Under a clear and sunny sky, more than 35,000 people gathered this Easter Sunday in St. Peter's Square, according to Vatican figures, to celebrate Easter Mass. The liturgy was presided over by Cardinal Angelo ComastriArchpriest Emeritus of St. Peter's Basilica and Vicar General Emeritus of His Holiness for Vatican City. The celebration culminated with the traditional Urbi et Orbi blessing from the central balcony of the Vatican Basilica.
The appearance of the Pope and his message
Pope Francis accessed the balcony of blessings through a ramp, visibly frail, in a wheelchair and without oxygen assistance. A slight delay of three minutes in the opening of the balcony's red curtain was surprising, something unusual for a ceremony measured to the second.
However, the wait was dissipated with the appearance of the Pontiff, who greeted those present with "Dear brothers and sisters, good Easter!" before delegating the reading of the Easter message to Bishop Diego Ravelli, master of the pontifical liturgical celebrations.
A review of the wounded world
The message, as is tradition, included a call for global peace and reconciliation. Francis expressed his concern about the multiple hotbeds of conflict, from violence against women, wars in GazaThe report also highlights the worrisome upsurge of anti-Semitism in the world.
After the speech, the faithful were reminded of the possibility of obtaining the plenary indulgence, and the Pope imparted the final blessing. Despite his delicate state of health, he did so in a clear voice.
In total, Francisco remained on the balcony for about 20 minutes without showing visible signs of fatigue, confirming a certain stability in his recovery.
Finally, to everyone's surprise, after the blessing, he went down to the square and toured it in the popemobile to greet the faithful gathered there. Logically, he did not greet the faithful with the usual effusiveness in this type of tour, but he did spend another half hour touring the square up to Via della Conciliacione. It was the first time that the Pope traveled through the square in a popemobile since his admission to hospital.
"To feel in me the power of his resurrection" (Phil 3:10).
The power, the strength of the resurrection, is to introduce us forever into the life and joy of God, Father, Son and Holy Spirit.
April 20, 2025-Reading time: 2minutes
"All to know him, and the power of his resurrection, and the fellowship of his sufferings, dying his own death, in the hope of attaining to the resurrection from the dead" (Phil 3:10-11). This affirmation of St. Paul in his letter to the Philippians the apostle writes it in a polemical context. He wants to put his addressees on their guard, with great force, against the Judaizers in order to establish that the only salvation comes through faith in Jesus Christ. The apostle considers everything a loss in comparison with Christ Jesus. He - who could boast of being a lineage of Israel, since he belongs to the tribe of Benjamin, Hebrew of Hebrews - considers everything as garbage in order to win Christ. This winning Christ is centered by the apostle in "feeling (in Him) the power of His resurrection".
Faith in Christ has as its end to know him (to love him) and to feel in him the power of his resurrection. To feel in Him the power of His resurrection is like the end, the goal; but this goal is not reached if I do not have "communication in His sufferings, configuring myself according to His death".
Resurrection as a goal
The Christian life has, logically, its center and axis in Christ, in identification with Christ. The first Christian preaching to the Jewish people, contained in the discourse of St. Peter and transmitted by the "Acts of the Apostles," does not immediately present the eternal Word, but the Word incarnate, that is, Jesus, whom they have known, seen and treated, who has walked their streets and whom they have handed over to death through Pilate.
St. Peter emphasizes this Jesus, this "servant Jesus" who, nevertheless, has been raised to the right hand of God, that is, equal to God, by his death and resurrection. When St. Paul affirms to pursue "to feel in him the power of his resurrection" is indicating to us what is the goal of our identification with the sufferings of the "servant Jesus". That goal is divine life, participation in the life and happiness of God. The power, the strength of his resurrection is to introduce us forever into the life and joy of God, Father, Son and Holy Spirit. Therefore, everything else is garbage. Jesus is our only Savior: "There is salvation in no one else. For there is no other name under heaven given among men by which they must be saved" (Acts 4:12). Happy Easter!!!
At the Easter Vigil this Saturday evening, many young and not so young people, adult catechumens, are being baptized in the Catholic Church. The boom is growing, and in countries like France, spectacular. Also in Scotland, Belgium, Spanish dioceses such as Getafe, or Malaysia (Asia). They are looking for meaning in their lives, joy, peace, the Light of Christ.
Francisco Otamendi-April 19, 2025-Reading time: 8minutes
Adult baptisms are multiplying in Europe and other countries. On Saturday night, during the Easter Vigil, the Easter candle illuminates the darkness to represent the victory of Christ over death, with his Resurrection. A Light and a joy sought by thousands of young people, who will receive the sacraments of Christian initiation, Baptism, Confirmation and Eucharist. France leads in baptisms in Europe.
"You made us, Lord, for You and our heart is restless until it rests in You." wrote St. Augustine in the 'Confessions'. That's what the young adults who will be baptized on Easter night this Saturday seem to be looking for.
17,800 baptisms in France, up by 45 %
In France alone, 10,384 adults and more than 7,400 adolescents aged 11 to 17 will be baptized. This brings to more than 17,800 the total number of catechumens to be baptized this year in the Gallic country, an increase of 45 % for adults compared to 2024.
The data correspond to 'Eglise catholique en FranceThe bishops are surprised by the number of requests for baptisms, because they exceed the record numbers collected last year. The bishops are surprised by the requests for baptism, because they exceed the record numbers collected last year.
The media assures that the data are the highest ever recorded since the French Bishops' Conference (CEF) created this survey more than twenty years ago (in 2002). In addition, a trend observed in last year's work has been confirmed. The growing proportion of young people among catechumens, who now constitute the majority.
In view of the demand, the publication has offered this Friday a work entitled What are the catéchumènes?The young people and adults come from the four corners of France and from different backgrounds. They have all embarked on a journey to discover the Christian faith".
"A Catechumenal Church".
More than 45,000 young people from France participated in World Youth Day (WYD) in Lisbon, 50 % more than expected. Requests for adult baptism are increasing rapidly. How do you interpret these data," he asked a few days ago. Le PélerinArchbishop Eric de Moulins-Beaufort, still president of the French Bishops' Conference (the Cardinal of Marseille, Jean-Marc Aveline, will be the new president).
In his response, the French archbishop pointed out that "young Catholics already involved in parishes and movements go to WYD. But "welcoming catechumens renews our Church. Those who ask for baptism, which we receive as a gift from God, represent a slightly different phenomenon. De-Christianization can translate into a renewed interest in religions. Some, at the age when personal choices are made, want to become Christians".
"More peaceful, capable of relationships with others."
"The catechumens who wrote to me last year before their baptism all said, in one way or another, that coming to Christ had pacified them, made them capable of different relationships with others. We have become a catechumenal Church, after having been a Church of family transmission. If young people come to us, it is to place their lives under the light of God", he adds.
Those in charge of Youth Ministry and Vocations Offices have described this trend of adult baptisms as "a massive phenomenon" that has been developing over the last few years and that "is growing steadily".
Belgium, upward trend
In a neighboring country, Belgium, the trend is also upward. Adult baptisms have doubled in ten years, although the figures are more discreetly disseminated. The Belgian Bishops' Conference has reported that 362 adult baptisms were recorded in 2024, which is almost double the figure of 186 adults recorded in 2014.
Although specific data for 2025 is not available, the growing trend in the number of adults seeking baptism suggests that this number is likely to continue to rise. By 2025 they could exceed five hundred, in a country where the number of people claiming to be Catholic is below 60 percent.
Young people in Edinburgh (Scotland): reaction to superficiality
"I had never thought about how deeply rooted in love and humanity the Catholic faith was," said Ilhan Alp Yilmaz, a 23-year-old Turkish student. He is one of 33 people, mostly young adults, from the parish of St James, St Andrews, in Edinburgh, Scotland, who were convert to Catholicism at Easter.
Ilhan says he was drawn to Catholicism by "a sincere feeling of gratitude for all that was in my life." He has enjoyed the Rite of Christian Initiation of Adults (RCIA) process at the parish. "Learning something new every week about the faith, enlivened ad nauseam by Msgr. Burke's wit."
Msgr. Patrick Burke, pastor of St James, commented, "I think (this) is happening because young people are aware of a certain superficiality in contemporary culture and are looking for deeper truth and meaning."
Pope Francis baptizes Auriea Harvey, a woman from the United States, during the Easter Vigil Mass in St. Peter's Basilica at the Vatican on April 8, 2023. (CNS Photo/Vatican Media)
"They seek transcendence."
A recent survey commissioned by the Bible Society and conducted by YouGov discovered what many priests have noticed in recent years: more young adults are attending church.
"I think they are also looking for community and belonging and a recognition that much of what contemporary celebrity culture promises doesn't actually produce deep happiness," adds Msgr. Burke.
"When I was at St. Mary's Cathedral in Edinburgh, we were amazed at the number of young people who wanted to join RCIA." "The Catholic Church offers meaning, beauty, truth and transcendence...I think they are looking for transcendence."
"The courage of the young".
This Saturday, Archbishop Cushley will celebrate the Easter Vigil Mass at 8:00 p.m. at St. Mary's Cathedral in Edinburgh, Scotland, where he will 12 catechumens and 21 candidates will be received in full communion with the Catholic Church.
In his view, "the quiet courage of any young person who chooses faith is a sign that God is still at work in our world."
Other young people to be baptized this Saturday are Alexander Peris, 20, of St. James Parish group, a student from Pittsburgh, Pennsylvania. Or Jessica Hrycak, 19, of Milton Keynes, and from the same St. James parish.
Jessica Hrycak and Turkey's Ilhan Alp Ylmaz
Jessica Hrycak says, "I grew up in a Christian home, but it wasn't until college that I decided to take my religion more seriously. "My friends at Halls were always having religious debates at lunchtime, and that's how I started learning about Catholicism. "From there, I started going to Mass, as their conversations had drawn me to the Catholic Church."
The aforementioned lhan Alp Yilmaz, from Istanbul, notes, "My sister and I were raised irreligious, so my knowledge of any religion was quite scanty."
"I never considered how deeply rooted the Catholic faith was in love and humanity and was amazed that their beliefs were holistic and not a series of disconnected doctrines. I have enjoyed learning something new each week about the faith."
Getafe: 33 catechumens from several countries
A total of 33 catechumens, curiously as in Edinburgh, will receive the sacraments of Christian initiation in the Diocese of Getafe (Spain), at the Easter Vigil this Saturday. They will do so in the Cathedral of St. Mary Magdalene and in the Basilica of the Sacred Heart of Jesus in the town of Madrid. The first will be presided over by the diocesan bishop, Msgr. Ginés García Beltrán, and the second by the auxiliary bishop, José María Avendaño.
The catechumens come from countries such as Congo, Peru, Morocco, Venezuela and Germany, as well as various parts of Spain. "These adults, ranging in age from 17 to 66," reports the diocese, "have gone through a long and deep formation process."
The catechumens have learned and lived the Christian faith, following the Ritual of Christian Initiation of Adults (RCIA). Among them are Irene Casado, a young teacher from the Arenales School in Arroyomolinos, and Lorena Millán, from the parish of Santos Justo y Pastor in Parla. One of the catechists, Carmen Iglesias, says that this celebration is a great joy: "To see how the Lord calls and touches their hearts at a moment in their lives, and calls them to Baptism, is a joy".
Madrid, Barcelona
Also in the cathedral of La Almudena, Madrid, there will be several adults who will receive the sacraments of Christian initiation: Baptism, Confirmation and Eucharist, in a ceremony presided over by Cardinal José Cobo. The archdiocese has counted, for example, the history of Jorge (40 years old) and Laura (36 years old), his wife, of the parish of Las Tablaswhere they were married ten years ago.
"Theirs was a marriage with a disparity of worship because Jorge was not baptized. Laura knew how to respect him. Some people get baptized because they are getting married, but I didn't want that for Jorge. And so, he has had time to make his own love story with God, which he has been able to share with his family. will culminate in the Easter Vigil at the Almudena Cathedral.on Holy Saturday, April 19'.
In Barcelona there will also be catechumens who will receive the sacraments of Christian initiation, after a preparation led by Auxiliary Bishop David Abadías. According to Mn. Felip Juli Rodríguez Piñel, head of the Diocesan Service for the Catechumenate, the catechesis have been carried out monthly and are given by the bishop. "The bishop is the first person responsible for the catechumenate and it is important that the catechumens receive their catechesis," he stressed.
Argüello: the human heart, in permanent quest
The then secretary general of the Spanish Bishops' Conference, now president, Archbishop Luis Argüello, stated in June 2022 that "there is certainly an increase in the number of adult baptisms".
"Adult baptism is occurring for various reasons," Arguëllo added. "The first is that there are people who in relation to other believers express their desire to know and share the faith (...) "The human heart," he continued, "is a restless heart that is always in permanent search. There are people who rediscover that Jesus Christ, and his Gospel, is a good proposal to live and want to live it with others in a company that is the Church".
On the other hand, the Bishops' Conference itself announced in 2023 that, according to the data for 2022, there had been a increase in baptisms.
Malaysia, more than two thousand
Proof of this restlessness of heart are, to cite just one Asian country, the more than 2,000 young people and adults baptized at the Easter Vigil in Malaysia: 1,047 new baptized in Peninsular Malaysia and an equivalent number in Malaysian Borneo, reports the Fides Agency.
Canada perceives the same phenomenon
In various regions of Canada, marked by increasing secularization, hopeful signs of a Catholic revival are also beginning to emerge. In Nanaimo, British Columbia, Father Harrison Ayre, pastor of St. Peter's, has seen Mass attendance go from 650 people at the beginning of 2024 to 1,100 in just a few months. In addition to the increase in the number of faithful, youth participation and the number of adult catechumens have grown. One of the biggest surprises was a recent Lenten confession day, when 225 people came to be reconciled over 12 uninterrupted hours. "I think it will be one of those days that I will keep in my memory as a priest. I felt a great satisfaction," said Ayre.
At the Ukrainian Catholic Shrine of St. John the Baptist in Ottawa, Deacon Andrew Bennett observes a similar phenomenon: the number of young people attending Saturday vespers has doubled in the last five years, from 30 to between 60 and 70 people each week. Meanwhile, in Montreal, the revival of the traditional Palm Saturday Walk after the pandemic lull has exceeded all expectations: from 750 participants in 2024, it has grown to nearly 4,000 in 2025. These outbreaks of vitality in cities such as Nanaimo, considered the most secular in Canada, reflect a new openness to faith, especially among young people.
Giampietro Dal Toso: "The strength of Vatican diplomacy is not military, it is in the word".
Giovanni Pietro Dal Toso is apostolic nuncio to Cyprus and Jordan. Prior to representing Pope Francis in these countries, he served as secretary delegate of the Dicastery for the Service of Integral Human Development and as president of the Pontifical Mission Societies.
Giovanni Pietro Dal Toso is apostolic nuncio in Jordan and Cyprus since 2023. He holds a Doctorate in Philosophy from the Pontifical Gregorian University and a degree in Law from the Pontifical Lateran University. As secretary delegate of the Dicastery for the Service of Integral Human Development, the Holy Father entrusted him in 2017 to visit Aleppo during the conflict in SyriaHe was appointed to the Pontifical Mission Societies, with the aim of accompanying Christians who were suffering from war and terrorist attacks. That same year he began his presidency of the Pontifical Mission Societies.
Dal Toso's experience in places of conflict where different religions coexist gives him valuable insights for the Church and the Vatican's diplomatic mission, which, in his own words, promotes the consideration of "problems in the light of ethical principles".by placing in the center "the good of the people, which is the true criterion that politics has to pursue.".
What challenges does the Church face in its pastoral work in such a pluralistic context as Jordan and Cyprus, where diverse religions and cultures coexist?
-As you say, the situation in Jordan and Cyprus is very different from a historical and religious point of view. I start with the aspects that are most similar. In fact, politically, there is a lot of cooperation between these two countries. In a nutshell: as Cyprus is the bridge between west and east, so Jordan is the bridge between east and west. Cyprus is the side of the European Union closest to the Middle East, and Jordan is the country closest to the West among the Arab countries. The immigration issue also unites them, because in Jordan there are refugees from Palestine, Syria and Iraq, while Cyprus is the European country with the highest percentage of immigrants, because, as we know, many see Cyprus as the gateway to Europe.
From a sociological point of view, religiously the situation is completely different. Jordan is a kingdom where the vast majority of the population is Muslim, while in Cyprus, at least in the southern part, the population is mostly Orthodox and of Greek culture; in the occupied northern part almost all belong to Islam. But since things are never simple, another distinction must be made. The Latin Patriarchate of Jerusalem extends to Jordan and Cyprus: in other words, the Ordinary for Latin Catholics in both countries is the Patriarch of Jerusalem. In Jordan there is also a Greek-Melkite diocese, and parishioners of the Syro-Catholic, Chaldean, Maronite and Armenian rites, that is, six Catholic rites, while there are also Orthodox, Anglican and Protestant Christians. In Cyprus, next to the Latin community, an important Maronite community survives after 1000 years, with its own archbishop.
As can be seen, the situation is quite complex. It is a richness to have so many rites, but this can also be a weakness, since Catholics are numerically few.
What do you see as the role of Vatican diplomacy in promoting peace and interreligious dialogue?
-The promotion of peace, together with support for the specific mission of the Church, is a priority for Vatican diplomacy, and not only in the Middle East. The word of the Holy Father always exhorts peace between nations, and always indicates the path of dialogue, not conflict, as the way to coexistence between peoples. It is clear that in the situation of the Middle East all this has a particular value, because this region has long suffered from conflicts in and between different countries.
The strength of Vatican diplomacy is not economic or military strength, but is realized through the word, the exhortation to consider problems in the light of ethical principles for the good of people, which is the true criterion that politics has to pursue.
Pope Francis has also underlined the principle of fraternity: we must look at the other as a brother, because we share the same humanity, and not as an enemy or stranger. This vision of the Pope has been realized in particular with the document on Human Fraternity for Human Peace and Common Coexistence, which he signed in 2019 in Abu Dhabi with the Chancellor of the University Al Azhar of Cairo. This means that dialogue between different religions can also be based on the principle of fraternity and in this sense contribute to peace.
How would you describe the relationship between the Catholic Church and the other religious communities in Jordan?
--If we talk about other religious communities in Jordan, we have to distinguish between Christian communities and non-Christian communities. People usually do not pay much attention to whether the person is Catholic or Orthodox: in common parlance a distinction is made between Christians and Muslims. Jordan is a country known for good relations between Christians and Muslims. I cannot forget an event in the first months of my mission, when in a homily I spoke about the coexistence between Christians and Muslims. After the celebration, a Christian gentleman came up to me and told me that we should not speak of coexistence, but of familiarity. This is what good relations between the two communities look like.
This does not mean that there are not sometimes tensions, especially in historical moments when radicalism gains strength. But I must also add that the Royal House of Jordan is very supportive of interfaith harmony. In this regard it is worth recalling the Institute for Interfaith Studiesfounded in 1994 by Prince Hassan, uncle of King Abdullah II, which promotes interfaith dialogue, not only in Jordan.
In Jordan, Christians constitute a small part of the population. What challenges does the Church face in its pastoral mission there, and what measures are being taken to support the local Christian community?
-The most serious challenge for our Christians, especially the young, is the "utopia of the West". Many want to leave the country to move to Europe, America or Australia. This phenomenon is found all over the Middle East and it worries us a lot, because Christians are an integral part of the Arab world. Sometimes I worry that in the West "Arab" means "Muslim". This is not the case. Although small, the Christian population has contributed a great deal, and continues to contribute, to the good of societies in the Middle East. This is a historical fact.
But the question does not concern only the social aspect: the Christian communities here are the direct heirs of the first Christian communities. Here in Jordan there are very many remnants of the first Christian centuries. The fact that Christians want to leave these countries is a challenge in many ways.
It is also important to remember that secularism influences everywhere, particularly through the media. It is a pervasive culture, which stops at nothing and which we perceive in our regions. A clear sign in this regard is the drop in the response to priestly and religious vocations. For this reason, faith formation remains a priority, especially for young people.
Cyprus has historically been a divided island, with tensions between its constituent communities. How is the work of the Church experienced in this political and social context? What efforts is the Church making to promote reconciliation?
-The division of the island of Cyprus dates back to 1974, when Turkish troops invaded the island and proclaimed an independent Republic, which however is not recognized internationally, except by Turkey. It is clear that this division deeply scars the island, because over time it has caused severe suffering. Many have had to abandon their homes and possessions to move to one or another part of the island. Not all of these wounds have healed. Attempts at reconciliation between the parties were made, but unfortunately did not bear fruit.
Even in this case the Church can do little, especially because, as we have said, it is a small minority. But also in this case, for example, there is an attempt to promote interreligious dialogue with some initiatives. However, at the moment the role of the Catholic Church in Cyprus, especially that of the Latin rite, is to adapt to the new circumstances in which it carries out its mission. I am referring to the fact that the number of Catholic immigrants from Africa, for example, who need pastoral care, is constantly growing. For this reason, the pastoral structures on the island are being strengthened and last year a Latin bishop was also ordained as Patriarchal Vicar of Jerusalem, in order to give a fuller configuration to this Church. The Maronite rite part, however, has grown a lot in recent years because many Lebanese, faced with the uncertainty of the situation in Lebanon, have preferred to move to the island of Cyprus, which is not far from their country.
Jordan is a key country in the Middle East for political and religious stability. What role does the Catholic Church play in supporting efforts for peace and mutual understanding in such a complex region?
-I think I can say that the efforts of the Holy See in our region are remarkable. Without going into details, it can be seen, for example, already in the trips of the Holy Father, who in these years visited Jordan, Israel, Palestine, Egypt, the Emirates, Iraq and Bahrain. He was also in Cyprus.
As far as I am concerned, with my appointment it was decided to have a resident nuncio in Jordan, whereas before the nuncio resided in Iraq and from there followed Jordan. I say this to underline the importance of this kingdom. The Holy See itself recognizes that the Kingdom of Jordan plays a key role for the stability of the region, and this from a social and religious perspective.
But beyond the diplomatic commitment of the Holy See, the greatest contribution offered by the Catholic Church lies in forming people, in fostering respect and coexistence, in instilling positive values in people's consciences.
Another aspect not to be forgotten is the pilgrimage to the holy places of Jordan, which is part of the Holy Land, because many biblical events took place there and also related to the life of Jesus. Pilgrimages to Jordan contribute to strengthening local Christian communities and fostering relations between East and West. The encounter means mutual knowledge.
The current "builders of Babel" are building a hell on earth, rejecting all those they consider "losers," Pope Francis wrote in the Way of the Cross meditations.
"Your way, Jesus, is the way of the Beatitudes. It does not crush, but cultivates, repairs and protects," the Pope wrote during the evening ceremony on April 18 at the Roman Colosseum.
"The Babel builders of today tell us that there is no room for losers, and that those who fall by the wayside are losers. Theirs is the work of hell," he wrote. "God's economy, on the other hand, does not kill, discard, or crush. It is humble, faithful to the earth."
Each year, the Pope usually chooses a different person or group of people to write the series of prayers and reflections that are read aloud for each of the 14 stations, which commemorate Christ's condemnation, his carrying of the cross to Golgotha, his crucifixion and his burial. However, the pope himself wrote the commentaries and prayers for the Holy Year This year, just as he did for last year's Year of Prayer.
The Vicar of the Pope in the Diocese of Rome presided.
For the third consecutive year, Pope Francis was scheduled to follow the nightly Stations of the Cross from his residence in the Vatican for health reasons, while 25,000 people were expected to gather outside the ancient amphitheater.
