Speaking with WPIX on Christmas Eve, Dolan confirmed his participation, reflecting on his 2017 prayer during Trump’s first inauguration and the renewed significance of this moment. “The president kindly asked me again,” Dolan said. “I told him, ‘Well, I did it eight years ago. Let’s hope this one works as well.’”

Faith Amidst Challenges

Dolan’s involvement carries weight beyond tradition. He has been a vocal observer of Trump’s spiritual evolution, describing the president-elect, a self-identified non-denominational Christian, as someone “serious about his faith.”

This journey of faith appears intertwined with Trump’s tumultuous 2024 campaign, which was marked by two assassination attempts. In July, Trump survived a shooting at a Pennsylvania rally that left one dead and six injured. Later, in September, a separate attempt was foiled as he played golf in Florida.

Reflecting on these events, Dolan drew parallels to the experiences of former President Ronald Reagan and Pope John Paul II, who famously bonded over their shared survival of assassination attempts. “Reagan told the pope, ‘Mother Teresa said God spared me for a purpose.’ And John Paul replied, ‘She told me the same. Let’s work together.’ I reminded President Trump of this story, and I think it resonated deeply with him,” Dolan shared.

A Prayer for Unity and Wisdom

While Dolan has not disclosed his prayer for this year, his 2017 invocation drew from the Book of Wisdom, calling for divine guidance: “Grant wisdom to those who serve, for without it, even the perfect among mortals are nothing.” This theme of humility and reliance on higher wisdom may once again shape his message, given the political and social divisions facing the nation.

Dolan’s role underscores the spiritual underpinnings of an inauguration often framed as a secular ceremony. “Faith is a gift—it’s God’s initiative, not ours,” Dolan said. “It’s not our energy that drives it; we simply must accept and cooperate.”

The Role of Prayer in Presidential Tradition

Trump’s choice of Dolan reflects a continuity of incorporating religious voices into inaugural ceremonies. In 2021, Jesuit priest Leo J. O’Donovan opened President Joe Biden’s inauguration with a call for humility and inclusion, reflecting the moral aspirations of the nation.

Trump’s administration, however, often presents faith as a personal journey intertwined with resilience. In addition to Dolan’s prayer, Trump has planned an interfaith service on January 19, emphasizing unity through shared values.

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The Archdiocese of Washington, DC covers 2,104 square miles in the District of Columbia and the five counties of Montgomery, Prince George’s, St. Mary’s, Calvert and Charles in the State of Maryland. The total population numbers 3,050,847 but only 671,187 are Catholics. The importance of this diocese of the Catholic Church lies in the fact that  the White House is located in it.

Pope Francis prolonged Cardinal Gregory’s mandate for two years (a resignation is usually tendered at 75 but the Archbishop of Washington is already 77). In mid-June 2024, McElroy, 70, announced the bankruptcy of the diocese of San Diego, resulting from cases of sexual abuse by the clergy. In the recent past, the Archbishop of San Diego has faced controversies sparked by heterodox statements regarding a number of subjects, especially human sexuality.

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A Case Frozen in Time

Circuit Court Judge David Reddy of Walworth County determined that McCarrick’s case, linked to a 1977 incident near Lake Geneva, would remain in legal limbo. “The court will not schedule further reviews, and the case will remain suspended until the defendant’s death,” Reddy stated. The ruling aligns with Wisconsin state laws, which prohibit formal dismissals in cases involving defendants deemed unfit for trial.

The alleged victim, James Grein, has been a vocal advocate for justice, claiming that McCarrick began abusing him at the age of 11 and continued the assaults over several years. The Wisconsin case was one of the few within the statute of limitations, offering a rare opportunity for criminal prosecution. However, McCarrick’s health has placed that possibility beyond reach.

A Pattern of Allegations 

McCarrick, who once held the distinction of being the Archbishop of Washington, D.C., was defrocked in 2019 after a Vatican investigation substantiated multiple allegations of sexual abuse against minors and adults. Since 2018, numerous survivors have come forward with claims of abuse spanning decades, revealing a dark legacy of predatory behavior by the former cardinal.

Despite these revelations, the statute of limitations has shielded McCarrick from prosecution in most jurisdictions. In August 2023, a Massachusetts court dismissed another sexual assault case against him due to similar findings of cognitive impairment. With the Wisconsin case now suspended, McCarrick faces no active criminal charges in the United States.

