(ZENIT News / Rome, 01.23.2025).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy and sacramental theology and director of the Sacerdos Institute at the Pontifical Regina Apostolorum university.

Q: The Catholic Church in Korea has built many temples, shrines and sanctuaries dedicated to blessed martyrs and to Our Lady. Each locality offers an English translation for foreign pilgrims. However, the translations are quite varied according to each locality. Could you offer guidance toward standardizing the usages and, wherever possible, to use official terminology? – S.C., Seoul, South Korea

A: The writer, a priest, went to offer examples which we will deal with below.

While I am sure there are people far better prepared than I, especially those who are officially entrusted with liturgical translations, I will do my best to contribute to an area that is not always covered in official documents. Whenever possible I will use expressions that are employed in sacred places in English-speaking countries.

Our correspondent writes:

“Holy ground/land: Some localities use this term for shrines related to martyrs, confessors of faith (venerable), and to Our Lady. My understanding is that in general, Holy Land or ground is referred to Israel.”

Our reader’s basic intuition is true, although the Holy Land is not limited to the current political borders of the state of Israel but includes all the land where Our Lord exercised his ministry on Earth, some of which is under other political jurisdictions.

If one were to take as a guide the current jurisdiction of the Franciscan Custody of the Holy Land, it manages more than 50 holy sites across the region from Damascus in Syria to Mount Nebo in Jordan.

The expression “holy ground” may be used in English, but its use to refer to Catholic sites would be unusual. Far more common would be an indication that “This is a sacred place.”

The term “sacred place” is the expression used in the English translation of the Code of Canon Law. Thus:

“Can. 1205. Sacred places are those which are designated for divine worship or for the burial of the faithful by a dedication or a blessing which the liturgical books prescribe for this purpose.”

“Can. 1210. Only those things which serve the exercise or promotion of worship, piety, or religion are permitted in a sacred place; anything not consonant with the holiness of the place is forbidden. In an individual case, however, the ordinary can permit other uses which are not contrary to the holiness of the place.”

“Can. 1213. The ecclesiastical authority freely exercises its powers and functions in sacred places.”

Our correspondent continues:

“Shrine and Sanctuary: They used both for everything related to sacred person or place. My understanding is that shrine and sanctuary have a distinct meaning. A shrine is a sacred place that may be a church or other sacred space that preserves a relic or is the site of a historical event or apparition. Shrines are often dedicated to a particular saint and may be a statue, box, or chest that holds a relic. The sanctuary is the holiest part of a Catholic church and is where the altar is located: the space in the church for the high altar and the clergy.

“Sacred sites, holy sites, pilgrim sites: They used them indistinctly for any temple or shrine.”

In canon law the English word “shrine” translates the Latin sanctuarium. Again, we refer to the relevant canons:

“SHRINES

“Can. 1230. By the term shrine is understood a church or other sacred place to which numerous members of the faithful make pilgrimage for a special reason of piety, with the approval of the local ordinary.

“Can. 1231. For a shrine to be called a national shrine, the conference of bishops must give its approval; for it to be called an international shrine, the approval of the Holy See is required.

“Can. 1232 §1. The local ordinary is competent to approve the statutes of a diocesan shrine; the conference of bishops for the statutes of a national shrine; the Holy See alone for the statutes of an international shrine.

Ҥ2. The statutes are to determine especially the purpose, the authority of the rector, and the ownership and administration of goods.

“Can. 1233. Certain privileges can be granted to shrines whenever local circumstances, the large number of pilgrims, and especially the good of the faithful seem to suggest it.

“Can. 1234 §1. At shrines the means of salvation are to be supplied more abundantly to the faithful by the diligent proclamation of the word of God, the suitable promotion of liturgical life especially through the celebration of the Eucharist and of penance, and the cultivation of approved forms of popular piety.

“§2. Votive offerings of popular art and piety are to be kept on display in the shrines or nearby places and guarded securely.”

Occasionally we do find the English word “sanctuary” to refer to a shrine, but this is a misnomer, probably due to a simple anglicization of the Latin or taken from another Romance language such as Italian (Santuario della Madonna del Divino Amore), French (Sanctuaire de Lourdes), or Spanish (Santuario de la Virgen de Guadalupe).

The correct English translation for such sacred edifices is shrine.

