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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Bishop Alphonsus Cullinan, chair of the Bishops’ Council for Vocations, expressed his gratitude and optimism. “It is truly heartening that 21 men have begun their journey as seminarians across various institutions, taking part in preparatory courses. We give thanks to God for each one of them,» he said. His words reflect a growing sense of hope within the Irish Church, which has seen a concerted effort to reinvigorate discussions about the priesthood.

A Renewed Focus on Vocations

Over the past year, Ireland’s bishops have spearheaded a national push to encourage men to answer the call to priesthood, using both traditional methods and social media platforms to reach wider audiences. Parishes have been actively promoting vocations, while prayers for new priests have been emphasized in communities across the country. Feedback from these efforts shows that encounters with both clergy and committed laypeople have played a pivotal role in fostering a renewed understanding of the priesthood.

«The idea that God continues to call men to serve as priests has taken root once again in the minds and hearts of the faithful,» Bishop Cullinan noted. His message was clear: the need for more priests remains critical, and the work of promoting vocations must continue with urgency and commitment. He praised the example set by priests across Ireland, whose compassionate leadership in both good times and bad continues to inspire new generations.

Responding to God’s Call

Father Willie Purcell, the National Coordinator for Diocesan Vocations, also welcomed the new seminarians, emphasizing that their response to God’s call is a testament to the ongoing need for priestly vocations in the modern world. «These 21 men entering the propedeutic year show the world that God’s call to the diocesan priesthood never stops. While today’s number is good news, I pray that vocations will continue to grow in the years to come. The Church and the faithful need priests,» said Father Purcell.

He also highlighted the significance of the global Synodal Path, a process of reflection and renewal for the Church. Father Purcell pointed out that the generosity of these new seminarians is a reminder for all Catholics to reflect on their own vocational stories and to participate in the ongoing renewal of their dioceses and parishes. He extended his gratitude to the vocation directors across Ireland, whose guidance and support have been crucial in helping men discern their call to priesthood.

Diverse Pathways for Formation

The new seminarians are spread across several seminaries, both in Ireland and abroad. They are currently undergoing their propedeutic program at institutions including the Redemptoris Mater Seminary in Dundalk, the Archdiocese of Armagh, the Royal English College in Valladolid, Spain, the Royal Scots College in Salamanca, Spain, and the International Seminary in Ars, France. These centers of formation offer not only academic and theological training but also a nurturing environment for spiritual and personal growth, vital for the future priests of the Church.

A Hopeful Future for the Irish Church

As Ireland continues to navigate the challenges of a changing religious landscape, the arrival of these 21 seminarians brings renewed hope. Their decision to pursue priesthood in a time when vocations have been on the decline sends a powerful message about faith and commitment. Bishop Cullinan’s words of encouragement echoed a wider sentiment: «Let us pray that those who have chosen the path of the priesthood will find fulfillment and bring Christ’s truth and healing to our broken world.»

While the numbers are modest, the dedication of these men is a significant step forward for the Irish Church. Their presence in seminaries across Europe and Ireland signifies a broader, global vision for the priesthood, and their journeys will likely inspire others to consider the same path.

As the faithful continue their Synodal journey, these 21 men serve as a reminder of the importance of priestly vocations in sustaining the life and mission of the Church. With their commitment, they embody the hope for a renewed and revitalized Church in Ireland.

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A Reversal of Previous Protections

Under the previous Conservative administration, silent prayer in public spaces had received a degree of protection following outcry over arrests of individuals praying silently near abortion facilities. However, the new law marks a complete reversal of this stance, removing the protection and reinstating a blanket ban on any form of protest—including prayer—within the designated buffer zones.

The law extends to prevent any action that could be interpreted as attempting to dissuade someone from seeking an abortion, including distributing leaflets, offering support, or even engaging in consensual conversations. Critics argue that the legislation is too broadly worded, leaving innocent people vulnerable to prosecution simply for peaceful acts, or even private thoughts. 

Thought Crimes in the 21st Century?

One of the most contentious aspects of the legislation is its prohibition on «influencing» someone’s decision to use abortion services. Human rights groups warn that this could effectively criminalize individuals for their intentions, marking a return to the concept of «thought crimes.» Jeremiah Igunnubole, a legal adviser with ADF UK, emphasized the vague nature of the law, noting that it opens the door to potential abuses of power by allowing authorities to interpret peaceful actions as unlawful influence.

The penalty for violating this law is severe, with offenders facing an unlimited fine, further escalating concerns over the chilling effect this could have on freedom of expression and religious practice.

Deep Divisions Over Women’s Rights

Labour MP Jess Phillips, a strong proponent of the legislation, defended the law as essential to protecting women’s access to abortion services, framing it as a fundamental right. «No one should feel unsafe when accessing healthcare,» she stated, expressing frustration over what she described as harassment and intimidation tactics used outside clinics.