A Legacy of Betrayal

For many survivors, the inability to see McCarrick face trial is a profound disappointment. Grein, who has been an outspoken critic of the Church’s handling of abuse allegations, has accused McCarrick of a pattern of manipulation and betrayal that extended beyond the confines of the Wisconsin case. “This isn’t just about one act—it’s about decades of harm,” Grein has stated in previous interviews.

Justice Delayed, Not Denied? 

Legal experts note that McCarrick’s inability to stand trial does not absolve him of responsibility. “The judicial system may not deliver a verdict, but the evidence and survivor testimonies have already shaped the public record,” said one legal analyst.

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***

Dear brothers and sisters!

My deep thanks go to Cardinal Re for his greeting and good wishes. How good to see that he does not age! Thank you, Your Eminence, for your example of readiness to serve and your love for the Church.

Cardinal Re spoke about the war. Yesterday the [Latin] Patriarch [of Jerusalem] was not allowed into Gaza, as had been promised; and yesterday children were bombed. This is cruelty. This is not war. I wanted to tell you this because it touches my heart. Thank you for having referred to this, Your Eminence, thank you!

The title of this address is “Bless and do not curse”.

The Roman Curia is made up of many working communities, more or less complex or numerous. This year, in thinking about a reflection that could benefit community life in the Curia and its various offices, I chose an aspect that fits in well with the mystery of the Incarnation, and you will immediately see why.

I thought about speaking well of others and not speaking ill of them. This is something that concerns all of us, including the Pope – bishops, priests, consecrated persons and the laity. In this regard, we are all equal. Why? Because it is part of our being human.

Speaking well and not speaking ill is an expression of humility, and humility is the hallmark of the Incarnation and particularly the mystery of the Lord’s Birth which we are about to celebrate. An ecclesial community lives in joyful and fraternal harmony to the extent that its members walk in the way of humility, refusing to think and speak ill of one another.

Saint Paul, writing to the community in Rome, says, “Bless and do not curse” (Rom 12:14). We can also understand his words as meaning: “Speak well and do not speak ill” of others, in our case, our co-workers, our superiors and colleagues, everyone. Speak well and do not speak ill.

The path to humility: self-accusation

I would suggest today, as I did some twenty years ago at a diocesan assembly in Buenos Aires, that all of us, as a way of exercising humility, learn the practice of self-accusation, as taught by the ancient spiritual masters, particularly Dorotheus of Gaza. Yes, Gaza, the very place that is presently synonymous with death and destruction, is a quite ancient city, where monasteries and outstanding saints and teachers flourished in the first centuries of Christianity. Dorotheus was one of them. In the footsteps of great Fathers like Basil and Evagrius, he built up the Church by his writings and his letters, which abound in evangelical wisdom. Today too, by reflecting on his teachings, we can learn humility through self-accusation, so as not to speak ill of our neighbour. Sometimes, in everyday speech, when someone makes a critical comment, another will think: “Look who’s talking!”. That is in everyday speech.

In one of his “Instructions”, Dorotheus says, “When some evil befalls a humble man, he immediately looks inward and judges that he has deserved it. Nor does he allow himself to reproach or blame others. He simply puts up with this hardship, without making a fuss, without anguish, and in all tranquility. Humility troubles neither him nor anyone else” (Dorotheus of Gaza, Oeuvres spirituelles, Paris 1963, No. 30). And again: “Do not try to know the faults of your neighbour or harbour suspicions against him. If our own malice gives rise to such suspicions, try to turn them into good thoughts” (ibid., No. 187).

Self-accusation is only a means, yet one that is essential. It is the basis for our being able to say “no”’ to individualism and “yes” to the ecclesial spirit of community. Those who practise the virtue of self-accusation and do so consistently are gradually liberated from suspicion and distrust, and make room for God, who alone can bond hearts. If everyone makes progress along this path, a community can be born and grow, one in which all are guardians of one another and walk together in humility and charity. When we see a defect in someone, we should only talk about it with three others: with God, with the person in question, or, if that is not possible, with the person in the community who can take care of the situation. No one else.

What is the basis of this spiritual “style” of self-accusation? It is inner abasement, in imitation of the synkatábasis or “condescension” of the Word of God. A humble heart abases itself, like the heart of Jesus, whom in these days we contemplate lying in a manger.

Faced with the tragedy of a world so often in the grip of evil, what does God do? Does he rise up in all his righteousness and hurl condemnations from on high? In some sense, that is what the prophets expected, even to the time of John the Baptist. Yet God is God; his thoughts are not our thoughts, and his ways are not our ways (cf. Is 55:8). God’s holiness, as divine, is paradoxical in our eyes. The Most High chooses to abase himself, to become little, like a mustard seed, like a man’s seed in a woman’s womb. Invisible. In this way, he begins to take upon himself the enormous, unbearable burden of the world’s sin.

