The former Prime Minister accused religious leaders, particularly Archbishop of Canterbury Justin Welby, of failing to provide "spiritual sustenance", pushing people to overeat instead.

Speaking to GB News, Rees-Mogg agreed that Britain faces a "spiritual desert". Drawing on his experiences, he said "The Church - and it's not just the Anglican Church, it may be our (Catholic) church too - and the Methodists, aren't filling that void".

Johnson's comments, part of the Nourishing Britain report co-authored by Henry Dimbleby and Dolly van Tulleken, painted a stark picture of the country's health.

The former prime minister said that when he was younger, it was "very rare for there to be a fatso in the class. Now they're all fatsos, and I'd be shot for saying they're fatsos, but it's the truth".

He criticised the Most Rev. Justin Welby and other religious leaders for going on about slavery reparations rather than addressing the "spiritual void" in people's lives.

Johnson said this failure was leading to a decline in church attendance.

"The living bread is being provided by Tesco" he said.

"And they're gorging themselves on the real living bread."

Decisive action on obesity

Rees-Mogg's endorsement comes amidst broader political criticism. A government spokesperson distanced Downing Street from Johnson's remarks, stating the government has already taken "decisive action" on obesity, which strains the NHS and the economy.

Figures underline the scale of the issue: 64% of adults in England were overweight or obese in 2022-2023. Among children, 22.1% of Year 6 pupils were classified as obese in 2023-2024.

The Nourishing Britain report interviewed three former prime ministers and ten ex-health secretaries, all admitting they hadn't done enough to tackle obesity while in office.

The report urges current UK Prime Minister Keir Starmer to take tougher action on diet-related ill health in the UK.

Sources

GB News

The Times

Speaking to Sonntag, the Viennese pastoral theologian said the Church must adapt to remain relevant and inclusive.

Zulehner envisions a Church that encourages active participation by all baptised members and empowers them to embrace their vocations.

"Experienced people from faithful communities of the Gospel can be proposed to a bishop to be ordained priests so that the main source of the Church, the celebration of the Eucharist, does not fall by the wayside" suggested Zulehner.

This new form of the Church "is already appearing before our eyes" the 84-year-old theologian said.

Comfortable but unsustainable Church

Professor Zulehner criticised "expectation clericalism", a long-standing reliance on ordained ministers and full-time Church staff to handle all responsibilities. This model, he said, has created a "comfortable but unsustainable" Church.

According to Zulehner, we should pray not only for "priestly vocations" but for "vocations to the Church", asking people whether they feel called to participate in various projects of the church communities.

He proposed returning to a biblical ideal of shared leadership, likening the future Church to "orchestrated choral singing" rather than a "priestly solo".

Encouraging parishes to broaden their focus, he urged prayers for all vocations, particularly in areas like peace-building, environmental care and service to the poor.

"Let's encourage young people to check whether God needs them." He believes that they join in when they are challenged and given responsibility.

The renowned theologian is firmly convinced that God is not a cynic, but that "He gives us just as many of those vocations that we need now and today as a church in our reeling world. We should be like pastoral truffle pigs who find these wonderfully fragrant mushrooms - they exist".

Sources

English Katholisch

Polonia Christiana

CathNews New Zealand

The Synod's final document must be accepted since it constitutes church teaching, says Francis.

"The Final Document participates in the ordinary Magisterium of the Successor of Peter and thus I ask that it be accepted as such" he wrote to bishops when he was handing them the document, using the church's term for its teaching authority.

Many of its reforms will be a matter of implementing existing canon law, not rewriting it, he clarifies. When necessary, local churches can "creatively enact new ministries and missionary roles" and present their experiences to the Vatican.

Bishops responsibility

Francis said the document offers instruction on enacting the Synod's final report proposals which is now up to local churches to accept and implement.

Reporting will coincide with bishops' "ad limina" meetings with the pope and Vatican officials every five years.

Francis is firm about the reporting schedule, stressing that "each bishop will make sure to report which choices were made at his local church regarding what is contained in the final document, what challenges they faced and what were the fruits".

The Pope also says help with implementation will be provided.

He says the General Secretariat of the Synod, along with other Vatican departments, will ensure "individual national churches join the [ongoing] synodal journey".

What will bishops reports contain?

Particular issues the Pope will be seeking from the bishops' reports will reflect the key priorities the final Synod document highlights.

The way these are implemented will vary, he says. That's because the bishops of each country or region are being encouraged to seek "more encultured solutions" to issues involving local traditions and challenges.

Local churches are given freedom to implement these within their "different ecclesial, cultural and local contexts".

Key priorities (that are now part of Church doctrine) aim to promote a more horizontal Church structure. There must be greater transparency and more accountability for bishops and church leaders, increased lay involvement through new ministries and adjusted governing structures, and a guarantee there is space for previously marginalised groups.

Source

• Our Sunday Visitor
• Religion News Service

In a letter that needed to be short, it is hard to know what language the bishops could have used to make their apology more comprehensive than it is.

Certainly, the apology needed to acknowledge, above all, Church leaders' own failures for inadequate handling of offenders and inadequate support for victims/survivors.

But as leaders, it also fell to them to apologise, as far as possible, for all offending within the Church.

In their own way, I think the bishops were trying to do all this, while acknowledging that "words alone can never replace what was stolen and can never fully restore that which was destroyed."

Responsibility and abuse

But when Joe claims that the bishops fail to take "full responsibility" he seems to mean "sole responsibility," because he says that, "through the apology and the lament", Sunday congregations were being "co-opted into sharing responsibility for their leaders' actions" and called to "become complicit in the leaders' sins".

