A Controversial Decision Resurfaces 

The controversy centers on Carey’s advocacy for David Tudor, an Anglican priest suspended in the 1980s for sexually abusing multiple teenagers. In 1993, Carey, then Archbishop of Canterbury, supported Tudor’s return to ministry under supervision—a decision the Church now admits was a grave mistake.

Leaked documents show that Carey went beyond advocacy, facilitating Tudor’s reinstatement by removing his name from the central list of disciplined clergy. This act enabled Tudor to resume pastoral duties, albeit under restrictions that barred him from being alone with minors.

“Deeply Flawed Judgments” 

The Church of England has condemned Carey’s actions as “deeply flawed,” acknowledging the inadequate safeguards that allowed Tudor to continue serving in ministry for decades. Despite restrictions, Tudor’s pastoral presence posed ongoing risks. He was finally removed from ministry in October after admitting to “inappropriate sexual behavior.”

Critics argue that Carey’s decision to reinstate Tudor prioritized institutional preservation over the welfare of victims. One survivor, Rachel Ford, described Tudor as “prone to inappropriate touching” and slammed the Church’s response as “utterly devoid of empathy.”

A Chain of Accountability 

Carey’s resignation also casts a harsh light on current Archbishop of York Stephen Cottrell, who has faced scrutiny for his handling of the Tudor case during his tenure as Bishop of Chelmsford. Cottrell, aware of Tudor’s restrictions since 2010, permitted the disgraced priest to continue ministering and even supported his appointment as honorary canon of Chelmsford Cathedral.

Cottrell has since expressed profound regret, stating, “I am deeply sorry for not acting sooner.” However, survivors and advocates have criticized his explanation, arguing that legal limitations should not have excused inaction.

A Pattern of Institutional Failure 

The scandal surrounding Carey follows the resignation of another former Archbishop of Canterbury, Justin Welby, who stepped down last month amid separate allegations of mishandling abuse cases. Welby, too, faced accusations of inaction and systemic failures to address misconduct within the Church.

During his tenure, Welby acknowledged that the Church had failed its most vulnerable members, stating, “We grievously neglected our duty of care, and I am profoundly sorry.” Yet his admission did little to satisfy critics, who accused Church leaders of fostering a culture of cover-ups and complacency.

The Impact on the Anglican Church’s Credibility

These cascading scandals have further eroded trust in the Church of England. Survivors and advocates demand meaningful reforms to ensure that safeguarding measures are more than perfunctory. Many argue that the Church’s repeated failures to prioritize victims over institutional reputation have left deep scars on its moral credibility.

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The initiative aims to incorporate the Revised New Jerusalem Bible (RNJB) as the foundation for the new Lectionary. This translation balances fidelity to the original biblical texts, the demands of oral proclamation, and a commitment to inclusive language—a reflection of the evolving nuances of contemporary English and advancements in biblical scholarship.

Why a New Lectionary?

The current Lectionaries, though cherished for their long-standing service, no longer meet the demands of modern liturgical needs. The revised texts aim to:

1. Enhance Accessibility: The RNJB’s clear and contemporary style ensures that the readings resonate more deeply with today’s congregations.
2. Preserve Scriptural Integrity: Staying true to the original texts while adapting for liturgical proclamation.
3. Foster Inclusivity: Addressing the shifting expectations of language inclusivity in worship settings.

Collaboration Across Continents

The Joint Lectionary Project unites the episcopal conferences of Ireland, Australia, and New Zealand in a rare partnership, pooling expertise and resources to ensure the success of this initiative. Martin Foster, a seasoned editor with extensive experience in preparing liturgical texts, has been appointed as the project’s editorial lead. Foster’s stewardship is expected to uphold rigorous standards of quality and liturgical appropriateness, aided by a team of biblical scholars and liturgists from the three nations.

In addition to the RNJB, the revised Grail Psalter—known as the Abbey Psalms and Canticles—will be adopted for psalmody. This modernized version has already been embraced by several English-speaking countries, underscoring its suitability for worship.

Timeline and Milestones

The project’s initial focus will be on preparing drafts of the Advent and Christmas Sunday readings, which will be sent to bishops for review by early 2025. Subsequent phases will address the remaining liturgical calendar over the coming years, ensuring thoroughness and precision in the development process.