God’s condescension is mirrored by our practice of self-accusation, which is not primarily a moral act of our own, but a theological reality – as is always the case in the Christian life. It is a gift from God, the work of the Holy Spirit, which it is up to us to accept, to “condescend” and be willing to welcome this gift into our hearts. That is what the Virgin Mary did. She had no cause for self-accusation, yet she freely chose to cooperate fully in God’s condescension, in the abasement of the Son and in the descent of the Holy Spirit. In this sense, humility could well be called a theological virtue.

To help us abase ourselves, we can to go to the Sacrament of Reconciliation. This will help us. Each of us can ask: when was the last time I went to confession?

En passant, I would like to mention something further. A few times I have spoken about gossip. This is an evil that destroys social life, makes people’s hearts sick and leads to nothing. People say it very well: “Gossip is pointless”. Be careful about this.

Blessed ourselves, let us bless others in turn

Dear brothers and sisters, the Incarnation of the Word shows us that God has not condemned us but blessed us. What is more, it reveals to us that in God there is no condemnation, but only and always blessing.

Here we can think of certain passages of the Letters of Saint Catherine of Siena, such as this: “It seems that [God] desires not to remember our offences, or to condemn us to eternal damnation, but to show us constant mercy” (Letters, No. 15). And we need to talk about mercy!

Yet above all we can think of Saint Paul and the magnificent first words of the hymn found at the beginning of the Letter to the Ephesians: “Blessed be God, the Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places” (1:3).

Here we find the origin of our ability to “bless” others: precisely because we ourselves have been blessed, we can bless others in turn. We have been blessed, so we can bless others.

All of us need to plunge into the depths of this mystery; otherwise we risk drying up and becoming like those empty, desiccated canals that no longer contain even a drop of water. Here in the Curia, office work is itself often arid and, in the long run, can make us dry unless we refresh ourselves through pastoral work, moments of encounter, friendships, in a spirit of openness and generosity. With regard to pastoral experiences, I ask young people especially if they have any pastoral experience, this is very important. For this to happen, we need, more than anything else, to make the Spiritual Exercises each year: to immerse ourselves in God’s grace, to be totally immersed in and drenched by the Holy Spirit in those floods of life-giving water whereby each of us has been willed and loved “from the beginning”. If our hearts are embraced by that primordial blessing, then we will be able to bless everyone, even those for whom we do not care or those who have treated us badly. This is the case: we are to bless even those who are unfriendly.

The model to which we should look is, as always, the Virgin Mary, our Mother. Mary is, par excellence, the one who is Blessed. That is how Elizabeth greets her at the Visitation: “Blessed are you among women, and blessed is the fruit of your womb!” (Lk 1:42). That is how we too address her in the “Hail Mary”. Our Lady brought us the “spiritual blessing in Christ” (cf. Eph 1:3) that was certainly present “in the heavens” before all time, but also, “in the fullness of time”, present on earth, in human history, when the Incarnate Word became man (cf. Gal 4:4). Christ is that blessing. He is the fruit that blesses the womb; the Son who blesses the Mother. The Virgin Mary can rightly be addressed, in Dante’s words, as “the daughter of your Son… humble and lofty more than a creature”. Mary, as Blessed, brought to the world the Blessing that is Jesus. There is a painting, which I have in my study, of the synkatábasis. There is Our Lady with her hands like a small ladder, and the Child is descending the ladder. The Child has the Law in one hand and with the other he is holding onto his mother so as not to fall. That is Our Lady’s role: to carry the Child. And this is what she does in our hearts.

Artisans of blessing

Sisters and brothers, as we look to Mary, image and model of the Church, we are led to reflect on the ecclesial dimension of this bless-ing. Here I would summarize it in this way: in the Church, sign and instrument of God’s blessing for humanity, all of us are called to become artisans of blessing. Not just those who give blessings, but artisans who teach, living as artisans to bless others.

We can think of the Church as a great river that branches off into a thousand and one streams, torrents, rivulets – a bit like the Amazon basin – to water the entire earth with God’s blessing, flowing from the Paschal Mystery of Christ.

The Church thus appears to us as the fulfilment of the plan that God revealed to Abraham from the moment he first called him to leave the land of his fathers. The Lord said to him, “I will make of you a great nation, and I will bless you… and in you shall all the families of the earth shall be blessed” (Gen 12:2-3). This plan dominates the entire economy of God’s covenant with his people, a people “chosen” not in an exclusive sense, but in the sense that we, as Catholics, would call “sacramental”. In a word, by bringing the gift of that blessing to everyone through our example, our witness, our generosity and our forbearance.

