A Symbol of Sustainability and Innovation

The electric Papamobile represents a union of cutting-edge technology and longstanding partnership. For nearly a century, Mercedes-Benz has provided vehicles for the Vatican, with the iconic G-Class serving as the foundation for the Papamobile for the past 45 years. This newest iteration, tailored specifically to the Pope’s unique needs, operates with zero local emissions, aligning with the message of Pope Francis’s encyclical Laudato Si, which advocates for sustainable development and environmental stewardship.

Speaking at the delivery, Ola Källenius, CEO of Mercedes-Benz, highlighted the significance of this moment:

“The new Papamobile is not only a symbol of our dedication to innovation and craftsmanship but also a call for sustainability. We are honored to provide Pope Francis with a vehicle that embodies our vision of electromobility while maintaining the bespoke elegance and functionality required for his public appearances.”

A Bespoke Creation for a Global Mission

Developed over a year by teams in Graz, Sindelfingen, and Rome, the vehicle integrates advanced electric propulsion technology with the custom features required for papal duties. Highlights include:

• Custom Seating: A centrally positioned, height-adjustable seat allows the Pope to address crowds from various angles, accompanied by two additional seats for attendants.
• Enhanced Design: The vehicle’s rear section has been entirely reconfigured, with seamless integration of a custom-built roof and restructured rear doors.
• Iconic Appearance: Finished in classic pearl white, the Papamobile maintains its iconic aesthetic while advancing into a sustainable future.

This handcrafted model incorporates the latest EQ technology, designed for the low-speed, high-visibility appearances that define papal events. Its electric drivetrain leverages the benefits of four-motor all-wheel drive, ensuring both stability and efficiency.

Celebrating a Shared Legacy

The event also honored Mercedes-Benz’s longstanding relationship with the Vatican. This collaboration began in 1930 with the delivery of a Nürburg 460 Pullman Saloon to Pope Pius XI and has evolved to meet the needs of each pontificate. Vehicles such as the 300 SEL Landaulet and the 460 G-Class Papamobile have become iconic symbols of papal outreach.

A Unique Invitation

In a gesture of appreciation, Pope Francis invited the development teams from Graz, Sindelfingen, and Rome to the Vatican for the vehicle’s unveiling. These individuals—representing design, engineering, production, and marketing—were lauded for their dedication and craftsmanship.

Marc Langenbrinck, CEO of Mercedes-Benz Italy, described the experience as transformative:

“Delivering this vehicle to the Pope is not just a professional milestone; it is deeply personal. It represents a year of passion, innovation, and teamwork. This is a story we will proudly share with future generations.”

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A Signature Font for a Timeless Legacy

A new bespoke font, designed by the Studiogusto team, will soon become a hallmark of the Basilica’s communications. This typography pays homage to the Basilica’s immense religious, artistic, and cultural heritage while offering a contemporary touch to its materials. Slated for an official launch in 2025, the font is optimized for both print and digital formats, embodying the Basilica’s dual mission of preserving history and embracing innovation. It will feature prominently on the revamped website and a new monthly magazine, seamlessly marrying clarity with aesthetic appeal.

«Piazza San Pietro»: A Magazine for the Modern Church

Set to debut under the name chosen by Pope Francis himself, Piazza San Pietro will serve as a dynamic platform for engaging with contemporary issues. The monthly publication will address critical topics such as poverty, migration, family challenges, and social exclusion, offering perspectives from within and beyond the Church. In a unique feature, Pope Francis will personally respond to reader letters in each issue, reaffirming his commitment to dialogue and listening.

The magazine’s logo, designed by architect Marco Capasso, symbolizes connection and community. Its inspiration from Bernini’s colonnade evokes the Basilica’s embrace of humanity, reflected in both its architectural splendor and the magazine’s cultural mission. Available in print at key locations and through postal subscriptions, Piazza San Pietro will also be distributed free to individuals who cannot afford it, ensuring its message reaches all corners of society.

Social Media: A New Digital Presence

Recognizing the importance of digital outreach, the Basilica will utilize social media platforms to share its history, provide updates, and engage with Christians worldwide. This initiative aims to foster meaningful connections, particularly as the Church prepares for the upcoming Jubilee Year.

Virtual Pilgrimages Through Webcams

For those unable to visit Rome in person, two innovative webcams will offer a spiritual connection to the Basilica. One will provide a live view of St. Peter’s tomb, enabling virtual prayer, while another will allow symbolic participation in the crossing of the Holy Door. Pope Francis is set to inaugurate the tomb webcam on December 2.

A Space for Dialogue with the Media

A newly designed multifunctional media room within the Fabbrica di San Pietro will host journalists and media professionals for briefings and events, further emphasizing the Basilica’s commitment to transparent communication.

A Step Toward the Future

Cardinal Gambetti and Father Fortunato emphasized that this initiative is not merely about technological upgrades but about fostering inclusivity and dialogue. By leveraging modern tools while staying true to its sacred mission, St. Peter’s Basilica aims to deepen its relationship with a diverse and evolving global audience.