A New Chapter for Worship

This ambitious collaboration represents more than just a technical update to liturgical books. It’s an opportunity to deepen the spiritual engagement of congregations, enriching their experience of the Word of God. The shared commitment of three episcopal conferences underscores the universal nature of the Church’s mission and its dedication to excellence in worship.

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The “Online Safety Amendment Bill 2024” imposes hefty penalties of up to AUD 50 million (USD 32 million) on social media companies that fail to verify the ages of their users. Yet, the bill remains vague about the methods platforms should use to enforce compliance, leaving room for potential misuse of sensitive data.

Biometric Verification Raises Alarms

Although the legislation bars platforms from collecting personal information like government-issued IDs for age verification, it does not preclude the use of biometric systems. This could include facial recognition scans to confirm user identity—a prospect that has drawn widespread criticism.

Elon Musk, on his platform X, labeled the bill a covert mechanism for mass internet control. Free speech advocate Michael Shellenberger compared it to a dystopian system akin to China’s digital ID infrastructure, describing the law as «a Trojan horse for totalitarian oversight.»

Supporters of the legislation argue that the biometric approach is secure and ensures robust privacy protections. The bill mandates that any data collected for verification purposes must be destroyed immediately after use. However, enforcement mechanisms remain unclear, with potential requirements for ongoing user monitoring, such as periodic facial scans, to prevent age-restricted users from bypassing controls.

Scope and Exemptions

The legislation’s imprecise wording also leaves its reach ambiguous. Social media platforms like TikTok, Instagram, Facebook, and Snapchat are explicitly targeted, but YouTube, deemed more educational, is likely to be exempt. This distinction raises questions about consistency in the application of the law.

Communications Minister Michelle Rowland emphasized the need for such measures to protect children from harmful online content but acknowledged the bill’s hurried passage left details unresolved.

Digital Freedoms in the Crosshairs

Australia’s bold step comes amidst broader debates over internet governance. Earlier this year, the government shelved a controversial “Misinformation and Disinformation Bill” after facing bipartisan opposition. Critics of that proposal highlighted its potential to stifle free speech by granting authorities wide-ranging powers to decide what constitutes “false” information.

Uncharted Territory

With the Online Safety Amendment Bill set to take effect late next year, Australia is entering uncharted territory in balancing youth safety with privacy and freedom. As global eyes turn to the legislation’s rollout, its success—or failure—could influence similar efforts worldwide.

For now, the question remains: Can this pioneering law safeguard children without infringing on the rights and liberties of millions of users? The world is watching to find out.

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A Vision Rooted in Faith and History

Father Enock Rutashubanyuma, a 37-year-old priest originally from Bukoba, Tanzania, with training in Spain, conceived the project as more than just a place of worship. The sanctuary will commemorate the lives of priests martyred in 1895 while simultaneously serving as a center for personal and communal growth.

“This sanctuary is a tribute to those who sacrificed for faith and truth,” Father Enock remarked. “But it is also a beacon for future generations—a place where faith meets education, fostering peace and unity among people.”

A Collaborative Effort

The project has drawn international attention, thanks to its innovative design and purpose. Architect Cristina Melero, working with Bosco Arts, emphasized that the sanctuary is more than just architecture: “This sanctuary is a symbol of resilience and hope. Every corner has been carefully designed to reflect the spirit of Ukerewe, uniting its rich cultural heritage with its deep spiritual roots,” Melero explained.

The Bosco Arts Foundation, known for its mission to uplift humanity through culture, has launched a global fundraising campaign, “One Brick for Tanzania,” inviting people worldwide to contribute to this cause.

Features of the Sanctuary

The sanctuary and training center will serve multiple purposes, designed to inspire, educate, and unite:

• Historical Commemoration: Dedicated spaces to honor the martyrs and their legacy.
• Integrated Education Center: Programs focusing on spiritual growth, personal development, and community building.
• Sustainable and Culturally Reflective Design: Incorporating local materials and architectural elements that respect Ukerewe’s natural environment.
• Community Reflection Areas: Open spaces for prayer, dialogue, and meditation.

Hope for a Brighter Future

For the Bosco Arts Foundation, this project embodies its belief in the power of culture and spirituality to transform communities. «This sanctuary bridges past and future,» Melero noted. «It preserves a profound historical memory while equipping the community with the tools to navigate modern challenges.»