In the mystery of the Incarnation, then, God has blessed every man and woman who comes into this world, not with a decree that rains down from heaven, but through the flesh of Jesus, the blessed Lamb born of blessed Mary (cf. Saint Anselm, Or. 52).

I like to think of the Roman Curia as a great workshop in which there are any number of different jobs, but where everyone works for the same purpose: to bless others, and to spread the blessing of God and Mother Church in the world.

Here I think in particular of the hidden work carried out by the office staff – the minutanti, some of whom I see here, they are very good, thank you! – who prepare letters assuring someone who is ill or imprisoned, a mother, father or child, an elderly person, and so many others, that the Pope is praying for them and that he sends his blessing. Thank you for this, because I sign these letters. Is that not to serve as an artisan of blessing? Minutanti are real artisans of blessing. They tell me that a saintly priest who worked years ago in the Secretariat of State had attached to the back of the door of his office a piece of paper that read: “My work is humble, humbled and humiliating”. Perhaps this was a negative way of seeing things, but not without a grain of truth and healthy realism. To me, it can be read in a positive way, as conveying the typical style of the “artisans” of the Curia: humility as a means of spreading “blessings”. It is the way of God himself, who in Jesus condescends to share in our human condition, and thus gives us his blessing. And I can testify to this: on my recent Encyclical, on the Sacred Heart, which Cardinal Re mentioned, how many people worked! Very many! The drafts went back and forth… Many of them, with small things.

Dear friends, it is reassuring to think that through our daily work, especially that which is hidden, each of us can help bring God’s blessing into the world. Yet in this, we must be consistent: we cannot write blessings and then go on to ruin them by speaking ill of our brother or sister. So this is my wish: may the Lord, born for us in humility, help us always to be women and men of blessing.

A happy Christmas to all!

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A Return to Disputed Traditions

Cardinal Ranjith justifies his decision arguing that service at the altar is one of the main sources of vocations to the priesthood, a vocation reserved strictly for men in the Catholic Church. According to Cardinal Ranjith, to allow girls to serve at the altar could “affect the number of candidates that enter the Seminaries, a risk we cannot run.”

With this position, the Cardinal reinforces a historical tradition that, until the end of the 20th century, had excluded women from liturgical service. This exclusion, supported for centuries by Popes such as Benedict XIV and other ecclesiastical leaders, was modified in the decade of the 1990s under the pontificate of Saint John Paul II who allowed the inclusion of women as Ministers of the Altar.

Vocations and Exclusion: Necessity or Setback?

The Cardinal’s measure has unleashed questions on the relationship between masculine exclusivity in certain liturgical roles and the fostering of vocations. Although the Cardinal’s argument emphasizes the importance of protecting a source of candidates to the priesthood, it also poses questions about inclusion and women’s role in the Church.

For some sectors, limiting liturgical service to young men reinforces a hierarchical and excluding vision that could alienate women from a more active participation in the life of the Church. For others, it’s about a pragmatic decision in a context where priestly vocations are in decline, particularly in countries such as Sri Lanka.

Weight of The Historical Precedent

Although the tradition of excluding women from the altar has deep roots, its opening during Saint John Paul II’s pontificate was seen as a significant step to greater inclusion. The Pontifical Council for the Interpretation of Legislative Texts also interpreted canon 230 paragraph 2 of the Code of Canon Law to allow this practice, marking an important change in liturgical norms.

However, Cardinal Ranjith’s decision seems to go in the opposite sense, prioritizing the local need of vocations over a global vision of equality of participation.

Implications for the Church and the Laity

Beyond the immediate impact on Colombo’s parishes, this measure highlights the persistent tensions in the Catholic Church regarding women’s role in its structures. The exclusion of girls as altar servers not only affects their participation in the liturgy, but also transmits a message on their place in ecclesial life.

At a time when Pope Francis and others leaders have advocated for a greater inclusion of women in leadership roles and consultation inside the Church, this decision poses a striking contrast.

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 A Call to Embrace the Collective Spirit

Cardinal Cupich’s message revisits the foundational principles of the Second Vatican Council, which called for the “full, conscious, and active participation” of all baptized Catholics in the liturgy. He highlighted the Eucharist as a deeply communal act, reminding the faithful that the term «communion» itself underscores unity, not personal piety.