With these innovations, the Basilica stands as a beacon of faith and progress, inviting believers and seekers alike to experience its rich heritage and its vision for the future.

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In South Dakota, voters rejected Amendment G, which proposed abortion access up to birth when a physician deems it necessary for the mother’s health. This measure, which opponents called «radical,» was soundly defeated with close to 60% voting «no.» Pro-life advocates raised concerns that the amendment would override parental consent laws and force medical professionals to perform abortions regardless of conscience protections. Notably, South Dakota was one of the few states where pro-life groups outspent pro-choice activists, with organizations like Life Defense Fund doubling the resources of pro-abortion advocacy group Dakotans for Health.

«We are thankful to the people of South Dakota for standing up to protect mothers and children,” Life Defense Fund co-chairs Leslee Unruh and Jon Hansen said in a statement. The campaign to oppose Amendment G faced hostility, with reports of harassment and threats against pro-life volunteers from some amendment supporters. Yet, despite these challenges, pro-life advocates celebrated the outcome as a victory for parental rights and medical ethics.

Meanwhile, Nebraska became the first state to embed pro-life language directly into its constitution with the «Protect Women & Children» measure. Previously, Nebraska limited abortions after 12 weeks with exceptions for medical emergencies, sexual assault, and incest. The approved measure enshrines these protections constitutionally, aligning with current state law while emphasizing a stance against later-term abortion except under strict conditions.

In contrast, Arizona voters approved an amendment establishing a “fundamental right to abortion” in the state constitution, even in cases beyond fetal viability. Proponents framed the amendment as essential to safeguarding the health of pregnant individuals, citing both physical and mental well-being as grounds for late-term abortion when deemed necessary. Arizona’s pro-choice lobby outspent the pro-life faction by a staggering 26 to 1, underscoring the resources committed to ensuring the amendment’s passage.

Other states leaned similarly. In Colorado, a ballot measure repealed a previous restriction preventing Medicaid and state insurance funds from covering abortion costs. Montana and Missouri also passed constitutional amendments supporting abortion rights, with pro-choice advocates outspending pro-life opponents by as much as 86 to 1 and 103 to 1, respectively. Missouri’s amendment, titled the «Right to Reproductive Freedom Initiative,» allows the legislature to regulate abortion post-viability while prohibiting restrictions if deemed necessary for the mother’s health.

New York joined in with an overwhelming 72.9% of votes in favor of expanding anti-discrimination protections within its «Equality Rights Amendment» to include abortion. Pro-choice supporters lauded the amendment as a protective measure against any future anti-abortion initiatives. Similarly, in Maryland, Question 1 passed, reinforcing an already strong pro-choice stance in the state, which has long permitted late-term abortion under health-related exceptions.

In Florida, however, pro-life advocates celebrated a key victory as voters fell short of the 60% supermajority required to pass Amendment 4, which would have legalized abortion up to birth when deemed essential to the mother’s health. Governor Ron DeSantis and other pro-life leaders, like Susan B. Anthony Pro-Life America’s Kelsey Pritchard, noted that the pro-life message resonated despite mainstream media hostility. Allegations of fraudulent signature-gathering practices surrounding the pro-choice campaign added further tension to Florida’s contentious debate.

This year’s ballot measures reflect the deep divide in American public opinion and law regarding reproductive rights. Each amendment, pro-life or pro-choice, includes broad “health” clauses—stemming from the Supreme Court’s 1973 “Doe v. Bolton” ruling—that define maternal health in terms of physical, emotional, and psychological factors. These provisions leave significant discretion to medical professionals, making state-level restrictions on abortion less enforceable.

Despite the financial dominance of pro-choice campaigns in most states, the varied outcomes reveal complex public attitudes, suggesting that Americans’ views on reproductive rights

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This trend represents a shift in Trump’s appeal within religious demographics, which has proven decisive in the latest election. Protestants and other Christian groups, who comprised 42% of the electorate, also leaned heavily in Trump’s favor, giving him 62% of their support. In contrast, Harris found strong support among Jewish voters, capturing 79%, and those with no religious affiliation, who favored her by a 72% to 25% margin.

Catholic Vote Deeply Divided on Abortion and Immigration Policies

The exit poll also exposed a stark divide in how Catholic voters prioritize issues. While a significant 61% of Catholic voters expressed support for legal abortion in most cases, Trump still managed to win a substantial portion of this group, securing 28% of voters who believe in legal abortion. Conversely, he held an overwhelming 90% of those who advocate for abortion restrictions, reflecting his appeal among conservative Catholics on this issue.

On immigration and economic issues, Trump held a decisive advantage, with 57% of Catholic voters placing more trust in him to handle immigration policy, a 25-point lead over Harris. Economic policy also saw Trump favored by Catholics, with 55% expressing confidence in his approach versus 36% for Harris. 