The Cardinal Baldassare Reinathe papal vicar of Rome, was appointed to stand in for the pope, presiding over the Good Friday ceremony and offering the final blessing at the end. Representatives of different groups, including migrants, youth, people with disabilities, volunteers, charity workers, educators and members of the "Ordo Viduarum," a group of widows serving the Church, would take turns carrying a bare wooden cross.
A text with a social focus
The Pope's remarks and prayers this year focused on how "the road to Calvary passes through the streets we travel every day."
Jesus came to change the world and, "for us, that means changing direction, seeing the goodness of your way, letting the memory of your gaze transform our hearts," he wrote in his introduction.
"It is enough to listen to his invitation: "Come! Follow me!". And trust in that gaze of love," and from there "everything blossoms anew," he wrote, and places torn apart by conflict can move toward reconciliation, and "a heart of stone can become a heart of flesh."
God trusts us
In the first station, "Jesus is condemned to death," the Pope emphasized how Jesus respects human freedom and trusts everyone by placing himself "in our hands."
Pilate could have released Jesus, but "he chose not to," the Pope wrote, asking the faithful to reflect on how "we have been prisoners of the roles we choose to continue to play, fearful of the challenge of a change in the direction of our lives."
"From this we can draw wonderful lessons: how to free the unjustly accused, how to recognize the complexity of situations, how to protest against lethal trials," the Pope wrote, because it is Jesus who "is silent before us, in each of our brothers and sisters exposed to judgment and fanaticism."
Religious disputes, legal disputes, the supposed common sense that prevents us from getting involved in the fate of others: a thousand reasons drag us to the side of Herod, the priests, Pilate and the crowd. Yet it could be otherwise," he wrote.
Do not shun the cross
For the second station, "Jesus carries his cross," the Pope wrote that the greatest burden is to try to avoid the cross and evade responsibility.
"All we have to do," he wrote, "is to stop running away and remain in the company of those you have given us, to join them, recognizing that only in this way can we cease to be prisoners of ourselves."
"Selfishness weighs more heavily on us than the cross. Indifference weighs more heavily on us than sharing," wrote the Pope.
No fear of falling
At the seventh station, "Jesus falls the second time," the Pope emphasized how Jesus was not afraid to stumble and fall.
"All those who are ashamed of this, those who want to appear infallible, who hide their own downfalls but refuse to forgive those of others, reject the path you chose," he wrote.
"In you we were all found and brought home, like that sheep that had gone astray," his meditation said.
"An economy in which ninety-nine is more important than one is inhuman. Yet we have built a world that works like this: a world of calculations and algorithms, of cold logic and implacable interests," he wrote.
However, he wrote, "when we turn our hearts to you, who fall and rise again, we experience a change of direction and a change of pace. A conversion that restores our joy and brings us home safe and sound."
In his prayer for the eleventh station, "Jesus is nailed to the cross," the Pope asked to pray to God to "teach us to love" when "we are bound by unjust laws or decisions," when "we disagree with those who are not interested in truth and justice, and when everyone says, 'There is nothing to be done.'"
The Dicastery for Legislative Texts The Vatican has issued an explanatory note on the impossibility of cancelling baptisms from the Parish Register, a practice that has been occasionally requested by people who wish to disassociate themselves from the Church. The document, signed by Cardinal Filippo Iannone and Archbishop Juan Ignacio Arrieta, recalls that Canon Law does not permit the modification or cancellation of entries made in the Register of Baptisms, it can only correct eventual transcription errors.
The reason is that this register "is not a list of members" belonging to the Catholic Church, but an objective statement of sacramental events that have occurred historically in the life of the Church. Baptism, which the Church administers only once, is a sacrament of a permanent character that constitutes the basis for the reception of the other sacraments. For this reason, along with baptism, other important and equally unique milestones are inscribed, such as confirmation, priestly ordination, marriage or perpetual religious profession.
It is not deleted, but the output can be noted.
The document clarifies that although the baptismal record cannot be removed, it can be recorded that a person wishes to leave the Church: "The baptismal record must be accompanied, if necessary, by the actus formalis defectionis ab Ecclesia Catholicawhen a person indicates a desire to leave the Catholic Church. This notation may be made at the request of the person concerned and in the context of a formal hearing, without implying the elimination of the sacramental data.
The purpose of keeping the inscription intact is not to accredit the current faith of the baptized person, but to "certify a historical ecclesial fact," which is juridically relevant to guarantee the valid administration of future sacraments. This becomes crucial, for example, for those who wish to marry in the Church or assume formal religious commitments.
Consistency with the entire canonical order
The note points out that the entire juridical order of the Church is aimed at preserving certainty about the sacraments received, beginning with baptism. It is recalled that even baptisms administered "sub conditione" (when there is doubt as to whether it was previously administered) do not imply a repetition of the sacrament, since the sacrament cannot be duplicated.
Finally, it is emphasized that the inscription in the register must be made with certainty about the event that has taken place, which is why the presence of witnesses at the baptism is obligatory, in accordance with canon 875 of the Code of Canon Law. Code of Canon Law. These witnesses do not replace the registry, but they make it possible to verify with certainty the reality of the sacrament celebrated.
With this note, the Holy See wishes to reaffirm the objective and irreversible dimension of baptism in the Catholic tradition and to avoid the growing tendency to request "symbolic erasures" that have no place in theology or in the law of the Church.
The Supreme Courts are making their pronouncements
The Supreme Court of Spain upheld in its ruling No. 1747/2008, published on November 19, 2008, the impossibility of canceling baptismal inscriptions in parish books at the request of those requesting apostasy. In this ruling, the high court determined that these records do not constitute a file subject to data protection legislation, but are a reflection of historical facts-in this case, the administration of the sacrament of baptism-and, therefore, cannot be modified or deleted.
In several European countries there have been judicial and administrative pronouncements on the possibility of removing or modifying baptismal entries in parish registers, in response to requests for apostasy or on data protection grounds.
In France, on February 2, 2024, the Council of State, France's highest administrative court, ruled that the Catholic Church is not obliged to remove baptismal inscriptions from its registers. The court argued that these registers constitute the trace of a historical fact, although it is permitted to note in the margin of the register the will of the person to renounce the Church.
In January 2024, the Belgian Data Protection Authority upheld a citizen who requested the removal of his data from the baptismal register after declaring his renunciation of the Church. The diocese of Ghent appealed this decision, and the case is pending before the Brussels Court of Appeal for the Markets. This ruling contrasts with previous decisions in other countries, such as Ireland, where such records have been allowed to be retained..
These cases reflect an ongoing debate about the collision between religious freedom, the "right" to apostasy and the protection of personal data in the context of the Catholic Church's sacramental records.
Good Friday at St. Peter's: an invitation to live from the cross
Cardinal Claudio Gugerotti, Prefect of the Dicastery for the Oriental Churches, officiated at the Liturgy of the Lord's Passion on Good Friday in St. Peter's Basilica at the Vatican, April 18, 2025.
This Good Friday, St. Peter's Basilica hosted the solemn Celebration of the Passion of the Lord. Cardinal Claudio Gugerotti, Delegate of the Holy Father, presided at the liturgy on behalf of the Holy Father. Papa. The homily was delivered by Capuchin Father Roberto Pasolini, Preacher of the Pontifical Household, who offered a profound and timely reflection on the mystery of the cross as the center of the Easter Triduum.
From the beginning, Pasolini wanted to emphasize the symbolic value of this day: "between the white of the Lord's Supper and that of his Resurrection, the liturgy interrupts the chromatic continuity by dyeing all the vestments red", thus inviting us to "attune ourselves to the intense and dramatic shades of the greatest love".
In contrast to today's world, "rich in new intelligences-artificial, computational, predictive-the mystery of Christ's passion and death proposes to us another kind of intelligence: the intelligence of the cross, which does not calculate, but loves; which does not optimize, but gives itself". This intelligence, he continued, is not artificial, but profoundly relational, because it is "totally open to God and to others".
The freedom of Jesus in the face of the Passion
The homily developed three key moments of the Passion of Jesus to explain how to live a full trust in God. The first, when in the Garden of Gethsemane, when confronted by the soldiers, "Jesus, knowing all that was about to happen to him, went forward and said to them, 'Whom do you seek?'... 'Jesus the Nazarene.' He answered them, 'It is I.'" As he uttered these words, the soldiers fell back and fell to the ground. Pasolini recalled that this gesture reveals that "Jesus was not simply arrested, but offered his life freely, as he had already announced: 'No one takes it from me, but I lay it down for myself'".
This step forward, he stressed, is an example of how every Christian can face painful moments or moments of crisis with inner freedom, "welcoming them with faith in God and trust in the history that He leads".
Thirst for love
On the cross, already close to death, Jesus pronounced a second profoundly human phrase: "I thirst". This expression, the preacher commented, is a manifestation of extreme vulnerability. "Jesus dies not before having manifested - without any shame - all his need". In asking for a drink, he shows that even God made man "needs to be loved, welcomed, listened to".
Pasolini invited those present to discover in this confession of need a key to understanding the truest love: "To ask for what we cannot give ourselves, and to allow others to offer it to us, is perhaps one of the highest and most humble forms of love".
Donate to the end
The third and final word he dwelt on was Jesus' "It is fulfilled" before he died. "Jesus confesses the fulfillment of his - and our - humanity at the moment when, stripped of everything, he chooses to give us his life and his Spirit entirely." This gesture, he explained, "is not a passive surrender, but an act of supreme freedom, which accepts weakness as the place where love becomes full."
In a culture that values self-sufficiency and efficiency, the cross proposes an alternative path. "Jesus shows us how much life can emerge from those moments when, since there is nothing left to do, there is actually the most beautiful thing left to accomplish: to finally give ourselves to ourselves."
Adoring the cross as an act of hope
In the final section of his sermon, Pasolini recalled the words of Pope Francis at the beginning of the JubileeChrist is "the anchor of our hope," to whom we are united by "the cord of faith" since our baptism. He acknowledged that it is not always easy to "keep firm the profession of faith", especially "when the moment of the cross arrives".
For this reason, he exhorted those present to approach the cross "with full confidence" and to recognize in it the "throne of grace to receive mercy and find grace at the right moment". This gesture - to adore the wood of the cross - will be for every Christian an opportunity to renew his or her trust in the way God has chosen to save the world.
"Just as we have been loved, so we will be able to love, friends and even enemies," Pasolini concluded. And then, we will be true witnesses of the only truth that saves: "God is our Father. And we are all sisters and brothers, in Christ Jesus our Lord".
Although he did not celebrate Mass or wash the feet of inmates, Pope Francis made his customary Holy Thursday visit to a detention center, arriving at Rome's Regina Coeli prison around 3 p.m. on April 17.
OSV / Omnes-April 17, 2025-Reading time: 2minutes
By Cindy Wooden, OSV
The Pope was received by Claudia Clementi, director of the prison, and met with about 70 inmates in the building's rotunda, a space where several wings of the prison intersect. The inmates who accompanied the Pope are those who regularly participate in the prison's religious education program, the Vatican press office reported.
In 2018, the Pope celebrated the Holy Thursday Mass of the Lord's Supper at Regina Coeli, less than a mile from the Vatican. However, due to his ongoing convalescence, after spending more than a month hospitalized, he was unable to celebrate the Mass or the foot washing.
Pope Francis told inmates, "Every year I like to do what Jesus did on Holy Thursday, washing feet, in a prison," the Vatican stated. "This year I cannot do it, but I can and I want to be close to you. I pray for you and your families."
The Pope personally greeted each of the people present in the rotunda, prayed the Our Father with them and gave them his blessing.
Photos of the Vatican visit also show him in the prison yard waving to inmates peering through the barred windows of their cells and waving from the rotunda to inmates pressed against an iron and glass door hoping to see him.
The Italian Ministry of Justice website indicated that, as of April 16, there were 1,098 men detained in the prison awaiting trial or sentencing. The facility is designed to hold fewer than 700 prisoners.
As he left the prison, sitting in the front passenger seat of a small car, he stopped to talk to reporters and told them, "Every time I walk through these doors, I ask myself, 'Why them and not me?"'
He has explained on several occasions that all men are sinners, himself included, but grace, providence, family upbringing and other factors play a determining role.
Pope Francis, elected in 2013, has continued a Holy Thursday practice he began as archbishop of Buenos Aires, Argentina: routinely celebrating the Mass of the Lord's Supper in a prison or detention center and washing the feet of inmates.
In his first year as pope, he abandoned the customary papal practice of washing the feet of 12 priests during the public celebration of Holy Thursday Mass, and went to a juvenile detention center to wash the feet of Catholic and non-Catholic teenagers. He returned to the same prison in 2023 to wash the feet of young men and women.
In 2014, he washed the feet of people with severe physical disabilities at a rehabilitation center, and in 2016, he celebrated the liturgy and ritual of foot washing at a center for migrants and refugees.
On Holy Thursday 2020, the confinement by COVID led the Pope to celebrate Mass at the Vatican with a small congregation and to omit the optional ritual of foot washing.
Pope Francis also celebrated Mass in prisons outside Rome, in the cities of Paliano, Velletri and Civitavecchia.
After the Pope's "private" visit to the Regina Coeli, Cardinal Mauro Gambetti, archpriest of St. Peter's Basilica, celebrated the parish Mass of the Lord's Supper in the basilica.
Altar friezes, liturgical textiles or secondary scenes in many paintings are some of the places where we find various figures with a biblical origin. Their purpose is always to focus the viewer's gaze on Christ and to be aware of the continuity of the history of Salvation.
When contemplating the various sculptures, paintings or architectural elements present in the different temples, we often come across elements of biblical origin whose significance is directly related to the scene or the character represented, forming part of an iconography that visually communicates the theological message.
Some of them are better known, such as the image of the lamb or the snake trodden by the foot of the Virgin MaryHowever, there are other elements that frequently appear in popular iconography whose meaning or reference is sometimes unknown to many of the faithful.
Lamb
The figure of the lamb is a biblical element referring to Jesus. Just as in the Old Covenant, the sacrifice of the lamb was offered in atonement for sins, with the New Covenant, Jesus, the Lamb of God, blots out the sins of the world with his death.
In the narrative of Exodus 12, the blood of the lamb on the doors of the houses of the Hebrews delivered them from the plague on the Egyptians; the blood of Christ, shed in his Passion and death, brings men out of sin and cleanses them: "These are they which come out of great tribulation: they have washed and made white their robes in the blood of the Lamb." (Rev 7:14).
Jeremiah and Isaiah are already using the image of the lamb to refer to the Messiah: "I, like a meek lamb, was led to the slaughter." (Jer 11:19) and "like a lamb led to the slaughter, like a sheep before the shearer". (Is 53:7).
The figure of the lamb will take its greatest power in the Apocalypse with the presence of the apocalyptic lamb: "I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as it were slain; it had seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth." (Rev 5:6-7).
Christian iconography has taken these two images of the lamb: the Eucharistic lamb that meekly sheds its blood for the sins of the world; and the mighty lamb of the last book before whom the kings of the earth prostrate themselves and who defeats the diabolical dragon.
Tree of Jesse, genealogy of Jesus
The Tree of Jesse refers to the genealogy of Jesus, which is detailed in the Gospels of Matthew and Luke in the New Testament. The first genealogy traces Jesus' ancestry from King David to Joseph, his earthly father, and the second traces back to God Himself.
The importance of genealogy was key among the Jewish people as it established the legitimacy and fulfillment of the messianic prophecies in Jesus, scholars point out. By demonstrating his connection to key Old Testament figures, it underscores that Jesus is the long-awaited Messiah promised to Israel.
One of the most beautiful representations of this Tree of Jesse is found in the altarpiece of the chapel of Santa Ana in the Cathedral of Burgos, the work of Gil de Siloe, whose central iconographic theme represents the genealogical origin of the Virgin through the Tree of Jesse.
Prophets, kings and priests
In 1997, St. John Paul II dedicated one of his audiences to the topic "Christ in the history of the humanity that preceded him". The Polish Pope's words are a practical guide to identifying, in Christ's ancestors, the key characteristics of his messianic nature.
The pontiff cited Abraham, Jacob, Moses and David, figures that recur in the various artistic representations of the life of Christ: Abraham rejoicing over the birth of Isaac and his rebirth after the sacrifice was a messianic joy: it announced and prefigured the definitive joy that the Savior would offer. Moses as liberator and, above all, David as king. These are some of the images that are repeated in paintings and sculptures referring directly to Christ.
One of the most original cross-references is the figure of the Magi of the East and the Queen of Sheba and Solomon. Just as the magi went to worship the Lord thanks to their knowledge, the Queen of Sheba visits Solomon to gain access to the wisdom of the son of David.
This symbology can be seen, for example, in the Triptych of The Adoration of the Magipainted by Bosch in 1494, in which the scene of the Queen of Sheba is materialized in Gaspar's cape.
The inclusion of these characters as secondary figures in altarpieces or in the bases of sacramental monstrances was a constant in the Baroque, both in Europe and Latin America, creating a visual line of continuity between the Old and New Testaments.
Adam's skull
Very often, in the representations of the crucified Christ, a skull appears at the foot of the wood.
Some notorious examples can be seen in The Crucifixion by Andrea Mantegna or Giotto, El Calvario by Luís Tristán, or the splendid Christ crucified carved in ivory by Claudio Beissonat.
The presence of this skull and some bones at the foot of the Cross points to the fact that, according to tradition, the remains of Adam would rest in the same place where Jesus was crucified.
In this way, Christ, with his death and resurrection, overcomes the death of Adam and pays the ransom for the soul of fallen man. It is not for nothing that the chapel under Calvary, in the Basilica of the Holy Sepulchre, is so called, Adam's Chapel.
This symbolism of Adam's skull appears, on many occasions, together with the arboreal representation of the cross, making direct reference to the wood on which Jesus Christ was nailed.
Expulsion from paradise and the garden
The expulsion of Adam and Eve from paradise narrated in the third chapter of Genesis is one of the constant images in Christian iconography. They appear related in the mystery of Salvation in different stages.
One of the most interesting relationships is the inclusion of Adam and Eve in the representation of the Annunciation to the Virgin, of which we have a paradigmatic example, in the delicate and detailed work of Fra Angelico on this subject. The disobedience of Adam and Eve is contrasted with the total obedience of the Virgin in her "Be it done unto me."
Adam and Eve are expelled from a pure garden where life sprang forth: the garden that prefigures the virginal womb of Mary where the Life that is Christ is born and which is also echoed in the Song of Songs: "Thou art an enclosed garden, my sister, my wife; an enclosed spring, a sealed fountain.". Mary, as the Gate of Heaven, reopens Paradise to man by giving birth to the Savior.
Snake trodden
It is one of the most popular images of Marian symbolism: the foot of the Virgin crushing a snake / dragon.
The image has its origin in Genesis 3, 15: "I put hostility between you and the woman, between your offspring and her offspring; she will crush your head when you bruise her heel."
This image is especially linked to the representations of the Immaculate Virgin Mary since she is "the Woman" par excellence.
The allegory of the serpent under the foot of the Virgin can be seen, for example, in the image that crowns the Colonna dell'Immacolata in Rome as well as in most of the pictorial and sculptural representations of the Immaculate Conception.
The doe
The hind is one of the animals that appears in the Old Testament, intimately related to the state of the soul of the human being with God.
"As the doe seeks streams of water." (Ps 42:2), this psalm was an inspiration, especially in the first centuries of Christianity, as an image of the Christian catechumen preparing to receive his sacraments, the living water.
The image of the hind in ornaments and objects of worship, especially linked to the Eucharist, such as chalices and textiles and even as a mold for Eucharistic hosts of the type found in Tunisia and dating from the 6th century.
He was about two years old. Chubby and smiling, he barely stood a few feet off the ground. Dressed in his argyle sweater and Bermuda shorts, he looked down on life from the borrowed height of his father's shoulders.
It was Maundy Thursday and it was Seville. The afternoon was falling and Our Father Jesus of the Passion appeared in a square where the silence was only torn by the deaf dragging of the feet of the nazarenes, penitents and costaleros.
The Lord came out of his house in El Salvador. And that little boy, seeing from his improvised sycamore tree the Jesus he knew so well, turned to his mother: "Look mom, it's Jesus, shall we pray to Him? And, without waiting for an answer, he began with his ragged tongue: "pade nuestro..."
And all around him, men of all ages, women of all ages and gussied-up teenagers joined in the Our Father said by a child, one of those whose heart still belongs more to heaven than to earth. A child's prayer sprang from dozens of grown throats and filled a square in Seville.
And in the house of God, that half-learned prayer, watered by the tears of many pairs of eyes, adorned the Savior's departure on the way to the Cross and would be for God, unforgettable consolation, spoken communion, canticle of salvation.
Director of Omnes. Degree in Communication, with more than 15 years of experience in Church communication. She has collaborated in media such as COPE or RNE.
Joseph Evans comments on the readings for Easter Sunday (C), corresponding to April 20, 2025.
Joseph Evans-April 17, 2025-Reading time: 2minutes
We may find ourselves like St. Peter and St. John who "For until then they had not understood the Scripture, that he was to rise from the dead.". We may doubt or not really believe, in practice, that Jesus has risen, that life has conquered death, that grace has conquered sin. Belief in the Resurrection of Christ has not penetrated our hearts and lives.
As women, we can ask ourselves: "Who will roll away for us the stone from the entrance of the tomb?". Who has the power to overcome the seemingly insurmountable obstacles of today's world? How can I - so constantly selfish, the hardest rock myself - move from hardness of heart to love? Who can resurrect in me Christ, seemingly dead, so that he lives in me and I in him?
And in the midst of a secular society that seems increasingly ridiculously hostile to Christian values, in which faith can seem increasingly meaningless, isn't Christ in fact dead, or at least dying?
But in spite of so many problems, Jesus refuses to remain in the tomb. Yes, today there are many high priests who would like to keep him there, sealed up, and keep Christianity locked up or confined in the sacristy. But Jesus refuses to stay dead. In spite of so many attacks on Christianity, on the Church, in spite of so many sins of Christians themselves and so many scandals, Jesus continues to emerge from the tomb, demonstrating that his grace and love are more powerful than all the forces of evil.
In spite of everything, the grace and power of Christ is still at work in today's society and in us. This year is a Jubilee Year of Hope and one of the most striking things about Catholicism is its hope. We may not realize it, but we have a profoundly positive outlook on life. We believe - even when we think we don't - that there is a good God who loves us, that he is our Father, that he sent his beloved Son to save us, that grace is at work in the world and that, ultimately, good triumphs over evil.
It may be helpful to compare it to the view we often encounter in society, which at best offers a kind of secular redemption, a dogged determination to press on in spite of everything. But we hope for much more: despite our many sins, we believe in God's forgiveness and grace to heal us and to have a deep and abiding hope.
Thus, we can truly affirm that Christ is alive. No human structure, no power of evil, not even our weakness, can lock Christ in the tomb: nothing can stop the explosive force of the Resurrection.
God prepared the teacher and theologian Joseph Ratzinger to teach with simplicity the mysteries of the Kingdom to a whole society that was beginning to take steps not towards God, but away from Him.
Benedict XVI in 2012, on the occasion of his birthday gave thanks "to all those who have always (made him) perceive the presence of the Lord, who (accompanied him) so that he would not lose the light" (Benedict XVI, Homily 16/04/2012). With these words the Pope reflected on the meaning of light on Easter night, on which night the water of the baptismal font is also blessed and which, providentially, as a premonitory sign, was the first of those baptized on Easter morning in 1927 in the small village of Marktl am Inn or "Marketplace by the river Eno" (White, Pablo. Benedict XVI, Biography. St. Paul's. 2019, p. 35).