Surely, the apology needed to encompass the failures of bishops, priests, religious and laity, because anything less would not have respected what victims/survivors have been telling us.

Joe's claim that using the occasion of a Sunday Mass was itself "a subtle form of abuse", and that it had "no rightful place in the Sunday liturgy" is surely unrealistic.

Real life

This was not the time for esoteric distinctions between laments, symbols of shame, public and private repentance, etc. Liturgy has to be incarnate in real life!

Real life includes: the right of victims/survivors and the Catholic people to hear the apology as directly as possible and not just via public media.

In real life, the time when most Catholics gather is at Sunday Masses. In the course of every year, special causes are occasionally featured without prejudice to the Sunday's primary meaning.

In real life, a letter that needs to be short is never going to say everything that everybody wants it to say.

And in real life, most sexual offending occurs in homes or among relatives, and most vocations to priesthood and religious life come from homes. The apology and the lament were an occasion for all of us.

I think our congregations would have been pleased to hear the bishops' apology, and appreciated the opportunity to participate in a form of communal lament, and would have recognised the need for it to be on a Sunday.

• Copy supplied
• Bishop Peter Cullinane (pictured) is Bishop Emeritus, Diocese of Palmerston North.

In an op-ed for Newsweek, Hale blamed the defeat on a lack of faith outreach and a perceived "God problem" within the party.

Exit polls revealed that 58% of Catholic voters supported President-elect Donald Trump, while only 40% backed Harris. This contrasts starkly with 2020, when 52% of Catholic voters chose Joe Biden and 47% supported Trump.

Hale attributed the shift to the Democrats' failure to prioritise religious voters. He criticised Harris' decision to skip the Al Smith Dinner, a longstanding Catholic charity event hosted by the Archdiocese of New York.

Instead of attending, Harris sent a pre-recorded message.

Hale dismissed the video as ineffective and emblematic of a broader discomfort with engaging faith communities.

Political cost

Hale argued that the party's increasing alignment with secular and progressive values often sidelines faith-based perspectives, particularly on issues like abortion.

The founder of Catholics for Harris noted that while many Catholics support legal abortion under certain conditions, the party's unwavering stance post-Dobbs v Jackson alienated moderate and pro-life Catholics.

"This inflexibility makes it difficult for pro-life or moderately pro-choice Catholics to feel at home within the party, despite aligning with its position on other critical issues like poverty, health care and immigration" he said.

Hale highlighted the political cost of this approach, pointing out that Catholics are a diverse and influential voting bloc, especially in battleground states.

Inclusive approach needed

He urged Democrats to adopt "a more inclusive approach that acknowledges the importance of faith in the lives of millions of Americans".

This includes outreach to faith voters and participation in events like the Al Smith Dinner.

Trump's campaign by contrast positioned Republicans as defenders of religious freedom, drawing in Catholic voters who felt neglected by the Democrats.

Hale warned that ignoring Catholic concerns allows Republicans to dominate the narrative among faith communities.

Hale rejected the notion that Democrats should avoid engaging with Catholic leadership due to scandals or ideological differences.

"Forty million persuadable voters shouldn't be ignored and punished for the behaviour, beliefs and sins of their leaders" he argued.

Sources

Christian Post

Catholic Vote

CathNews New Zealand

The Anglican diocese recently sold St Albans via a trust. The church is now being used by the Sons of the Redeemer, also known as the Transalpine Redemptorists.

The group has drawn controversy over reported illicit exorcism practices and over unlicensed priests presiding over the Mass.

Reports raised questions about whether the vendors knowingly transferred the property to the group.

However, the Anglican Diocese clarified that the trust's stated purpose did not reveal any links to the Alpine Redemptorists.

They maintain a strong relationship with Bishop Michael Gielen and have kept him informed throughout the sale process.

"Bishop Michael and I have been in communication in the course of the past week" the Anglican bishop of Christchurch Dr Peter Carroll told CathNews.

"He understands that we sold the church in good faith to a potential ownership trust whose stated purposes betrayed no connection with the Alpine Redemptorists.

"We sold the church via a lawyer for a trust to be formed" Carroll explained.

"The name of the trust concerned a group styled ‘friends of St Albans'.

"At no point in our dealings with the lawyer was there information provided that identified that the effective owner would turn out be the Transalpine Redemptorists."

Earlier this month CathNews reported that the "booted" Transalpine Redemptorists acquired a historic chapel.

Catholic Bishop Michael Gielen earlier this year ordered the Transalpine Redemptorists to leave the Christchurch Catholic Diocese.

He also ordered four of its priests to cease celebrating Mass and not to conduct other "priestly ministry" for anyone outside the religious community.

"It is important to underline that the removal of faculties remains in force, so any Masses the priests celebrate with members of the public are illicit - outside the law of the Church", said Monsignor Brendan Daly, the canon lawyer acting for the Diocese of Christchurch.

Gielen's decision followed a Vatican investigation into serious allegations against the Order, including sexual grooming and unauthorised exorcisms.

In early November, the Transalpine Redemptorists announced on its "Latin Mass Chaplaincy Christchurch" Facebook page that it had acquired St Albans Church in Ohoka, North Canterbury.

Sources

• Supplied: Anglican Diocese of Christchurch
• CathNews

The inability to take full responsibility for these decisions has been a constant complaint of survivors and victims of abuse.

However, in this action, the episcopal and religious leaders commit a liturgical abuse of the Sunday Assembly by calling them to become complicit in the leaders' sins.

The majority of Mass-going Catholics—laity and clergy alike—are not complicit in the hierarchy's (bishops, congregational leaders, and functionaries) failures of moral judgment, nor have most of them perpetrated crimes of abuse against victims within the Church.