Regional Patterns in Key Swing States

In ten critical swing states—including Florida, Pennsylvania, and Wisconsin—Trump’s lead among Catholic voters held steady at 15 points, mirroring the national average. White Catholics, who made up 15% of the electorate in these states, leaned even more heavily toward Trump, with 60% backing him over Harris’s 37%. This consistent pattern in crucial battleground states suggests that the Catholic demographic was a pivotal factor in Trump’s electoral performance.

Changing Perceptions of Extremism Among Catholic Voters

Catholic voters expressed divided concerns over extremism within both campaigns. While 59% feared Harris might adopt overly radical policies, 58% felt similarly wary about Trump. The poll indicated that for 73% of Catholics, voting was more about supporting their chosen candidate than opposing the other, highlighting an alignment with Trump on core issues rather than simply an aversion to his opponent.

These results mark a profound shift in the religious landscape of American politics, particularly among Catholics, who now demonstrate an increasing inclination toward Trump’s policy positions on immigration, economic stability, and conservative values—factors that appear to outweigh other ideological divides within the community. Whether this represents a lasting realignment or a response to specific policy stances remains to be seen, but the data underscore the evolving role of faith-based voting blocs in shaping American elections.

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The Pope’s announcement highlighted the evolving financial strategy within the Vatican, with a dual message of constraint and creativity. “I know this is not the news you want to hear, but it is an opportunity,” he added, encouraging the team to innovate and explore fresh funding avenues.

This call for economic austerity aligns with recent Vatican measures aimed at cost-cutting across various departments. In a letter to the cardinals last month, Pope Francis emphasized a vision of “essentiality,” urging that Vatican services be rendered without unnecessary expenditure and with clear priorities. “These are strategic decisions we must take responsibly to secure the future of our mission,” he wrote, noting that the current financial landscape demands mutual cooperation and synergy.

The Dicastery for Communication, which encompasses a wide array of Vatican media branches, is among the Vatican’s highest-cost departments. It manages Vatican Radio, the Vatican’s official website, L’Osservatore Romano newspaper, and other communication platforms. The dicastery, with its approximately 565 employees as of early 2021, required an annual budget of around €29.5 million in 2020, a significant portion of the Holy See’s overall spending.

October also saw announcements of wage reductions for the cardinals, as the Vatican re-evaluates its expenditure in line with Pope Francis’ goal of fiscal prudence and sustainable governance. This recalibration, affecting Vatican media and other departments, underlines a shift in approach, with efficiency and financial independence now paramount. The Pope’s directive to the Dicastery for Communication, though stringent, signals a call to foster creativity and redefine resources in a rapidly changing global landscape.

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This inaugural Report is configured as a tool for rendering accounts and transparency, driven by the direct mandate of Pope Francis, who has made it clear that the protection of minors is a central priority of his pontificate. In a significant reform of the Roman Curia, the Holy Father established the Pontifical Commission for the Protection of Minors to work in close collaboration with the Dicastery for the Doctrine of the Faith, with the commitment to inform the Pontiff directly. 

Safeguards in the Church: A Path of Learning and Change

This pioneer Report, divided in four sections, examines the policies of several local Churches, and the efficacy of the Curia in the safeguarding and collaboration of the Church in the social realm. From its first pages, the document traces a fundamental transformation in the Church: progress towards greater responsibility and transparency. In Cardinal O’Malley’s words, the Commission acts with a clear mandate  to “include and acknowledge the victims and survivors of abuses in the life of the Church.” The Cardinal denounced firmly the period in which the Church responded ineffectively to the abuses, describing that stage as “dark” and pointing out that, fortunately, progress is being made towards a new era where listening and responding to victims has become a priority.

Through endeavours such as the Memorare Initiative, the Commission intends not only to revise the Church’s safeguarding policies, but to promote constant improvement in the training of individuals involved in the ministry of child protection. Cardinal O’Malley pointed out that, the presentation of this first Annual Report is part of a continuous cycle of evaluation and improvement that intends to generate a significant change in the Church’s culture.

Global Focus: Inequalities in Protection and Lack of Data

Although in various countries the Church has implemented strict guidelines, which have drastically reduced cases of abuse, the Report reveals that this “learning curve” has not happened in other parts of the world. The Commission emphasizes especially the shortcomings in the Global South, where the lack of resources and data limits progress in safeguarding. Mexico, among others, is an example of this reality. The lack of detailed statistics in many regions hinders an in-depth analysis and the effective implementation of protection protocols that, according to the Commission, requires greater investment in infrastructure to guarantee the rendering of accounts. 

Maud de Boer Buquicchio, former UN Special Rapporteur on sexual exploitation, highlighted that the focus of the Report is based on human rights and is centered on the victims, a perspective that intends to put the dignity of persons at the center of the Church’s mission. “The clamour for justice has been ignored for too long,” said Buquicchio, stressing that the Church must respond to this call with forceful actions. 