“Our ritual for receiving Holy Communion holds profound meaning,” Cupich wrote. “It reminds us that receiving the Eucharist is not a private act but a communal one. As such, the established norm—approved by the Holy See and the U.S. Conference of Catholic Bishops—is for the faithful to process together and receive the Sacred Host standing.”

Reverence Without Disruption

While acknowledging the importance of reverence during the Eucharist, the cardinal encouraged gestures such as a respectful bow before receiving Communion, discouraging actions that might disrupt the flow of the procession or draw undue attention. “No one should engage in gestures that disrupt the communal act or highlight themselves in a way contrary to Church norms and tradition,” he emphasized.

His comments specifically address the practice of kneeling for Communion, which, while permitted in some circumstances, can contrast with the standard practice of standing—a posture meant to symbolize unity and readiness within the liturgy.

Balancing Tradition and Modern Practice

The cardinal’s guidance comes amidst ongoing discussions in the Church about balancing centuries-old traditions with the liturgical reforms initiated by Vatican II. While some Catholics view kneeling as a more profound expression of reverence, others see standing as an equally meaningful and theologically sound posture, reflecting the Resurrection and the collective identity of the Body of Christ.

Cupich’s remarks are not a prohibition but rather an invitation to reflect on the communal dimension of the Mass. By encouraging conformity to the established norms, he hopes to reinforce a sense of unity during the celebration of the Eucharist.

A Broader Reflection on the Church’s Unity

This focus on uniformity in liturgical practices is part of a larger conversation about unity in the Church, particularly as it navigates the diverse preferences and spiritual expressions of its global members. By encouraging a shared approach to receiving Communion, Cardinal Cupich seeks to draw attention to the profound theological and communal significance of the Eucharist—a moment when the faithful, together, become the Body of Christ.

“Respecting these norms,” the cardinal concluded, “is not merely about liturgical order. It’s about honoring the deeper truth that, in the sacred liturgy, we are one body, united in Christ.”

The following is the full text of the letter:

***

As we pray …

December 11, 2024

We all have benefited from the renewal of the church ushered in by the Second Vatican Council. This gathering of the world’s Catholic bishops and heads of religious orders of men took place in four sessions from 1962 to 1965.

Sixteen documents related to church renewal were eventually issued, but it is significant that the council fathers decided that their first document should take up the topic of restoring the way we worship. They took seriously the ancient maxim “lex orandi, lex credenda,” a phrase often associated with Prosper of Aquitaine, a fifth-century Christian writer. It simply means that the law of praying establishes the law of believing.

By recognizing this relationship between how we worship and what we believe, the bishops at the council made clear that the renewal of the liturgy in the life of the church is central to the mission of proclaiming the Gospel. It would be a mistake to reduce the renewal to a mere updating of our liturgy to fit the times we live in, as if it were a kind of liturgical facelift. We need the restoration of the liturgy because it gives us the capacity to proclaim Christ to the world.

Thus, for instance, the council called for the full, active and conscious participation of all the baptized in the celebration of the Eucharist to reflect our belief that in the sacred liturgy the faithful become the Body of Christ that they receive.

Our ritual for receiving of Holy Communion has special significance in this regard. It reminds us that receiving the Eucharist is not a private action but rather a communal one, as the very word “communion” implies. For that reason, the norm established by Holy See for the universal church and approved by the U.S. Conference of Catholic Bishops is for the faithful to process together as an expression of their coming forward as the Body of Christ and to receive Holy Communion standing.

It is important to recall that processions have been part of the liturgy from the earliest days of Christian practice. They give us a sensible experience of what it means to be a pilgrim people, helping us keep in mind that we are making our way together to the fullness of the heavenly banquet Christ has prepared for us. This is why we process into the church, process up to bring the gifts, process to receive Holy Communion and process out at the end of Mass to carry the Lord into the world.

Nothing should be done to impede any of these processions, particularly the one that takes place during the sacred Communion ritual. Disrupting this moment only diminishes this powerful symbolic expression, by which the faithful in processing together express their faith that they are called to become the very Body of Christ they receive. Certainly reverence can and should be expressed by bowing before the reception of Holy Communion, but no one should engage in a gesture that calls attention to oneself or disrupts the flow of the procession. That would be contrary to the norms and tradition of the church, which all the faithful are urged to respect and observe.

The law of praying establishes the law of believing is our tradition. When the bishops took up the task of restoring the liturgy six decades ago, they reminded us that this ancient principle enjoys a privileged place in the church’s tradition. It should continue to guide us in every age.