Nonetheless, they are co-opted, through the apology and lament, into sharing responsibility for their leaders' actions.

Consistently, victims and survivors of abuse have complained that their voices have not been heard and that they have been ignored or minimised.

Last Sunday, the voice of the liturgical assembly—and each believer's right to participate without coercion in the Mass—was added to the number of those who have suffered at the hands of a leadership that seems incapable of real change.

The Litany of Lament

The Litany of Lament used during the Mass was a subtle form of abuse because it demands that the Sunday Assembly participate in an act of repentance that has no rightful place in the Sunday liturgy.

Positioned either in the middle of the Liturgy of the Word (in place of the homily), it disrupts the focus on Scripture.

Placed at the end of Mass, it undermines the Assembly's commissioning for evangelisation. If deemed necessary (which is questionable), it should have been integrated into the Preparation Rites as a Penitential Rite, where corporate sin is acknowledged and forgiven.

However, placing this form of litany with its antiphonal structure and form of words in place of the Penitential Rite would be inappropriate because the Penitential Rite's structure and theology are qualitatively different from the Rite of Penance and Reconciliation, from which the Litany of Lament has been derived.

A Litany of Lament

The litany of lament used on Sunday is a biblical form of prayer used by individuals and communities when they are overwhelmed by exhaustion, confusion, numbness, or despair due to their actions.

Its purpose is to process grief in God's presence, not, as the bishops erroneously suggested, to "channel anger" or "rekindle our thirst for justice in an unjust world."

Litanies of lament function differently depending on whether they are a lament of repentance or penance.

A lament of repentance is used before a lament of penance, but both are used by individuals who have directly sinned to process their grief at their decisions and actions as they kneel at the feet of those they have sinned against.

Penitents use these types of litanies before they receive individual absolution.

These litanies are not for bystanders

Using these forms of litanies in a penitential service makes sense.

Using them in the Sunday Mass—without a clear understanding of what the litany is supposed to achieve—shows that those responsible for this do not understand the nature of forgiveness in the Eucharistic liturgy or the nature of reconciliation in the Sacrament of Penance and Reconciliation, where restitution and a firm commitment to change are essential.

Symbols of shame and repentance

Biblical acts of lamentation are accompanied by symbols and gestures of shame—rituals such as rending garments, sitting in ashes, or walking barefoot through the city.

These practices articulate repentance that comes through penance.

Potent symbols speak louder than apologies, which have become hollow acts of avoidance. Symbolic acts of repentance might include tearing episcopal garments and mitres or breaking episcopal staffs.

Penance might show Church leaders sitting humbly on the ground outside each cathedral in front of survivors and the wider Catholic community, publicly asking for forgiveness. They would wait in silence until survivors and the baptised community were prepared to offer forgiveness.

Such profound acts of penance, followed by visible restitution, could culminate in a public sacramental reconciliation.

Given the depth of sin and the severity of the crimes, symbolic actions must resonate with the ontological violence inflicted to address the shame honestly.

Public sin, public reconciliation

Failures in moral judgement and crimes against innocents demand rigorous theological reflection.

The Church's ancient tradition of public forgiveness for public sins offers a framework for this reflection. It recognises how sin and crime corrode not just the individual but the broader community of the Church and society.

Public sins, such as moral failings or abuse, require public acknowledgement and forgiveness because they are experienced and known publicly.

The processes of restitution, forgiveness, and reconciliation must also unfold publicly. Within the Church, this is liturgical and ultimately sacramental.

The scandal of abuse has deeply shamed the Body of Christ.

Addressing this shame requires a healing process that names it explicitly and offers it to the Father through Christ.

Without such an approach, shame and violence will continue to burden the entire community.

Healing the communion of the Church is imperative because victims and perpetrators alike are members of the Body of Christ.

• Dr Joe Grayland is currently an assistant lecturer in the Department of Liturgy, University of Wuerzburg (Germany). He is priest of the Catholic Diocese of Palmerston North (New Zealand) for nearly 30 years.

The pope's remarks are prominently featured in his new book "Hope Never Disappoints. Pilgrims Towards a Better World", which is set for release ahead of the 2025 Jubilee Year.

"According to some experts, what is happening in Gaza has the characteristics of genocide" he wrote in extracts published on Sunday in Italy's La Stampa daily.

"This should be studied carefully to determine whether (the situation) corresponds to the technical definition formulated by jurists and international organisations."

The pontiff highlights the dire humanitarian situation in Gaza, where Palestinians face starvation and a blockade on essential aid. Writing about the broader Middle East, he emphasises the plight of those fleeing conflict, particularly from Gaza, which he describes as suffering "famine" and systematic deprivation.

Pope Francis is usually careful not to take sides in international conflicts and prefers to talk of de-escalation. But he has stepped up his criticism of Israel's conduct in its war against Hamas recently.

Humanitarian ruin

The publication of the pope's remarks came soon after the UN said Israel's actions were "consistent with characteristics of genocide".

The UN report states that Israel has systematically deprived Gaza's population of life-sustaining resources like food, water and fuel, using starvation as a weapon of war. It also cites the dropping of over 25,000 tonnes of explosives, leaving the region in environmental and humanitarian ruin.

"By destroying vital water, sanitation and food systems, and contaminating the environment, Israel has created a lethal mix of crises that will inflict severe harm on generations to come" the Committee warned.

Israel says accusations of genocide in its Gaza campaign are baseless. It says it is solely hunting down Hamas and other armed groups.

"There was a genocidal massacre on 7 October 2023 of Israeli citizens and, since then, Israel has exercised its right of self-defence against attempts from seven different fronts to kill its citizens" said Yaron Sideman, ambassador to the Holy See.