Challenges and Commitments for The Future

Despite being an innovative tool, the Commission acknowledges that the Annual Report is a first step in a process of change and that it will have to be strengthened in future editions. Buquicchio anticipated that the next Report will focus on aspects of reparation for the victims, highlighting that psychological and social accompaniment is essential to promote a real and lasting recovery. 

The Report also points out that extensive work is necessary to involve more deeply religious and lay people in the safeguarding of minors, as it is intended that these groups should play an active role in the vigilance and support of the protection protocols. Moreover, the Commission acknowledged the need to improve the verification of data through cross-reference with outside sources, in order to offer ever more exhaustive and reliable Reports.

Reflections on Celibacy and Prevention of Abuses

As regards questions, the Commission also addressed a controversial topic: the relation between priestly celibacy and abuses. Buquicchio refuted any direct link, stressing that abuses are not about adult relationships but grave crimes against minors. According to her, to insinuate a connection between celibacy and these criminal acts is to divert attention from the true nature of these crimes, which call for a judicial response and a specialized psychological approach. 

Cardinal O’Malley supported this position, pointing out that the question of celibacy has no demonstrable connection with abuse, according to available studies. Hence, the Commission reaffirms its focus on the protection of minors through robust reporting systems, formation in the management of risks and strengthening of a safe environment for all. 

Hope in Transparency and Responsibility

Juan Carlos Cruz, member of the Commission and survivor of abuses, said he never thought the day would come in which the Church would be able to address this subject with such frankness. “We are using words that before weren’t said: ‘truth’, ‘justice’ and ‘reparation’”. Cruz thanked Pope Francis for his sincere commitment to the fight against abuses and stressed that the Report is a big first step towards a more transparent Church. 

With this Report, the Pontifical Commission for the Protection of Minors not only fulfils the Pope’s request, but also gives a message to the entire Church: the path towards a true transformation requires confronting the past and working firmly to protect the most vulnerable. 

See the Report in English here

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The Assembly has issued a Final Document consisting of 155 sections that does not constitute ecclesiastical magisterium. By the order of the Pope, it has been published immediately (in Italian and English). There is no plan for a Post-Synodal Apostolic Exhortation.

Since the Press Office of the Holy See provided the accredited press (including ZENIT) with the voting results for each section of the Final Document, the eleven numbers that received the most rejection were as follows:

***

27: (43 “no”, 312 “yes”) on liturgy and synodality

27. There is a close link betweensynaxisand synodos, between the Eucharistic assembly  and the synodal assembly. In both cases, albeit in different forms, Jesus’ promise to be present  where two or three are gathered in His name is fulfilled (cf. Mt 18: 20). Synodal assemblies are  events that celebrate the union of Christ with His Church through the action of the Spirit. It is the Spirit who ensures the unity of the ecclesial body of Christ in the Eucharistic assembly as  well as in the synodal assembly. The liturgy is a listening to the Word of God and a response  to His covenantal initiative. Similarly, the synodal assembly is a listening to this same Word,  which resounds as much in the signs of the times as in the hearts of the faithful. The liturgy is  also a response of the assembly that is discerning God’s will in order to put it into practice.  Deepening the link between liturgy and synodality will help all Christian communities, in the  diversity of their cultures and traditions, to adopt celebratory styles that make visible the face  of a synodal Church. To this end, we call for the establishment of a specific Study Group to  which would be entrusted reflection on how to make liturgical celebrations more an expression  of synodality. It could also consider the topic of preaching within liturgical celebrations as well  as the development of catechetical resources on synodality from a mystagogical perspective.

60 (97 “no”, 258 “yes”) about the role of women

60. By virtue of Baptism, women and men have equal dignity as members of the People  of God. However, women continue to encounter obstacles in obtaining a fuller recognition of  their charisms, vocation and roles in all the various areas of the Church’s life. This is to the  detriment of serving the Church’s shared mission. Scripture attests to the prominent role of  many women in the history of salvation. One woman, Mary Magdalene, was given the first  proclamation of the Resurrection. On the day of Pentecost, Mary, the Mother of God, was  present, accompanied by many other women who had followed the Lord. It is important that  the Scripture passages that relate these stories find adequate space inside liturgical lectionaries.  Crucial turning points in Church history confirm the essential contribution of women moved  by the Spirit. Women make up the majority of churchgoers and are often the first witnesses to  the faith in families. They are active in the life of small Christian communities and parishes.  They run schools, hospitals and shelters. They lead initiatives for reconciliation and promoting  human dignity and social justice. Women contribute to theological research and are present in  positions of responsibility in Church institutions, in diocesan curias and the Roman Curia. There  are women who hold positions of authority and are leaders of their communities.This Assembly  asks for full implementation of all the opportunities already provided for in Canon Law with  regard to the role of women, particularly in those places where they remain under-explored.  There is no reason or impediment that should prevent women from carrying out leadership roles  in the Church: what comes from the Holy Spirit cannot be stopped. Additionally, the question  of women’s access to diaconal ministry remains open. This discernment needs to continue.The  Assembly also asks that more attention be given to the language and images used in preaching,  teaching, catechesis, and the drafting of official Church documents, giving more space to the  contributions of female saints, theologians and mystics.
61. 