The English word “sanctuary” is used in the liturgical books to refer to that part of the church building where most of the liturgy is centered and contains the altar, ambo, celebrants chair and, usually, the tabernacle. Historically, this part of the church was also called the presbytery, reserved for the officiating clergy and usually off-limits to the laity.

In English, however, sanctuary can also mean wildlife refuge, reserve, or a place of legal asylum. This use might lead to some confusion to tourists and pilgrims for whom English is a second language.

Therefore, shrine is to be preferred for any place that is covered by Canon 1230. Thus, we have several official shrines to St. Joseph in Canada and the United States; the National Shrine of the Little Flower in Royal Oak, Michigan; the National Shrine of the Immaculate Conception in Washington, D.C.; and the National Shrine of the Divine Mercy in Marilao, Bulacan, Philippines.

Overall, the islands of Great Britain and Ireland have 11 national shrines; the United States, 72; Canada, six; Australia, four; New Zealand, one; and many more in other countries that use English as a primary language. Therefore, it is fair to say that the word shrine is sufficiently consolidated as the proper technical term.

Expressions such as sacred sites, holy sites, pilgrim sites and the like are generic expressions and can refer to any place that is a destination for pilgrims pertaining to any religion whatsoever.

It would be nigh on impossible to try to standardize these expressions or limit them to Catholic shrines.

* * *

Readers may send questions to zenit.liturgy@gmail.com. Please put the word «Liturgy» in the subject field. The text should include your initials, your city and your state, province or country. Father McNamara can only answer a small selection of the great number of questions that arrive.

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(ZENIT News / MENLO PARK, California, 01.23.2025).- Dozens of Christians were killed in attacks in and around Christmas time in Nigeria, especially in Benue State. News of these attacks only recently came to the attention of the international Catholic charity Aid to the Church in Need (ACN), after the foundation received reports from local Church partners, highlighting the lack of coverage of such attacks in Nigeria by international media.

According to the Diocese of Gboko, which covers part of Benue State, the deadliest of these attacks occurred on Christmas Day in Anwase, and claimed at least 47 lives, including adults and children.

Father Isaiah Ter, Executive Director of Caritas in the Diocese of Gboko, told ACN that besides the human casualties, the attackers “burnt down the eight Catholic churches of St. Mary’s Parish, including the parish house, clinics, schools and other houses”.

“The parish priest and the assistant parish priest escaped and stayed in the bush for a whole day before they were finally rescued,” said the diocese, in a report sent to ACN.

Benue State is in Nigeria’s Middle Belt, a region where the majority Christian south and the majority Muslim north meet, and which has seen many conflicts over the past decades, due to a variety of factors, including interreligious tension but also disputes over land, involving the mostly Muslim Fulani herdsmen and settled farmers, who are often Christian.

These conflicts have become more deadly for the Christians in recent years due to an influx of automatic weapons among the herdsmen. The role of religion in the violence is unclear, though there are fears that the traditional ethnic and land disputes have been weaponised by extremist Islamist movements.

Gboko diocese has suffered many such attacks over the past decade, leading to the destruction of over 20 communities and 32 churches. Prior to the attack during the Christmas period, close to 100 people were killed in a string of incidents between January and November 2024 and the situation has led to a massive increase in the number of internally displaced. With the attack during Christmas, the number of those killed has risen to close to 150.

The most recent attack caused at least 6,800 new IDPs, for a total of 14,633 in the region. The diocese has been helping these people to survive, and reached out to ACN, which has offered emergency help.

Other attacks took place in different parts of Nigeria during the Christmas period, including in the Diocese of Makurdi, also located in Benue State, and in Plateau State which is also part of the Middle Belt.

The Catholic Church in Nigeria has repeatedly called on the Government to improve security conditions and act more decisively to counter terrorist and intercommunal attacks, but crime continues to be rampant in the country.

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Meta’s restoration of the specific accounts also comes in the immediate wake of CEO Mark Zuckerberg’s announcement of major changes at the company—including a badly needed series of improvements and clarifications to its content moderation policies. In both his video announcement on Meta, and his appearance on the Joe Rogan Experience later in the week, Zuckerberg critiqued his company’s overly broad content moderation standards that have opened the door for vast censorship of political and religious views like those expressed by Ertelt and Covington. Those policies are in large part responsible for Meta’s low 15% of a possible 100% tally on ADF’s 2024 Viewpoint Diversity Score Business Index, which measures corporate respect for free speech and religious liberty.