Yet, opponents, like pro-life advocate Eden McCourt, see the legislation as a grave injustice, both to the unborn and to women who may feel coerced into abortion. «This law will erase a last avenue of support for women in crisis,» McCourt said, emphasizing that offering alternative options to abortion is not harassment but compassion. 

A Blow to Civil Liberties?

The ban on silent prayer is particularly shocking to some, given recent legal victories for individuals who had been unjustly arrested for praying near abortion clinics. In one high-profile case, a British woman, Isabel Vaughan-Spruce, won compensation from West Midlands Police after being wrongfully detained twice for silently praying outside a clinic. Her case, along with others, had brought attention to what many see as an overreach of state power.

Adam Smith-Connor, a British army veteran, is also facing trial for silently praying outside an abortion clinic in Bournemouth. He expressed disbelief at the charges, stating, «I never imagined that in a free society, I could be criminalized for the thoughts in my own mind.» Smith-Connor’s case underscores growing concerns about the erosion of fundamental freedoms in the UK, with some warning that the country is heading toward a dystopian future where personal beliefs are policed.

The Labour Government’s Broader Agenda

The new law is not the only measure raising eyebrows. The Labour government, under Prime Minister Keir Starmer, is also pushing to legalize assisted dying by the end of the year. If passed, this legislation would represent one of the most significant shifts in British social policy since the 1967 Abortion Act. Proponents of assisted dying argue that it provides a dignified end for those suffering from terminal illness, while critics—including many in the Catholic Church—fear it opens the door to state-sanctioned euthanasia.

The convergence of these two legislative efforts—restricting protest near abortion clinics and advancing assisted dying—has alarmed religious communities and civil liberties advocates alike, who see them as part of a broader trend toward curtailing freedoms in the name of social progress.

A Nation at a Crossroads

As the UK moves closer to implementing these controversial measures, the nation finds itself at a pivotal moment. The debate over abortion buffer zones and the right to pray silently highlights the tension between protecting individual rights and ensuring access to healthcare. Whether this new law will stand the test of time or face further legal challenges remains to be seen.

For now, the lines are drawn: one side sees a necessary protection for vulnerable women, while the other views it as an infringement on basic freedoms. The question Britain must now grapple with is whether the balance between these competing interests can ever truly be struck.

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Initially, the Diocese had announced that a request to reinstate the FSSR priests’ faculties was denied, continuing the Vatican’s previous stance that prevented the group from exercising their ministry. However, following an appeal to the Holy See, the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life stepped in, suspending the decree that required the Sons to leave the diocese within 90 days.

The reasons behind the Vatican’s shift remain unclear. Some speculate that legal action could be a contributing factor.

The Dicastery is also set to review the case of the FSSR’s female counterpart, the Daughters of the Most Holy Redeemer. Despite not being recognized as a formal religious order, the Daughters’ status as a private association will be scrutinized alongside the Sons’ case. According to Father Michael Mary FSSR, both the Sons and Daughters await the outcome of this comprehensive review.

For now, the FSSR priests remain suspended, unable to publicly celebrate Mass. However, their private liturgies continue, albeit in a restricted capacity. As Father Anthony Mary FSSR explained in a letter to supporters, the term «private Mass» does not refer to a service without attendees, but rather to a non-scheduled Mass that can still include participants.

«We have a priest available for confessions, and while we’re in the Diocese of Christchurch, we offer our Masses privately,» Father Anthony Mary wrote. He expressed hope that, despite the suspensions, the situation will eventually resolve itself, emphasizing the need for patience and understanding during the Vatican’s review.

The FSSR community, while still suspended, appears to be holding out for a more favorable resolution. Father Anthony Mary hinted that the diocese may not be forthcoming with the public regarding the suspension of their expulsion, but assured supporters that they would share the news with anyone who inquired.

As the Vatican continues to examine the case, the FSSR’s future in Christchurch hangs in the balance. For now, the group remains in a state of limbo, suspended from their ministerial duties but still present in the diocese, awaiting the outcome of the Vatican’s final decision.

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The total weekly attendance at regular services increased from an average of 28,300 in 2022 to 30,300 in 2023. While this rise is encouraging, it still falls short of the 2019 average of 36,800, signaling that English cathedrals continue to feel the effects of the pandemic.

Visitors Near Pre-Pandemic Levels

In contrast to the slower return of worshippers, visitor numbers have nearly reached pre-pandemic heights. In 2023, 9.35 million people visited English cathedrals, just shy of the 9.38 million recorded in 2017. This represents a significant jump from the 2022 figures, which saw 1.4 million fewer visitors. However, while overall visitation numbers have surged, the increase in paid or donation-based entries lagged, rising by only 45,000.