Meanwhile, Pope Francis met 16 Israelis including former hostages and family members at the Vatican on 14 November. A few members held posters with the faces and names of men still in captivity. It is estimated that 97 of the 251 abducted on October 7 are still in Gaza. According to the Israeli Defence Forces, 34 of the 97 are confirmed dead.

Sources

Palestine Chronicle

Reuters

Our Sunday Visitor

CathNews New Zealand

One of those who resigned was a La Leche League founder.

The La Leche League international board recently directed all British affiliates to admit men who identify as women.

Men can feed babies

LGBT advocates say men identifying as women can, with the help of synthetic hormones, breastfeed.

The hormones induce lactation via nipple stimulation.

Founder resigns

Founded in 1956 in the US, the La Leche League aimed to offer mother-to-mother breastfeeding support.

The group's popularity spread, first in the US and then beyond.

Foundation member Marian Tompson, 94 (pictured), announced her resignation from the group's board of directors. The La Leche League has become "a travesty of my original intent" she said.

The group's aim was to "support biological women who want to give their babies the best start in life by breastfeeding them".

Now the focus has shifted "to include men who, for whatever reason, want to have the experience of breastfeeding" she pointed out.

She also noted that there has been "no careful long-term research on male lactation and how that may affect the baby".

"This shift from following the norms of nature, which is the core of mothering through breastfeeding, to indulging the fantasies of adults is destroying our organisation" Tompson wrote.

She says she has left "the door open to come back when La Leche League returns to its original mission and purpose".

Resignations begin

Another La Leche League stalwart also resigned this week over the group's new transgender rules.

Scottish breastfeeding advocate Miriam Main has served for several years as a lactation counsellor and as well on the council of directors of the League's Great Britain affiliate.

She says she became concerned about the League's future when she noticed changes being made to official group literature. The term "mother" was replaced with "parent" and "breastfeed" replaced with "chestfeed".

A "group of zealots from within the organisation" propelled further changes, she said.

She ordered the La Leche League to accept into support groups "men who wished to breastfeed".

She said critics were told they were transphobic.

'We were compared to racists and Nazis" by organisation leaders.

A petition to the La Leche League International Board eventually led to an order for all affiliates in Great Britain to offer breastfeeding support "to all nursing parents, regardless of their gender identity or sex".

The organisation's leaders have "shown that theoretical male lactation trumps the needs of real women living in the UK" Main says.

Source

• Catholic News Agency

They said that some of the earlier responses and solutions were ill-advised and had devastating consequences. Along with the sins and crimes of the priests, religious and lay workers, they are left full of shame.

The bishops said they have heard how the response of Church leaders was inadequate, inappropriate and, in many cases, added to survivors' grief and trauma.

Renewing their sincere and unconditional apology to victims of abuse in the Catholic Church, the bishops acknowledged that words can never replace what was stolen or fully restore what was destroyed - and to this end they continue to reflect on the lessons of the Royal Commission.

Looking back, the bishops say they cannot change the past, but they can help shape the future.

The Sunday assembly also engaged in a Litany of Lament.

Shaping the future

"Starting from the place of shame and disgrace, but emboldened by hope, we as the faith community must continue working to ensure that history does not repeat itself" the bishops wrote.

They say they have made significant changes to their procedures and protocols, the prime among them being that the police are best placed to investigate criminal allegations.

They also pledge to work closely with survivors, stating "We honour them for their courage" and that they are "striving to create better opportunities to assist those who have been harmed". They have learned that "safeguarding is everyone's responsibility".

The bishops conclude their letter by quoting from Pope Francis - "Looking back to the past, no effort to beg pardon and to seek to repair the harm done will ever be sufficient.

"Looking ahead to the future, no effort must be spared to create a culture able to prevent such situations from happening, but also to prevent the possibility of their being covered up and perpetuated."

PM's historic appology

The NZ Bishops' statement follows on from last week's historic apology by New Zealand Prime Minister Christopher Luxon, acknowledging the abuse suffered by survivors in state and faith-based care, marking a significant step toward healing for many affected.

The Prime Minister's emotional apology underlines a national commitment to accountability and reform.

Source

• NZ Catholic Bishops Conference (supplied)

Wellington City Mission and Emerge Aotearoa in Waikato are the first organisations to deliver the two-year trial. Associate Housing Minister Tama Potaka announced that up to 100 participants will receive personalised assistance to address complex needs.

Wrap-around services could include access to healthcare, budgeting advice, employment support, counselling and tenancy guidance. Help with reconnecting to family and community would also be provided.

Critical gaps addressed

Murray Edridge (pictured with Tama Potaka), Chief Executive of Wellington City Mission, welcomed the initiative saying it addresses critical gaps in existing support systems.

Eldridge said he opposed emergency housing "for a long time" because of the lack of support for those using it. "They don't leave better than they came… I suspect they leave worse."

"This gives us the opportunity to work more creatively with people, helping them make good decisions and transition to a better housing situation" he said. "Housing alone isn't the solution - addressing challenges like mental health, addiction and family disconnection is just as vital."

Trusted to deliver

The trial is part of a broader government effort to reduce reliance on emergency housing. The goal is to cut its use by 75% by 2030.

Potaka said the first focus in achieving the target was to move "whanau with tamariki out of emergency housing motels and into more stable housing through our Priority One policy".

Earlier measures have helped move hundreds of families, including more than 1400 children, into stable accommodation.

Edridge said the City Mission and Emerge Aotearoa were being trusted to deliver what was needed rather than doing just what the government told them to do.

"This is an opportunity where the government has said 'We trust you as a provider … to do some things a wee bit differently and be innovative in how you approach the issues' - so that is different, that is new, and I hope it will enable us to make real progress with some of the people who have been in emergency housing for way too long."