A classic premise recognizes that God not only makes use of his attribute of Provident to favor those in need with material goods, but also with spiritual realities and thus attends to the two dimensions through which man has to travel his vital path: the temporal and the eternal, the transitory and the perennial, that which corrupts and that which lasts until eternity. And so, in little Joseph, in the waters of that newly blessed fountain, the youngest member of the Ratzinger family was called to be born again for God, for his Lord, just a few hours after his birth.
Joseph Ratzinger, teacher and theologian
With this analogy, I firmly believe that God prepared at the time the teacher and theologian Joseph Ratzinger to teach with simplicity the mysteries of the Kingdom to a whole society that would begin to take steps no longer towards God, but away from Him, a society that would no longer be concerned with denying His existence, for already the new line is simpler: "to live as if God did not exist" and, in the midst of that universal challenge, one of the workers in the vineyard was called, "taken from among men, appointed in behalf of men for the things of God" (Heb 5:1).
Much can be written about the remembered Benedict XVI, and we would not be able to exhaust his person, his figure, his words, his thought and his theology. A well-known Spanish priest, whose name I will not mention but who, I am sure that in his time ─in some of his works─, will know how to coin a phrase that he pronounced in the presentation of one of his books when consulted about what Ratzinger means for many young people of our time. He said firmly and convinced of what his statement means that, "the best of Ratzinger is yet to come."
Man of study and prayer
I echo this phrase without the intention of appropriating it, just two years before celebrating the centenary of the birth of Peter's successor, who was able to make use of his profile as a teacher, theologian and pastor, to show a theology dictated in simple words, with a language that is not only acceptable but also attractive to the young people of our time.
Only in this way, from the simplicity and depth of the experience of a loving God, can one enter into the theology of a man admirable in himself, a man whom, without having him in person, one could discover through his books, his theology, his thought, his prayerful experience, a discovery that showed us not only the Pope at his desk, but also the man of the kneeler, the man of prayer, the man who had made his own ─without knowing it─ the experience of Jesus as the light of his life and his works.
"I know that God's light exists, that he is risen, that his light is stronger than any darkness; that God's goodness is stronger than every evil in this world. This helps us to go forward, and at this hour I give heartfelt thanks to all those who continually make me perceive God's 'yes' through their faith" (Benedict XVI, Homily, 4/16/2012).
Saint Bernadette Soubirous, visionary of the Virgin Mary at Lourdes
The liturgy celebrates on April 16 St. Bernadette Soubirous, to whom the Virgin Mary appeared 18 times in Lourdes (France), in 1858, and said: "I am the Immaculate Conception". Also celebrated today are martyrs such as St. Engracia and the 18 of Saragossa; eight martyrs of Corinth, and 26 of Angers, victims of the French Revolution.
Loreto Rios-April 16, 2025-Reading time: 7minutes
In 1858, Our Lady appeared to Bernadette Soubirous at Lourdes. Since then, millions of pilgrims have flocked to the shrine to pray, reconcile with God and bathe in the spring water. We review below the key points of the story of Bernadette Soubirous, the apparitions, and the shrine.
Bernadette's childhood
Bernadette was born on January 7, 1844 in the Boly mill in Lourdes. In 1854, the family began to face difficulties due to bad harvests. In addition, there was a cholera epidemic. Bernadette contracted it and carried the after-effects throughout her life.
The economic crisis led to the family's eviction. Thanks to a relative, they were able to move to a 5×4 meter room, a dungeon in a former prison that was no longer used due to unsanitary conditions.
Bernadette could neither read nor write. Because of her family's poverty, she began working as a maid at a very young age, in addition to taking care of household chores and her younger siblings. Eventually, she and one of her sisters began collecting and selling scrap metal, paper, cardboard and firewood. Bernadette did this even though her health was very fragile due to asthma and the after-effects of cholera.
The first appearance
It was on one of these occasions, when Bernadette, her sister and a friend went out of town to get firewood, that the first apparition took place. It was February 11, 1858, and Bernadette was 14 years old (all the apparitions took place in this year, making a total of eighteen). The place they were going to was the grotto of Massabielle.
The girl later recounted that she heard a rustling wind: "Behind the branches, inside the opening, I saw at once a young girl all white, no taller than me, who greeted me with a slight nod of her head," she later said. "From her right arm hung a rosary. I was afraid and backed away [...] However, it was not a fear like the one I had felt at other times, because I would have always looked at her ('aquéro'), and when one is afraid, one runs away immediately.
Then the idea of praying came to me. [I prayed with my rosary. The young woman slipped the beads of hers, but did not move her lips. [...] When I had finished the rosary, she smiled and waved at me. She withdrew into the hollow and suddenly disappeared" (the textual words of Bernadette and Our Lady are taken from the website of the Hospitality of Our Lady of Lourdes and from the official website of the sanctuary).
Our Lady's Invitation
The second apparition, which took place on February 14, was also silent. The girl sprinkled the Virgin with holy water, the Virgin smiled and bowed her head, and when Bernadette finished praying the rosary, she disappeared. Bernadette told her parents at home what was happening to her and they forbade her to return to the grotto.
However, an acquaintance of the family convinced them to let the girl return, but accompanied, and with paper and pen for the unknown woman to write her name. Thus, Bernadette returned to the grotto, and the third apparition took place. At the request to write her name, the woman smiled and invited Bernadette with a gesture to enter the grotto. "What I have to say need not be written down," she said. And she added: "Would you do me the favor of coming here for a fortnight?".
Later, Bernadette would say it was the first time anyone had ever called her by you. "He looked at me like a person looks at another person," she said, explaining her experience. These words of the little girl are currently written at the entrance of the Cenacle of Lourdes, a place of rehabilitation for people with different addictions, especially drug addictions.
Bernadette accepted the invitation, and Our Lady added: "I do not promise you the happiness of this world, but that of the next. Between February 19 and 23, four more apparitions took place. In the meantime, the news had been spreading and many people accompanied Bernadette to the grotto of Massabielle. After the sixth apparition, the girl was interrogated by Inspector Jacomet.
The spring
The first appearances, seven in all, were happy ones for Bernadette. During the five subsequent ones, which took place between February 24 and March 1, the girl seemed sad. Our Lady asked her to pray and do penance for sinners. Bernadette prays on her knees and sometimes walks around the cave in that posture. She also eats grass at the direction of the lady, who tells her: "Go and drink and wash in the fountain".
In response to this request, Bernadette goes three times to the river. But the Virgin tells her to return and points out the place where she must dig to find the spring to which she refers.
The girl obeys and indeed discovers water, from which she drinks and with which she washes herself, although, being mixed with mud, she gets her face dirty. People tell her that she is crazy for doing these things, to which the girl replies: "It is for sinners". During the twelfth apparition, the first miracle took place: at night, a woman washed her arm, paralyzed for two years due to a dislocation, in the spring and regained mobility.
Immaculate Conception
In the apparition of March 2, Our Lady entrusted her with a task: to ask the priests to build a chapel in that place and to go there in procession. In obedience to this command, Bernadette went directly to the parish priest. The priest does not receive her very warmly and tells her that, before granting her request, the mysterious woman must reveal her name. Bernadette would never say that she had seen the Virgin, since the woman she was talking to had not told her her name.
On March 25, the girl went to the grotto at dawn accompanied by her aunts. After praying a mystery of the rosary, the woman appears and Bernadette asks her to tell her name. The girl asks her name three times. On the fourth time, the woman answers: "I am the Immaculate Conception.". The Virgin never spoke to the girl in French, but in Bernadette's native dialect, and in this language are written the words under the carving of the Virgin of Lourdes that is currently placed in the grotto: "Que soy era Immaculada Concepciou" (I am Immaculate Conception).
This term, which refers to the fact that Mary was conceived without original sin, was unknown to Bernadette, and had been proclaimed a dogma of faith only four years earlier by Pope Pius IX.
Recognition of apparitions
Bernadette went to the parish house to give an account of what had been transmitted to her. The priest was surprised to hear that term on the girl's lips, and she explained that she had come all the way repeating the words so as not to forget them. Finally, on July 16, the last apparition took place.
The Church officially recognized the apparitions of Our Lady of Lourdes in 1862, only four years after they concluded, and while Bernadette was still alive.
After the apparitions, she became a novice in 1866 in the community of the Sisters of Charity of Nevers. She died of tuberculosis in 1879, and was canonized by Pope Pius XI in 1933, on December 8, the feast of the Immaculate Conception.
Sanctuary sites
The sanctuary has some key places to visit on any pilgrimage.
The grotto
The grotto of Masabielle is one of the most important places of the sanctuary. Mass is currently celebrated in the largest part of it. Situated on the rock where Mary appeared, there is a figure of the Virgin made from Bernadette's description: "She was wearing a white dress, which came down to her feet, of which only the tip was visible. The dress was closed at the top, around the neck. A white veil, which covered her head, descended down her shoulders and arms until it reached the floor. On each foot I saw that she had a yellow rose. The sash of her dress was blue and fell to just below her knees. The chain of the rosary was yellow, the beads were white, thick and very far apart.
The figure is almost two meters high and was placed in the grotto on April 4, 1864. The sculptor was Joseph Fabisch, a professor at the Lyon School of Fine Arts. The place where the girl stood during the apparitions is indicated on the floor.
The water of Lourdes
The spring that nourishes the fountains of Lourdes and the pools springs from the Massabielle grotto, and it is the one that was discovered by Bernadette at the indication of the Virgin. The water has been analyzed on numerous occasions and contains nothing different from the waters of other places.
The tradition of bathing in the pools of Lourdes stems from the ninth apparition, which took place on February 25, 1858. It was on that occasion that Our Lady told Bernadette to drink and wash in the spring. In the following days, many people imitated her and the first miracles took place, which have continued to this day (the last one approved by the Church dates from 2018).
The water from the spring is also used to fill the marble pools, located near the grotto, where pilgrims immerse themselves. The immersion, during which one is covered by a towel, is done with the help of volunteers from the Hospitality of Our Lady of Lourdes.
In winter, or in pandemic season, full immersion is not possible. Access to the water and bathing are completely free. Many people also choose to take a bottle filled with water from the Lourdes spring, which is easily accessible at the fountains next to the grotto.
In total there are 17 pools, eleven for women and six for men. They are used by approximately 350,000 pilgrims a year.
Places where Bernadette lived
In addition to the sanctuary, in Lourdes you can visit the places where Bernadette was: Boly mill, where she was born; the local parish, which still preserves the baptismal font in which she was baptized; the hospice of the Sisters of Charity of Nevers, where she made her first communion; the old parish house, where she spoke with Abbot Peyramale; the "dungeon" where she lived with her family after the eviction; Bartrès, where she resided as a child and in 1857; or Moulin Lacadè, where her parents lived after the apparitions.
Processions
A very important event of the sanctuary of Lourdes is the Eucharistic procession, which has been held since 1874. It takes place from April to October every day at five o'clock in the afternoon. It begins in the meadow of the sanctuary and concludes at the Basilica of St. Pius X.
Also relevant is the torchlight procession. This has been celebrated since 1872, from April to October, every day at 9:00 p.m. The custom arose from the fact that Bernadette often went to the apparitions with a candle. The custom arose from the fact that Bernadette often went to the apparitions with a candle.
After the apparitions, three basilicas were built in the area. The first was the Basilica of the Immaculate Conception, which Pope Pius IX made a minor basilica on March 13, 1874. Its stained glass windows depict both the apparitions and the dogma of the Immaculate Conception.
Chapel built at the request of the Virgin
There is also the basilica of Our Lady of the Rosary, in Romanesque-Byzantine style. The basilica contains 15 mosaics depicting the mysteries of the rosary. The crypt, which was the chapel built at the request of the Virgin, was inaugurated in 1866 by Monsignor Laurence, Bishop of Tarbes, in a ceremony at which Bernadette was present. It is located between the Basilica of the Immaculate Conception and the Basilica of Our Lady of the Rosary.
There is also the Basilica of St. Pius X, a subway church of reinforced concrete built for the centenary of the apparitions in 1958.
Finally, there is the church of St. Bernadette, built on the site where the girl saw the last apparition, on the other side of the Gave River, since she could not enter the grotto that day because it had been fenced off. The church was inaugurated more than a century later, in 1988.
Avila and Lisieux will celebrate this year the 'little flower' and the great doctor
Millions of pilgrims arrive in Rome for the Jubilee of Hope. But Catholics from France and Spain also have reasons to stay in their countries. Because two of the most popular saints of the Catholic Church will be celebrated: Therese of Lisieux and Teresa of Avila.
OSV / Omnes-April 16, 2025-Reading time: 5minutes
Junno Arocho Esteves, OSV News
The Shrine of St. Teresa of Lisieux has planned events in France to celebrate throughout the Holy Year to 'the little flower', so affectionately known. And in May, the relics of St. Teresa of Avila, the great doctor, can be venerated, which has not happened since 1914.
The events of St. Thérèse of Lisieux culminate with a celebration on May 17 to commemorate the 100th anniversary of the canonization of the famous French saint.
In the same month, the relics of Saint Teresa of Avila will be open to the public for its veneration for the third time in more than four centuries. It will take place from May 11 to 25. The event follows a year-long study of the saint's relics by researchers. They found her body incorrupt since her death in 1582.
The 'story of a soul
The French shrine has said that the "story of Therese's life and posterity" has inspired the spiritual and cultural events planned for the year "with the theme of joy in holiness."
The saint was the youngest of nine children. She was born in 1873, the daughter of Saints Louis Martin and Celia Guerin, who named her Marie-Françoise-Thérèse Martin. Like her older sisters, she joined the Carmelite sisters in 1888 at the age of 15, after approval by her bishop. She took the name Sister Therese of the Child Jesus and the Holy Face.
Men carry relics of St. Therese of Lisieux in the annual Candlelight Rosary procession in St. Paul, Minnesota, Oct. 6, 2023. (Photo OSV News/Dave Hrbacek, The Catholic Spirit).
His desire for holiness grew
Her desire for holiness only grew during her time as a Carmelite sister. In her autobiography, 'The Story of a Soul,' she often compared herself to other saints. And she often doubted that she could ever attain her degree of sainthood.
"You know that it has always been my desire to become a saint. But I have always felt, in comparing myself with the saints, that I am as far from them as the grain of sand. A grain that the passerby tramples on, far from the mountain whose summit is lost in the clouds," she wrote.
However, this did not prevent her from seeking "a means to reach Heaven by a little way". In it the Carmelite nun hoped to attain holiness through small acts of holiness.
He died at the age of 24 saying, "My God, I love you."
"You must practice the little virtues. This is sometimes difficult, but God never refuses the first grace: courage for self-conquest. And if the soul corresponds to that grace, it immediately finds itself in the light of God's sun," he wrote.
"I am not dying, I am entering into life," he wrote to his missionary spiritual brother, Father M. Bellier, before dying in 1897 of tuberculosis at the age of 24. His last words were: "My God, I love you".
Autobiography, canonization, Doctor of the Church
Due to the impact of Thérèse's autobiography, which was published a year after her death, the canonization process was opened in 1914, and on May 17, 1925 she was canonized by Pope Pius XI.
In 1997, St. John Paul II declared her a Doctor of the Church. In his letter apostolic 'Divini Amoris Scientia', (The Science of Divine Love), St. John Paul II said that St. Teresa did not have "a true and proper doctrinal corpus". But her writings showed "a particular radiance of doctrine". This presented "a teaching of eminent quality".
On the other hand, Pope Francis published on October 15, 2023 the Apostolic Exhortation '.C'est la confiance', which you can see hereon the occasion of the 150th anniversary of his birth.
St. Teresa of Jesus, mystic and reformer
The study of the remains of St. Teresa of Avila, approved by the Vatican, was carried out by Italian doctors and scientists in August 2024.
Father Marco Chiesa, postulator general of the Discalced Carmelite Order, was present when the silver reliquary containing her relics was opened. He said the body was "in the same condition as when it was last opened in 1914."
After concluding the study, the Order of the Discalced Carmelites in Spain announced that the relics would be open to the public for veneration from May 11 to 25. Location: the Basilica of the Annunciation in Alba de Tormes.
According to the local Spanish news site, 'Salamanca Al Día', the Carmelitas said the upcoming event was "historic and unique", and would not happen again for a long time.
"We hope it will be a reason for pilgrims to come closer to Jesus Christ and the church. An evangelization for all visitors and a greater knowledge of St. Teresa of Jesus. To enrich us all with the example of her life while invoking her intercession," said the Carmelites.
The silver coffin containing the body of St. Teresa of Avila in Alba de Tormes, Spain, is opened for the first time since 1914 and marks the beginning of a study of her relics (OSV News photo/courtesy Order of Carmel).
Renewal of the spiritual and monastic life
The exhibition, reported in 'Salamanca Al Día', is part of a process of canonical recognition authorized by Pope Francis that began in 2022. It will conclude on May 26, the day after the exhibition, and his remains will be returned to his tomb.
Teresa of Avila played a key role during the Counter-Reformation in fostering the renewal of the spiritual and monastic life and also in reforming the Carmelite Order. Her call for a return to a more contemplative lifestyle inspired many, including St. John of the Cross, with whom she founded the Discalced Carmelites.
Doctor of the Church, "determined determination".
Known for her theological writings on the spiritual life, such as "The Interior Castle" and "The Way of Perfection", she was proclaimed Doctor of the Church by St. Paul VI in 1970.
In a 2021 video message commemorating the 50th anniversary of the proclamation of St. Teresa of Avila as a doctor of the church, Pope Francis said she "was outstanding in many ways."
"It should not be forgotten, however, that her acknowledged relevance in these dimensions is but the consequence of what was important to her. Her encounter with the Lord, her 'determined determination,' as she puts it, to persevere in union with Him through prayer."
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Junno Arocho Esteves writes for OSV News from Malmö, Sweden. This text is a translation of an article first published in OSV News. You can find the original article here here.
At the beginning of the EasterI can't help but think of Holy LandI have been there many times, most recently in 2020, shortly before the pandemic. And my heart fills with nostalgia for a place that I undoubtedly consider as "high".
In the Jewish tradition, going to the Land of Israel means to rise, both spiritually and physically. Israel and Jerusalem have been for centuries, even for Christians, the highest places on earth, the closest to God, so much so that everyone who goes to live or go on pilgrimage there is said, in Hebrew, "'oleh", that is, "he who goes upwards", and even the Israeli flag company is called "El Al", "upwards", for it does not so much lead to heaven, but to Israel, that is, to the highest place on earth, in a spiritual sense.
In a certain sense, to go on pilgrimage to the Holy Land is not only to climb to the highest peaks of the spirit, but also to plunge into the abysses of consciousness, exactly like descending from Jerusalem to Jericho and the Dead Sea depression, the lowest point on the surface of the earth: a journey to better understand who we are.
Moments of sublime spirituality, meditation, prayer, sharing with friends and fellow pilgrims, alternate with others of discomfort, tiredness, intolerance, selfishness and confusion. One climbs Mount Tabor, beyond the clouds, to enjoy the harmony of the sky, but then one returns to the harsh daily reality, a reality of Jews, Muslims and Christians constantly fighting each other, dividing walls, Arab villages that have sprung up without any order and logic, Israeli cities made of huge gray buildings, poverty and wealth, misery and nobility, hospitality and rejection side by side, confronting each other.
One moment it is like walking on the clear, sweet, blue water of the Sea of Galilee, which, however, is capable of sudden agitation, due to the winds and storms coming from the Golan; in another, traveling, one passes from the green shores of this great body of water of Galilee to arrive, in a couple of hours, at the muddy, salty, grayish waters of the Dead Sea, the sea of salt surrounded by the desert: here, the green and flowery hills on which Jesus proclaimed the Good News to the multitude give way to aridity and rocks on which rest the foundations of monasteries that have emerged from nowhere and that hide among crevices and precipices.
The geography of the Holy Land: so similar to the soul of the human being.
It seems natural that God would choose the Holy Land to reveal Himself to mankind. Here, the geography of the places is extraordinarily similar - in variability, abrupt changes, alternation between aridity and richness of water, silence and confusion, amenity and ugliness - to the human soul. Many times in life one feels alone and lost as in the Negev desert; very often, the descents from Tabor, the mountain that is symbol of our moments of closeness to God, are traumatic and painful; floating in the calm waters of our happy moments is almost as frequent as sinking in the mud and in the burning salt that kills and incapacitates us to live and make us live, precisely like the Dead Sea.
Personally, after making many trips to these places, I can testify that I feel like this, torn between joy and nostalgia: in the midst of so many good companions on the road, I seemed to be listening again to the words of Isaiah and seeing people I did not know running to me for the sake of God who honored me; it was like witnessing the most sublime thing in the world on a high mountain: communion with dear people; I felt, then, that the Jordan River washed all my impurities, healed every wound, healed every sore.
Then, back home, especially in these difficult times of war, disease, uncertainty, one feels that almost everything slips through one's fingers and even the incomparable beauty of a city as wonderful as Rome (and yet overrun by tourists and so chaotic), the city where I live, seems unable to compensate for the loss of that high mountain, that safe haven, of those people with whom I was able to share so many good moments in many trips.
Once again, I experience separation, which is the denial of God and which impels me to dream of paradise not so much as a lush and pleasant place, but as eternal communion with God and with all my loved ones, all those whom I encountered in my life and from whom I am forced, inevitably, to separate.
Was it all in vain? Not at all!
First of all, I carry a precious treasure with me: the spiritual communion with the same people who accompanied me, who made the land of Israel even more beautiful than it really is. With them, although I am far from the Holy Land, the pilgrimage continues inside and outside of me. Joining them in prayer is like transforming the river of my city, the Tiber, into the Jordan, St. Peter into the Holy Sepulcher, the living room of my house into the Sea of Galilee, for all of us are the new Israel.
And then I remember that there is no longer a Holy Land, or rather, that the whole earth is holy, be it Italy, Mexico, Spain, Chile or wherever in the world, and that we are all guardians and instruments of the Kingdom of God that is already present in our lives, in the things we do every day, in the people who live next to us.
So, looking at the photos of those beloved places in the East, I see, at the same time, the faces of the people who accompanied me and I repeat to myself that we can no longer live attached to the idea of a land and a homeland in this world: our roots are in a different place, in a different reality, perhaps less visible, but certainly much more concrete and resistant to storms, which is our faith.
Every Christian is a pilgrim
Secondly, I think that a true pilgrim is, as he was defined in the Middle Ages, a "homo viator", that is, a man who walks, someone who continually consecrates not only himself and the traditional places where pilgrimages are usually made, such as the Way of St. James, Rome or Jerusalem, but all those small physical and spiritual environments of ordinary life, where he becomes, anthropologically, the instrument of a theophany, of a manifestation of the divine, through the prayers that he fulfills while walking.
In a Christian sense, to make it simpler, a Christian is Christ, for he is a member of the body of Christ, so it is no longer he who lives and walks, but Christ, the same Christ who walked the roads of Galilee, Judea and Samaria and who today continues to walk the streets of Rome, Madrid, Bogota and New York.
Civilizing divinity
In fact, in the anthropology of the Middle Ages what distinguished space ("káos") from place ("kósmos") was a theophany: the manifestation of the divine and the presence of the sacred, through which all that was wild, replete with demons and superstitions, unexplored and uncivilized, uncultured, became land consecrated to God, civil, well-ordered, governed, secure, the "non-being" that became "being". The streets and shrines of medieval Europe, then, were arteries of civilization and the pilgrims who walked through them were the flowing blood, a sign of civilizing divinity.