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A Modern Lens on an Ancient Institution

Developed by an international team of Catholic journalists and researchers led by Vatican expert Edward Pentin and executive director Diane Montagna, the site serves as a comprehensive database for exploring the Sacred College of Cardinals. Supported by Sophia Institute Press and Cardinalis Magazine, this project bridges historical precedent and modern technology to offer a uniquely interactive user experience.

The platform provides visitors with a wealth of information, from biographical sketches to analyses of cardinals’ leadership styles in the core roles of sanctifying, governing, and teaching. Users can filter data by geography, age, and ecclesiastical roles, navigate interactive maps, and propose updates to cardinal profiles, making this a living and collaborative resource.

 Insights into Potential Papal Candidates

A particular highlight is the in-depth profiling of 40 prominent cardinals, including those widely regarded as “papabili”—potential successors to Saint Peter. Key figures include:

• Cardinal Pietro Parolin, Vatican Secretary of State and seasoned diplomat.
• Cardinal Matteo Zuppi, known for his peace missions in Ukraine and Gaza and leadership of the Italian bishops.
• Cardinal Péter Erdő, an expert in canon law from Hungary.

Emerging figures also feature prominently, such as:

• Cardinal Pierbattista Pizzaballa, Latin Patriarch of Jerusalem and a leading voice in the Holy Land.
• Cardinal José Tolentino de Mendonça, a Portuguese poet and cultural innovator.
• Cardinal Jean-Marc Aveline, a French advocate for migrants, often seen as a favorite of Pope Francis.

Notably, African leadership is spotlighted through Cardinal Fridolin Ambongo Besungu of Kinshasa, reflecting the Church’s growing focus on the continent.

Reviving a Historical Practice

While “Collegio Cardinalizio: Una Rassegna” is pioneering in its digital format, its intent echoes historical traditions. Pentin and Montagna noted that centuries ago, detailed biographies of cardinals were meticulously compiled by scribes and shared among diplomatic circles. Today’s platform aims to replicate this depth of knowledge, albeit on a global and accessible scale.

Addressing an Emerging Need

The initiative responds to the evolving dynamics within the Sacred College under Pope Francis. Many newly appointed cardinals hail from “peripheral” regions and are less familiar to their peers. With fewer regular consistories and limited opportunities for in-person meetings, the cardinals often lack comprehensive insights into each other’s backgrounds and perspectives. This tool seeks to fill that gap, particularly as the conclave nears.

“In an age of information and globalization, it’s paradoxical how little the cardinals know about one another,” observed Montagna. “This resource not only enhances transparency but fosters connection among the Church’s highest leaders.”

A Vision for the Future

As the project evolves, the platform plans to expand its profiles, integrate multilingual options, and continue refining its database to meet the needs of clergy, media professionals, and laypeople alike.

Pentin emphasized the enduring value of the project: “While we avoid speculation about papal elections, our aim is to offer a reliable resource that enables informed perspectives. By fostering familiarity among the cardinalate, we hope this platform supports the Church’s leadership in navigating its critical challenges ahead.”

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***

Let us reflect a bit on the Gospel account: Jesus goes up to Jerusalem. Yet his is not an ascent to worldly glory but to the glory of God, which entails his descent into the abyss of death.  In the Holy City, he will die on the cross to restore us to life. James and John, on the other hand, imagine a different destiny for their Master, and so they ask him for two places of honour: “Grant us to sit, one at your right hand and one at your left, in your glory” (Mk 10:37).

The Gospel highlights this dramatic contrast: Jesus is taking a difficult uphill path that will lead him to Calvary, while the disciples are thinking of the smooth downhill path of the triumphant Messiah. We should not be scandalized by this, but note with humility that – to say together with Manzoni – “such is the inconsistency of the human heart” (The Betrothed, Ch. 10). This is how it is done.

The same thing can happen with us: our hearts can go astray, allowing us to be dazzled by the allure of prestige, the seduction of power, by an overly human zeal for the Lord.  That is why we need to look within, to stand before God in humility and before ourselves in sincerity, and ask: Where is my heart going?  Where is my heart going today?  Where is it directed? Have I perhaps taken the wrong road?  As Saint Augustine warns us: “Why follow empty paths that only lead you astray?  Return to the Lord.  He is waiting.  Yet first, return to your own heart, for there is found God’s image. Christ dwells in the inner man, and in the inner man you are renewed in the image of God” (Commentary on the Gospel of John, XVIII, 10).

To return to same path as Jesus, then, we need to return to the heart.  Today, in a particular way, I would like to say to you, dear brothers who are being made Cardinals: Make every effort to walk in the path of Jesus. What does this mean?