Sources

RNZ

Beehive Releases

CathNews New Zealand

This ruling overturns a 2023 Victorian court decision that held the church responsible for the abuse of a five-year-old by assistant priest Father Bryan Coffey.

The diocese and its current bishop, Paul Bird, were sued by a man who said he was sexually assaulted by Coffey at his parents' home in Port Fairy in 1971 when he was five years old.

Coffey, who is now dead, received a three-year suspended sentence in 1999 after being convicted of charges including indecent assaults on males and females under 16.

The High Court's decision centres on the principle that vicarious liability applies strictly to formal employer-employee relationships.

Justice Jack Forrest who presided over the original case, had previously determined that the Diocese of Ballarat was liable due to Coffey's role as a "servant of the diocese" which provided him with authority - and the access to abuse children.

However, the High Court argued that extending vicarious liability beyond direct employment creates legal uncertainty and indeterminacy.

Catastrophic blow to abuse victims

Ken Cush and Associates, representing the victim known as DP, said their client was "disappointed that the compensation for the sexual abuse of Coffey has been taken away by the law in Australia being unable to find the Bishop vicariously liable".

Maurice Blackburn's principal lawyer, John Rule, criticised the decision saying it allowed the church to evade responsibility.

"The church has known about its priests abusing children for centuries and did nothing to stop it" Rule said.

"Unfortunately, this decision means that in some cases the church will be able to again evade responsibility for the scourge of child abuse in its ranks."

Ross Koffel, executive chairman at Koffels Solicitors and Barristers, said the decision was a "catastrophic blow" to the victims of abuse by religious clergy and volunteers at other institutions.

He said the NSW government had already changed the law to hold organisations vicariously liable. But those laws were not retrospective he said, something that could be changed with a "simple amendment".

Sources

Australian Associated Press

ABC News

The Guardian

CathNews New Zealand

The report, released just before Italy's first Synodal Assembly, highlights a shifting landscape in Italy's religious practices and challenges for the Catholic Church.

Growing individualism

Of those identifying as Catholic, only 15.3% attend church regularly, while 34.9% participate occasionally and 20.9% say they are "practising".

This trend is particularly stark among younger Italians, with just 10.9% of 18-34 year-olds practising their faith.

The report points to "religious individualism" as a key factor, with 56.1% of those disengaged from the Church and citing a preference for private, personal expressions of faith.

Giuseppe De Rita, president of Censis, says "The grey area in the Church of today is the result of the prevailing individualism of course, but also of a Church that struggles to indicate a beyond.

"The Church has always helped Italian society to go beyond.

"It must rediscover this capacity, because a Church which is only horizontal does not intercept those drunk with individualism. For them, it is not enough to replace ‘I' with a ‘we'. They need something beyond, something that takes them past the self.

"It is no coincidence—and this should concern us as Catholics—that extremisms are on the rise globally."

Old-fashioned Church needs to adapt

The report identifies disconnects between younger Catholics and traditional church practices.

Almost 58% of young Italians claim some connection to Catholicism, yet many express disinterest in conventional participation.

Among practising Catholics, 60.8% believe the Church needs to adapt to contemporary society, a sentiment reflecting broader cultural shifts.

Research also suggests concerns over the Church's relevance, with many viewing it as "too old-fashioned".

Among those who feel disconnected, 45.1% say the Church is outdated while 27.8% cite a lack of clear direction.

Additionally, 43.6% of Italians view the Church as male-dominated, with women's roles a noted point of contention.

Abuse scandals impact Church credibility

Abuse allegations within the Church have further affected public perception, with 7 in 10 Italians, including 6 in 10 practising Catholics, stating that these scandals undermine the Church's credibility.

Many see the Church's slow response to modern issues as another reason for disengagement.

"The desire for a more courageous Church is evident" the study notes, as 49.2% of Italians call for a stronger lay involvement. This finding aligns with a broader push for the Church to be more inclusive and transparent.

Faith remains integral to Italy's cultural identity

Despite these challenges, 79.8% of Italians say their cultural roots are Catholic. 66% pray and 61.4% consider Catholicism central to Italy's national identity.

Religious symbols like the cross and figures such as the Virgin Mary remain significant for many Italians, even among non-believers.

As the Italian Bishops' Conference prepares for the Synodal Assembly which will host delegates from across Italy, the study emphasises a crucial challenge: how to modernise the Church while preserving its role in Italy's spiritual and cultural life.

Source

• Avvenire

The Pope took this and a number of issues off the agenda because he wanted the synod to focus on synodality and not be distracted by controversial and complicated issues.

Discussions about bishops

The Synod on Synodality is meeting in Rome during October, with bishops and lay people discussing how to make the Church more transparent and accountable and less clerical.

They are looking for ways to encourage respectful listening in the Church so Catholics can discern together where the Spirit is leading the Church.

The delegates, however, understand that synodality will not happen unless it is supported by bishops in their dioceses.

Too many bishops see synodality as a threat to their authority or simply a waste of their time. The transparency, listening and accountability required of synodality are time-consuming and don't allow bishops to do whatever they want.

A debated issue

The selection of bishops has been a debated issue since apostolic times. There is no perfect way to select bishops. Every procedure has its plusses and minuses.

In earliest times, the process was very democratic. When a bishop died, the faithful would gather in the cathedral, look around and ask, "Who will be our leader?"

In ideal circumstances, the people reached consensus in their choice of leader. But if there was no consensus, factions formed to support different candidates. That is an inevitable result of democracy.

Too often, in the early days of the Church, divisions in the community led to disagreements that became violent. In 217, pagan soldiers had to break up public brawls among the Christians in Rome fighting over who would be their bishop.