78 (33 “no”, 322 “yes”) on ministry of listening and accompaniment

78. The synodal process has renewed the awareness that listening is an essential  component of every aspect of the Church’s life: administering sacraments, in particular that of  Reconciliation, catechesis, formation and pastoral accompaniment. In this light,the Assembly  also focused on the proposal to establish a ministry of listening and accompaniment, showing  a variety of perspectives.Some were in favour of this proposal, because this ministry would  represent a prophetic way of emphasising the importance of listening and accompaniment in  the community. Others said that listening and accompaniment are the task of all the baptised,  without there being the need for a specific ministry. Others still underlined the need for further  study, for example, of the relationship between this ministry of listening and accompaniment  and spiritual accompaniment, pastoral counselling, and the celebration of the Sacrament of  Reconciliation. It was also proposed that a possible ‘ministry of listening and accompaniment’ should be particularly aimed at welcoming those who are on the margins of the Church community, those who return after having drifted away and those who are searching for the  truth and wish to be helped to meet the Lord. Therefore, in this regard, discernment should  continue. The local contexts where this need is more strongly felt can try to explore possible  approaches upon which to base a discernment.

92 (39 “no”, 316 “yes”) on bishop’s advisory and deliberative vote

92. In a synodal Church, the authority of the Bishop, of the Episcopal College and of the  Bishop of Rome in regard to decision-taking is inviolable as it is grounded in the hierarchical  structure of the Church established by Christ; it both serves unity and legitimate diversity (cf.  13). Such an exercise of authority, however, is not without limits: it may not ignore a direction  which emerges through proper discernment within a consultative process, especially if this is  done by participatory bodies.It is not appropriate to set the consultative and deliberative  elements involved in reaching a decision in opposition to each other: in the Church, the  deliberative element is undertaken with the help of all, and never without those whose pastoral  governance allows them to take a decision by virtue of their office. For this reason, the recurring  formula in the Code of Canon Law, “merely consultative vote” (tantum consultivum) should be  reviewed to eliminate the possibility of ambiguity. It, therefore, seems appropriate to carry out  a revision of Canon Law from a synodal perspective, clarifying the distinction and relation  between consultation and deliberation and shedding light on the responsibilities of those who  play different roles in the decision-making process.

124 (32 “no”, 323 “yes”) on “differences in pace” in each local church

124. The guiding principle of the relationship among churches is the perspective of  communion through the sharing of gifts. This combines attention to the bonds that form the  unity of the whole Church with the recognition and appreciation of the particularity of the  context of each local Church, along with its history and tradition. A synodal style allows local  Churches to move at different paces. Differences in pace can be valued as an expression of  legitimate diversity and as an opportunity for sharing gifts and mutual enrichment.This  common horizon requires discerning, identifying and promoting concrete practices which allow  us to be a synodal Church on mission.
125. 

125 (45 “no”, 310 “yes”) on Bishops’ Conferences

125. Episcopal Conferences express and implement the collegiality of the Bishops in  order to foster communion between Churches and respond more effectively to the needs of  pastoral life. They are a fundamental tool for creating bonds, sharing experiences and good  practice among the Churches, and for adapting Christian life and the expression of faith to  different cultures. With the involvement of the entire People of God, they also play an important  role in the development of synodality. Based on the outcomes of the synodal process, we  propose the following:

a) to gather the fruits of deliberations on the theological and juridical statute of Episcopal  Conferences.

b) to specify precisely the domain of the doctrinal and disciplinary competence of Episcopal  Conferences. Without compromising the authority of the Bishop within the Church  entrusted to him or putting at risk either the unity or the catholicity of the Church, the collegial exercise of such competence can further the authentic teaching of the one faith  in an appropriate and enculturated way within different contexts in addition to identifying  fitting liturgical, catechetical, disciplinary, pastoral theology and spiritual expression (cf.  AG 22).

c) a process of assessment of the experience of the concrete functioning of Episcopal  Conferences, of the relations among the bishops and with the Holy See so as to identify  the particular reforms needed. The visitsad limina Apostolorumcan provide appropriate  occasions for this;

d) ensuring that all dioceses are part of an ecclesiastical province and to an Episcopal  Conference;

e) specifying that decisions made by an Episcopal Conference impose an ecclesial  obligation on each Bishop who participated in the decision in relation to his own diocese;

126 (32 “no”, 323 “yes”) on Continental Ecclesial Assemblies

126. In the synodal process, the seven continental ecclesial assemblies that took place at  the beginning of 2023 are both a relevant innovation and a legacy that we must treasure. They  are an effective way of implementing conciliar teaching on the value of “each great socio cultural region” in pursuit of “a more profound adaptation in the entire area of Christian life”  (AG 22). In order to enable them to more fully contribute to the development of a synodal Church,it will be necessary to clarify the theological and canonical status of ecclesial  assemblies, as well as that of the continental groupings of Episcopal Conferences. In particular,  it is the responsibility of the Presidents of these groupings to encourage and sustain the  continued development of this process.