In the book "The Living Man", by G. K. Chesterton, the protagonist is Innocent Smith, an eccentric character who manages to change for the better the situations and lives of the people he meets, despite being unjustly accused of various crimes, simply because he is a happy man who wishes to transmit to others the joy of his own condition. Through him, even the bad seems to become good. He is that "living man".
Living man and "homo viator".
If we think about it, we Christians, pilgrims in this world, can combine, in our lives, the two concepts of living man and "homo viator". Every day we can re-consecrate the streets, the squares, the neighborhoods of our afflicted countries, in these times of material and spiritual poverty and crisis in every area of human existence. It is not necessary to be so worthy or sinless, perfect and fulfilled in our lives and works. It is enough to nourish ourselves daily from the source of life to become living men and women and, walking the roads of our lives, "homines viatores", bearers of the grace we receive without deserving it.
Thus, even though we cannot leave our cities and our countries to go to the Holy Land, we can walk on water, and not only without fear of sinking, but helping others so that they do not sink.
Church and Scripture. Jesus Christ in the Bible and Tradition
Even though it has a book, the Holy Bible, the Catholic faith is not a "religion of the book", like Judaism or Islam. In the Catholic Church, Scripture has always gone hand in hand with the Tradition of the Church. The latter protects and guides the interpretation of the Word of God throughout the centuries.
Christianity, although it was born with a book in its cradle - the image comes from Luther for whom the Bible was the manger where Jesus was laid -, it is not a book religion but a religion of tradition and scripture. So was Judaism, especially before the destruction of the Temple. This note is clear when speaking of comparative religions. (M. Finkelberg & G. Stroumsa, Homer, the Bible and beyond: literary and religious canons in the ancient world)..
However, a succession of factors - more practical than theoretical - have led to some confusion. Collective memory theorists (J. Assmann) point out that 120 years after a founding event, the communicative memory of a community is embodied in a cultural memory, where cultural artifacts create cohesion between the past and the present.
However, religious or cultural communities that survive over time are characterized by prioritizing textual connectivity over ritual connectivity.
This is more or less what happened at the beginning of the third century in the Church, when theology was conceived as a commentary on Scripture. Later, with the appearance of Islam, a religion of the book from its origin, and the development of Judaism as a religion without a Temple, the idea of religions of revelation was assimilated with religions of the book: Christianity, a religion of revelation, was thus placed in a place that was not its own: a religion of the book.
In a third moment, Luther and the fathers of the Reformation, with the reduction of the idea of tradition to mere Church custom (consuetudines ecclesiae)rejected the principle of Tradition in favor of the Sola Scriptura.
Finally, the Enlightenment with its distrust of tradition only accepted an interpretation of Scripture that was critical, also and above all, of tradition.
In the communities of the Reformation, the succession of these factors led more often than not to a double direction in the interpretation of Scripture: either the message was dissolved in the secularism proposed by the critics, or the critics were dispensed with and ended up in fundamentalism.
Tradition in the Catholic Church
In the Catholic Church, on the other hand, the approach was different. Since Trent, it referred to the apostolic traditions -those of apostolic times, not the customs of the Church- as inspired (dictatae) by the Holy Spirit, and then transmitted to the Church. Therefore, the Church received and venerated with equal affection and reverence (pari pietatis affectu ac reverentia) both the sacred books and those other traditions.
Later, the Second Vatican Council clarified somewhat the relationship between Scripture and Tradition. It first affirmed that the apostles transmitted the word of God through Scripture and traditions - Tradition is thus conceived as constitutive, not merely interpretative, as is the case in the Protestant confessions - but it also pointed out that, by inspiration, Scripture transmitted the word of God being word (locutio) of God.
Tradition, on the other hand, is merely a transmitter of the word of God (cfr. Dei Verbum 9). He also proposed it from another perspective: "The Church has always venerated the Sacred Scriptures as the Body of the Lord Himself. She has always considered and still considers them, together with Sacred Tradition (a cum Sacra Traditione), as the supreme rule of their faith, since, inspired by God and written once and for all, they unchangeably communicate the word of God himself." (Dei Verbum 21).
We must not lose sight of the fact that the subject of the sentences is Sacred Scripture. But in the Church, Scripture has always been accompanied and protected by Tradition. This aspect has been taken up, at least in part, by Protestant thinkers who, in the ecumenical dialogue, make use of the expression Sola Scriptura numquam solaThe principle of the Sola Scriptura in Protestant logic refers to the value of the Scripture, not to its historical reality, which is certainly nunquam sola. It can therefore be affirmed that the Catholic and Protestant positions have come closer together. However, the core of the question remains the intrinsic relationship between Scripture and the traditions within the apostolic Tradition, that is, that which was handed down by the apostles to their successors and is still alive in the Church.
Apostolic tradition
It has been noted many times that Jesus Christ did not send the apostles to write, but to preach.
Certainly, the apostles, like Jesus Christ before them, made use of the Old Testament, that is, the Scriptures of Israel. They understood these texts as an expression of God's promises - and, in this sense, also as prophecy or proclamation - that had been fulfilled in Jesus Christ. They also expressed the instruction (torah) of God to his people, as well as the covenant (disposition, testament) that Jesus brings to fulfillment.
The texts of the New Testament, for their part, were not a continuation or an imitation of the texts of Israel. None of them is presented, either, as a compendium of the New Covenant. They were all born as partial - and, in some cases, circumstantial - expressions of the Gospel preached by the apostles.
In any case, in the generation that followed that of the apostles - as in St. Paul before, when he distinguished between the Lord's command and his own (1 Cor 7:10-12) - the principle of authority was in the words of the Lord; then, the words of the apostles and the words of Scripture. This is seen in the apostolic fathers, Clement, Ignatius of Antioch, Polycarp, etc., who mention indistinctly, as an argument of authority, the words of Jesus, the apostles or the Scriptures.
However, the textual form of these words almost never coincides with that which we have preserved in the canonical texts: the texts functioned more as a memory aid for oral proclamation than as sacred texts.
A change of attitude is observed in the last decades of the second century. Two factors contribute to this change.
On the one hand, Christianity comes into contact, and is contrasted, with developed intellectual worldviews; specifically, with Middle Platonism - a Platonism bathed in moral stoicism - and with the gnosis of the second century, which proposed salvation through knowledge. Some Gnostic teachers saw in Christianity - the expression was born with Ignatius of Antioch - a religion that could be in accordance with their conception of the world. Basilides, at the beginning of the second century, was perhaps the first who understood the writings of the New Testament as foundational texts for his Gnostic teaching, and others such as Valentinus and Ptolemy, already in the second half of the second century, were acute interpreters of the Scriptures, which they made coincide with their system.
St. Justin, a contemporary, and perhaps colleague, of Valentinus, already pointed out that the teachings of these teachers dissolved Christianity into Gnosticism and that, therefore, their authors were heretics - it is Justin who coined the word with the sense of deviation, since before it only meant school or faction -, although without proposing profound reasons. On the other hand, at the end of the second century, the idea of a reliable oral tradition had already weakened: there are no longer - perhaps St. Irenaeus is the exception - disciples of the disciples of the apostles. When this happens in a cultural or religious community, as has been noted, the communities establish artifacts that preserve a certain cultural or religious memory, and the artifact of connectivity par excellence is writing.
The great Church, looking askance at the Gnostic heretics, made three decisions that together preserved her identity. Benedict XVI (cf. Speech at the ecumenical meeting, 19-08-2005) referred to them more than once: first, to establish the canon, where Old and New Testaments form one Scripture; second, to formulate the idea of apostolic succession, which takes the place of the witness; finally, to propose "the rule of faith" as a criterion for interpreting Scripture.
The importance of St. Irenaeus
Although this formulation can be found in many theologians of the time - Clement of Alexandria, Origen, Hippolytus, Tertullian - on the eve of the 1900th anniversary of his birth, it is almost obligatory to look to St. Irenaeus to discover the modernity of his thought.
His most important work, Debunking and refutation of the pretended but false gnosispopularly known as Against heresies, The first part of the book follows all that has been said up to now. After a few prefaces, it begins as follows: "The Church, spread throughout the orb of the universe to the ends of the earth, received from the Apostles and their disciples faith in one God the universal Sovereign Father, who made... and in one Jesus Christ the Son of God, incarnate for our salvation, and in the Holy Spirit, who through the Prophets....". St. Irenaeus follows the text with a formula that in other places he calls the "rule [canon, in Greek] of faith [or of the truth]". This rule of faith does not have a fixed form, since, handed down by the apostles, it is always transmitted orally at Baptism or in baptismal catecheses. It always refers to the confession of the three divine persons and the work of each of them.
It is recognizable throughout the Church, which "carefully guarding it, [...] and preaches, teaches and transmits it [...]. The churches of Germania do not believe differently nor do they transmit any doctrine different from that preached by those of Iberia." (ibid. 1, 10, 2). Therefore, like apostolic Tradition, it is public: "is present in every Church to be perceived by those who really want to see it". (ibid. 3, 2, 3), unlike the Gnostic, which is secret and reserved to the initiated.
In fact, the rule could be sufficient, since "many barbarian peoples give their assent to this ordination, and believe in Christ, without paper or ink [...], with care they keep the old Tradition, believing in one God [follows another Trinitarian confession, an expression of the rule of faith]" (ibid. 3, 4, 1-2).
Nevertheless, the Church has a collection of Scriptures: "True gnosis is the doctrine of the Apostles, the ancient structure of the Church throughout the world, and what is typical of the Body of Christ, formed by the succession of bishops, to whom [the Apostles] entrusted to the churches of each place. Thus comes to us without fiction the custody of the Scriptures in their entirety, without taking away or adding anything, their reading without fraud, the legitimate and affectionate exposition according to the Scriptures themselves, without danger and without blasphemy." (ibid. 4, 33, 8).
It is on the last point that attention should be focused. The rule (canon) of faith is he who interprets the Scriptures correctly (ibid. 1, 9, 4), because it coincides with them since the Scriptures themselves explain the rule of faith (ibid. 2, 27, 2) and the rule of faith can be unfolded with the Scriptures, as St. Irenaeus does in his treatise Demonstration (Epideixis) of apostolic preaching..
This interpenetration between the rule of faith and the Scriptures explains other aspects well. First, each of the Scriptures is correctly interpreted through the other Scriptures. Second, over time, the word "rule/canon", is applied first of all to the canon of the Scriptures, which is also the rule of faith.
The authorVicente Balaguer
Professor of New Testament and Biblical Hermeneutics, University of Navarra.
The Pope reforms the Pontifical Ecclesiastical Academy: it becomes an Institute for the study of Diplomatic Sciences.
Pope Francis has signed a chirograph reforming and updating the Pontifical Ecclesiastical Academy to "provide academic and scientific education at a high quality level" in tune with today's pastoral needs.
The Holy See has made public a chirographsigned by Pope Francis, by which the pontiff updates the status of the Pontifical Ecclesiastical Academy constituting it as an "Institute ad instar Facultatis for the study of the diplomatic sciences, thus increasing the number of similar institutions provided for by the Const. ap. Veritatis Gaudium".
Thus, "the Academy will be governed by the common or particular norms of the canonical order, applicable to it, and by other dispositions given by the Holy See for its institutions of higher education" and "will confer the academic degrees of Second and Third Cycle in Diplomatic Sciences".
As Cardinal Parolin explained, "from now on, the Pontifical Ecclesiastical Academy will be able to confer the academic degrees of Licentiate (equivalent to Master's) and Doctor (PhD), offering its alumni a formation that integrates legal, historical, political and economic disciplines and, of course, specific knowledge in diplomatic sciences."
The union between diplomatic work and evangelizing mission
Parolin pointed out that "the reform aims to strengthen the link between the research and academic training of future papal diplomats and the concrete challenges they will face in their missions abroad. The papal diplomat is not only an expert in negotiation techniques, but a witness of faith, committed to overcoming cultural, political and ideological barriers, and to building bridges of peace and justice."
In this sense, the Pope's reflection in the chirograph is framed when he emphasizes that "the mission entrusted to the Pope's diplomats combines this action, at once priestly and evangelizing, placed at the service of the particular Churches, with representation before the public authorities" and how "the diplomat must constantly engage in a solid and continuous formative process. It is not enough to limit oneself to the acquisition of theoretical knowledge, but it is necessary to develop a method of work and a way of life that will allow him to deeply understand the dynamics of international relations and to be appreciated in the interpretation of the achievements and difficulties that an increasingly synodal Church must face".
The reform of this pontifical academy and the elevation to the level of civil faculties also responds to the current demand for "a preparation more adequate to the demands of the times of those ecclesiastics who, coming from the various dioceses of the world, and having already acquired formation in the sacred sciences and developed a first pastoral activity, after a careful selection, are preparing to continue their priestly mission in the diplomatic service of the Holy See. It is not only a matter of providing an academic and scientific education at a high quality level, but of taking care that their action will be ecclesial".
The Pope Francis recognized on April 14 the heroic virtues of the Spanish architect Antoni Gaudí, who is now considered verenable.
The architect of the Basilica of the Sagrada Familia in Barcelona was a devout Catholic who died after being hit by a streetcar while on his way to pray at a 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.
The liturgy celebrates on April 15 Father Damien, a 19th century Belgian missionary who went to Hawaii to care for lepers when they were banished to the island of Molokai.
Pedro Estaún-April 15, 2025-Reading time: 4minutes
In 2005 the nation of Belgium designated Father Damien as "the greatest Belgian of all time". But who was this man and what were the reasons for his designation with such a high distinction?
Jozef Van Veuster was born in Tremeloo, Belgium, on January 3, 1840, to a peasant family. As a child at school he enjoyed making manual works, houses like those of the missionaries in the jungles; he had an inner desire to go one day to distant lands to go on mission. As a young man he was run over by a chariot and got up without any injuries. The doctor who examined him exclaimed: "This boy has the energy to undertake very great works".
As a young boy he had to work very hard in the fields to help his parents who were very poor. This gave him great strength and made him practical in many construction, masonry and land cultivation jobs, which would be very useful to him on the distant island where he was later to live.
Example of St. Francis Xavier
At the age of 18 he was sent to Brussels to study, and two years later he decided to enter the religious order of the Sacred Hearts in Louvain, adopting the name Damien. The example of St. Francis Xavier awakened in him the missionary spirit. The illness of another religious led him to a distant destination: Hawaii. In 1863 he set sail for his mission and on the voyage he befriended the ship's captain, who told him: "I never confess. I am a bad Catholic, but I tell you that I would confess to you. Damien replied: "I am not a priest yet, but I hope one day, when I am, I will have the pleasure of absolving you of all your sins..
On March 19, 1864, he arrived in Honolulu. There he was ordained a priest shortly thereafter at the Cathedral of Our Lady of Peace. He served in several parishes on the island of Oahu as the kingdom suffered a health crisis. Native Hawaiians were afflicted by diseases inadvertently carried by European traders. Thousands died from influenza and syphilis, and other diseases that had never before affected Hawaiians. This included the plague of leprosy that threatened to become epidemic. Fearful of the spread of this incurable disease, King Kamehameha IV segregated the lepers from the kingdom by sending them to a remote island, Molokai.
He asked to be sent to those sick
The law established that whoever arrived in that corner of pain and rottenness could not leave so as not to spread the disease. That is why the bishop of Hawaii, although concerned about the souls of the sick, did not decide to send any priest. However, upon learning of Molokai's situation, Damien asked to be sent among those sick. "I know that I am going into perpetual exile, and that sooner or later I will catch leprosy. But no sacrifice is too great if it is made for Christ", he told his bishop. A few days later, on May 10, 1873, he was already on Molokai.
The panorama he found was desolate. The lack of means had made the place an anteroom to hell: there were no laws, no hospitals; the sick agonized in dark and unhealthy caves; they spent their time idle, drinking alcohol and fighting.
Father Damien's arrival was a turning point. The first mission he set himself was to build a church, and then a hospital and several farms (the lepers, with their almost putrid limbs, could barely erect a house on their own). Under his leadership, basic laws were reestablished, houses were painted, work began on the farms, converting some of them into schools, and he established hygiene standards. He also launched an international campaign to raise funds, which began to arrive from all over the world. But what mattered most to him was the soul of the people. their lepers. He catechized them door to door, baptized them, ate with them, cleaned their pustules and greeted them by shaking their hands, so that they would not feel despised.
Contagious
In December 1884 Damien dipped his feet in boiling water and felt no pain. Then he understood: he too had been infected. He immediately knelt before a crucifix and wrote: "Lord, for love of You and for the salvation of these children of yours, I accept this terrible reality. The sickness will eat away at me, but I am happy to think that every day that I am sick, I will be closer to You".
Along with international aid, a group of Franciscan sisters arrived and began to share the pastoral mission. On the eve of his death, with his limbs impaired, he wrote to his brother: "I am still the only priest on Molokai. Because I have so much to do, my time is very short; but the joy of heart that the Sacred Hearts lavish on me makes me believe I am the happiest missionary in the world. The sacrifice of my health, which God wanted to accept so that my ministry among the lepers might be a little fruitful, I find it a light and even pleasant good"..
He manages to confess
Unable to leave the island, the priest had been unable to go to confession for years. One day, when a ship carrying supplies for the lepers approached, Father Damien got into a boat and almost attached to the ship, he asked a priest who was traveling there to confess him. And from there he made his only and last confession, and received absolution for his faults.
Shortly before Father Damien died, a ship arrived on Molokai. It belonged to the captain who had brought him there when he arrived as a missionary. He remembered that on that trip he had told him that the only priest he would confess to would be him. Now, the captain was coming expressly to confess to Father Damien. From then on, the life of this seafaring man changed, improving remarkably. Also a man who had written slandering the holy priest came to ask his forgiveness and converted to Catholicism.
Heroic
On April 15, 1889, Father Damien, the volunteer leperHe closed his eyes, now blind, for the last time. Gandhi himself said of him: "The politicized world of our land can have very few heroes who can compare with Father Damien of Molokai. It is important that the sources of such heroism be investigated". In 1994 Pope John Paul II, after having verified several miracles obtained through the intercession of this great missionary, declared him blessed, and patron of those who work among leprosy patients. Pope Benedict XVI proclaimed him a saint on April 26, 2009.
The Collection for the Christians of the Holy Land arrives this Good Friday in the dioceses. It is a collection of solidarity, of mercy, which this year has an accent of hope with the Jubilee. Fray Luis Quintana, representative of the Custos of the Holy Land in Spain, and president of the commissaries of Spain and Portugal, talks about it with Omnes.
Francisco Otamendi-April 15, 2025-Reading time: 6minutes
These are hard times for Christians in the Holy Land. Poverty, migration and wars exert more and more pressure. But there is a time of solidarity and hope ahead of the Holy Land collection. "Prayer, which has an infinite value, the pilgrimagesand now, the Pontifical collection The Good Friday celebrations at the Holy Places are very important for the Christian communities in the Holy Land".
Luis Quintana (Burgos, 1974), a Franciscan of the Order of Friars Minor (ofm), president of the commissioners (as ambassadors) of Spain and Portugal, and representative in Spain of the Custodian of the Holy LandFrancesco Patton. The theme of this year's Day, which includes the collection and other items: prayer, motivation, poster, triptych, etc., is: 'Holy Land, open door to hope'.
The heart, captivated in the Holy Places
In a one-on-one conversation in the parish of Cristo de la Paz, in the Madrid district of Carabanchel, run by the Franciscans, Friar Luis Quintana, from Burgos, spoke frankly about the important Collection that we are now detailing, its destination and the Jubilee. We talked about the important Collection that we are now detailing, its destination, and the Jubilee. But before that, we asked him about his first relationship with Holy Landand for the context.
Fray Luis Quintana points out the place of the beginning of the Via Crucis, flagellation of the Lord (Jesusalén).
"In September 2000, I went to the Holy Land for the first time, and my heart was captured by the Holy Places, by the Holy Land. For that reason, when I made my solemn vows in 2006, I asked to go there for a long experience. It was from February to July 2007", reveals Fray Luis.
"The Christians who are there are. having a very hard time. They are now less than 1.5 percent. In Bethany there is no Christian family, although there are two religious communities (the Franciscans and a women's congregation). Martha, Mary and Lazarus were three people in Bethany. In Emmaus there is a Christian family," he says.
Good Friday Collection: housing, jobs, education and health care
It is always helpful to know what the proceeds of the collection will be used for. Eighty percent of what the Custody of the Holy Land receives goes to social work and 20 percent to the maintenance of the sanctuaries. And 20 percent goes to the maintenance of the sanctuaries. And what is social work there? There are four concepts, explains Friar Luis Quintana.
"First, housing. The Custody owns many houses. They, the families, pay the rent, electricity, gas and water. We have the property and the works, the maintenance."
"The second objective is work. There are about two thousand direct employees in the Custody, many schools, almost 40,000 students, hospitals, health centers. Providing jobs is very important.
Christian education in the Holy Land
"Thirdly, education, also very important. For both Christians and Muslims, we don't distinguish," he says. "An education from Christianity, they are confessional schools." And the curator begins to tell concrete stories, the ideology:
"In May, every day, flowers to Mary. At Christmas, the classrooms are filled with nativity scenes, crucifixes in every classroom and many details. Muslims want our education. But there is also something on our side: when Ramadan comes, we finish classes a little early; if a parent of a Muslim child dies, the Christian children go to pray in the mosque; in religion classes, Christians and Muslims are separated."
Tolerance of Islam, Christian denominational schools
Keep going, we encourage you. He continues: "There is a lot of tolerance towards Islam, but the school is a confessional Christian school. Our Lady is in the courtyard, all Christian feasts are celebrated, ashes on Wednesday. Muslims mostly prefer Christian schools. The first boys' school in the Holy Land was Christian, the second was Jewish, and the third Muslim. The same thing happened with the girls. And with the mixed school, the same. The first mixed school was Christian".
"The big schools of ours are Jerusalem, Bethlehem in second place, Jericho and Nazareth. Then there are more. These are the main ones. We also refer to the college of Amman, in Jordan, and the college of Damascus, in Syria. And the one in Beirut, in Lebanon."
"The fourth block, as we have talked about, is health care. Health centers, hospitals, dispensaries, in some cases they are parish dispensaries, as in Syria; there are many formulas...".
A bit of history: the Custody and the collection, originated in the 1st century.
The Custody of the Holy Land was founded by St. Francis of Assisi in 1217, with the sending of the first friars, and was entrusted to the Franciscans by Pope Clement VI in 1342.
It is present today in Israel, Palestine, Jordan, Egypt, Syria, Lebanon, Cyprus and Rhodes. "In Egypt, vocations have grown so much that they now have an independent province," says Friar Luis Quintana.
The Custos of the Holy Land and his team have insisted on the importance of this support for the Good Friday collection, which was started by St. Peter and St. Paul, according to the Acts of the Apostles, and which has been celebrated uninterruptedly since 1420, 605 years ago.
As an example, some words of the Italian Custodian could be highlighted from the Minister General or the Egyptian Vicar of the Custody, Ibrahim FaltasPope Francis is very fond of him, he has mentioned him several times, and he became famous because after the Gaza war, he took several children to operate in hospitals in Italy". But this would take too long. You can consult them yourselves.
A group arrives at Tel-Aviv airport, March 31, 2025.
Three Holy Doors for the Jubilee of Hope
In conclusion, there are two aspects that Friar Luis Quintana would like to mention. These are the Holy Doors of the Jubilee at Holy Landand the recently blessed chapel of the Immaculate Conception.