A Global Call for Support

The sanctuary symbolizes the resilience of the human spirit and the unyielding pursuit of peace. Supporters worldwide are encouraged to join this initiative, contributing to a lasting legacy of unity, learning, and faith.

As construction begins in December, Ukerewe stands poised to become a hub of inspiration, drawing visitors and pilgrims alike to honor its martyrs while envisioning a brighter, united future.

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A Life of Defiance and Sacrifice

Gibbons, who has spent over 11 years in prison for her peaceful protests against abortion, is currently incarcerated following her latest arrest in June 2024. Her crime? Standing silently outside Toronto’s Morgentaler Clinic, a site at the heart of Canada’s abortion debate. Despite facing legal repercussions for her actions, she remains unwavering in her convictions.

In her letter, Gibbons criticized Canada’s judiciary for what she perceives as its complicity in perpetuating abortion. She described the system as one that «silences dissent» and prioritizes property rights over the lives of the unborn. “The disdain of the court for life is palpable,” she wrote, lamenting what she called the nation’s “amnesia” about the sanctity of life.

The Legal Backdrop: A Battle for Free Expression

Ontario’s “Safe Access to Abortion Services Act,” enacted in 2018, prohibits pro-life activities, including silent protests and prayer, within 50 meters of abortion facilities. Gibbons has frequently clashed with this law, viewing it as a blatant suppression of free expression and a surrender to what she calls “the mills of death.”

The law, initially introduced by a Liberal government, remains unchallenged under the Conservative leadership of Premier Doug Ford. Gibbons’ resistance to this legislation has come at a personal cost—her repeated arrests and imprisonment.

A Message Rooted in Faith and Hope

Gibbons’ letter is not just a critique of Canada’s legal and political landscape but also a call to action for pro-life advocates. She exhorted supporters to reject complacency, warning that “a world where evil goes unchallenged is dying.” She urged individuals to confront injustice head-on, inspired by the “love of Christ” and a shared humanity with the unborn.

In her poignant words: “The Holy Spirit mobilizes us to defend our shared humanity with our unborn friends. Keep going! Peace of Christ.”

A History of Peaceful Resistance

Gibbons’ activism spans decades, marked by arrests, trials, and imprisonment. Her most recent legal battles began in May 2024, when she spent hours outside the Morgentaler Clinic before being arrested. Even when transferred to a mental health court for remaining silent during proceedings, Gibbons remained resolute, refusing to abandon her principles.

Her activism is deeply tied to Canada’s history of abortion legislation. Since the legalization of abortion in 1969, more than four million unborn children have been aborted, according to CLC. Gibbons sees her actions as a counterpoint to this grim statistic—a testimony to the value of every life.

The Broader Context: A Nation Divided

Gibbons’ case comes at a time of heightened tension around abortion rights in Canada. Prime Minister Justin Trudeau’s Liberal government has doubled down on its pro-choice stance, while pro-life advocates like Gibbons continue to challenge the prevailing narrative.

Her letter serves as both a rallying cry and a reminder of the cost of conviction. For Gibbons, the fight for life is not merely a political issue but a moral imperative that transcends the courtroom and enters the realm of faith and humanity.

In a nation grappling with its identity and values, Gibbons’ voice, even from behind bars, resonates as a call to remember, resist, and persevere.

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Central to the High Court’s decision was the issue of whether a church could bear indirect responsibility in the absence of an employment relationship between the priest and the diocese. The High Court found that vicarious liability typically applies to employer-employee relationships, and Victoria’s laws regarding institutional responsibility for abuse cases did not provide a foundation for extending such liability to the church in this case.

This ruling comes as a setback for DP, a man who came forward in 2021 with allegations that he had been abused by a priest when he was five years old in the town of Port Fairy, Victoria, approximately 300 kilometers southwest of Melbourne. The accused priest, identified by Australian media as Bryan Coffey, died in 2013, having previously received a three-year suspended sentence in an unrelated case involving sexual abuse of other minors.

The High Court’s decision follows widespread public scrutiny and legal efforts to hold institutions accountable for decades of abuse within Australia. The issue of institutional child abuse has been a contentious one in the country, culminating in a Royal Commission established in 2012 to investigate systemic failures in religious, public, and community organizations. The Royal Commission’s final report in 2017 documented a “national tragedy” with roughly 4,500 complaints of abuse from 1980 to 2015 involving nearly 1,900 priests, religious figures, and church affiliates.