129 (38 “no”, 317 yes) on particular Councils

129. To realise a “sound decentralisation” (EG 16) and an effective inculturation of faith, it is necessary not only to recognise the role of Episcopal Conferences, but also to reevaluate the institution of particular councils, both provincial and plenary. The periodic celebration of  these councils has been an obligation for much of the Church’s history and is currently provided  for in the canon law of the Latin Church (cf. CIC can. 439-446). They should be convened  periodically.The procedure for the recognition of the conclusions of particular councils by the  Holy See (recognitio) should be reformed to encourage their timely publication by specifying  precise deadlines or, in cases of purely pastoral or disciplinary matters (not directly concerning  issues of faith, morals, or sacramental discipline), by introducing a legal presumption equivalent  to tacit consent.
130. 

133 (37 “no”, 318 “yes”) on the creation of a Council of Patriarchs, Major Archbishops and Eastern Metropolitans

133. In order to further these relations,the Synodal Assembly proposes to establish a  Council of Patriarchs, Major Archbishops and Metropolitans of the Eastern Catholic Churches  presided over by the Pope, which would be an expression of synodality and an instrument for  promoting communion.The Council would also serve as a means of sharing liturgical,  theological, canonical and spiritual patrimony. The migration of many of the Eastern faithful  into regions of the Latin Rite risks compromising their identity. Instruments and norms need to  be evolved to strengthen as much as possible collaboration between the Latin Church and the  Eastern Catholic Churches to address this situation. The Synodal Assembly recommends  sincere dialogue and fraternal collaboration between Latin and Eastern Bishops, to ensure better  pastoral care for the Eastern Faithful who lack priests of their own rite and to guarantee, with  the appropriate autonomy, the involvement of Eastern Bishops in Episcopal Conferences.

136 (37 “no”, 318 “yes”) on the Synod of Bishops

136. The Synod of Bishops emerges as one of the most evident places where synodality  and collegiality are to be practised. The Synod was established by Saint Paul VI as an assembly  of Bishops convoked to support the Roman Pontiff in his concern for the whole Church. Today,  transformed into a phased process by the Apostolic ConstitutionEpiscopalis Communio, it fosters essential relationships between the People of God, the College of Bishops and the Pope.  The entire holy People of God, the Bishops to whom portions of the People of God are entrusted, and the Bishop of Rome participate fully in the synodal process, each according to their proper  function. This participation is made manifest in the varied composition of the Synodal  Assembly gathered around the Pope, which reflects the catholicity of the Church. In particular,  as Pope Francis explained, the composition of this XVI Ordinary General Assembly is “more  than a contingent fact. It expresses a way of exercising the episcopal ministry that is consistent  with the living Tradition of the Churches and with the teaching of Vatican II” (Intervention at  the First General Congregation of the Second Session of the XVI General Ordinary Assembly  of the Synod of Bishops, October 2, 2024). The Synod of Bishops, preserving its episcopal  nature, has seen and will be able to see in the future in the participation of other members of  the People of God “the shape that episcopal authority is called to take in a Church that is aware  of being constitutively relational and, because of this, synodal” (ibid) for mission. In deepening  the identity of the Synod of Bishop, what is essential is that the relationship between the  involvement of all, (the holy People of God), the ministry of some (the College of Bishops) and  the presidency of one (the successor of Peter) appears and is concretely realised throughout the  synodal process and in the Assemblies.  

148 (40 “no”, 315 “yes”) on candidates to the priesthood configured in synodal style

148. Throughout the synodal process,a widely expressed request was that discernment  and formation of candidates for ordained ministry be undertaken in a synodal way.There should  be a significant presence of women, an immersion in the daily life of communities, and  formation to enable collaboration with everyone in the Church and in how to practise ecclesial  discernment. This implies a courageous investment of energy in the preparation of formators.  The Assembly calls for a revision of the Ratio Fundamentalis Institutionis Sacerdotalis in order  to incorporate the requests made by the Synod. They should be translated in precise guidelines  for a formation to synodality. Formation pathways should awaken in candidates their passion  for the mission to all peoples (ad gentes). Formation of Bishops is just as necessary so that they  may better assume their mission of bringing together in unity the gifts of the Spirit and exercise  in a synodal manner the authority conferred on them. The synodal way of formation implies  that the ecumenical dimension is present in all aspects of the paths towards ordained ministries.