"We are in the year of hope, the Jubilee is a sign of hope, and there are three Holy Doors to earn the Jubilee in Israel: "Nazareth, where the Word became flesh, the Annunciation; Bethlehem, where Jesus was born, the Nativity; and the Holy Sepulcher, where Christ was resurrected, Jerusalem."
"Last year, the slogan, the general line, was around red, blood, the Holy Land is still suffering, the war had just started on October 7. We wanted to express suffering, and the image was Gethsemane."
"This year, we have changed to the color green, hope, jubilee, open doors, the open door with the Franciscans going out in procession the Cross, Christ comes out to meet us to receive us, a line that we wanted to keep."
Gate of the Basilica of the Nativity (Bethlehem), another of the Holy Doors of the Jubilee in the Holy Land.
Chapel of the Immaculate Conception in the Holy Land
A sample button of this hope can be found in a news item. The inauguration of a new chapel In the Holy Land, Friar Luis tells us. "April 5 was a very special day for our Province of the Immaculate Conception, a historic day, because we inaugurated a new chapel in the Holy Land financed by our Commissariat of the Holy Land, and we have named it after the Province: "Chapel of the Immaculate Conception".
The Archbishop of Toledo, Msgr. Francisco Cerro, presided at the Eucharist in the Upper Chapel of Our Lady of Guadalupe, in the Field of the Shepherds (Beit Sahour, near Bethlehem), in the presence of Friar Francesco Patton, Custos of the Holy Land, a large group of Franciscans and secular priests, the Consul General, Javier Gutierrez, and many Spanish residents in the Holy Land, both in Israel and in the territories of the Palestinian National Authority.
Luis Quintana points out that the Holy Land already has a new chapel, thanks to the generosity of Spanish pilgrims (which is why it has already been baptized "the Spanish chapel"). "It is the first time in history that the Franciscan Province has financed a chapel in the Holy Land, with a capacity for more than 200 people," he adds.
The Patriarch of Jerusalem, Cardinal Pizzaballa, with Bishop Francisco Cerro, Pedro Mancheño, Fr. Luis Quintana, and other pilgrims.
In the Passion of Christ, the anonymous are people who are not very clear about what they want, but who take advantage of any crowd to give free rein to their basest instincts: criticize, insult, defame and even lynch, if necessary, anyone who passes in front of them.
April 15, 2025-Reading time: 3minutes
Among the most vile characters who appear in the readings of the Passion of Christ that are proclaimed now, at Easter, there are some that are very topical. They have proliferated in social networks and extend their pernicious influence to the whole society.
These are the anonymous characters. But I am not referring to those whose names do not appear, perhaps out of ignorance of the evangelist such as the maid who was the doorkeeper of the high priest's palace, the guard who slapped him during his interrogation, or the criminals who crucified him (although later tradition baptized them as Dimas and Gestas); but those who act anonymously, protected by the mob.
They are people who are not very clear about what they want, but who take advantage of any crowd to give free rein to their basest instincts: criticize, insult, defame and even lynch, if necessary, anyone who passes in front of them. Alone, they would not be able to kill a fly, but they find pleasure in becoming an enraged mass because, acting in a herd, responsibility is diluted and so are the possible consequences.
Validating the actions of others
Undoubtedly, these characters were key in the death of Jesus, because with their attitude they validated the actions of those who today we consider responsible: the high priests and Pontius Pilate. None of them would have dared to execute the one whom the people considered a prophet without the complicit support of a few of these anonymous people capable of making a lot of noise, much more than the majority of the people.
In our digital society, the squares and streets where people traditionally held their protests and demands have given way to social networks, where we can all express our opinions on the issues that concern us. But, in front of a minority that appears identified, with names and surnames, which is responsible for the rights and wrongs that can be committed at the time of giving their opinion, there is a huge mass of anonymous accounts or with very diffuse identities.
In a public demonstration, typical of democratic states, whoever wears a balaclava or covers his face with a mask, it is very clear that he is here to cause trouble, and we often know that those who act in this way do not identify with the object of the claim, but use it only as an excuse to enjoy violence and looting.
Anonymous and real culprits
I understand those who, in an autocratic regime, have to protect their identity to share their ideas without being arrested; but in a democratic country, where freedom of expression is assured, what morally acceptable sense does it make to go through the networks spreading gossip or cheering those who do it, attacking other people without showing their faces, promoting hatred or harassing other people? It can only be understood from the most absolute human baseness, from the cowardly wickedness of those whose names do not appear in the stories of the Passion, but who were truly guilty of the death of the innocent.
When those who act in this way are members of the Christian community, attentive to criticize without charity, justice or truth any move of the Pope, of this or that bishop or movement different from their own, the sin seems to me much more serious. They remind me of those little children who, in the movie The Passion of the Christ, harass Judas until they drive him to despair and make him hang himself. At first they seem harmless, even friendly; but as soon as they are given a foothold, they launch into slaps, insults and bites, revealing their true demonic identity.
Perhaps you who read me have ever been tempted to "disguise" yourself through an anonymous profile in networks in order to be able to express yourself and say what your identity prevents you from saying publicly, because it would cause you disciplinary problems or make you look bad in front of your friends or family. Think carefully about where this idea of hiding the personality that God gave you in his image and likeness may come from in order to take on an appearance different from your own and aggressive against the other, no matter how reprehensible what that person has done. And remember the scene in Mel Gibson's movie, don't you see that, although the characters are anonymous, the promoter of their action has a name known to all? Well, beware of falling into the nets that spread in the networks.
Journalist. Graduate in Communication Sciences and Bachelor in Religious Sciences. He works in the Diocesan Delegation of Media in Malaga. His numerous "threads" on Twitter about faith and daily life have a great popularity.
Joseph Evans comments on the readings for Good Friday (C) corresponding to April 18, 2025.
Joseph Evans-April 15, 2025-Reading time: 2minutes
Today's first reading from Isaiah is a prophecy about the sufferings of Christ. Written centuries before Jesus, the prophet was granted to glimpse the agony of Our Lord and to see that the future Messiah would save us through suffering. However, it is surprising to what extent the people of Israel ignored these prophecies. When Jesus came, they could only imagine a "successful" savior who would save them through an obvious political and military triumph, liberating them from the Romans and turning Israel into a powerful nation. Salvation was visible, external well-being, "success".
But today it points us to the reality of Christ's victory. We see Jesus nailed to the Cross, suffering, agonizing and dying. In human terms, there is nothing triumphant about this. But we know that this is the true triumph of Jesus, and that through this suffering and death, Christ will rise again to definitively conquer sin and death. We know this, but perhaps in theory and not in practice, because every time suffering and setbacks befall us, instead of accepting them as a participation in the Cross of Christ, we complain. Perhaps we too see salvation as a success.
This is what Isaiah tells us about Jesus: "We saw him without attractive appearance, despised and avoided of men, as a man of sorrows, accustomed to sufferings, before whom faces were hidden, despised and disdained.". Jesus took upon himself our ugliness. We don't like to think that one day we might lose our beauty; we don't like to grow old or get sick or have to take care of a sick person... This is not "success". We see success as the continued achievement of a better material and financial situation, with no major problems or worries in life. We look for ways to "carpet" or "cushion" the Cross.
But Jesus told us: "If any man will come after me, let him deny himself, and take up his cross, and follow me." (Mt 16:24). We must seek and embrace the Cross, not try to avoid it. Jesus came to earth to seek the Cross, not to dodge it, as we have just read in the long account of his Passion. Perhaps we need to learn that success is not an important term for Christianity. Earthly success can do us good or harm, depending on how we use it.
Generally, the Cross will come to us in small things and we have to know how to embrace it. And in doing so, we are blessed and make our small contribution to the salvation of the world.
Directors, both famous and unknown, mined the scriptures for stories they could bring to the big screen, with results ranging from the reverential to the exploitative.
Today, many of these films are available on streaming. With Easter approaching, the faithful can take a look at this collection of old movies. Below are brief reviews of some biblically themed productions.
"Ben-Hur" (1959)
Director William Wyler's classic Hollywood epic follows the Jewish prince who gives the film its title (Charlton Heston) after being betrayed by his childhood Roman friend (Stephen Boyd) and subjected to great misery until he finally gets retribution for all his suffering. The conventional melodrama of the narrative is transformed by the grandeur of its spectacle, especially the chariot race, and by the moving performances of its protagonists, who manage to overcome the clichés and stereotypes of the story.
"The Bible" (1966)
Six episodes of the Genesis (Creation, Adam and Eve, Cain and Abel, Noah, the Tower of Babel and Abraham) are performed as literally as they were written, leaving much of their interpretation to the viewer. John Huston directs, narrates and plays the role of Noah in this reverent but entertaining show. George C. Scott, as Abraham, takes the award for best performance among a cast that includes Ava Gardner, Richard Harris, Ulla Bergryd and Michael Parks.
"Spell of God" (1973).
Film version of a musical loosely based on the Gospel according to St. Matthew, with an off-Broadway cast featuring Victor Garber as Christ and David Haskell as John the Baptist and Judas. What makes the film so exciting is that director David Greene turns New York City into a giant stage, used in surprising ways to present the parables in imaginative skits, many of which serve as springboards for irresistible tunes such as "Day by Day" and "God Save the People!"
"The Gospel according to St. Matthew" (1966).
The simple Italian dramatization of the evangelist's account of the life of Jesus and his message of salvation manages to place the viewer uniquely in the Gospel events, avoiding the artificiality of most biblical cinematic epics. Director Pier Paolo Pasolini is completely faithful to the text, employing the visual imagination necessary for his realistic interpretation.
"The Greatest Story Ever Told" (1965).
While not the greatest film ever made, director George Stevens' vision of the Gospel presents a coherent and traditional view of Christ as God incarnate. The film, despite its Hollywood epic scale, features fine performances, a tasteful and realistic script, superb photography, and Max von Sydow's believable portrayal of Christ is the essential element of its success.
"King of kings" (1961)
This solid cinematic spectacle presents the life of Christ in the historical context of Jewish resistance to Roman rule. Jeffrey Hunter, somewhat awkwardly, plays the title role, although more effective are Siobhan McKenna as his mother, Robert Ryan as John the Baptist, Hurd Hatfield as Pilate, Rip Torn as Judas and Harry Guardino as Barabbas. Directed by Nicholas Ray, the script focuses on the political instability of the time, but treats the Gospel story with reverence, albeit with more dramatic freedom than some would find acceptable. The OSV News rating is L: limited adult audiences, films whose problematic content would be disturbing to many adults.
"The Robe" (1953)
Reverent but Gospel-era heavy story, based on Lloyd C. Douglas' novel, about a Roman tribune (Richard Burton) who, gambling, wins Christ's robe at the crucifixion, but then fears the garment's power to bewitch him, subsequently becoming a Christian martyr in Rome. Directed by Henry Koster, the fictional story is sincere, but dramatically unconvincing in its plot and performances, which range from stiffness to stagey pettiness, with the resulting inspiration more on the viewer than on the screen. Stylized violence and veiled sexual references.
"The Ten Commandments" (1956).
This epic production by director Cecil B. DeMille, less an inspirational story based on biblical sources than a dramatic vehicle with a sense of history, offers spectacular recreations, excellent technical effects and impeccable acting by an exceptional cast, including Charlton Heston as Moses, Yul Brynner, Anne Baxter, Edward G. Robinson and many other stars of the era.
"The Passion of the Christ" (2004)
The vision of Mel Gibson about the last hours of Jesus of Nazareth becomes an intense and harrowing cinematic experience, centered on the physical and spiritual suffering of the protagonist (Jim Caviezel). The narrative, although familiar, is transformed by the visual rawness and extreme realism with which the Stations of the Cross are portrayed, where the pain takes on an almost mystical tone. The staging, the fidelity to Aramaic and Latin, and the emotional power of the images make this biblical drama a work that is as controversial as it is deeply moving.
Saint Liduvina and Syrian martyrs, Blessed Pedro Gonzalez and Blessed Isabel Calduch
On April 14, the liturgy celebrates St. Liduvina (Holland, 1380), the Syrian martyrs Bernica, Prosdoca and her mother Domnina, victims of Diocletian's persecution (4th century). Blessed Pedro González from Palencia, and Blessed Isabel Calduch, from the group of Valencian martyrs canonized by St. John Paul II in 2001.
Francisco Otamendi-April 14, 2025-Reading time: 2minutes
On Monday, April 14, the Church celebrates the Dutch Saint Liduvina, paralyzed at the age of 15 while skating, who offered her illnesses to Christ. Three Syrian martyrs, Saints Bernica and Prosdoca and their mother Domnina, who died in Antioch of Syria (today Turkey), persecuted in the time of Diocletian, are also honored. To Blesseds Pedro González and Isabel Calduch. And to St. Lambert, first monk and abbot of the monastery of Fontanelle, and then bishop of Lyon in France.
Saint Liduina or Liduvina, born in Netherlands in 1380, suffered an accident at the age of 15. He points out the Roman Martyrology that "in Schiedam, in Gueldres, Netherlands, saint Liduvina or Liduina, virgin. For the conversion of sinners and the liberation of souls, she offered during her entire life diseases of the body, trusting only in Christ Crucified (+ 1433). The saint had a reputation for holiness, and her relics are found in the cathedral of St. Michael and St. Gudula (Brussels).
Life rethinking
St. Pedro González Telmo (Frómista, Palencia, Spain, 1185), was educated by a canon uncle and studied at the University of Palencia. Ordained a priest, he was a canon of the cathedral, and seems to have liked ostentation. But a fall from a horse made him restate radically changed his life. He renounced dignities and entered the Dominican order, dedicating himself to preaching. in Galicia and north of Portugal, especially among sailors. He died in Tuy in 1249.
Pursuit
Isabel Calduch Rovira (Josefina in the world), born in Castellón in 1882, is included in the group of valencian martyrs beatified by St. John Paul II in 2001. She entered the Capuchin Poor Clare monastery in Castellón at a young age. She was an exemplary nun. When the religious persecution broke out and her monastery was closed in 1936, she left for her town with a brother priest, also a martyr. She was arrested in April 1937, mistreated and shot next to the cemetery of Cuevas de Vinromá (Castellón).
Univ 2025: A letter from the Pope and reflection on citizenship
The traditional university gathering, promoted by St. Josemaría Escrivá, will bring together this year 3,000 young people from all over the world to experience Holy Week in Rome.
It was founded in 1968 under the impetus of St. Josemaría Escrivá, founder of Opus Dei, and this year will bring together more than 3,000 young people from all over the world. This year the UNIV university meeting will focus its annual reflection on the theme "Citizens of Our World" (on the practical and applied concept of citizenship and the common good).
Pope to UNIV: "how many reasons to give thanks to God!"
Together with the university congress, the young people will experience Holy Week and Easter in this Jubilee year in Rome, close to Pope Francis, who has sent a letter to the participants in which he encourages them to "give thanks to God and continue to walk enthusiastically in faith, diligent in charity and persevering in hope", given that this year marks the 100th anniversary of the priestly ordination of the founder of Opus Dei.
The pontiff also wanted to emphasize the request that "this time of pilgrimage and fraternal encounter may impel you to bring to all the Gospel of Jesus Christ, dead and risen, as a proclamation of the hope that fulfills the promises".
During these days, the students will participate in the liturgical ceremonies of Holy Week and in several meetings with the prelate of Opus Dei, Msgr. Fernando Ocáriz.
The university congress UNIV
Under this theme of reflection, participants will have the opportunity to attend academic meetings, such as the UNIV Forum y UNIV LabThe event, which will take place on April 15 and 16, will share suggestions, applications and ideas on issues such as the virtues and examples needed to promote the common good in our world, what citizenship means for today's youth and how to grow up in today's society.
To this end, the young people will have a program that includes conferences, colloquiums, artistic exhibitions, round tables with speakers such as Luis G. Franceschi, Deputy Secretary General of the Commonwealth of Nations; Karen Bohlin, director of the Practical Wisdom Project at the Abigail Adams Institute and researcher at the Harvard Human Flourishing Program; Michelle Scobie, professor of International Relations and Global Environmental Governance at The University of the West Indies (UWI); Ndidi Edeoghon, international lawyer, founder of the Ambassadors Initiative for Youth Development and Conflict Resolution (Nigeria), among others.
They will not only reflect but also act, as UNIV 2025 participants will promote various types of assistance (financial, welfare, etc.) for the benefit of UNIV 2025. Dicastery for the Service of Charity of the Pope.
Joseph Evans comments on the readings for Holy Thursday (C) corresponding to April 17, 2025.
Joseph Evans-April 14, 2025-Reading time: 2minutes
It is a frightening thought that Judas would receive Our Lord in the Eucharist, but it is also an extraordinary thought that Jesus would want to give himself to him knowing how unworthily he was receiving him. Would we give a special meal to someone who we knew - and Jesus knew - was about to betray us? Would we wash the feet of someone who would then use those same feet, just minutes later, to go out and lead soldiers to arrest us? Would we accept someone's kiss when we knew that kiss was absolutely false and treacherous?
But Jesus did all this for several reasons. First of all, to live what he taught us: to love our enemies, to do good to those who persecute us, to offer them our cheek even if it means slapping them in the face. And also because at every moment, up to Judas' last breath, Jesus was trying to call him to conversion. This is the love of Jesus. He always offers us another chance.
We must not increase the wounds of Christ by receiving Him unworthily. Yes, Our Lord told us: "It is not the healthy who need a doctor, but the sick.". And he was ready to eat in the homes of those considered sinners and outcasts. But the Holy Spirit also wanted to give us those words of St. Paul: "Whosoever therefore eateth of the bread, and drinketh of the cup of the Lord unworthily, is guilty of the body and blood of the Lord." (1 Cor 11:27). Tonight we celebrate precisely this gift, the body and blood of Christ. What greater gift could he have given us? He did not limit himself to sharing our humanity by taking a body and becoming man. He wanted to enter into the humanity of every man and every woman. It was not enough for him to be in one body. He found a way to be in each of our bodies by receiving Him in Communion. This is why evangelization is so important: so that more and more people can receive Jesus in the Eucharist and thus fulfill his desire to come to them.
To receive Communion unworthily, knowing that we are in grave sin, is like the kiss of Judas. But when we betray and gossip and think evil of others, it is a bit like the Judas kiss. When we smile at people and say how good we look, while thinking badly of them or talking badly about them behind their backs, that is the Judas kiss. But instead, we can imitate Christ by loving those who treat us badly, reaching out to them, hoping and praying that they will change, seeking their conversion.
Pope comes out again on Palm Sunday and calls to be "Cyrenians".
Pope Francis came out again this morning in St. Peter's Square. He did so at the end of the Palm Sunday Mass, and at the microphone, he said: "Happy Palm Sunday, happy Holy Week". In his homily, he called to be "Cyrenians" and support "one another".
Francisco Otamendi-April 13, 2025-Reading time: 2minutes
On the morning of Palm SundayPope Francis came out again in St. Peter's Square at the end of the Mass celebrated by Cardinal Leonardo Sandri, vice-dean of the College of Cardinals. In the homily read by the Cardinal, the Pope encouraged us to be Cyrenians for others. In St. Peter's, in front of about 25,000 faithful, the Pope said with an improvement in his voice: "Happy Palm Sunday, happy Holy Week".
The Pope's departures from Casa Santa Marta, his usual residence, where his recovery process is taking place, are becoming more and more frequent. Yesterday, Saturday, the Pope went to the Basilica of Santa Maria Maggiore, and stopped to pray before the icon of the Virgin, 'Salus Populi Romani'. This is his 126th visit to this Marian dedication in Rome. Today, the Pope enjoyed greeting numerous people, cardinals, authorities, lay people, groups of nuns, etc., from his wheelchair.
"The Passion of Jesus becomes compassion."
In the homily of this Palm Sunday, the Pope has invited the faithful to live a Easter carrying not only his own cross, but also that of those who suffer around him: "The passion of Jesus becomes compassion when we reach out our hand to those who can no longer bear it. The Pope highlighted the figure of "Simon of Cyrene - a character who appears unexpectedly on the road to Calvary".
This is a invitation to carry not only our own cross, but also that of our neighbor, and to become a Cyrenean to one another. "Let us now follow in Simon's footsteps, for he teaches us that Jesus goes out to meet everyone in every situation. [The passion of Jesus becomes compassion when we reach out to those who can no longer bear it, when we lift up those who have fallen, when we embrace those who are bereaved".
Angelus: do not give in to despair
In the Angelus text prepared by the Pope, the Pontiff said that "we all have pain, physical or moral, and faith helps us not to give in to despair, not to close ourselves in bitterness", but to face them feeling wrapped up, like Jesus, in the providential and merciful embrace of the Father".
"Sisters and brothers, I thank you very much for your prayers. In this moment of physical weakness they help me to feel even more the closeness, compassion and tenderness of God. I also pray for you and ask you to entrust with me to the Lord all those who are suffering. Especially those affected by war, poverty or natural disasters. In particular, may God welcome in his peace the victims of the collapse of a building in Santo Domingo, and support their families".
Prayer for peace
Finally, the Pope recalled that "April 15 will be the second sad anniversary of the beginning of the conflict in Sudan, with thousands of deaths and millions of families forced to abandon their homes". And he has again mentioned usual places subject to wars and conflicts to pray for them. "Ukraine, Palestine, Israel, the Democratic Republic of Congo, Myanmar, South Sudan. May Mary, Mother, Virgin of Sorrows, grant us this grace and help us to live Holy Week with faith."
You can consult here the schedule of Holy Week celebrations 2025 at the Vatican.
The conversion of the Visigothic people in Spain was indirectly favored by King Leovigild, who tried to bring about national and religious unity around Toledo and the Arian religion.
Toledo has been the Primate See of Spain from the time of the Visigothic Church to the present day, that is, from the precursor, the conversion of St. Hermenegild martyr and, consequently, with the coronation of Recaredo, his successor, as the first Catholic king in Hispania.
In the works of Christopher Dawson and José Orlandis, the great European medievalists of the twentieth century, it was sufficiently established that the conversion of the new nations to Christianity, after the barbarian invasions, would take place as a result of the conversion to Christianity of the respective monarchs. Once the head was incorporated into the Church, it was natural that his nobles and the people would follow him.
Basically, it was to reproduce the system of Constantine's conversion in 313 when the Church ceased to be persecuted and obtained a charter of nature and was able to return to work and serve souls normally and naturally.
Evidently, in both cases, the Church was in danger of being manipulated by the State and dominated by Caesaropapism and of applying civil power to the life of the Church. Once again, the Holy Spirit protected in many moments that nascent Church or that had regained the ability to serve all souls.
Slow evangelization
Logically, history has shown that the new evangelization of those lands and valleys was very slow because the Visigothic nobles did not act in unison, like those of other nations, and every time a king died, the problem of succession was reproduced again until the new king was admitted by the nobles of the kingdom.
Likewise, the Arian Church did not easily yield its influence on the kings and nobles and it can almost be said that the conversions took place province by province and valley by valley. In fact, the rapid spread of Islam in the Iberian Peninsula was undoubtedly due to the fact that in many places the inhabitants preferred the yoke of Islam, which did not believe in the divinity of Jesus Christ with all that this implied, to conversion to Christianity and dependence on the new lords.
The conversion of the Visigothic people was indirectly favored by King Leovigild (573-586), who tried to bring about national and religious unity around Toledo and the Arian religion, with these two objectives he intended to turn Hispania into a strong and culturally powerful nation.
From the 6th century until the end of the 20th century, the intellectual center of the Iberian Peninsula became the religious and cultural core of Spain, from where Leovigild (573-586) would later attempt to consolidate the new national unity.
The Catholic nobles of Spain
Leovigild discovered that in order to carry out the fusion of such different and varied peoples in such a vast territory, he needed to rely on the Catholic nobles, generally endowed with a greater spirit and culture than the Arians.