To walk in the path of Jesus means above all to return to him and to put him back at the centre of everything. At times, in our spiritual lives and our pastoral activity, we risk focusing on what is incidental and forgetting what is essential. Too often, secondary things replace what is necessary, external appearances overshadow what truly counts. We dive into activities that we consider urgent, without getting to the heart of the matter.  Instead, we should constantly be returning to the centre, to what is basic, and divest ourselves of all that is superfluous, in order to clothe ourselves in Christ. (cf. Rom 13:14).  The very word “Cardinal” reminds us of this, as it refers to the hinge inserted in order to secure, support and reinforce a door. Dear brothers: Jesus is our true support, the “centre of gravity” of our service, the “cardinal point” which gives direction to our entire life.

To walk in the path of Jesus also means to cultivate a passion for encounter.  Jesus never walked alone; his relationship with the Father did not isolate him from the situations and sufferings that he encountered in this world.  On the contrary, he came precisely to heal our wounded humanity, to lighten the burdens of our hearts, to cleanse the stain of sin and to shatter the bonds of enslavement.  On his path the Lord encountered the faces of those who were suffering and those who had lost hope; he raised up the fallen and healed the sick.  The path that Jesus followed was full of different faces and stories.  As he passed, he dried the tears of those who mourned, “healed the brokenhearted, and bound up their wounds” (cf. Ps 147:3).

Adventures on the way, the joy of meeting others, care for those most in need: these things should inspire your service as Cardinals.  Adventures on the way, the joy of meeting others, care for those most in need.  Don Primo Mazzolari, a great figure among the Italian clergy, once said: “The Church began by walking, the Church continues by walking.  There is no need to knock at her door or to wait to be admitted.  Walk and you will find her; walk and she will be there at your side; keep walking and you will be in the Church” (Tempo di credere, Bologna 2010, 80-81).  Let us not forget that staying still ruins the heart just as stagnant water is the first to be contaminated.

To walk in the path of Jesus means, in the end, to be builders of communion and unity.  Among the disciples, the worm of competition was destroying unity, while the path that Jesus walked was leading him to Calvary.  On the cross, he fulfilled the mission entrusted to him, that none be lost (cf. Jn 6:39), that the dividing wall of hostility (cf. Eph 2:14) be finally broken down, and that all might see themselves as children of the same Father and as brothers and sisters of one another.  For this reason, the Lord is looking to you, who come from different backgrounds and cultures, and represent the catholicity of the Church.  He is calling you to be witnesses of fraternity, artisans of communion and builders of unity.  This is your mission!

The great Saint Paul VI, addressing a group of new Cardinals, noted that, like the disciples, we can sometimes yield to the temptation of creating division, whereas “zeal for the pursuit of unity is the mark of Christ’s true disciples”.  The saintly Pope then added: “It is our desire that everyone feel at home in the ecclesial family, that there will be no exclusion or isolation, which proves so harmful to our unity in charity, or efforts to make some prevail to the detriment of others…  We must work, pray, suffer and struggle to bear witness to the Risen Christ” (Address on the Occasion of the Consistory, 27 June 1977).

In this same spirit, dear brothers, you will make a difference, in accordance with Jesus’ warning to the disciples about the corrosive competition of this world: “But it must not be so among you” (Mk 10:43).  It is as if he said: Come, follow me on my path, and you will be different.  Come, follow me and you will be a radiant sign in the midst of a society obsessed with appearances and power.  Once again, he tells us: “But it must not be so among you”.  Love one another with fraternal love and be servants to one another, servants of the Gospel.

Dear brothers, let us walk in the way of Jesus, together; let us walk with humility; let us walk with wonder and let us walk with joy.

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A Bishop at the Crossroads of Tradition and Activism

Bishop Stowe, known for his advocacy on LGBTQ+ matters, has drawn both praise and criticism for his progressive approach. While the Catholic Church teaches that homosexual acts are morally disordered and opposes transgender ideology, Stowe has consistently emphasized inclusivity and dialogue.

In his acceptance speech, Stowe highlighted the slow pace of change within the Church, particularly regarding LGBTQ+ language and theology. He lamented what he described as outdated theological frameworks and called for greater acknowledgment of gender and sexual diversity. “The Spirit calls us to community and participation,” he said, urging patience while also expressing frustration with the Church’s perceived inertia.

A Controversial Recognition

New Ways Ministry, the awarding organization, has long been at odds with official Church teaching. The United States Conference of Catholic Bishops (USCCB) explicitly stated in 2010 that the group “has no approval or recognition from the Catholic Church” and cautioned Catholics against its interpretations of Church teaching.