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The Dimension of the Problem

The Report, published this week, shows that over 520 minors in some 40 States received some type of medical intervention for gender transition in Catholic hospitals. These interventions included the administration of puberty blockers and hormonal therapies, as well as surgeries to alter minors’ physical appearance, with the objective to look like the opposite sex. In total, 152 gender reassignment surgeries  were carried out, despite the fact that the Catholic Church prohibits these practices. 

The figues are overwhelming: over 1,850 medical prescriptions related to gender transition were issued in Catholic hospitals during the period analyzed. Moreover, more than 380 children were given puberty blockers or hormonal therapies, while over 150 underwent surgeries. 

The Church’s Position

Notwithstanding these facts, the United States Conference of Catholic Bishops (USCCB) has been clear in its position on these interventions. In 2023, the Bishops issued guidelines that label gender transition therapies as morally unacceptable. These interventions, which seek to alter a person’s physical sexual characteristics, do not respect the integrity of the unity between body and soul, according to Catholic teaching. 

The Bishops’ official document stresses that Catholic hospitals must not carry out surgical or chemical procedures that seek to modify a person’s biological sex. Nevertheless, the data presented by “Do No Harm” shows a disconnection between the guidelines and the real practice in Catholic hospitals. 

Responses and Reactions

In face of the Report’s publication, the Catholic Health Association (CHA), which represents more than 600 hospitals and 1,600 long-term care centers in the whole of the United States, questioned the data presented, but did not deny the carrying out of these interventions.  In a statement, CHA criticized the methodology of “Do No Harm,” describing it as “irresponsible “ and warning that the Report makes dangerous suppositions about patients and providers of medical care. 

However, the “Do No Harm” group defended the precision of its findings, assuring that the data is publicly available through insurance claims and that any person can replicate its analysis.

Beth Serio, Manager of the external relations of “Do No Harm,” pointed out that its main concern is the protection of minors. Serio lamented CHA’s response, arguing that the Report should be an opportunity to reflect on the potential harm that these interventions can do to children that face confusion regarding their gender identity.

Hospitals Under a Magnifying Glass

The vigilance group’s analysis also revealed that half of the gender transition surgeries carried out in Catholic hospitals were effected by only five medical centers, operated by the Providence Catholic health system, which runs 51 hospitals in five States. This data has generated an urgent appeal to ecclesiastical leaders to take corrective measures to ensure that practices in hospitals affiliated to the Church are aligned with its ethical principles. 

Challenges and Possible Actions

The question now facing American Bishops is what measure to take in face of these revelations. Although the USCCB reiterated its commitment to accompany people that struggle with gender identity questions, it has also made clear that Catholic hospitals must adhere to the Church’s teachings. 

A Hot Topic

The debate about gender transition treatments for minors have gained relevance in the political sphere of the United States. While some States led by Republicans have approved laws to restrict these interventions, others, governed by Democrats, have implemented measures to guarantee their access. Amid this polarization, Catholic hospitals find themselves in a delicate position, obliged to balance their moral principles with the medical care they offer.

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Political and Demographic Divisions

The survey, carried out by Noble Predictive Insights and requested by “The Center Square,” reports The New York Post, shows that support for the prohibition of these interventions is not exclusive of conservatives. Although the support is greater among Republicans, 36% of Democrats  and 56% of Independents agree that gender transitions in minors should be banned. Moreover, although young voters between 18 and 34 registered the lowest level of support, even so a 52% majority favoured the measure. 

According to David Byler, of Noble Predictive Insights, this inclination of public opinion towards restrictions on transgender interventions in minors reflects a strategic advantage for the Republican Party. In Byler’s words, “on topics related to the rights of transgender individuals and young people, Republicans are in tune with the majority of the population,” which explains why many of its campaign announcements are focused on these questions. 

A Controversial and Emotional Topic

The subject of gender transitions in minors is not only dividing the electorate, but also confronts the medical and scientific community. Although some professionals hold that early interventions are a crucial form of support for young people with gender dysphoria, a growing number of studies pose concerns about the long-term effects of these therapies and surgeries. Research suggests that up to 80% of children that experience gender dysphoria overcome this condition naturally when reaching adolescence, without the need of invasive medical treatments. 

Moreover, many “detransitionists” who at one point underwent gender transition but later returned to live according to their biological sex, have shared heartbreaking testimonies about the physical and emotional harm they suffered. According to them, the social and medical pressure to undergo the transition before reaching full emotional maturity led them to take irreversible decisions that they now regret. 

Economic Interests at Stake

An aspect that has added fuel to this debate is the growing  evidence that gender reassignment surgeries not only have personal consequences for individuals, but also a considerable financial impact for clinics that engage in them. In 2022, a video of Dr Shayne Sebold Taylor of the Transgender Health Clinic of Vanderbilt University , revealed that these interventions generate significant income, which has fuelled the criticisms of those that believe that some doctors prioritize economic benefit over their patients’ wellbeing. 