These data support the sources to show that in reality the dominion of the Visigoths in many parts of Hispania was a political dominion and by force of arms, since the cultural and religious power was much greater among the descendants of the Romans who had survived the invasion. One more proof that the Visigoths, far from destroying the previous civilization, had been defeated, subjugated and molded by that civilization that so dazzled them and that they had not been able to annihilate.
King Leovigild was a convinced Arian and tried to get the Christian nobles, through pacts and alliances, to convert to Arianism with the clergy and the Christian people. On the other hand, he was immediately aware that he was surrounded by the Franks, the Suevi and the Byzantines of the south of the Peninsula, all of them Catholics and enemies of the invading Arians.
Finding complete opposition to his plans in neighboring towns and within his own, he tried to achieve this through threats and violent persecutions which, as we shall see below, inflamed the Christians in the defense of their traditions.
Saint Hermenegild, martyr
The opposition of the Christian nobles was joined by that of the bishops, especially that of Masona, metropolitan bishop of Merida, in a deeply Christian region of Hispania, with very ancient traditions and the veneration of martyrs and saints such as St. Eulalia. He was also joined by St. Leander, the archbishop of Seville, another of the great churches since Roman times.
Masona, particularly loved by the Christian people, was banished to the north of Hispania due to the intrigue of the Arian bishops, while St. Leander managed to make himself strong in Seville and resist. Let us not forget that he came from a Byzantine family settled in Cartagena from where he had moved to Seville. In 578 he was named archbishop of the city and in a few years he took charge of the archiepiscopal see. He managed to bring together all the authorities around him, for the cultural, economic, artistic and educational prestige.
St. Leander connects in Seville with Hermenegild, the son of Leovigild to whom his father entrusts the government of Baetica. Leovigild's attempts to have his son Hermenegild (564-585) neutralize the work of the archbishop were turned upside down, as both Hermenegild and his wife Ingunda (+579), who was Catholic and belonged to the Frankish nobility, began to support the archbishop's ideas and were fully committed to spreading them throughout the province. Finally, Hermenegild was baptized on April 16 and became a Christian.
The problem was that Hermenegild, surely deceived by his advisors, took up arms against his father, aided by a good number of Catholics; by the Suevi, from the north who had recently converted, and by the Byzantines, who occupied the province of Carthage. Shortly afterwards he was defeated and captured by his father who tried to force him to apostatize from the faith.
Difference of opinion
The chronicles of the time do not coincide in their opinions. For example, the monk Juan de Bíclaro, also called the Biclarense, speaks of "rebellion and tyranny". St. Isidore has words of praise for Leovigild for having subdued his son, "who tyrannized the Empire"; and both lament the great evils that the war brought about for both the Goths and the Hispano-Romans.
The fact is that Hermenegild was taken prisoner. He was taken first to Valencia and then to Tarragona, where in 585 he was executed for refusing communion at the hands of an Arian bishop. Undoubtedly, with his martyrdom he eliminated any possible guilt, and soon the people began to venerate his memory. His cult was later confirmed by the Roman Pontiffs, and he was canonized on April 15, 1585, a thousand years after his martyrdom. His feast day is celebrated on April 13.
Perhaps, remorse, the heroic gesture of resistance or the evident failure of his unification policy led the Visigothic king Leovigild to a better understanding in his last days. According to the "Chronicle" of Maximus of Saragossa, Leovigild would have embraced Catholicism before his death and recommended St. Leander to work for the early conversion of his other son and successor, Recaredo. But neither St. Isidore nor the Biclarense speak of it and the "Life of the Emeritan Fathers" continues saying that he died in Arianism.
Recaredo, first Catholic king of Spain
The reign of Recaredo was described by the chronicles of the time as a time of peace and unity for the Visigothic people, since with his conversion to Christianity and his appointment as king the Christian monarchy of Hispania would join those of France and other nations to open the Europe of nationalities that would lead to medieval Christendom, as it would be known from the "Isidorian era".
Undoubtedly the supporters of the union of the "throne and the altar" that would bring so much suffering to the Church through the ages, have seen in this time their founding moment. We know that the union was not full, logically because the State and the Church have their distinct spheres and their completely different means of governing.
On the other hand, the Christianization of Spain and religious unity was never complete and even less so at that time, since the Arians, reluctant to convert, communicated with the Muslims who also deny the divinity of Jesus Christ.
In 587, Recaredo gathered the Arian bishops and proposed to them plain and simple conversion. The fact was that quite a few did so and the rest were not banished but stripped of the support of the state. In fact, the scarce material means at the king's disposal were used to develop and build Catholic temples in the places where the bishop refused to convert. This produced some uprisings, which obeyed more to political reasons than to religious causes.
Council of St. Isidore
When Pope St. Gregory the Great learned of Recaredo's conversion, like other monarchs in similar cases, he sent him a precious letter: "I am not able to express in words how much I rejoice in your life and works. I have learned of the miracle of the conversion of all the Goths from the Arian heresy to the true faith, which has been accomplished through your excellency. Who will not praise God and love you for it? I never tire of telling my faithful what you have done and of admiring myself with them. What will I say on the day of judgment if I arrive empty-handed, when you will carry an immense crowd of the faithful after you, converted by your solicitude? I do not cease to give thanks and glory to God, because I share in your work, rejoicing in it".
The Biclarense draws a parallel between the king of the Visigoths, Recaredo, and the Roman emperors, Constantine and Marcian: as they did, he not only converts himself, but also brings with him the conversion of the peoples of his own Germanic lineage.
St. Isidore's advice consisted above all in not forcing the conversions of the bishops, priests and the Arian people; it was enough for him to live his own faith and hope that, with the fullness of revelation and the consequent happiness, many others would be converted.
María García-Nieto: "The praxis of Church governance must begin to include women".
María García-Nieto is a professor at the School of Canon Law of the University of Navarra and deputy director of the Master in Continuing Education in Marriage Law and Canonical Procedure. In this interview she stresses the need to understand the meaning of a hierarchical institution such as the Church and the role of the laity in its governance.
In recent years, the presence of women in positions of responsibility within the Church has become normal. Although in the structure of the Holy See the presence of women barely exceeds 23 % in positions of government, this percentage increases notably at the diocesan level. A necessary praxis so that, within the limits proper to its nature, the Church responds, in its institutions and positions of government, to the reality of the action of women today.
In your book, you point to historical events that have consolidated problems of autonomy for women in the Church. Are they still present in the Church?
-Well, not only in the negative. In the history of the Church there were women -especially in the Middle Ages- who enjoyed enormous power. I am thinking now of the Abbess of the monastery of Las Huelgas (Burgos), a figure with quasi-bishoply power. The Pope himself supported her autonomy from the bishops and nuncios. It is also true that we have the opposite example.
At present, in the field of contemplative life we have the problem of age, we have been dealing with this for some time. There are monasteries with a very reduced number of nuns and of advanced age, that face enormous challenges for the health, the solitude, of economic type.
Pope Francis has seen the solution in the confederations of monasteries, in uniting them. This, some have denounced as an interference of the authority and others consider it exactly the opposite. It is true that for an elderly nun to leave the monastery in which she wishes to die has dramatic overtones. At the same time, they cannot be left alone... Perhaps it is a problem almost similar to that which many families encounter with their elders. It is easy to give an opinion, but it is not a matter that has an easy solution.
In recent decades, the world has experienced a process of change in the role of women and terms such as empowerment or liberation have come to the forefront. Are they applicable in the Church?
-These terms are used a lot: empowerment, liberation, emancipation. But their meaning has many connotations, not all of us understand the same thing. Ideologies, so typical of our times, have had a huge impact on these words, changing or transforming their meaning.
On the other hand, I think it is remarkable that women today have a very different place in society than our grandmothers had. In order to achieve this change, many women had to work and risk a lot, and we have to be grateful for that. But, at the same time, although bringing about social change may require, at first, a certain amount of strength, I think it is a mistake to see "women's liberation" in terms of violence or competition with men.
The world needs peace, and this also in this field. In particular, Christianity is a religion of peace. For this reason, I do not see it appropriate that some groups generate violence or disunity in the Church under the pretext of a greater valorization of women. It is necessary to continue working, without a doubt, but from the perspective of Christian harmony and peace.
How does Canon Law support not only the possibility but the necessity of women's participation in the governance of the Church?
-In reality, Canon Law says nothing about the need for women in government. It is rather the praxis of government that has to begin to include them. For this to happen, it is necessary that the authority of the Church discover the great value of the contribution of women in decision-making.
In juridical matters, the limit for women in the government of the Church is that of any layperson. Is there still clericalism in this area of ecclesial government?
-A few years ago Pope Francis modified in the Code of Canon Law the requirement of being male to receive the lay ministries of acolyte and lector. With this change it can be said that, in the universal legislation of the Church, there is no difference between a male and a female layperson.
You speak of a process of deepening anthropology and its development in equality and co-responsibility. Is there a risk of losing this basis in favor of a "right to have rights" as it exists at the civil level?
-Sometimes it seems that there are people who prioritize control over things over justice and truth. However, although it may seem a risk, it is the only way. In Western civil society the problem is not in equality or justice, but in the denial that there is truth. It is an issue that is reflected very well in the latest document of the Dicastery for the Doctrine of the Faith, Dignitas infinita.
We must not forget that we are dealing with a hierarchical institution. To what extent does the sacrament of Holy Orders confer power and where does the lay field open up?
-The hierarchical organization is proper to the Church; she cannot renounce it without losing her identity. Priests are necessary in it, but so are the laity. And at the same time, the work we do does not give us dignity but the fact that we are children of God, and this is the foundation of the equality of all the faithful. We should promote more the awareness that in the Church there are no first or second category faithful, we all have the same. Moreover, the work of the priest needs the work of the laity and vice versa. We are not dealing with isolated or contrary spheres, but complementary ones.
We get attached to our stuffed animals because they are our childhood, they are us becoming children again. Getting rid of them would be like getting rid of something that is ourselves and that is hard.
April 13, 2025-Reading time: 7minutes
Grandma, who was a very tidy woman, had kept all the toys in an adjoining room in the garage with a red curtain. One day, one of the many days I went to visit her with the children, she opened some boxes full of dusty toys, like someone revealing a well-kept secret. Even though more than forty years had passed, those toys were inside the cardboard box, untouched, waiting for a child to make up stories with them again. All you had to do was blow hard for the dust to come off and the magic to begin.
Many of these toys were old, obsolete and outdated, but they were a demonstration of the value of play that she had instilled in her children. Children, as we know, love not the one who gives them toys but the one who plays with them.
Who, if they find a stuffed animal forgotten on a park bench or on the sidewalk, does not feel sorry for the child who is feeling its loss at that very moment? And who, if they can, does not put a sign on a lamppost with a picture of the stuffed animal so that the owner will get that beloved one back?
Childhood memories
The stuffed animals in the childhood are a tangible form of love and affection, medicine for the soul. They are a constant reminder of special people in our lives. Feeling affection makes us feel good and it manifests itself in gestures, hugs or words. When you feel affection you don't feel judged, nor do you have to pretend or pretend. The cuddly toy understands the child, it does not judge him (that is what the child perceives), on the contrary its look is sweet. After all, that is what we want as children, affection. God gives us affection ("The Lord is affectionate to all his creatures", says the psalm).
I have one memory from my childhood, a very small room where there was little light and a stuffed animal in the shape of a giraffe that was taller than me. My grandmother's brother had a toy store and, once I was there, he gave it to me as a gift. That spontaneous and sincere gift is a thread that forms the warp of my heart.
I have not been given many other stuffed animals -that I remember with that intensity- except for a cloth elephant my mother made for me, which had a black button for an eye. That blue and white striped elephant still sits on a chair in my room in my parents' house in the village. I went back to my childhood again, as an adult, buying stuffed animals again or receiving them as gifts for my children. Having children was a vital energy charge for me. I have given birth three times, all outside my country and quite alone, but that would be the subject of another article.
The first time I went out for a drink with my husband after giving birth in Singapore, I came home with a brown stuffed rabbit with a green bow. The idea was to go out and have a change of scenery (what is now tardeo) but in my head and heart was the baby and I ended up in a toy store where I bought it. We still have him, it's been almost eighteen years. I can't give that rabbit to anyone.
Children grow up and so do we
I am reluctant to give or abandon my children's stuffed animals because, around the age of forty-five, I was fully immersed in three childhoods, those of my children. And responsible as I am, I made sure they had a very happy one. To have a beneficial influence on children, you have to share in their joys. Now, coming out of that stage, I realize that I was the one who wanted to recover my childhood. Those stuffed animals are mine, and maybe, as an old lady, without much memory, I can look at them as a new object that will bring me joy. And I could play again.
In my house, each stuffed animal has its name and they are comforting companions, and have been facilitators of emotional development as well as stimulating their creativity and with them we have created a very special bond.
The children are getting older, but the stuffed animals are still there and so is the bond. I think, for example, that Michele will take Kiko with her when she becomes independent. How could I forget or give someone the stuffed duck, whose leg fell off, and a friend of mine fixed it with needle and thread, sewed up the hole, but didn't add a new limb, so that duck is sympathetically missing a leg. Or that other light brown bunny that my mother sewed on the leg that had broken off but inadvertently sewed it on backwards. That's the rabbit with the upside down leg.
I can't fail to mention the white seal and the white and cinnamon dog that a friend gave me for my children, or a beautiful deer, who looks at you with sparkling eyes. In all, no more than eight stuffed animals live in our house, and I can tell the story of each one of them (who gave it to us, and at what time and why) and, as I am sure they have a life of their own at night, they know us, because they watch us attentively and want nothing more than to be caressed and touched.
The children we were
We get attached to these fabric beings because they are our childhood, they are us becoming children again. To get rid of them would be like getting rid of something that is ourselves, and that is hard. The child we were travels with us, and although it is good that the world expels us from childhood, that is not an obstacle to preserve values that we possess in childhood: purity, the capacity to be amazed, curiosity, imagination or the pure way of looking.
As my children get older, my choice is not to store them but to give them to other children. Just yesterday I gave two bicycles in good condition, a shoebox full of strollers and a car driven by a doll. However, with teddy bears an invisible hand stops me, they are part of me, and they have something of me that I am reluctant to give, they have a special symbolism, as they represent the tenderness and affection that the person who gives them feels for the other. Soft and pleasant to the touch, they transmit a feeling of comfort and security. I wash them frequently, because I want them to smell good.
Children become attached to blankets and stuffed animals because they give them a sense of security, well-being and inner comfort. From a psychological point of view, stuffed animals are transactional objects for children, we use them to express things we would not say otherwise, we rehearse with them for life. They use them to learn to relate to the world. A very special bond is created with the stuffed animal, it is called affection. Over time that feeling turns into nostalgia for a happy time that has passed.
Growing and healing
Nurses often use stuffed animals as a health care strategy for hospitalized children, especially to prepare those about to undergo surgery or other painful or unpleasant procedures. Teddy bears motivate children to get better. A child in the hospital who is able to play heralds successful treatment or a return to health. When children play, they can overcome their feelings of being in the hospital, which helps reduce the intensity of negative feelings about their experiences. This allows healthcare workers to cultivate the positive state of mind that young patients need to heal.
Children need nurturing to grow, but it is love that they need the most. When a stuffed animal that has helped you through a tough illness, you can hardly ever get rid of it. And I like to think that neither can the stuffed animal get rid of you.
"At no time is it good to be expelled from childhood and the death of my mother was my expulsion, the first loss of a great love. How many do you have in life? Two? Three? Well, I've already lost one. Milena Tusquets' raw description of loss, of the slaps that life can give you. Childhood, if it has been beautiful, remains as that safe place where we would also like to settle when we grow up. That being very happy without really realizing that you are, without giving it any importance. It is the time when having a stuffed animal gives you encouragement and helps you grow up. There comes a day when you look at that stuffed animal and it no longer speaks to you, not because it has lost its voice but because you have changed.
Refusal to grow
Sometimes we see a dirty, old, untidy stuffed animal in the hands of a child. In such cases there is perhaps too close a relationship. The child cannot be separated from the stuffed animal because he sees in it everything he has not received. Aloysius was the stuffed toy of Sebastian Flyte, a character in the novel "The Child".Return to Brideshead"by Evelyn Waugh in 1945. An English novel that, when I read it, I was in my twenties and it had a great impact on me. Of all the characters that appear in the novel, it is Sebastian Flyte that captivated me the most. A big brown bear that he can't let go, that strange attachment represents a refusal to grow up. A growing up where Sebastian glimpses all of his shortcomings in dealing with life that he is unable to face. He was a young man who opened himself to life and felt a lot of control and hypocrisy around him.
Sebastian moves in an aristocratic environment, full of material wealth but lacking empathy and love. The bear represents his childhood, that paradise where he has been unaware of the evil that surrounded him. And he discovers a friend, he feels something authentic with Charles. He invites his friend to dinner because his teddy bear refuses to talk to him until he has been forgiven. His friend with these phrases reads in his soul what the teddy bear represents to him.
The nice thing is to grow up, take responsibility and keep childhood in your heart, knowing that this stage has passed. From that place, you look at the teddy bear with affection and nostalgia, which is a positive feeling that helps to strengthen the sense of identity, and more inspired. A friend of a certain age sent me the other day a picture of a rubber doll his mother used to use. I thought to myself... this guy is not stupid, if it helps him to keep that object it will be because nostalgia helps him to live.
Saints Giuseppe Moscati, physician, David Uribe, Mexican, and Julius I, pope
On April 12, the Catholic liturgy celebrates the Italian lay physician St. Giuseppe Moscati, St. Julius I, Pope, defender of the faith, and the martyred Mexican priest St. David Uribe, among other saints and blessed.
Francisco Otamendi-April 12, 2025-Reading time: 2minutes
On April 12, on the eve of Palm Sunday, the Church honors San Giuseppe MoscatiItalian lay physician, from Naples. Also to Julius I, Pope, custodian of the faith of the Council of Nicaea and defender of St. Athanasius. And to the Mexican martyr Saint David Uribe, falsely accused and then shot in Mexico in 1927. To the young Discalced Carmelite saint Teresa of Jesus of the Andes (1900-1920), the first Chilean saint, is celebrated on July 13.
Joseph Moscati was a lay physician who, in Naples at the end of the 19th and beginning of the 20th century, cared for all the sick, especially the poorest. He died of a heart attack in 1927 and was canonized by St. John Paul II 60 years later. He cared for children and the elderly without resources, free of charge. In addition, two episodes are mentioned in a special way in his life.
The first is his intense work in the Vesuvius eruption of 1906. He rushed to the Torre del Greco, where the Hospital of the Incurabili had a headquarters. And just after bringing the last patient to safety, the structure collapsed. In 1911 a cholera epidemic spread in Naples. Giuseppe stood by the sick without fear of contagion. He was also at the forefront of the research that helped to contain the disease.
St. Julius I, defender of the faith
The Roman Martyrology describes in this way to Pope Julius I: "In Rome, in the cemetery of Calepodius, in the third milestone of the via Aurelia, burial of Pope St. Julius I, who, against the attacks of the Arians, courageously guarded the faith of the Council of Nicaea, defended St. Athanasius, persecuted and exiled, and gathered the Council of Sardica. († 352)".
The Vatican agency calls it "champion of Roman orthodoxy and defender of the Trinitarian doctrine". "During his pontificate, St. Julius I fought against the Arians, seeking several times a rapprochement with them, first through the Council of Rome and then Sardica, but without success. He died in 352."
Saint David Uribe, martyred priest
St. David Uribe was born in Mexico in 1888. He entered the seminary in Chilapa and was ordained a priest in 1913. He was secretary to the bishop of Tabasco and later dedicated himself to the parish ministry in the midst of the persecution unleashed against the Church. He went underground, but was arrested and falsely accused. He was offered his freedom and offered to become a bishop of the official schismatic church, which he did not accept. rejected with categoricality. He was shot in 1927 in Cuernavaca.
From the moment we enter the world, trust is our first language. However, throughout life, we also learn to fear, to be suspicious. This article invites us to retrace that path and rediscover the value of trust as an essential basis for rebuilding bonds and healing our life in society.
April 12, 2025-Reading time: < 1minute
We are born trusting. This willingness to put ourselves in the hands of others comes naturally. Parents, with time, have the mission to teach their children that they cannot trust everyone, that there are risks to which it is better to be forewarned. This experience of the first childhoodThe experience, experienced from gestation, usually marks the patient for life.
Today there is much talk about the crisis of trust. People distrust their neighbors, politicians and institutions. Perhaps, the thinkers of suspicion have done with our society what is told of a father, who, to teach his son, asked him to get on a chair and let himself fall backwards, that he would support him. The lesson was as clear as it was hard; the father did not hold him and after the whack said to him: "for you to learn that no one can be trusted.".
In order to trust again, we have to unveil this deception, that it is not true that it is convenient for us to live in distrust. In order not to turn this situation into a vicious circle, we have to re-evaluate human interdependence.
To rebuild bonds is to trust again. It is necessary to educate our gaze so as not to see ulterior motives where there are none, to discover in others someone with whom we share the same path and to lower the barriers in order to show our need for others.
Trust is the oxygen of life in society. Today it is imperative to work to regenerate it. Along with committing ourselves to be trustworthy, we need to lower the barriers that make us distrustful. Perhaps it is time to discover that if we are that child who received that lesson of mistrust, it is possible to get up, rebuild ties, not perpetuate those situations and trust again.
The Oscar-winning film for best animated feature, "Flow," has a great deal of Christian symbolism, which is discussed in this article. The reader is warned that the analysis contains some spoilers.
Bryan Lawrence Gonsalves-April 12, 2025-Reading time: 5minutes
Gints Zilbalodis’ Flow isn’t the kind of film that demands attention with spectacle or sound. It doesn’t rely on grand orchestral swells or rapid-fire dialogue to grip its audience. Instead, it moves like a whispered fable, a story told in gestures and glances rather than words. And yet, it lingers, long after the screen fades to black, it leaves you feeling as though you’ve witnessed something sacred.
Watching Flow in a Lithuanian theatre alongside my girlfriend and a few friends, I couldn’t help but reflect on its deeper themes. The film, which recently took home the Oscar for Best Animated Feature, has been celebrated across the Baltic states as a major artistic achievement. But beyond its technical mastery, Flow pulses with something more, an elemental spirituality that feels as old as myth itself.
There’s a quiet, spiritual pull to Flow, it’s an elemental journey, water, wind, earth, and the creatures caught between them, swept along by forces they can’t control. At its heart is a nameless cat, an observer-turned-participant in a world that seems to be vanishing beneath the tide.
Without dialogue or exposition, Flow relies on movement, glances, and the unspoken bonds that form between its characters. The cat begins alone, a scrappy scavenger navigating a landscape where danger arrives in waves, stampedes, floods, and the silent entropy of a world unraveling. The film’s emotional weight builds gradually as the cat collects companions: a Labrador, a capybara, a lemur, and, most notably, a white secretarybird whose presence suggests something more profound than mere camaraderie.
Meditative Beauty
At first, the silence of Flow might feel unsettling. There are no human characters, no spoken words to guide the narrative. All you have are the animals, moving, interacting, surviving in a world that feels both familiar and foreign. Yet, as the story unfolds, the absence of dialogue becomes its greatest strength. The barks, squawks, and rustling leaves fill the spaces where words might otherwise live. Each sound feels purposeful, each movement deliberate. It’s as if the film is teaching you a new way to listen, to see, to experience. For those willing to surrender to its rhythm, Flow offers a profound sense of connection, not just to the creatures on screen but to the natural world as a whole.