“Restoring pro-life speech to one of the world’s largest platforms is a major step in the right direction,” said ADF Senior Counsel Phil Sechler, director of the ADF Center for Free Speech. “We’re grateful to see Steven Ertelt, Abby Covington, and LifeNews back on Meta platforms, where they will continue to use their voice to spread family-friendly and life-affirming messages. There’s no doubt that Mark Zuckerberg and Meta have plenty of work ahead to build back trust with the public, but correcting these past mistakes will go a long way to do just that.”

“Facebook should not have suspended our accounts for posting a pro-life medical video,” said Ertelt. “And it should not have taken eight months and a letter from attorneys for Facebook and Instagram to finally restore access to our accounts. But this is an example of the kind of censorship and discrimination pro-life conservatives have come to expect from Facebook over the years. With its recent changes, we hope Facebook will truly allow free speech on its platforms.”

LifeNews reaches more than 750,000 individuals weekly through its website, e-mails, radio programs, and social media accounts, and has an Instagram account with over 20,000 followers. Ertelt—who has nearly 5,000 friends on his personal account—used his Facebook to repost content from LifeNews. Covington, who used Facebook as a primary source for her small business to reach customers, created a Facebook and Instagram page chronicling her family’s journey toward adoption. Both Ertelt and Covington tried to log in to their Facebook accounts shortly after sharing pro-life posts and were locked out with no warning. After they tried to appeal multiple times, Meta permanently banned their Facebook and Instagram accounts. Because Ertelt operated LifeNews’s Instagram account, Meta permanently banned that account as well.

In May, Ertelt shared a LifeNews.com post that included a video of a cesarean section with a caption that read, “An unborn baby can’t be just a clump of cells when he or she is grabbing the doctor’s hand.” The post garnered significant traction, but when Ertelt tried to log in to his account later that day, he learned his account was suspended for “child sexual exploitation.” LifeNews also used Ertelt’s account to create its Instagram page, and as a result, that page was unavailable until Facebook restored Ertelt’s account.

Similarly, Covington created a page called “Austin & Abby Adopt—Covington Family Adoption Journey,” which was dedicated to her and her husband’s religious commitment and conviction that all human life is precious and worth protecting. In November, Covington used her page to introduce her family and reach out to pregnant mothers making an adoption plan. Shortly after her post, online trolls harassed her for her religious beliefs and commitment to pro-life ideals. She deleted the post, but Facebook later deleted her entire account, citing a violation of its “human exploitation” standards. Without her Facebook account, Covington was unable to access her adoption page as well as her small business page.

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A Nation in Turmoil, A Church of Resilience

Syria finds itself in a precarious state. Over a decade of conflict has left scars on its land, economy, and people, leading to widespread poverty and a mass exodus of citizens. Despite these challenges, Syria’s Christian communities—rooted in ancient traditions—continue to serve as steadfast witnesses to faith and cultural richness.

Pope Francis, in his message accompanying this mission, expressed his deep hope for the reconstruction of a peaceful and prosperous Syria. He called for the removal of sanctions that have exacerbated the nation’s economic struggles and urged the drafting of a new constitution that upholds freedom, human dignity, and inclusivity.

Cardinal Gugerotti’s Itinerary: A Symbolic Journey

Accompanied by Archbishop Michel Jalakh and Father Emanuel Sabadakh, Cardinal Gugerotti’s visit will be rich with spiritual and ecumenical significance. His itinerary includes stops in Damascus, Aleppo, and Homs, where he will engage with Catholic bishops, clergy, religious, and lay faithful.

In each city, he will visit the respective cathedrals of the Greek Melkite, Maronite, Chaldean, Syrian, Armenian, and Latin Catholic communities, joining in prayer and extending Pope Francis’ blessings. These moments will highlight the diversity and unity of Syria’s Catholic faithful, who remain resilient in their commitment to Christ despite ongoing hardships.

The Cardinal will also meet with leaders of local charitable organizations, whose efforts have been vital in providing relief to struggling communities. This underscores the Catholic Church’s active role in promoting not just spiritual healing, but also tangible support for those in need.