The soldiers arrested both candidates (Callixtus and Hippolytus) and sent them to the tin mines of Sardinia.

Eventually, to avoid the laity fighting over who would be bishop, the electorate was limited to the clergy or part of the clergy, for example, the cathedral chapter.

Pope Leo I (440-461) said that to have a legitimate bishop, he had to be elected by the clergy, accepted by the people and consecrated by the bishops of the region.

The clergy would meet in the cathedral and elect someone. They would bring him out to the people and if they cheered, the clergy could present him to the regional bishops.

If the people booed, the clergy would have to try again. If the bishops of the region refused to ordain him a bishop, the clergy would need to find a new candidate.

This was a checks-and-balances system that would have been loved by the writers of the Federalist Papers.

As the Church got richer, interference in the selection of bishops by kings and nobles became common. They would use the threat of violence to force clergy to elect their candidate, who could be a relative or political supporter.

The papacy also gave kings the right to appoint bishops in exchange for political or financial support. In a few instances, the kings used their power to reform the Church, but the usual result was a very corrupt episcopacy, which prepared the Church for the Reformation.

The great reform of the 19th century was to take the appointment of bishops away from political leaders and give it to the pope, who would be more concerned about the welfare of the Church than government officials. This was possible because Napoleon had destroyed most of the Catholic monarchies.

Leaving the selection of bishops to the total discretion of the Pope led to its own problems when the Vatican placed its interests over the needs of the local church.

After the Second Vatican Council, Pope Paul VI looked for pastoral candidates in the United States, especially ones who got along with their clergy. They contrasted with earlier bishops who were more like bankers and builders.

John Paul II, on the other hand, was shocked by the rejection of "Humanae Vitae," the 1968 encyclical forbidding artificial contraception, by many theologians and even some bishops.

As a result, he looked for candidates who as bishops would enforce his positions on Church issues. Benedict XVI continued John Paul's policies. Loyalty took precedence over pastoral qualities.

Francis is once again looking for pastoral bishops, especially ones who are close to the poor. He is more comfortable with discussion and debate in the Church.

The current selection process is highly dependent on the nuncio, the pope's representative to the local church and government of a country.

He presents three candidates for an open diocese to the Dicastery for Bishops along with a report on the diocese and a dossier on each candidate. He ranks them first, second and third choice.

The nuncio can consult with whomever he wants about the candidates, including bishops, clergy and lay people. He uses a confidential questionnaire to gather information on the candidates.

The Dicastery for Bishops makes a recommendation, which the prefect, or head of the dicastery, takes to the pope. The pope can choose one of the three candidates or tell the prefect to come back with a new list.

No public discussion of candidates is allowed under this system, which makes it difficult to have much lay involvement in the selection process.

The hierarchy fears that public disclosure of the names of the candidates would lead to lobbying efforts and divisive campaigns, but keeping the laity out of the process is an example of clericalism and contrary to synodality.

The people of the diocese can be publicly consulted on what type of person they want, but they are forbidden to mention names publicly. This consultation is rarely done today, although it was more common in the time of Paul VI.

The description of the ideal bishop by the laity in most dioceses was often unrealistic. As one observer noted, "They wanted Jesus Christ with an MBA from Harvard."

Synodality

Synodality demands there be more transparency and consultation with the laity about the appointment of bishops. The Catholic Church could also learn by studying how leaders are chosen in other denominations. If other Churches can successfully choose leaders in a more public process, why can't the Catholic Church?

Although in many parts of the world (like China), lay and clergy involvement would be exploited for political ends, there are places where the church is free to experiment with new methods.

For example, the nuncio could ask the diocesan priests' council to submit three names to him as candidates for bishop. Or he could share the names of his three candidates with the priests' council and get their response. The same could be done with the diocesan pastoral council to involve laity in the process.

Involving more people in the selection process could be divisive. Those who think more democracy is needed in the Church need to recognize democracy does not always work that well in the political realm, even in America.

But including more people in the selection would result in bishops who are embraced by their clergy and people. There are risks in opening up the process, but they are worth taking.

Since no system is perfect, we need to find something with checks and balances like the system proposed by Pope Leo I that involved clergy, laity and the college of bishops under the leadership of the pope. Whether we have the spiritual maturity to pull it off remains to be seen.

Synodality has shown that if we respectfully listen to one another in a prayerful setting, we are more likely to see where the Spirit is leading the Church. It can also help us see who should be the best synodal leaders as bishops.

• First published by RNS
• The Rev. Thomas J. Reese, a Jesuit priest, is a Senior Analyst at RNS.

One of the inherent weaknesses of this evangelisation process was the imposition of Western ways of believing and thinking on the African people of God.

However, since every church is its own missionary, it cannot live its faith by proxy (cf. Ad Gentes, Decree on the Missionary Activity of the Church, § 22).

This is why Saint Pope Paul VI, during his trip to Kampala in July 1969, made this call: "Africans, be your own missionaries."

Fifty-five years later, Paul VI's exhortation is even more relevant today: to evangelise Africa by and for Africans. This requires a true conversion to mission.

Converting to mission

At the level of each local church, we must assess to what extent our practices are truly missionary and revise them accordingly.

Too often, the tendency of most African bishops is to perpetuate the status quo, which does not encourage a shift from a logic of mere reproduction to one of innovation and creativity.

This also explains the pastoral ineffectiveness of the theology of inculturation. A community that is overly concerned with its image will inevitably lose its dynamism.

"I do not want a church preoccupied with being the center, which ends up trapped in a web of obsessions and procedures," says Pope Francis (Evangelii Gaudium, § 49).