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Smyth’s abuse spanned years, concealed behind the closed doors of a soundproofed shed and veiled by a culture of secrecy. Despite initial warnings in 1984, he moved to Zimbabwe, where he continued his “camp” practices, leading to the tragic death of a young boy, Guide Nyachuru, in 1992. When Smyth faced renewed scrutiny and arrest in Zimbabwe, he fled to South Africa, where he lived unpunished until his death.

The Makin report’s release, over a decade in the making, revealed a web of delayed responses and inadequate resources from the Church of England, a fact that has deeply angered victims. “Justice delayed is justice denied,” victims expressed, grieving the years it took to acknowledge their suffering. They pointed directly to Welby’s office as the root cause of this delay, emphasizing that the Church’s hesitation only intensified their anguish.

In a particularly controversial twist, Archbishop Welby, who had once been connected to the Iwerne Trust camp as a youth leader, is now implicated for alleged failures to act despite having received a briefing on the extent of Smyth’s abuses in 2013. His response to these revelations has been seen as inadequate by both victims and clergy alike. In interviews, Welby acknowledged “incompetence” but denied any deliberate cover-up, a sentiment that has left many victims unsatisfied.

The frustration over Welby’s actions has resonated within Church leadership, especially after his 2017 interview on LBC, where he mistakenly claimed the Smyth case had been reported to the police. In reality, no such action had been taken, and it was only through the intervention of journalist Kathy Newman that police involvement eventually occurred.

In a recent interview with Newman, Welby was asked if his failure to act was motivated by a desire to protect the Church. Welby’s response was telling: “If this report were a mortal blow to the institution, so be it. God will raise another.” Despite acknowledging his failures as “incompetence,” Welby’s reluctance to resign has fueled calls for his departure from figures within the Church, including Reverend Fergus Butler-Gallie. In an open letter, Butler-Gallie pleaded for Welby’s resignation, stating, “For the love of God, and only for Him, please go.”

The Archbishop’s acceptance of responsibility for his mishandling of the Smyth case has not softened the blow for many, who argue that his response lacks the action needed to restore faith in Church leadership. With Welby now formally stepping down, he leaves a legacy fraught with controversy and hard questions. Will his departure pave the way for a more transparent and trauma-informed Church of England? For many of Smyth’s victims, only time will tell if this painful chapter in the Church’s history will lead to a genuinely restorative future.

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His release brings a moment of relief amid the tension gripping Nigeria’s Christian communities as clergy face growing threats of kidnapping across the country’s southern region. Just this week, new abductions were reported. Father Christian Uchegbu from the Diocese of Orlu was kidnapped on November 6 while traveling from Port Harcourt in the Niger Delta region. Additionally, Father Emmanuel Azubuike was abducted on November 5 in Imo State.

Kidnappings of clergy have spiked in recent years in Nigeria, with perpetrators often targeting church leaders for ransom. The escalating situation has drawn attention to Nigeria’s broader security challenges, where criminal groups exploit weak law enforcement and community vulnerability. Faith leaders across Nigeria have urged the government to take more robust action to protect religious figures and their congregations.

As Father Oyode recovers, his story of courage and sacrifice shines a light on the resilience of Nigeria’s clergy, who continue to serve their communities despite serious risks. Yet the wave of abductions that shows no signs of abating has left congregations fearful, with church leaders calling for urgent steps to prevent further violence against the country’s spiritual figures.

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Independent TD (Teachta Dála) Michael Healy-Rae, who chairs the Oireachtas Committee on Assisted Dying, voiced his reservations. “I don’t believe lawmakers should hasten this process,” he told RTÉ, underscoring the potential societal risks. Healy-Rae argued that legalizing assisted death, even within defined limits, could erode moral boundaries. “As it stands, assisting someone to end their life is punishable by mandatory prison time,” he pointed out, cautioning that easing this restriction could create a “slippery slope” where increasing numbers of individuals might seek assistance to die for a variety of reasons.

Advocates like Eilís Mulroy from the Pro-Life Campaign warn that this isn’t merely a procedural vote. “This was not a vote on euthanasia or assisted suicide itself,” she stated, “but rather on whether the Dáil should acknowledge the wide-ranging, radical nature of the Committee’s report advocating for assisted death.” Mulroy raised concerns that introducing euthanasia could detract from Ireland’s investment in palliative care, a sector already critical for those with terminal illnesses. “The experience in other countries shows us that legalizing euthanasia can lead vulnerable individuals to feel pressured to end their lives,” she added, noting resistance from groups like the College of Psychiatrists of Ireland and the Irish Association of Palliative Medicine Consultants.