Building Bridges Across Christian Traditions

A hallmark of the mission will be Cardinal Gugerotti’s meetings with leaders of the Orthodox Churches in Syria. He is scheduled to meet with His Holiness Mor Ignatius Aphrem II, Patriarch of the Syriac Orthodox Church, and His Beatitude John X, Greek Orthodox Patriarch of Antioch, among others.

In these encounters, the Cardinal will carry Pope Francis’ message that Christian unity is an “unshakable imperative” in today’s fractured world. This outreach reflects the Pope’s vision of ecumenism as a cornerstone for peace and reconciliation, particularly in a region where division has long threatened to undermine collective progress.

A Celebration of Faith and History

On January 25, the Feast of the Conversion of Saint Paul, Cardinal Gugerotti will preside over a Eucharistic celebration at the Memorial of Saint Paul in Damascus.

The Cardinal will also venerate the relics of the Martyrs of Damascus, visiting both the Latin church and the Maronite cathedral in Bab Touma. These acts of devotion highlight the enduring witness of Syrian Christians who, across centuries, have remained steadfast in their faith despite persecution and adversity.

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“Many of the issues President Trump addresses in his recent Executive Orders, along with what may be issued in the coming days, are matters on which the Church has much to offer. Some provisions contained in the Executive Orders, such as those focused on the treatment of immigrants and refugees, foreign aid, expansion of the death penalty, and the environment, are deeply troubling and will have negative consequences, many of which will harm the most vulnerable among us. Other provisions in the Executive Orders can be seen in a more positive light, such as recognizing the truth about each human person as male or female.

“I wish to reiterate that the Catholic Church is not aligned with any political party, and neither is the bishops’ conference. No matter who occupies the White House or holds the majority on Capitol Hill, the Church’s teachings remain unchanged. It is our hope that the leadership of our Country will reconsider those actions which disregard not only the human dignity of a few, but of us all.

“Following the ancient tradition, Pope Francis has declared 2025 as a Jubilee Year of Hope. As Christians, our hope is always in Jesus Christ, who guides us through storm and calm weather. He is the source of all truth. Our prayer is one of hope that, as a Nation blessed with many gifts, our actions demonstrate a genuine care for our most vulnerable sisters and brothers, including the unborn, the poor, the elderly and infirm, and migrants and refugees. The just Judge expects nothing less.”

The USCCB will publish additional information pertaining to specific Executive Orders on usccb.org.

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The Born-Alive Abortion Survivors Protection Act would require health care providers to give children born alive after an attempted abortion the same medical care that they would for any child born at that same gestational age and to transport them to a hospital. Currently, denying these infants care and leaving them alone to die – unlike a direct action of killing – is often not adequately covered by state laws, leaving a critical gap in needed protection. On Tuesday, Bishop Thomas sent a letter to Congress, urging members to vote for the bill. His letter may be read here.

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Clad in a red and gold stole, Father Mann described the event as a “pivotal moment in history.” His presence on the stage underscored a unique bond that had formed years earlier—an improbable friendship with Trump that began with an act of quiet compassion.

A Friendship

Father Mann first crossed paths with the Trump family in an unexpected way. While visiting a cemetery in Queens, New York, he noticed the neglected state of the Trump family burial site and began tending to it. His thoughtful gesture caught the attention of Trump, leading to a personal meeting in 2020.

The priest’s simple act of care sparked a relationship characterized by mutual respect. Trump invited Father Mann to his New Jersey summer residence in 2022 and later welcomed him back for dinner at his Bedminster golf club. Their friendship deepened as the priest blessed Ivana Trump’s grave and offered counsel on engaging Catholic voters, a demographic that proved pivotal in Trump’s successful re-election campaign.

Faith and Symbolism at the Core of the Inauguration

The inauguration was a mosaic of religious, cultural, and historical references. Trump began the day with a service at St. John’s Episcopal Church, a tradition among U.S. presidents since James Madison. The ceremony itself featured blessings from a diverse array of faith leaders, including Cardinal Timothy Dolan, whose impassioned prayer echoed through the Capitol Rotunda.

Presidente Trump declares end of LGBT+ gender ideology in the United States

During his inauguration speech, the new president of the USA ended the imposition of gender ideology by declaring that only two genders will be recognized in the United States: male and female pic.twitter.com/XWOMue54NE

— ZenitEnglish (@zenitenglish) January 21, 2025

Trump’s oath of office was taken with two Bibles: his childhood Revised Standard Version gifted by his mother and the historic Lincoln Bible, used by Abraham Lincoln during his first inauguration. This symbolic gesture linked Trump to pivotal moments in American history, reaffirming themes of continuity and national identity.