"At the level of each local church, we must assess to what extent our practices are truly missionary and revise them accordingly."

Each baptized person must renew their understanding of mission. It is not just about traveling to the ends of the earth. Everyone is a missionary wherever they are.

In this sense, Pope Francis speaks of the "missionary disciple." It is important to deepen the Pauline principle that one cannot be a disciple of Christ without being a missionary (cf. 1 Cor 9:16).

Encounter and testimony

Mission, therefore, is not limited to a physical sending forth or a formal proclamation of the Gospel. It is a testimony of life, a meeting that requires dialogue and respect for others and their culture.

"Every true and profound encounter involves an intercommunication for the benefit and gift of both parties.

The evangeliser receives as much as they give, not only on a human level but also in terms of understanding the Good News," the late Archbishop Isidore de Souza of Cotonou said in his article "What If Africa Evangelised Europe?" (In Savanes-Forêts, No. 12, 1977).

The dynamics of mission are rooted in God, who is love. He invites us to bear witness to His love for the peoples of Africa by proclaiming the Good News of salvation.

• First published in La Croix
• Father Serge Bidouzo is a priest of the Archdiocese of Cotonou (Benin) and the former director of La Croix du Bénin (not affiliated with La Croix International).

Some might draw that conclusion looking at data from the 2023 census.

Reporting the results, one media headline said, "More than half the population has no religion".

It went on saying that the proportion of people with ‘no religion' has increased from 48.2 per cent in 2018 to 51.6 per cent in 2023.

So that's 2,576,049 people who claim no adherence to religious faith.

The number of people who identified as Christian (NZ's largest ‘faith' grouping), supposedly dropped from 36.5 per cent in 2018 to 32.3 per cent in 2023.

The Covid effect

During the Covid period, government implemented lockdowns, then mandatory vaccine passes for attending church services - alternatively limiting attendances to 50 people. It created considerable attrition.

A roll-on effect remains evident. Former church attendees found smaller, informal gatherings to their liking, never making their way back to corporate denominational worship centres.

Of course that preference wouldn't necessarily show up in a census as a retraction of faith, but it could account for people stating they'd left an organised expression of Christian faith.

The census ‘revelations' surprised me.

From where I sit, in many contexts I see churches letting their light shine and growing - though an imperfect work in progress, the true Church in its broadest sense remains bigger and more dimensional than any census could ever accurately disclose.

Many of us for example, aren't aware of numerous hui throughout the motu where faithful Maori believers worship Ihu Karaiti (Jesus Christ).

Not to mention the generation of spiritually hungry young people embracing authentic Christianity for truthful answers to the hopeless vacuous secular humanism that's rife today.

The future

I see a significant future for the Church. I understand people claiming zero interest in religion.

An important distinction sets true Christianity apart - Jesus did not come to inaugurate a religion. He is God's provision to save humanity from its lost sinful state. Continue reading

• Murray Smith is a journalist for Cambridge News

In response, Bishop Paul Mason, lead bishop for safeguarding in the Catholic Bishops' Conference of England and Wales, has vowed to ensure the Church is safe for all.

"I would like to assure Catholics, and indeed anyone who has concerns, that safeguarding is integral to a bishop's work and ministry and that we will not rest in our efforts to make the Church a place of safety and sanctuary for all."

Bishop Mason also issued an apology "for the failings of the past" and pledged to "listen attentively" to victims of abuse.

The report, titled "Attitudes of Catholics in England and Wales to Child Sexual Abuse in the Catholic Church", was conducted by Durham University's Centre for Catholic Studies.

The centre surveyed over 3,000 Catholics in June/July 2022, revealing that 79% of respondents believe the Church must undergo significant change to prevent further abuse.

Lost moral authority

One of the most concerning findings in the report is that over three-quarters (77%) of Catholics believe the Church has lost its moral authority due to the abuse crisis.

The sample featured regular and occasional Mass-goers alongside those identifying as Catholic but no longer maintaining Mass attendance.

"Overall, our analysis of the data shows that the Catholic community feels abuse is not a uniquely Catholic or clerical problem" said Marcus Pound, one of the report's writers. "However, there is also a conviction that the Church needs to make changes to prevent such abuse happening in the future."

The report follows earlier research published in April titled "The Cross of the Moment" and continues to offer insights on how the Church can improve its safeguarding practices.

Bishop Mason welcomed this ongoing research, stating "We as bishops will never pass up an opportunity to learn from research that can improve our safeguarding work".

Sources

Catholic News Agency

CathNews New Zealand

Following weeks of protests, Archbishop Laurent Ulrich of Paris has spoken out in defence of this freedom of expression.

Principal dismissal sparks tensions

The dismissal of Christian Espeso, principal of Immaculate Conception High School in Pau, southern France, has stirred national controversy. On 11 September, the local education authority removed Espeso from office, citing "breaching secularism" after he introduced confessions during school hours and required students to attend a conference led by a bishop.

"Many of us are stunned" stated the Diocese of Bayonne's Directorate of Catholic Education on 13 September, calling the decision "totally disproportionate in light of the facts".

Immaculate Conception High School, under Espeso's leadership, ranked first in its region and fourth nationally.

Archbishop defends religious expression

Archbishop Ulrich addressed the controversy on Radio Notre Dame, emphasising the importance of religious expression within Catholic institutions.

"We must be able to proclaim the Gospel in Catholic schools" he stated. "There are people who want to silence us."

The archbishop's comments come as the debate intensifies over the role of Catholic schools in a secular society. Currently, Catholic schools educate about 17% of French pupils and represent 95% of all private schools in the country.