Despite this, Stowe’s alignment with New Ways Ministry and his efforts to bridge the gap between LGBTQ+ individuals and the Church have made him a prominent figure in this debate. Sister Jeannine Gramick, co-founder of New Ways Ministry and censured by the Vatican for her views, praised Stowe’s “bold and courageous statements” in support of LGBTQ+ people.

 A Pattern of Advocacy

Bishop Stowe’s record of LGBTQ+ advocacy is extensive. He has endorsed the use of inclusive language, supported gender pronouns aligning with individuals’ preferences, and organized events promoting LGBTQ+ inclusion within the Church. Notable actions include:

– Hosting a 2019 LGBT retreat at the University of Notre Dame.

– Issuing a public apology during Pride Month in 2020 for what he described as the Church’s failure to support LGBTQ+ individuals.

– Supporting the Equality Act, a legislative proposal that critics argue undermines religious freedoms and women’s rights.

– Promoting LGBTQ+-inclusive initiatives within his diocese, including a controversial “Service of Atonement” for past Church teachings.

Critics and Defenders

While supporters view Stowe as a trailblazer advocating for marginalized groups, critics argue that his approach contradicts Church teachings and risks sowing confusion among the faithful. Many see his actions as indicative of a broader trend within parts of the Church under Pope Francis, who has emphasized pastoral care and outreach to all individuals, including those in LGBTQ+ communities.

The Future of Dialogue

The award to Bishop Stowe underscores the tension between traditional Catholic teachings and efforts to engage with contemporary social issues. As debates over inclusivity and doctrinal fidelity continue, Stowe’s advocacy raises questions about the Church’s future approach to LGBTQ+ issues and whether a balance can be struck between compassion and adherence to doctrine.

In his closing remarks, Stowe called for greater openness and understanding, stating, “The journey is slow, but the Spirit compels us forward.” For his supporters, these words signal hope for change, while for his critics, they highlight concerns about doctrinal drift.

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A Mission of Dialogue and Understanding 

As prefect of the Dicastery for Interreligious Dialogue since 2019, Cardinal Ayuso was a leading figure in the Vatican’s efforts to foster dialogue among religions. His expertise in Islamic studies and his nuanced understanding of the Arab world made him an invaluable advisor and collaborator on papal journeys to regions where interfaith dialogue was essential.

He often accompanied Pope Francis on landmark visits, including the historic trip to Iraq in 2021, where the Pope’s presence brought hope to a nation scarred by conflict. Ayuso viewed these visits as more than diplomatic missions; they were opportunities to embody the Church’s call to fraternity.

In his words, such trips were about transforming perceptions: «They ensure the world sees beyond violence and despair, witnessing instead the resilience and joy of the people.»

Roots in Sevilla and a Path to Service 

Born in Sevilla on June 17, 1952, Ayuso was shaped by the rich cultural and religious history of his Andalusian hometown, where Christian and Islamic heritage intertwined. Initially pursuing legal studies, he felt a deeper call to religious life, joining the Comboni Missionaries in 1973.

Ordained in 1980, his ministry took him to Cairo, where he served Sudanese migrants and students, and later to Sudan itself during its civil war. These experiences solidified his commitment to intercultural understanding and the plight of marginalized communities.  

Academic Leadership

Ayuso’s academic journey was as remarkable as his pastoral work. He earned degrees in theology and Islamic studies, eventually becoming the president of the Pontifical Institute for Arabic and Islamic Studies (PISAI) in Rome. His scholarly rigor combined with pastoral sensitivity made him an authoritative voice on interreligious matters.

A Global Witness to Unity 

Appointed by Pope Benedict XVI as secretary of the Dicastery in 2012, Ayuso’s career culminated with his leadership as prefect under Pope Francis. His work involved cultivating relationships with Muslim, Hindu, Buddhist, and other faith leaders, advocating for peace and mutual respect.

From facilitating dialogues in the Arabian Peninsula to participating in religious forums in Asia and Africa, Ayuso believed in the transformative power of personal encounter. His efforts were encapsulated in the document “Human Fraternity for World Peace and Living Together”, co-signed by Pope Francis and the Grand Imam of Al-Azhar in 2019.

A Final Farewell 

Ayuso’s final years were marked by health challenges that limited his travel but not his influence. Even in his absence from recent papal journeys, his vision of dialogue as a path to unity resonated in the Church’s ongoing interreligious initiatives.

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