Notably, Westminster Abbey—although not included in the overall data due to its status as a royal institution—also saw a significant rise in visitors, with 1.36 million people visiting in 2023, up by 90,000 from 2019.

Cathedrals as Centers of Worship and Community

In a preface to the report, Dr. Ken Eames, the lead statistician for the Church of England, highlighted the multifaceted role of cathedrals in modern society. «Cathedrals are more than just places of worship; they are centers of welcome, history, education, celebration, and contemplation,» Dr. Eames wrote. His remarks underscored the continued importance of these sacred spaces in an evolving world.

The data collected from 42 English cathedrals and Westminster Abbey covered a range of categories, including Sunday and weekday services, Easter and Christmas attendance, special services, and rites such as baptisms, weddings, and funerals. Information on musical activities, volunteering, and visitor engagement was also included.

Christmas Services Show Mixed Recovery

Although regular attendance is still climbing back to pre-pandemic levels, Christmas services in 2023 saw a brighter picture for some cathedrals, with several reporting that their numbers had surpassed 2019 figures. Overall, Christmas attendance in 2023 reached 124,500, marginally higher than the 124,300 seen in 2013, but still lower than the 132,300 recorded in 2019.

Meanwhile, graduation ceremonies at cathedrals in 2023 attracted a larger crowd than before the pandemic, with 357,000 people attending. However, this was a noticeable drop from the 437,000 recorded in 2022, signaling potential fluctuations in public gatherings. 

Volunteer Numbers on the Rise

The number of volunteers serving in English cathedrals also experienced growth in 2023, increasing to 13,300 from 12,500 the previous year. Despite this improvement, volunteer numbers remain below the 2019 figure of 15,700, highlighting that cathedrals are still working to rebuild their support networks post-pandemic.

Looking Forward

The report’s findings suggest that English cathedrals are gradually regaining their place as hubs of worship and community engagement, but full recovery will take time. The increase in visitors and volunteers, along with strong Christmas and graduation attendance, are positive signs, yet the lingering gap in weekly service attendance serves as a reminder of the lasting impact of the pandemic on religious life. With continued efforts to welcome back worshippers and visitors alike, cathedrals remain hopeful for a complete resurgence in the coming years.

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Ngā Wai’s coronation marks a milestone not only in Maori political tradition, but also in the spiritual realm. Her link with the Catholic Church, established since her childhood, adds a special dimension to her leadership. The young Queen was Baptized and Confirmed in the Catholic faith in an act of profound symbolism, which united the different Maori tribes under one shared religious identity.

Ngā Wai’s Baptism, requested by her grandmother, deceased Queen Te Arikinui Dame Te Atairangikaahu, was a gesture destined to unite the rivers of Waikato and Whanganui, both in a literal as well as in a spiritual sense. This ceremony took place in the Whanganui River during the Tira Hoe Waka, the annual canoe journey, and was carried out by Pihopa Tākuira Mariu SM, respected figure for his ancestry in Ngāti Tůwharetoa and his role in the Catholic community.

Ngā Wai’s Baptism was more than a religious rite; it represented a bridge between the Kingitanga Movement and the Catholic Church, strengthening inter-tribal bonds and between religions. This act was also a testimony of the constant efforts of the Maori leaders to promote peace and cohesion between different iwi and traditions in New Zealand.

Ngā Wai was raised for the role she assumes today. Her father, King Tůheitia, ensured that his youngest daughter would be completely prepared to lead the Kįngitanga Movement, a challenge that implies balancing ancestral traditions with Maori contemporary needs.

Shane Jones, a New Zealand parliamentarian, praised the appointment of Ngā Wai, highlighting that “she will be the face of renewal.” For Jones, the new Queen will not only continue the legacy of her predecessors, but will also embody the hopes of Maori youth, inspiring the new generations to keep alive their cultural roots in a world in constant change.

Ngā Wai’s Catholic formation is an essential pillar in her life  and leadership. After her Baptism, her journey of faith continued with Confession, Confirmation and Communion, Sacraments that completed her immersion in the Catholic Church. Her Confirmation ceremony, held in Tůrangawaewae marae, was charged with significance. During the act, the sun emerged from the clouds in a moment considered by many as a tohu, a sign of divine blessing.

This spiritual aspect not only reinforces the connexion with the faith, but also reflects the inclusive character of her reign, which seeks to unite different beliefs and communities under a same purpose: the preservation and strengthening of Maori culture.

Who Are the Maori?

The Maori are a Polynesian ethnic group that arrived in New Zealand between the years 800 and 1300 from islands such as Rarotonga and Tongatapu. Although they are not natives of New Zealand, they are considered its first settlers.

Traditional Maori society is organized in tribes called iwi, made up of  known extended families such as whanau. The Maori are known for their rich culture, which includes traditions such as the haka (a ceremonial dance),the hangi (a cooking method in an underground hoven), and the ta moko (traditional tattoos).

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