Balancing secularism and religious identity

French Catholic schools operate under a 1959 agreement that requires them to follow the same curriculum as public institutions while maintaining their Catholic identity. The state pays the salaries of their teachers who are inspected by the Ministry of Education. In return, the schools agree to welcome students of all backgrounds and make catechism classes optional.

However, the balance between state oversight and religious autonomy appears to be shifting. In January, a group of public education representatives called for an end to state funding for Catholic schools, claiming that the current system undermines France's commitment to secularism.

Changing religious landscape

Philippe Gaudin, director of the Public Institute for the Study of Religions and Secularism, attributed the growing tensions to a shifting religious landscape in France.

"There is a huge decline in Christian religious practice" Gaudin told OSV News. "At the same time, there is a growing presence of Muslims who are loudly asserting their identity and their demands. This is something new. So the state is trying to put in place a public policy to manage all this."

The dismissal of Espeso has become a flashpoint in this wider debate over how religious institutions operate within France's secular framework.

Source

• CNA

The absence, confirmed to the National Catholic Reporter by multiple sources, triggered frustration among some delegates.

Fernandez absence sparks discontent

Fernandez was notably absent on 18 October during a scheduled forum for the working groups of the ongoing synod on synodality.

Under Fernandez's supervision, the focus of one of these groups is to explore women's ministries and access to the diaconate.

Fernandez cited a scheduling issue, not a lack of willingness, as the reason for his absence.

"I have learned of the displeasure expressed by some synod members with the fact that I was not present at this afternoon's meeting with working group number 5".

"This was not due to a lack of will, but to my objective inability to participate on the day and at the scheduled time."

Delegate frustration

Delegates expected to discuss one of the synod's most anticipated and contentious topics under his guidance.

Instead, the session was led by two junior staffers from the Dicastery for the Doctrine of the Faith.

The National Catholic Reporter tells that one delegate, who requested anonymity citing synod communication rules, called the meeting a "disaster".

Another expressed disapproval, labelling the absence a "disgrace". Both spoke to the National Catholic Reporter on the condition of anonymity.

Fernandez' study group 5's key role

Study group 5, shrouded in secrecy, is tasked with examining "theological and canonical matters regarding specific ministerial forms", addressing in particular the potential restoration of female deacons.

During the opening day of the synod, Fernandez described the topic as an "open question" but advised against rushing any decisions.

Unlike other groups, the membership of Study Group 5 remains undisclosed.

This opacity has sparked questions among observers and participants, particularly in light of the group's central role in discussing the evolving role of women in the Church.

Ongoing work until 2025

The work of the synod's 10 study groups, which began on 2 October, is expected to continue until June 2025.

The synod, a multi-year initiative of Pope Francis, is addressing significant questions for the Church including authority, women and ministry in the Catholic Church.

Source

• The Pillar
• National Catholic Reporter

Brian McGuinness, the Wellington Company, Erskine Chapel Restoration, Doug Hauraki and Adrian Orr were acknowledged.

The event acknowledged the exceptional contributions of four of the city's most influential business leaders who have helped Wellington's business community prosper.

Lifelong dedication to integrity and quality construction

Among the honourees was Brian McGuinness who has dedicated more than 50 years to LT McGuinness, a family-founded construction company.

McGuinness' leadership and commitment are instrumental in transforming Wellington's urban landscape.

"Brian has shown exceptional leadership and made enduring contributions to the Wellington urban landscape.

"His dedication to building excellence, his ability to develop long-standing local relationships and his commitment to his word have contributed to the success of many of Wellington's iconic buildings" says Business Central in a press release.

McGuinness' work includes seismic strengthening of St Mary of the Angels Church and Sacred Heart Cathedral, both critical projects for the city's heritage preservation.

Archbishop Paul Martin commended McGuinness' dedication at the June opening of Sacred Heart Cathedral, saying "Putting plans into practice, pictures into reality, is a skill and craft that we have seen carried out here through our main contractor, LT McGuinness".

"It seems that. all over this city, we see signs of this fine company whose work ethic, skill and integrity have them being asked to lead so many significant projects in our capital.

"We're deeply grateful to you, Brian, and the wider family and the firm."

Reviving Erskine Chapel

Another major recognition was awarded to The Wellington Company for its 23-year-long effort to restore the Erskine Chapel in Island Bay.

Many others would have shied away from the challenge of restoring the Category-1 listed Erskine Chapel.

The 1929 landmark had been neglected, vandalised and red-stickered for many years.

However, rather than walking away from the project, The Wellington Company took the step many would not, undertaking a $7 million restoration and strengthening project to preserve it for generations to come.

Adrian Orr

The Wellington Pasifika Business Network (WPBN) recognised Dr Adrian Orr as the Pasifika honouree for this year's Wellington Address.

The WPBN identified Orr as a trailblazer in his chosen profession.

They say he has a strong intergenerational view of economic and social issues and solutions.

Doug Hauraki

Te Awe Wellington Maori Business Network nominated recognised Doug Hauraki as its honouree.

The network acknowledges Hauraki's more than 55 years of service to Maori in both the private and public sectors and his lifelong devotion to better education and employment opportunities for Maori and Pasifika people.

Stronger together than we are apart

Simon Arcus, CEO of Wellington Chamber of Commerce, praised their resilience, stating "These awards are a celebration of the very best of our business community - hard work, dedication, innovation and a commitment to improving our city".

Arcus highlighted this partnership as a cornerstone of the event, remarking "The Address is a symbol of a powerful insight: we are stronger together than we are apart.

"At times like these, it's a powerful reminder of Wellington's character and its potential in years to come."

The event celebrated individual achievement and the city's collective spirit, showcasing Wellington's resilience and determination.

Sources

• Scoop
• Wellington Address
• Archdiocese of Wellington