A message against gender ideology

Trump’s inaugural address reflected his commitment to reshaping the nation’s policies, particularly in the realm of social and cultural issues. Declaring an end to “government-imposed gender ideology,” he announced a directive to recognize only two biological sexes, a policy aimed at restoring what he described as “biological truth.” The order, dubbed “Defending Women from Gender Extremism,” was met with both acclaim.

The silent influence of a priest and a message from the Pope

Father Mann’s participation in the inauguration was more than ceremonial. As a spiritual advisor and advocate for unity, his role underscored the enduring influence of faith in American public life.

Reflecting on his friendship with the president, Father Mann remarked, “He’s a regular guy with a great sense of humor. He asked what he could do for me, and I told him I didn’t need anything.” This simplicity and authenticity resonated with Trump, who publicly supported Father Mann’s children’s book, «The Wounded Butterfly», on his social media platform.

Pope Francis, in a telegram to Trump, expressed hope that his leadership would foster a more just and inclusive society, free from hate and discrimination. The pontiff’s message offered a counterpoint to the polarized political climate, emphasizing unity and compassion.

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Maryam’s parents, a Muslim couple—her father is Egyptian and her mother Italian—chose the Catholic institution for its strong values and approach to education. “I’m happy with the choice we made for our children,” Maryam’s mother shared. Her twin brother, in a similar spirit, attends another Catholic school, where respect and acceptance are equally palpable.

The Faes Lyceum, while unmistakably Christian in identity, embodies an ethos of inclusion. Its leaders emphasize that the school’s Christian foundation is precisely what fosters an environment of mutual respect and individual dignity. Alongside Maryam, the school also welcomes another Muslim girl and a Buddhist boy—demonstrating that faith-based education can be a bridge, not a barrier.

Religion classes, a hallmark of Catholic education, are optional but encouraged. Remarkably, Maryam’s parents insist she attend, seeing it as a unique opportunity for growth. “For us, it’s important that Maryam participates,” her mother explained. “It helps her develop, and our children need to grow in understanding.” During these classes, non-Christian students are invited to listen, but not required to pray—an approach that respects their beliefs without compromising the school’s religious identity.

Maryam’s story exemplifies something deeper than mere tolerance. It reflects the Catholic understanding of evangelization not as coercion, but as attraction. As Pope Benedict XVI eloquently put it in 2007, “The Church does not grow through proselytism, but by attraction—like Christ, who draws all people to Himself with the power of His love.”

This quiet magnetism is evident in the school’s embrace of Maryam and her faith. Her headscarf, a visible marker of her identity, has not been a point of contention but a testament to the school’s ability to balance conviction with compassion. This openness to difference is a counterpoint to the hostility sometimes found in secular institutions, where expressions of faith are often met with suspicion under the guise of neutrality.

The significance of Maryam’s experience extends beyond the school walls. It challenges the prevailing narratives about religious institutions being inherently exclusionary. In fact, her journey reveals how authentic faith communities can model coexistence by welcoming others as they are, without sacrificing their own beliefs.

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This sixth annual report, based on a survey of 1,000 adults, paints a picture of a nation grappling with complex issues yet reaffirming its commitment to the principles of pluralism, individual rights, and the role of faith in public and private life.

Pluralism: A Cornerstone of Freedom

The category with the strongest support in the survey was “Religious Pluralism,” which scored 86 points. This metric reflects the extent to which Americans believe in the right to live out one’s faith, even when it differs from mainstream practices. From coast to coast, respondents expressed overwhelming support for ensuring that diverse religious traditions are respected and protected.

“This year’s index sends a clear message: Americans value the right to live authentically according to their beliefs,” said Mark Rienzi, president and CEO of Becket. “Even in a time of stark divisions, there is unity in affirming the importance of faith as a cornerstone of our society.”

Public Expression and Protections for Believers

The survey also highlighted broad agreement on issues related to sharing faith and expressing it publicly. “Sharing Religion” received a score of 72, reflecting strong support for the right to discuss and share religious beliefs. Meanwhile, “Religion in Action” scored 70, signaling that most Americans believe faith should have a place in public life, from business to healthcare.