The Electoral Battle

Politics has not been foreign to this debate. Both Republicans and Democrats are using the topic in their campaigns. Kamala Harris, Democratic presidential candidate, has defended the extension of LGBT rights and shown her support for the controversial “Equality Law,” that would guarantee transgender individuals access to areas reserved for women, such as bathrooms and shelters. For their part, Republicans have taken advantage of the opportunity to present this legislation as a threat to women’s and girls’ rights, especially in regard to transgender individuals taking part in feminine sports. 

Donald Trump, Republican candidate, has promised more restrictive measures on his platform, such as criminalizing sex reassignment surgeries in minors if performed without parental consent. Nevertheless, Trump has sparked some confusion by not clarifying if his proposal would allow these surgeries if the parents agreed, or if he was simply criticizing the lack of transparency that, according to him, exists in some sectors of medicine on these procedures. 

Future Perspectives

The growing support of restrictions on gender transition in minors reflects a cultural change in the United States, where policies around gender identity have become one of the most divisive issues at present. As more voters, including some Democratic sectors, show support for these measure, it’s probable that the topic will continue escalating in importance in face of the forthcoming elections. 

What is at stake, beyond electoral politics, is a profound debate on the rights of minors, the role of parents, and the ethical and medical implications of taking irreversible decisions in early stages of life. The outcome of this controversy will not only mould the political scene, but will also have a significant impact on the lives of. thousands of children and their families in the coming years. 

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Brazil and Mexico Still Warm, But Cooling Off

In two of the region’s largest Catholic countries, Brazil and Mexico, Pope Francis remains relatively popular, with 68% of adults expressing a favorable opinion of him. However, these figures represent a decrease when compared to the initial waves of enthusiasm that accompanied his early years as pope. This trend of declining support is consistent across the region, where positive opinions have diminished notably over the past decade.

Chile’s Divided Reception

Chile stands out for its ambivalence toward Francis. Only half of the Chilean respondents view the Pope favorably, with 48% expressing positive opinions and 36% holding negative views. Although favorable opinions still outweigh unfavorable ones, Chile’s lukewarm reception of the Pope is notable compared to other Latin American nations.

A Significant Decline in Argentina

The most striking shift comes from Francis’ homeland, Argentina. Once revered by 91% of Argentinians in 2013-2014, that number has plummeted to 64% in 2024. This steep decline suggests that even in his birthplace, the Pope’s once-strong bond with the public has significantly eroded, reflecting broader dissatisfaction or disconnect with his leadership. 

More Criticism, Less Neutrality

Across Latin America, two major changes in public opinion have emerged since the beginning of Francis’ papacy: an increase in unfavorable views and a reduction in those who remain neutral or unaware of him. In Mexico, for example, the proportion of adults expressing a negative view of the Pope has tripled since 2013 (27% compared to 9%). Meanwhile, the number of people who are either unfamiliar with the Pope or unsure about their opinion has significantly declined, as Francis’ global presence has become more entrenched.

Catholics vs. Protestants: A Growing Gap

Despite the general decline, Latin American Catholics still view Pope Francis more favorably than other religious groups, such as Protestants or the religiously unaffiliated. However, the proportion of Catholics with a positive view is also decreasing. The Pope’s initial popularity across denominations is narrowing, with Protestant and non-religious adults increasingly skeptical of his leadership.

Stable But Shifting Support in the United States

In the U.S., Pope Francis maintains a 57% favorability rating among adults—similar to the numbers recorded in 2013. His approval peaked in 2015 and 2017 when 70% of Americans viewed him positively, but his standing has declined in recent years.

The trends seen in Latin America are mirrored in the U.S., where unfavorable opinions of the Pope have nearly doubled since 2018. Additionally, fewer people report not having heard of the Pope or being uncertain about him, indicating that the American public is increasingly polarized in its views of the pontiff.

Religious affiliation continues to play a role in these opinions. Catholics in the U.S. (75%) are far more likely to have a favorable view of Pope Francis than Protestants (51%) or those without any religious affiliation (56%).

What’s Behind the Shifts?

While the Pew Research Center’s report does not delve deeply into the causes behind these shifts, the data reflects evolving attitudes toward the Pope as his leadership confronts global challenges and divisive issues. Some of the decline may stem from the Pope’s stances on controversial topics, such as climate change, migration, and social justice, which have drawn both praise and criticism. In regions like Latin America, where Catholicism is deeply intertwined with culture and politics, shifts in public sentiment toward religious figures can be influenced by broader social and economic factors.

Despite these fluctuations, Pope Francis continues to be a globally significant moral and spiritual leader. However, the drop in his favorability suggests that the once-broad wave of enthusiasm that greeted his papacy has given way to more nuanced, and at times critical, perspectives on his role and influence.

As the world watches the next phases of his papacy, it will be telling to see whether this downward trend continues or if the Pope can rekindle the warmth he once enjoyed in the region that has long been the heartland of Catholicism.

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