It gave me the impression of a sort of meditative quality. A reminder of the stillness where God’s voice can often be heard most clearly (Psalm 8) In the quiet of Flow, there’s room for reflection, for wonder, for a deep appreciation of the Creator’s handiwork. When seeing the natural beauty present in the film, it instantly made me think about God’s greatness in how He makes all the elements of the world work together.
The Messiah Figure: The Bird as a Christ-Like Symbol
The arc of the white secretarybird stands out as the film’s most overtly spiritual symbol. From its first appearance, the bird acts as a protector, saving the cat from drowning by catching and releasing it gently back onto the both and later by offering it food in an act of quit charity. Yet, kindness comes at a cost. When the bird’s own flock sees its compassion, they reject it. Undeterred, it continues to defend the cat, even when it means facing its own kind in battle. It fights for mercy and loses. Wounded and abandoned, it is cast out by those it once belonged to. The secretarybird is thus a figure of sacrifice, punished for its goodness.
But it is more than just a guardian, it is a leader, a guide steering the boat and testing the moral resolve of the other animals. When the group encounters the stranded dogs, the capybara and the labrador immediately push to save them, but the bird does not act right away. It watches, waiting, as if gauging whether the others have learned to care for those beyond their immediate circle. Only when the entire group signals their willingness to help, thus passing the test, does the bird relinquish control of the tiller. This moment, subtle as it is, reinforces the bird’s role not just as a protector, but as a teacher. It guides them toward compassion, just as Christ focused on compassion and outreach for the sinners of his time (Mark 2:17).
And then, in the film’s most ethereal moment, the bird ascends, not in death, but in departure. In a space where gravity briefly ceases to exist, a radiant portal opens above them. The bird rises toward the light, leaving the cat behind, grounded. It is a strikingly biblical image, reminiscent of ascension myths found across cultures, but particularly evocative of Christ’s departure from Earth after fulfilling his purpose.
Virtue and Transformation: The Journey of the Animals
Flow is, at its core, a story of transformation. The journey does not merely test the animals physically but forces them to evolve in ways that reflect deep, human-like virtues. Each character begins with a defining flaw, and each, through experience, overcomes it:
The Cat starts as a solitary, self-sufficient creature, hesitant to trust and quick to flee. Its survival instincts, while necessary, keep it isolated. By the end of the film, the cat has learned the value of companionship, willing to risk its own safety to save the capybara. Its final moment of stillness, staring at its reflection in the water, is not just a pause, it is a realisation. It is no longer alone.
The Lemur is initially materialistic, clutching its belongings as though they define its worth. But when the time comes to act, it lets go, literally and figuratively, prioritising the group over its possessions. This shift, from hoarding to generosity, is one of the film’s quietest but most human transformations.
The Labrador begins as a follower, comfortable with companionship but lacking direction. Through the journey, it learns true loyalty, not just to those who benefit it, but to those who need it. It chooses its real friends over the selfish pack of dogs it once belonged to.
The Bird embodies sacrifice. It protects, guides, and ultimately pays a price for its convictions. It learns, in the most brutal way, that standing up for what is right often means standing alone.
The Capybara is the moral centre. From the beginning, it is patient, kind, and willing to help. Unlike the others, it does not have a selfish flaw to overcome, perhaps because every story needs a character who simply represents goodness. But its presence is not passive; it holds the group together, reminding them about companionship and unwavering kindness in the face of uncertainity and fear.
The Meaning of Flow
Flow does not just depict loss, it makes you feel it. It presents a world in constant flux, where water rises and falls, where creatures come together and drift apart. But beneath the surface, it is about something even more universal; the process of learning empathy, the weight of sacrifice, and the bonds that form in the face of shared adversity.
In the final moments, as the floodwaters recede, the cat finds itself gazing into a puddle, not just at its own reflection, but at the faces of those who have become its family. It is a moment of quiet revelation. Surrounded by its newfound family, it is less fearful, more curious. Though the looming flood may still bring an uncertain fate, the cat has come to accept it, knowing that whatever comes next, it won’t face it in solitude. Survival, Flow suggests, is not just about enduring hardship. It is about who you choose to endure it with.
St. Stanislaus of Krakow, and Blesseds Elena Guerra and Sancha of Portugal
On April 11, the Church celebrates St. Stanislaus, bishop of Krakow, martyr, who defended the freedom of the Church and Christian customs. Also the Blessed Elena Guerra, Italian, and Sancha of Portugal, and the English Blessed Jorge Gervase. St. Gemma Galgani died on April 11, 1903, but her main feast day is May 14.
Francisco Otamendi-April 11, 2025-Reading time: 2minutes
Today the liturgy celebrates St. Stanislaus of Krakow, bishop and martyr. Also the Blessed Elena Guerra, very devoted to the Holy Spirit, and Sancha of Portugal, who renounced marriage and wanted to live a consecrated life.
Although April 11 is the date of the "dies natalis" (day of the birth to heaven) of the young Italian girl St. Gemma GalganiThe feast is celebrated on May 14, according to Frs. Passionists of the Sanctuary of Santa Gema in Madrid, and the archdiocese Madrid, so we will talk about it on that day.
Among others santosToday the Church celebrates the English Blessed George Gervase. Kidnapped by pirates, he later served the Spanish Armada and was ordained a priest in 1603. After joining the Benedictines, he admitted he was a priest and a monk and refused to swear an oath to King James I. He was hanged in the Tower of London. He was hanged in the Tower of London.
St. Stanislaus excommunicated the King and was martyred
San Estanislao (1030-1076, Poland), sent by his parents to study in Paris and Liège, was ordained a priest upon his return, and was a collaborator of Bishop Sula. According to the informationHe did penance and read and meditated on the Scriptures in prayer. At his death, he succeeded the bishop in the diocese by order of Pope Alexander II, although he did not wish it.
Bishop Stanislaus publicly reproached King Boleslaus II for his licentious life, and the king promised the bishop to change his behavior. However, the king kidnapped the wife of a nobleman, and at the threat of excommunication, the king accused him in a matter of buying land for the diocese. St. Stanislaus excommunicated him, and the king himself killed the bishop. The faithful collected his remains, because for them he was already a saint. He was canonized in 1253 by Innocent IV, according to the official Vatican website.
After the Pope confirmed the excommunication, the king repented and, on his way to Rome, he confined himself in a Benedictine monastery, where he spent the end of his life as a lay brother. The cathedral of Wawel, St. Wenceslaus and St. Stanislaus Cathedralis a summary of the history of Poland.
"Legacy of giants", a play to learn about the Middle Ages.
Jaume Aurell vindicates the positive legacy of the Middle Ages, dismantling obscurantist myths and highlighting its cultural, spiritual and academic richness.
Jaume Aurell (Barcelona, 1964), professor of Medieval History at the University of Navarra, has just published "The History of the Middle Ages".Legacy of giants"A magnificent work on the legacy of the Middle Ages that counteracts to a great extent the obscurantist legend of certain historiographical currents that, from Petrarch to the present day, have denigrated an important part of our history, under the terrible name of "the dark Middle Ages".
Indeed, it is on the "shoulders of giants" (p. 15), as was said at that time, that we walk and foresee, in every period of history, looking down from above the steps and paths we must take to go forward, because each stage of human life brings to the great tradition of the Church and of society a set of values and contributions that contribute to the development of the dignity of the human person.
Undoubtedly, the first great lesson that the Middle Ages has left us is to trace the invasion of the Germanic peoples, from the 5th century to the 15th century (Cf. 28), when the Renaissance began and then came the Christian humanism of the School of Salamanca, which has lasted until almost the present day.
On the shoulders of giants
In those ten centuries where Christianity, Roman law and Greek philosophy merged; Rome, Golgotha and Athens, to give rise to a new civilization quite different from the Roman Empire, full of more lights than shadows, although logically very rich in contrasts (Cf. 39).
Our author will develop with great mastery, even if only in broad strokes, the highlights of the Middle Ages: the cosmopolitan environment (Cf. 51), the intense relationship between faith and reason (Cf. 53) and the cloisters and monasteries where faith and culture were preserved (Cf. 58).
It undoubtedly took many centuries to eradicate paganism and recover the level of dignity of the human person that St. Augustine developed in his unforgettable "De civitate Dei", where he explained that the fall of the Roman Empire was due to three reasons: the first was due to human weaknesses and decadence, the second to make it clear that the Church was not related to a single model of civilization and, finally, to provoke Christians with their fellow citizens to build new cultures and new civilizations.
Universities
He will then stop to talk about the many high points of the Middle Ages, especially the origin of the Universities, those corporations of students and professors united in the search for the ever new and ever beautiful truth. He will also briefly explain the intersection between the regular clergy and the secular clergy, between theologians and canonists, between philosophers and theologians, that is, the theological schools and the relationship between the various fields of knowledge.
The relationship between those who seek the truth is a living teaching that truth requires contemplation, study and dialogue, for, as will be affirmed centuries later, the heart has reasons that reason does not understand. Or more simply: truth is polyhedral.
Professor Aurell will comment on several paintings and sculptures from different periods and places in Europe and will do so with great skill to explain that the history of thought is expressed through arguments, books and oral thought, but also through art.
The broad exposition of Romanesque and Gothic art will offer us the best Aurell, that is to say, a professor who has become a history teacher and not an average professor who knows what he has to explain in order to know.
Cathedrals
Precisely in the chapter on "the Europe of the cathedrals" (p. 81) the work becomes more masterful, as well as in the breakdown of the passage of the so-called theological innovation from the convents to the cathedral and palatine schools.
Indeed, access to education for the children of the nobles, the bourgeoisie and the sons and daughters of the nobility led to the spread of universities throughout Europe. As the language was Latin and books had to be copied by hand, knowledge was globalized and also naively copied from one another.
The emergence of the Universities tells us about people dedicated to the world of knowledge and teaching: "The founding heroes of the Universities" (p. 72), but it also tells us about peace, welfare, the market and the laws of the market, honest work and the transport of goods.
In reality, for the search for truth to open the way, it is necessary to have recovered the dignity of the human person and therefore the concept of children of God in the spiritual life and in the concert of peoples and nations, and above all in the opening of the search for truth in science and of the "perspective in art. That is to say, to go beyond (Cf. 111).
Highlights
The second part of the book is an essay within the essay and recalls the ten highlights of the Middle Ages or the lines of force to be taken to characterize a new account of the Middle Ages.
The telegraphic summary would be as follows: contemplative spirit; the practice of not being practical; restraint; "Noblesse oblige"; aspiration to heroism; reform over revolution; appreciation of tradition; ability to smile; permanence of the classics and courtesy.
In short, with these values and the extensive exposition he has made, Professor Aurell has prepared the extensive index of a new book that could consist of a new account of the Middle Ages.
Legacy of giants: A decalogue of medieval values for our time.
AuthorJaume Aurell
Number of pages: 304
Editorial: Rosameron
Language: English
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At this stage of the game, young people recognize that the cell phone with social networks is rather like a poison. Many would like to use them more freely, but the notification system is addictive.
April 11, 2025-Reading time: 3minutes
"What to give the child for his first communion? A watch, a book, no, no, that will come up with others... I'll give him a rattlesnake!". After a week of thinking, Grandma was satisfied with her decision. "A little snake can be very useful when it's well tamed," she said to herself. It sends messages, entertains with its dances, and even helps you sleep when it makes the figure-eight motion. Everyone has acquired one for a reason... The only thing is that sometimes it bites a little, and it's poisonous, but well, everything has its good side and its bad side, right?".
The child leaves the church, happy to receive so much attention from his family. They arrive at the house to celebrate and then the gifts appear. A book, a watch, another watch, a penknife. He accepts with his little hands and smiles. Grandma is waiting her turn to enter, looking for a coup.
At last, she makes her way through the guests and pulls out of her purse a beautiful rattlesnake with a little red ribbon tied around its neck. "Here, honey," she says, stretching out the creature, which begins to coil in her arms. Her name is Panchita, you can keep her in your pocket. But educate her, eh? Lest she digs her fangs into you, injects her venom and you end up dead in some corridor".
The child's eyes sparkled. He did not see the snake, but a smartphone. So he left the guests pinned in the living room, went to his room, bolted the door for the first time, and created an account at Instagram. Then another in Tik Tok. Thus, without realizing it, the day was gone. The same thing happened the next day. And the next...
Those who are part of the 96.7 million people who have watched the series Adolescence (Netflix2025) will agree that I am not exaggerating.
The use of screens among minors is a nightmare, but they get them anyway because, "whatever"Everyone has a cell phone. Many schools are taking action, but it is difficult to make progress because it is difficult to reach agreements between families.
Thanks to Jonathan Haidt's book, Anxious generation (Deusto, 2024), many educational institutions around the world have finally found the scientific basis they needed to dare to ban the use of cell phones during the school day.
For those who have implemented it, it has been a respite. "Now they play in the playgrounds," a teacher told me the other day. "When they had phones in their pockets, of course, nothing could compete with that. Now at least they listen to me," commented another.
However, once the problem is solved in the mornings, there are still the afternoons and weekends, which are often stolen by the screens. Therefore, the next step is to postpone the delivery of mobiles.
Haidt shows that doing so before the age of 15 is a serious imprudence. From this point on, the debate begins and the quality of the training provided by some families versus others is measured. Some prefer to stay with that age, others prefer to delay the delivery until 18. In this second position is, for example, the Spanish doctor Miguel Ángel Martínez, with his book Salmon, hormones and screens (Planeta, 2023). And, modestly, so am I.
At this stage of the game, young people recognize that the cell phone with social networks is rather like a poison. Many would like to use them more freely, but the notification system is addictive. The snake smiles at first, but then shows its fangs. The same thing happens with cell phones: once they fall into the hands of the teenager, they soon try to devour the owner.
Boys waste time, lower grades, deteriorate relationships with parents and siblings, fragment attention, incur mental illness (in the UK, a third of 18-24 year olds experience symptoms of depression, anxiety or bipolar disorder), suffer in their self-esteem, sleep less, witness cyberbullying, forget about God.
Parents, on the other hand, have not received special training to heal snakebites and understand their children less and less each day.
In the midst of all this confusion, there are families who manage to open an umbrella. "If it rains, at least we won't get wet," they say. They fight tooth and nail to preserve some traditions: eating together, having father-son conversations or praying as a family. At the same time, they look for tricks to avoid unfair competition: they delay the delivery of the cell phone until 18, or give one away at 15, but it is one of the old ones, that is, not suitable for social networks.
I've also seen some ingenious parents who get a brick without social networking, but with WhatsApp.
The effort of going against the tide involves them entering into lengthy discussions, it is true, but they know that the conflict is far less than if their children were to keep a IPhone-rattlesnake in his pocket since the day of his first communion.
The authorJuan Ignacio Izquierdo Hübner
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Despite postponing their official state visit to the Vatican due to Pope Francis' health, King Charles and Queen Camilla met privately with the Pope on April 9, the Vatican press office said.
The Pope congratulated the royal couple on their 20th wedding anniversary and "reciprocated His Majesty's wishes for a speedy recovery of their health," the press office said.
King Charles was briefly hospitalized on March 27 for what were described as "temporary side effects" of his cancer treatment. Pope Francis has been convalescing at the Vatican since he was discharged from the hospital on March 23 after more than five weeks of hospital treatment for breathing difficulties, double pneumonia and a polymicrobial infection in his airways.
Change of plans
The Vatican press office had said on April 8 that the pope was beginning to receive some visitors instead of spending his days only with his personal secretaries and the medical staff who attend him.
The kings' brief meeting with the Pope on April 9 was very different from the full program that had been planned for their state visit.
In addition to an audience with the Pope, they would have attended "a service in the Sistine Chapel, centered on the theme of 'care for creation,' reflecting Pope Francis and His Majesty's longstanding commitment to nature," according to the itinerary originally released by Buckingham Palace.
Members of the choir of the King's Chapel Royal and the choir of St. George's Chapel, Windsor were to sing in the service with the choir of the Sistine Chapel.
While still Prince of Wales, the king met with Pope Francis in 2019, when he went to the Vatican for the canonization of St. John Henry Newman. His last private audience with Pope Francis was in 2017.
The kings' state visit had been planned to coincide with the holy year 2025, "a year of reconciliation, prayer and walking together as 'Pilgrims of Hope,' which is the theme of the Jubilee", Buckingham Palace said.
The first Colombian Blessed, Polish Zukowski, and Magdalena Canossa
On April 10, the Church celebrates the first Colombian Blesseds, seven martyrs during the religious persecution of the Spanish Civil War. Also the Polish Franciscan Boniface Zukowski, one of the martyrs of World War II beatified by St. John Paul II. In addition, the Italian saint Magdalena Canossa.
Francisco Otamendi-April 10, 2025-Reading time: < 1minute
The liturgy celebrates on this day numerous santos and blessed. Among them are the first Colombian saints, seven religious brothers of the Hospitaller Order of St. John of God, killed during the Spanish war in 1936. They were part of the community of Ciempozuelos (Madrid). Then came the Colombian saint, Mother Laura Montoyawho fought for the rights of indigenous communities and was canonized by the Pope Francis in 2013.
The Colombian religious belonged to Catholic peasant families from various regions of Colombia. They entered the Hospitaller Order with the intention of dedicating themselves to the service of the sick and were sent to Spain to further their studies and religious formation. When the war broke out, the young men were part of the community of Ciempozuelos in Madrid. They were beatified by St. John Paul II in October 1992.
Piotr Zukowski and St. Magdalene
Blessed Piotr Zukowski (Boniface when professed as a Franciscan religious), was born in Baran-Rapa (Lithuania) on January 13, 1913 into a Polish family. His superior was St. Maximilian Kolbewas incarcerated in Warsaw and died in Auschwitz in 1942. He is one of the 108 martyrs of World War II (1940-43) beatified by Pope Wojtyla in 1999 in Warsaw (Poland).
St. Magdalena Canossa was born in Verona to an aristocratic family in 1774, but soon became an orphan and was abandoned by her mother. At the age of 17 she went to the Carmelite monastery in Trento and then to the one in Cornegliano. In Venice, she entered the Hospitaller Fraternity and consecrated herself to the education He founded a double Institute, Sons and Daughters of Charity. He advisedInstead of excessive rigor, abandonment to God's will.
Vanessa Benavente: "I want to be a mother like Maria".
Vanessa Benavente is the actress who plays the Virgin Mary in "The Chosen," the hit series that premieres its fifth season in Spanish theaters on April 10. In this interview with Omnes, Vanessa talks about what she has learned playing the Mother of Jesus.
On April 10, the fifth season of "The New York Times" will be released in theaters in Spain.The Chosen"the hit series about the life of Jesus and his followers. A few hours before the premiere in Madrid, Omnes had the opportunity to talk to Vanessa Benavente, the actress who plays the Virgin Mary.
Vanessa Benavente was born in Peru but now lives in the United States with her family. She has been in the film industry for years, which allows her to state that "as an actor, if you are willing to listen, every role has something to teach you." However, playing the Mother of Jesus is different.
"I find Maria very inspiring," says Vanessa. She sees in her "a person with a wonderful strength, determined, full of love, lacking in judgment and who embodies that idea that we all deserve love."
The actress says that she cannot help but learn from her character and what she observes "I take it back to me, to my home". Vanessa has two daughters and, inspired by María, she seeks to transmit something essential to her daughters: "They can make mistakes five hundred times, we, as their parents, will continue to love them. But we don't love them because they do things right, but because they are them.
The Mother of Jesus represents this perfectly and Benavente highlights in particular: "a scene in which Mary Magdalene returns to the camp after relapsing into 'her past wanderings'. Mary Mother grabs her handkerchief and puts it on as if to restore her dignity, to signal that she is accepted again and can move on."
With all these reasons, Vanessa Benavente states: "I want to be a mother like Mary, who creates safe places where others can get back on their feet.
To celebrate the Most Holy Eucharist and the Holy Spirit is to celebrate the Most Blessed Trinity and also to celebrate the saints and the way of salvation opened by the Blessed Virgin.
Santiago Zapata Giraldo-April 10, 2025-Reading time: 2minutes
We celebrate the month of April dedicated in many countries to the Holy Eucharist, where the Lord Jesus is present in his body, soul, blood and divinity, the one who reigns forever with the Father is present in the bread.
Said St. Josemaría EscriváThere you have it: He is King of Kings and Lord of Lords. -He is hidden in the Bread. He humbled Himself to such extremes for love of you." (Way,538)
– Supernatural Eucharist is made present through the hands of the priest, those same hands that manage to bring the Lord to this time and that he puts himself back to share himself in a piece of bread, so much beauty in a piece of bread! This month is especially dedicated to an interior life that seeks the Lord, not to overlook the fact that the center of the heart, the center of every interior life is in the tabernacle.
In the Catechism of the Catholic Church teaches us the Eucharist is the memorial of Christ's Passover, that is, of the work of salvation accomplished by the life, death and resurrection of the Savior, a work made present by the liturgical action (CCC 1409).
It is to relive Easter, it is to go again to see the empty tomb, it is to see again how Jesus goes up to Calvary, where we are like St. John, seeing how the Lord gives himself.
Visiting the Lord is everyone's responsibility, every day, every day as we feed ourselves, we must give thanks, we would be ungrateful not to go, showing a weakness that is proper to us, to meet Him every day.
But this month we also celebrate the Holy Spirit, the sanctifier, that sanctification of life that every baptized person must seek, "the great unknown" as St. Josemaría says (The Way, 57), the one who is within us and makes us saints, temples of the Holy Spirit, a stained temple, made of dust, but which that breath of the Spirit cleanses and makes a new temple.
Celebrating the Most Holy Eucharist and the Holy Spirit, is to celebrate the Blessed Trinity, to celebrate also the saints, whose center was the holy sacrifice, whose inner life was able to listen to the spirit that guided them and sanctified them in every part of their life, be it with problems or joys.
It is also to celebrate the Church, that body of Christ, which seeks to see the Lord at the end of his pilgrimage through the world.
It is to celebrate eternal life, which we enjoy a little in each mass, it is to see and contemplate what we want to see eternally in heaven, where everything we Christians long for will be fulfilled, to see the Lord as He is, this month is also to remember all the sacraments of the Church, where God is present, where the Trinity is involved in our sinful life and leads us to good.
It is also to celebrate the one who carried God in her womb, blessed YES! Blessed affirmation that gave way to redemption, is to see her as Daughter of God the Father, Mother of God the Son and Spouse and temple of the Holy Spirit.
Joseph Evans comments on the Palm Sunday (C) readings for April 13, 2025.
Joseph Evans-April 10, 2025-Reading time: 2minutes
One of the most striking things about today's readings is their physicality. With Palm Sunday we enter Holy Week in which Christ, through his own holiness, will turn the unholiness of his murderers into the means by which he saves us from our sins. And Holy Week presents us with both the bodily suffering and the bodily resurrection of Christ. The body matters and we believe in the resurrection of our own body at the end of time.
The brief Gospel that presents the entry of Our Lord into Jerusalem tells us a curious fact: the colt that will serve as His throne when He enters the city is one of the following "that no one has ever ridden". It was destined for Jesus and him alone, almost "virginal" in this aspect, like Mary's womb (Lk 1:27). He will have to be untied, cloaks and palm branches will be spread before him on the road... all physical details. In the text of Isaiah that foretells the Passion of Christ, we are told: "I offered my back to those who beat me, my cheeks to those who stroked my beard; I did not hide my face in the face of outrages and spittle.". And the long Gospel account of the suffering and death of Christ, this year of St. Luke, gives us all kinds of physical details: the cutting off and subsequent healing of the ear of the high priest's servant; the fact that those who arrest Jesus carry "swords and clubs".the mockery of dressing Christ in splendid clothes; the division of his clothes by the soldiers; of course, the crucifixion; the wrapping of Jesus' body in a linen shroud; the placing of his body in a tomb; and, of course, the crucifixion. "where no one had yet been placed" (also "virginal" in a certain sense); the preparation of spices and ointments....