In the workplace, for example, 82% of respondents supported employees’ rights to religious expression, such as wearing faith-specific clothing or observing religious holidays. Additionally, 63% affirmed that religious practices should be accommodated even when they may inconvenience others.

Hot-Button Issues: Education, Healthcare, and Parental Rights

The survey delved into controversial topics, such as parental rights in education and religious objections in healthcare, revealing significant support for faith-based perspectives.

– Education: An overwhelming 77% of respondents supported parents’ rights to exempt their children from public school curricula on gender identity and sexuality if it conflicts with their religious beliefs.

– Healthcare: About 70% opposed forcing religious employers to cover abortion procedures against their convictions. Similarly, 70% believed that healthcare workers with religious objections to abortion should not be compelled to participate in such procedures.

 Church and State: A Delicate Balance

While Americans broadly support religious freedom, some categories showed more nuanced views. The “Religion and Politics” category scored 68, indicating a general but cautious endorsement of religious influence in lawmaking. The “Church and State” category scored lowest at 58, reflecting a mixed sentiment about the intersection of government and religion.

One contentious case cited in the survey was Massachusetts’ denial of a foster care application from a Catholic couple due to their adherence to Catholic teachings on marriage and gender. Two-thirds of respondents believed the state was wrong in its decision, underscoring the tension between religious convictions and state policies.

The survey found Americans divided on the broader role of religion in society. While 56% see faith as part of the solution to societal challenges, 44% view it as contributing to the problems. Despite this divide, there remains widespread agreement on the value of protecting religious freedom for all.

Released on National Religious Freedom Day, the index serves as both a barometer and a beacon. Rienzi emphasized its relevance: “The results should encourage us as a nation to continue fostering an environment where faith can flourish. Religious freedom isn’t just a constitutional right—it’s a foundation for unity in our diversity.”

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Born in 1973 in San Martín de los Andes, Cecilia María grew up as one of ten siblings in a military family. Despite the challenges of frequent relocations, she was deeply inspired by the faith she encountered through her family and education. Her calling to the Carmelite order began to take shape during her university years, when the writings of St. Teresa of Ávila awakened in her a desire for intimacy with Christ.

After a winding journey of discernment—including time in two other Carmelite communities—Sister Cecilia María finally found her home in the Carmelite convent of Santa Fe. There, she embraced the contemplative life with a warmth and humanity that would become her hallmark.

 A Life Radiating Joy

Those who knew Sister Cecilia María describe her as a beacon of joy and empathy. Her smile, often visible even in her final days of suffering, became a symbol of her profound spiritual peace. “She had the gift of connecting with people,” recalls Sister Fabiana Guadalupe Retamal, a fellow Carmelite. “Even in her hardest moments, her smile came from the depths of her heart. It wasn’t forced—it was a reflection of her trust in God.”

Sister Cecilia María’s humility extended to her candid self-reflection. In the throes of her illness, she admitted to a fellow nun, “My great sin was doing things my way, my whims. There were times I scared myself with my stubbornness.” Yet even these admissions were accompanied by a characteristic lightheartedness and a readiness to laugh at her own shortcomings.

A Public Witness to Grace in Suffering

In late 2015, during the Advent season and the Jubilee Year of Mercy, Sister Cecilia María received a devastating diagnosis: cancer of the tongue, with metastasis to a lymph node. Despite the pain and grueling treatments, she exuded a sense of peace that astonished those around her.

A poignant image of her, lying in a hospital bed with a serene smile on her face, went viral shortly before her death in June 2016. The photo encapsulated her ability to radiate hope and beauty even in the face of profound suffering. In one of her final letters to her family, she wrote, “I feel the pain growing, but I am not alone. Together, we will follow the Lamb.”

A Legacy of Faith and Intercession

Since her passing, Sister Cecilia María’s reputation for sanctity has only grown. Pilgrims visit her convent, and her intercession is sought by many who are moved by her story. Testimonies of graces and favors received through her prayers are pouring in, contributing to the evidence required for her canonization process.

The beatification process officially commenced with Archbishop Fenoy’s edict on February 14, 2024. The first public session, including a special Mass, will take place on February 23, 2025, at the Carmelite convent of San José and Santa Teresa in Santa Fe.

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