The Irish bishops have also reiterated their opposition, stressing the sanctity of end-of-life care. Their statement from earlier this year suggests that terminal illness, rather than limiting, can provide an opportunity for spiritual and personal growth. “In the final weeks of life, many find a chance to heal old wounds, reconnect with loved ones, and find inner peace,” the bishops noted, championing the importance of holistic, compassionate palliative care. They acknowledged that while the Church doesn’t demand extraordinary measures to prolong life, actively ending it prematurely “removes any potential for healing and represents a loss of hope.”

As public debate intensifies, advocates on both sides urge clarity from TDs and election candidates. Mulroy and others argue that voters deserve transparency about lawmakers’ positions on assisted dying before the next general election. With growing public interest in the topic, Ireland is now at a crossroads, questioning the ethical, spiritual, and practical implications of assisted dying in a country deeply rooted in values of life and community.

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During a public meeting on October 2, Velingkar suggested that a “DNA test” be done to confirm  the veracity of the remains, and said they didn’t belong to the Jesuit Saint, but to a Buddhist monk of Sri Lanka.

Moreover, Velingkar launched a campaign to replace Saint Francis as Protector of Goa, known affectionately as Goencho Saib, by Parshuram, a figure of Hindu mythology.

An Attack on the Catholic Faith

Velingkar’s words generated indignation in Goa’s Catholic community, which did not hesitate to raise its voice. More than twelve complaints were presented, demanding his arrest for “outrage to religious sentiments and insult  to beliefs,” under the Indian Penal Code. Tension  grew with public protests demanding his detention until the end of the Exposition of Saint Francis Xavier’s relics, planned between November 2024 and January 2025.

Through its Executive Secretary, Father Savio Fernandes, the Council for Social Justice and Peace (CSJP) of the Archdiocese of Goa, energetically condemned Velingkar’s statements, describing them as “insulting and derogatory.” According to Father Fernandes, the comments have not only wounded Catholics, but also people of other communities that venerate the Saint for favours received, after praying in  his name.

The Solemn Exposition: A Sacred Tradition

The Solemn Exposition of Saint Francis Xavier’s relics is one of the most important events in Goa’s religious life, attracting pilgrims from all over the world every ten years. Planned to begin on November 21, 2024 and to conclude on January 5, 2025, the 18th edition of this Exposition will enable the faithful to venerate the Jesuit Saint’s remains in a solemn procession that will go to the Cathedral of Sé and the Basilica of the Good Jesus.

Saint Francis Xavier, who died in 1552 off the coast of China, has been a symbol of devotion and faith since his body was taken to Goa in 1554. In the course of the centuries, his relics have been a motive of profound veneration, especially because of their notable state of conservation. For many, their incorruptibility is seeing as a sign of holiness, which increases the religious fervour that surrounds his figure.

The Response of the Catholic Community

In face of Velingkar’s attempts to sow doubts about the relics’ authenticity, Goa’s Catholic community has reacted firmly. The CSJP has requested the Authorities to act in keeping with the current laws to stop what it considers a deliberate attempt to create division between religious communities. Underscored in addition is that not only is Saint Francis Xavier a central figure for Catholics, but is venerated by people of different beliefs in the region, which makes the attack on his legacy even more painful.

A Climate of Tension and Respect

The context of these statements is complex, as for a long time Goa has been a melting pot of cultures and religions. The peaceful coexistence among different communities has been a key element in the State’s identity. Velingkar’s statements not only attempt against an historical and religious figure of great importance for Catholics, but also touch the sensitive fibers of a society that values interreligious harmony.

As the date of the Solemn Exposition approaches, Goa’s Catholics are preparing to celebrate one of their most sacred traditions, with the hope that the event will unfold in a climate of respect and devotion. Beyond any controversy, Saint Francis Xavier’s relics will continue being a beacon of faith for millions of devotees who see in his figure a symbol of hope and miracles.

The controversy unleashed by Velingkar, although profoundly painful for many, highlights the importance of history and faith in Goa and, as legacy of figures such as Saint Francis Xavier, continues being a vital part of the region’s spiritual fabric.

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