that brings together thousands of people every Sunday at 21:30h through Instagram. 

The response was overwhelming, not only in participation, but in the outpouring of requests for help that began to arrive. The organizers soon realized that they needed a structure to address the needs of those seeking guidance, comfort and support in different aspects of their lives.

Thus was born Sekueremean application designed to channel these requests, providing help in three main areas: spiritual, professional and human.

Listening, caring and accompaniment: The pillars of Sekuereme

The guiding principle of Sekuereme is active listening, a practice that in a fast-paced world is increasingly rare but necessary. Listening not only as a passive act, but as an intentional gesture, an act of love and respect towards the other. Based on this listening, the platform organizes its support offer in three key areas:

-Spiritual support. Sekuereme connects people with priests willing to offer confessions, spiritual guidance, marriage counseling and the celebration of other sacraments. This service is intended for those seeking to strengthen or initiate a deeper relationship with God. In the future, it is hoped to include lay and religious women and men in this area of support.

-Professional support. The platform also offers access to professionals such as psychologists, lawyers and doctors. Although these services have a cost, the specialists that collaborate with Sekuereme share the values of empathy, ethics and commitment, ensuring humane and respectful treatment at all times.

-Human support. One of the most unique aspects of Sekuereme is the possibility of being accompanied by people who have overcome similar experiences. This type of support is invaluable for those facing challenges such as bereavement, serious illness or a marital crisis, as it provides an emotional bond based on mutual understanding.

The accompaniment offered by Sekuereme has no time limit. It can last days, months or even longer, depending on the needs and pace of each person. This flexible and personalized approach is part of the DNA of the platform, which strives to be present at every stage of the healing and growth process of its users.

A Transformative Impact: Stories of Hope

Since its launch, Sekuereme has collected hundreds of testimonials that illustrate its positive impact on people's lives. Reconciled marriages, people who decide to go ahead with an unexpected pregnancy, individuals who find hope in the midst of suicidal thoughts... are just a few examples of the reach of this initiative.

In its channel of YouTube, Sekuereme shares stories that inspire and move. Each testimony is proof of the power of empathy, active listening and divine action to transform lives. According to Javier Pacheco, "Sekuereme reminds us that we all need to be heard, understood and supported. It is an act of love for others, an invitation to stop and listen with the heart.".

The global network of Sekuereme

The expansion of Sekuereme worldwide is a reflection of its relevance and universality. With a presence on five continents, the application has become a bridge between people from different cultures and backgrounds, united by a shared need for support and understanding.

Through its volunteers and professionals, Sekuereme has created a solid network that not only responds to immediate needs, but also fosters a sense of community. Users can not only ask for help, but also have the option to offer it, whether as priests, professionals or simply as human beings willing to listen and accompany.

A tool for the present and the future

In an environment where mobile applications often prioritize productivity or entertainment, Sekuereme stands out for its commitment to fundamental human values. More than an application, it is a space where technology is put at the service of love for others.

"Out of a hundred people, we care about the hundred." Josemaría Quintana, co-founder of the platform, points out. "Our effort lies in going to meet the lost sheep and showing it the way with respect and freedom.". For his part, Javier Pacheco emphasizes that Sekuereme not only seeks to address immediate needs, but also to inspire a deeper transformation in people's lives.

Conclusion: A call to action

Sekuereme is more than a project; it is a movement that invites everyone to actively participate in building a more compassionate and caring world. Whether as a user seeking support or as a volunteer willing to offer it, everyone can be part of this network of love and hope.

La entrada Sekuereme. Conectar, escuchar y acompañar se publicó primero en Omnes.