The Gospel underlines the total availability of Christ for us. As a child he was laid in a manger (Lk 2:7); Jesus is seated on the donkey, and then laid in a tomb... Jesus makes himself available to us in all his physicality, truly soul and body. Born of a virgin womb, seated on the back of a "virginal" donkey, laid in a "virginal" tomb... The all pure, sinless One, enters into the filth, into the pigsty of our sinfulness (Lk 15:15-16), even bodily. In Holy Week we see Jesus really live these words of St. Paul: "Him who knew no sin, [God] made him to be sin on our behalf, so that we might become the righteousness of God in him (2 Cor 5:21).
The Vatican bank and other Vatican offices with financial transactions are becoming more adept at identifying and stopping suspicious financial activity, according to the Vatican's Financial Information and Supervision Authority.
While the authority's primary mandate is to prevent and combat money laundering and terrorist financing, its 2024 annual report noted that progress had also been made in its ability "to identify, for the purpose of subsequent recovery, the route of illicitly obtained money."
Report of financial activities
On April 9, the 2024 annual report of the Financial Information and Supervisory Authority. The office was established by Pope Benedict XVI in 2010 as part of broader Vatican actions to prevent illegal activities in monetary and financial transactions and to comply with international standards in the fight against financial crime.
The Institute for the Works of Religion, the formal name for what is commonly called the Vatican bank, and other Vatican offices filed only 79 suspicious activity reports with the authority in 2024, compared with 123 in 2023, according to the report.
Following the investigation, only 11 such reports were forwarded to the Vatican City State Prosecutor's Office, demonstrating "the improved ability of the system to intercept cases characterized by elements concretely suggestive of some illegal activities," the report states.
Signs of irregularity
The report lists five "anomaly indicators" most frequently found in suspicious activity reports: cash transactions; transactions inconsistent with the client's status or past transactions; illogical or unnecessarily complex transactions; negative press reports about the client; and a connection to "risky jurisdictions."
Due to suspicious activity, the report notes, three transfer transactions, totaling just over 1.05 million euros ($1.17 million), were suspended, and two accounts in the Vatican bank, with just over 2.11 million euros ($2.34 million), were frozen.
The report also highlighted closer cooperation with the U.S. Internal Revenue Service and similar government offices in other countries because "the Holy See is firmly committed to ensuring international cooperation and exchange of information in order to prevent tax evasion and facilitate compliance with tax requirements by foreign citizens and legal entities" that have a relationship with the Vatican bank.
Saint Casilda of Toledo, daughter of the emir, was converted in Burgos.
The liturgy celebrates on April 9 St. Casilda of Toledo, daughter of the emir, possibly Almamun. She brought food and medicine to Christians in prisons, and converted to Christianity in Burgos. Women with sterility and gynecological ailments pray to St. Casilda.
Francisco Otamendi-April 9, 2025-Reading time: < 1minute
On this day the Church celebrates St. Casilda, the daughter of the emir of Toledo. Practiced the charityand brought food to the Christian prisoners. Later, he had a serious ailment. He was told of the healing power of the aguas de san Vicentenear Briviesca, in Burgos. There he bathed and was cured.
Saint Casilda became then to Christianity, asked to be baptized, received the Eucharist, decided to be a virgin and spend her life in prayer and penitence, around a hermitage that it built.
The Martyrology Romano notes "in the place called San Vicente, near Briviesca, in the region of Castile, in Spain, saint Casilda, virgin, who, born in the Mohammedan religion, mercifully helped Christians detained in prison and later, already a Christian, lived as a hermit († 1075)".
Before the emir: they are roses!
Living in Toledo, it is said that her father tried to surprise her when she went to a prison to take food to the prisoners. Christian prisoners. St. Casilda seemed to be carrying something hidden (it was food for the prisoners). The emir asked what it was, for it was forbidden. She answered: They are roses! The emir asked to see themand she dropped a handful of roses!
Among others santos On April 9, we find Blessed Thomas of Tolentino, martyred in India with three companions, and the Brazilian Blessed Lindalva Justo de Oliveira, of the Daughters of Charity of St. Vincent de Paul. St. Demetrius of Thessalonica, Acacius, Edesius, Hugo of Rouen, archbishop and bishop of Paris and Bayeux, and Maximus, bishop of Alexandria. Saint Valdetrudis, married with four children, with saintly parents and siblings, and the Polish nun Celestina Faron, who died in Auschwitz in 1944.
"L'État, c'est moi" ("I am the State") was the motto of the French Sun King Louis XIV, who celebrated himself as a monarchist-absolutist ruler. The multifaceted Spanish artist Salvador Dalí (1904-1989) was no less self-confident.
From Marx and Freud to Jesus
Salvator - the savior, so the paranoid eccentric saw himself, for "as the name implies, I am destined to do nothing less than save painting from the emptiness of modern art." Media star, highly paid, living work of art with two museums in his lifetime, hardly anyone had cultivated self-dramatization as much as the man with the twisted mustache and the cane, who claimed to be surrealism itself. The total work of art, the vanities, the surface, all that is also Dalí, but only half of it; the other half was made up of the God-seeker and theologian.
Politically, he initially leaned towards Marxism, atheism and nationalism, later becoming himself. He was inspired by Sigmund Freud's psychoanalysis and became a pictorial chronicler of the unconscious, depicting the depths of the soul, the impulsive structure of Eros and Thanatos. He deliberately contrasted his dream worlds with the fragmentation of the world. Heady motifs, melting clocks, flying elephants, flaming giraffes, the world of the surreal celebrated its triumph with him, but he had already surpassed it.
Art of biblical inspiration
From 1963, with his cycle "Biblia Sacra", he counterposed the surrealist to a living and religious world coming from the spirit of the Bible. This vision of the depths of humanity and the heights of God was provoked, in part, by his painful memories of World War II and the dropping of the atomic bomb. These times of absurdity had changed him, internalized him and allowed him to build a bridge to the Christian faith. He now saw his vision of the world as mediated by the Crucified One. If God did not look to Christ, he could not endure the world.
The former eccentric had converted to Catholicism, fascinated by the images of the Italian Renaissance: Raphael, Velazquez and Ingres. Now he wanted to open people's eyes to the faith. His paintings become living testimonies of his religiosity, sources of inspiration that deal with life and suffering, crucifixion and resurrection in such a way that they convey hope and transform death as arrest in motion.
Finding heaven with God
Dali wants to explore the world and will always return to God. "All this time I have been searching for heaven through the density of the confused flesh of my life: heaven!". He wrote in the epilogue to his 1941 autobiography, "And what is it, where is it? Heaven is neither above nor below, neither to the right nor to the left; heaven is precisely in the heart of the believer! END."
For the Catalan, "there is no reliable method to achieve immortality other than the grace of God, faith". Getting to the bottom of life, creating closeness with God -mediated through art-, connecting heaven with earth and giving this message to mankind became the credo of a person convinced that the Gospel was not only there for people, but also served as a source of strength to pursue the message of Jesus. While God remains constant, man does not.
Dalí, who has not yet found heaven "until this moment", confesses: "I will die without heaven". But he always sought it, and this remains his legacy for us today.
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.
What Christ conquered for us on the Cross is Heaven. If the Kingdom of God belongs to the least, let us not hide from them the Crucified One, who is more theirs than ours.
The other day I was talking to some people about one of the most typical Spanish Easter movies: "Marcelino, pan y vino", the story of a little boy abandoned by his mother and taken in by some Franciscan friars. One day, when the little boy approaches the image of the Crucified Christ in the convent, it comes to life and begins to speak to Marcelino.
The central message of the film is perfectly summed up in the phrase pronounced by Christ in Marcos10, 14: "Let the little children come to me; do not hinder them, for the kingdom of God belongs to such as these".
It would be absurd to think that Jesus, after saying these words, would want to keep the children away from the mystery of his Passion. In the classic film we see that the Lord does not hide his death from Marcellin, on the contrary, he shows himself to him nailed to the Cross, a suffering Christ who speaks and challenges the little boy.
The mystery of pain
It is difficult for children to understand grief; it is terribly complicated to explain to them the death of a family member. How can we make them understand the death of a whole God?
It seems impossible for a child to understand that the same Jesus, of whom we say that he went through the villages healing people, casting out demons and raising the dead, is the same one who was later nailed to a tree and died impotent. However, I am convinced that children understand the Passion much better than we do.
For adults, the pain of the Cross is nonsense, but children are much simpler. It makes perfect sense to them that no one recognizes Superman when he puts on glasses and says he is a journalist, even though we would recognize Henry Cavill's face even in Mercadona. For children it is perfectly possible for a rubber ball to disappear in your hand and for toys to come to life at night.
The wisdom of children
The little ones believe all this because they think that whoever does it is capable of it. Christ, who could resurrect others, heal the sick and calm storms, can die on the Cross, simply because he is capable.
It is up to us to explain to them that he dies not only because he can, but because he wants to. That he does it for them, for you and for me. The Cross has a meaning, it is not an absurdity, a whim of God. Everyone who contemplates the Way of the Cross can see that it is a way of love. Children, who are much less complicated than we are (and precisely because of this they are much wiser), can understand the Passion in a way that we, with our adult glasses, cannot see.
"Let the little children come to me; do not hinder them, for the kingdom of God belongs to such as these." What Christ conquered for us on the Cross is exactly that, the Kingdom of Heaven. If Heaven belongs to the least of these, let us not hide from them the Crucified One, who is more theirs than ours.
Perhaps this year is the time to look at the Cross with the eyes of Marcellin, taking off the glasses that make us myopic. Let us allow the children to go up to Calvary too, to accompany us. Let us avoid the overprotectionism of parents who, with good intentions, forget that Jesus also calls them, because the Kingdom of God is theirs. In this way, perhaps we will discover the most beautiful part of the Passion, that mystery that can only be discovered through the eyes of the little ones.
St. Dionysius of Corinth, St. Julia Billiart and Martyrs of Antioch
The Church celebrates on April 8 the bishop of the late second century St. Dionysius of Corinth (Greece), a person of great apostolic zeal. Also the French saint Julia Billiart, the prophet St. Justus, and four martyrs of Antioch (Syria then, now Turkey), among other saints and blessed.
Francisco Otamendi-April 8, 2025-Reading time: 2minutes
The liturgy on Tuesday the 8th includes the celebration of St. Dionysius of Corinth, who exercised a deep apostolate, also epistolary, in the 2nd century; the nun St. Julia Billiart, persecuted in the French Revolution for hosting Catholic priests; St. Justus and four holy martyrs of Antioch; or the Polish Blessed Augustus Czartoryski, who renounced to be a prince to join the Salesians.
The bishop of Corinth, St. Dionysius, belongs to the first generations of Christians. San Pablo had founded the Christian community at Corinth in the year 50, lived in the isthmus city for a year and a half, and wrote to them at least two of its lettersincluded in the New Testament.
St. Dionysius imitated in this epistolary apostolate to St. Paul and wrote, according to the historian Eusebius of Caesarea, seven cards to the churches of Lacedemonia, Athens, Cnossos, Nicomedia, Gortina, Amastris and Rome. In the latter, during the pontificate of Pope Soterius, he praises the charity of the Romans with the poor and shows his veneration for the Vicars of Christ. The saint worked on the philosophical errors of paganism, origin of heresies, defended the faith and died in 180.
Saint Julia Billiart, persecuted
Born in Cuvilly (France) in 1751, an illness left Saint Julie Billiart paralyzed in both legs. A disease from which she was miraculously cured when she was 50 years old, according to the Franciscan Directory. She was a pious woman. Persecuted during the French Revolution for harboring Catholic priests, she had to go into exile. She began to live in common with some companions and from there was born the Congregation of the Sisters of Notre Dame de Namur for the Christian education of young girls. She died in 1816 and was canonized by St. Paul VI.
Other saints of April 8 are the martyrs of Antioch Timothy, Diogenes, Macarius and Maximus. St. Justus, a prophet quoted in the Acts of the Apostles: "In those days prophets came down from Jerusalem to Antioch. One of them, named Acabo, moved by the Spirit, stood up and prophesied..." (Acts 11:27-28). And also the Spanish Blessed Julián de San Agustín, a native of Medinaceli (Soria), who embraced the Franciscan life, and Domingo del Santísimo Sacramento Iturralde (Dima, Vizcaya), who in 1918 professed in the Order of the Most Holy Trinity.
In a world where unwanted pregnancies continue to provoke profound ethical, emotional and political debates, adoption has emerged as a meaningful alternative for those seeking to provide a viable future for a child.
Bryan Lawrence Gonsalves-April 8, 2025-Reading time: 5minutes
Recent shifts in societal attitudes, coupled with legal changes in various regions, have placed adoption in the public spotlight. In several countries, policymakers are re-evaluating adoption laws, aiming to streamline processes that can otherwise be complex and costly, most notable being Vietnam in 2025.
In a world where unplanned pregnancies continue to spark deep ethical, emotional, and political debates, adoption has emerged as a meaningful alternative for those seeking to provide a viable future for a child. While abortion ends the life of a developing fetus, adoption offers another path, one that, according to many advocates and experts, can bring hope to birth mothers, children, and adoptive families alike.
A Lifeline for Children and Families
Adoption is frequently highlighted as a life-affirming alternative for children who might otherwise never have a chance at life. By choosing adoption, birth mothers can ensure their babies enter the world under circumstances that honor each child’s fundamental right to be nurtured and cherished.
Adopted children can benefit from stable homes, where they receive emotional support, educational opportunities, and healthcare essentials for reaching their full potential. Every child deserves the chance to grow and thrive in a loving environment. Adoption makes this possible, creating a solid foundation for children’s development while offering birth mothers peace of mind.
The adoption process itself is designed to prioritize the well-being of the child. In most cases, prospective adoptive parents undergo rigorous screening and evaluation to assess their readiness to provide a safe and nurturing home. This structured approach not only ensures that children are placed in environments conducive to healthy growth but also reassures birth mothers that their child will be well cared for.
The meticulous nature of adoption assessments ranging from financial stability checks to home environment evaluations adds an extra layer of security, helping to match children with families who can offer long-term love and support.
Adoption provides a sense of peace
When confronted with an unexpected pregnancy, a birth mother may feel overwhelmed and worried about her future, as well as worried about providing a stable future for her child; this uncertainty for her and her child may lead to the decision to purse an abortion. However, by choosing adoption, she can take solace in knowing that she has made a loving and selfless decision for her child by placing her infant up for adoption and by doing so, has given her child the experience to enjoy a wonderful life.
Additionally, the birth mother has the choice of how to conduct the adoption process. An open adoption permits some level of contact between the birth mother, adoptive parents and the child adopted. This could involve the sharing of pictures, letters, making phone calls and video chats. When choosing abortion, mothers might forever wonder what life their child could have had had they not gone through with their abortion. Hence one of the greatest advantages of an open adoption over an abortion, is the chance to know your child and watch him or her grow up and lead a successful life.
Another kind of adoption method is a closed adoption, sometimes known as a secret adoption. This method protects privacy on both sides, with the birth mother and adoptive family knowing little to nothing about each other. It also means that there will be no contact with the child following the adoption process. Keeping adoption, a secret may be required in certain abusive situations to protect the potential birth mother and her baby while also avoiding problems with unsupportive relatives or family members.
Adoption is safe and provides joy to adoptive parents
Infertility is a silent struggle that affects millions of individuals and couples across the world. According to the World Health Organization (WHO), between 48 million couples and 186 million individuals experience infertility globally, making it a significant public health concern that transcends geographical, social, and economic boundaries.
The inability to conceive can be an emotionally overwhelming experience, often leaving couples to navigate a complex landscape of medical treatments, societal expectations, and personal grief. As infertility rates continue to rise, so does the need for progressive adoption policies and support systems.
However, amid these challenges, adoption emerges as a powerful and life-affirming alternative. It is simply a realistic choice for families who are have difficulties in conceiving a child because it allows them to achieve their dream of becoming parents. By opening their hearts and homes to a child whose mother couldn’t support them, adoptive parents have the opportunity to make a positive and lasting impact on the world.
For those who dream of parenthood but face obstacles in natural conception, adoption offers a profound way to build a family one that is bound not by biology, but by love, commitment, and shared futures. Beyond fulfilling the desires of hopeful parents, adoption provides children, many of whom may have been orphaned, abandoned, or relinquished, with the security of a nurturing home and the promise of a brighter future.
Adoption provides legal protections
Beyond the emotional and social dimensions, adoption is fundamentally a legal process, one that ensures transparency, ethical responsibility, and protection for all parties involved. At its core, adoption transfers parental rights and responsibilities from the birth mother to the adoptive family, formalizing the relationship in a way that guarantees long-term stability for the child.
For birth mothers, adoption provides legal safeguards that uphold their rights and agency in the process. In many countries, expectant mothers have the right to participate in the selection of an adoptive family, ensuring that their child is placed in a home aligned with their values and wishes. Legal frameworks also provide birth mothers with a structured decision-making period, allowing them time to make an informed and voluntary choice without external pressure.
For adoptive families, the legal process ensures legitimacy and security. It provides clear parental rights, shielding them from potential disputes and affirming their role as the child’s legal guardians. Adoption laws also impose stringent guidelines to prevent unethical practices, such as coercion or financial exploitation, ensuring that adoptions are conducted in the best interests of the child.
In summary, adoption is a healthy alternative to abortion. It provides birth mothers with an opportunity to make a positive choice for their unborn child, while also taking care of their own emotional and physical well-being. It provides families with the opportunity to become parents, offers legal protections for all parties involved, and has a positive impact on society.
What the "Adolescence" series teaches us is that in the absence of parents, our children's innocence has been stolen practically without us realizing it.
April 8, 2025-Reading time: 4minutes
The success of the miniseries "Adolescencia" has been devastating. Its excellent script, production and acting are a relevant part of it, but above all, the subject matter captures, moves and leads to a deep reflection that has to lead us to action.
There are controversial positions about it, but I will concentrate on the message I received personally.
I have been dedicated for 30 years to family counseling and I have seen the radical change in the problems that families present. In marriages, separations and divorces are multiplying. Both parents, even when they are together, work so many hours a day and have so many social or business commitments that there is little, really very little, time spent with the children.
A distraction of which we are not aware
In the absence of parents, the innocence of our children has been stolen practically without us realizing it. Magicians say that they do their tricks through distraction. They try to make the spectator see something else, to concentrate in another direction, while the magician removes or puts what he will impress us with.
What is distracting us from our educational work? What is keeping us from the path of full human fulfillment, which involves forging our character within the family?
By the year 2000, the consequences of this trend on our children were severe: increased eating disorders, hyper-sexualization of the environment, promotion of premature "protected" sex, increased substance abuse (alcohol and drugs). By 2020 the foundations were laid for an emotional and moral devastation in the souls of our adolescents that was aggravated by the impact of technology. Doctor's offices are filled with adolescents who have frank digital addictions. The vast majority face social pressure to have the perfect image, or the perfect life. They increase the violence and bullying online and in real life. They increase low self-esteem, depression and anxiety.
The miniseries to which I refer, reveals the serious damage of this abandonment in which our children find themselves. They take refuge in the screens, there is little family coexistence, parents allow them to lock themselves up with their screens for hours, their bad behaviors are justified because they "feel" sad, irritable, angry... we forget that making room for feelings means knowing them, understanding them and choosing wisely what we will do with them; it is not about giving control of our lives to those feelings. It is about knowing them in order to manage them in the most convenient way possible.
Adolescence and the deception of society
Our adolescents are called to experiment with their bodies and they are told that it is normal, they are led to practice touching, to experience sensations...they are living something for which they are not fully prepared; their bodies react to erotic stimuli, but their minds and hearts are not yet mature enough to face the challenges of an active affective-sexual life. We are not talking to them about their value as persons, about the value of sexuality itself, which is so high and important. We talk so little with them that they do not reveal to us those "secrets" of the social networks. We don't know about the unfortunate icons that mean destructive insults and hurt the self-concept so incipient in this period of life.
Our society calls us vigorously to hedonism and we have left behind those ideals that move us to heroism. The notion of God is null and void in the series and in the lives of many of today's families. Without God, we do not know the difference between good and evil. The protagonist repeated: "I didn't do anything wrong". Murdering a classmate with a dagger was not wrong for him.
True reconciliation
True reconciliation between men at odds and at enmity is only possible if they allow themselves to be reconciled at the same time with God, said St. John Paul II, there is no peace without justice, there is no justice without forgiveness.
Our faith calls us to imitate Christ, who sacrificed himself for love. It sounded very strong for me to hear this phrase: "parents nowadays do not even sacrifice themselves for their children"... but I believe it has the weight of truth in many cases.
We do not want to talk about effort, donation and obedience to a God who made us for love and to love. We are distracted and we need to love more, to sacrifice more, to commit ourselves more.
Family, be what you are!
Let's go home and give our time and listening to those little ones who need to be loved and valued by their parents! Nothing is worth more than your family!. May our little ones not need to get recognition on the interwebs, may they feel so sure of their worth that they are not derailed by reckless and sick comments. May together, as a family, we go out to do good. May they themselves be agents of change. Pope Francis has told young people that they are the hope of the Church and of humanity. He asked them to change the world as Mary did: bringing Jesus to others, caring for others.
St. John Paul II, in his letter to families reminded us of the sublime mission we have as parents: to guide our children so that they may be forged as good men and women. And he called upon us to do so by living an exemplary life, respecting each other, living and sowing the faith, doing good. He invited us with a powerful voice: Family, be what you are!
Friends of Monkole' launches campaign to operate on young Congolese with sickle cell anemia
The Friends of Monkole Foundation has launched a campaign to pay for hip operations for 10 young Congolese affected by sickle cell anemia. Its goal: to raise 15,000 euros for crucial surgical interventions to improve the patients' quality of life.
Through the platform Migranodearena.org, the Friends of Monkole Foundation has launched a campaign for fund raising to raise 15,000 euros to pay for 10 surgeries for young Congolese people affected by sickle cell anemia.
Sickle cell anemia
Sickle cell anemia is a genetic disease that affects thousands of young people in the Democratic Republic of Congo, preventing them from carrying out daily activities such as playing games, playing sports or attending school.
In the Democratic Republic of Congo, about 25% of the population carries the sickle cell gene, and 40,000 children are born annually with the disease, which has a very high mortality rate.
This pathology causes femoral necrosis that requires urgent surgery for the implantation of hip prostheses, allowing those affected to recover mobility and improve their quality of life.
In many cases, people suffering from this disease face stigmatization and live in extremely vulnerable conditions, especially in the most disadvantaged areas of Kinshasa.
Proper treatment saves lives
Victor Barro, a physician specializing in traumatology and orthopedic surgery, will travel to the Congo from April 16 to 25 to perform operations at Monkole Hospital. This will be his twelfth trip to the country, where he has performed more than 100 operations on young people with sickle cell anemia.
According to Dr. Barro, with proper treatment, patients can begin to lead a normal life within a few days after surgery, which represents a unique opportunity to improve their future. The budget for each intervention includes diagnostic tests, surgery, postoperative follow-up and preventive treatment against anemia.
Each operation costs 1,500 euros and covers all the necessary aspects, from medical consultations to post-surgical rehabilitation.
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