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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A Global Recognition of Excellence

This year’s laureates, Prof. Cyril O’Regan, a theologian from the University of Notre Dame, and Maestro Etsurō Sotoo, a Japanese sculptor renowned for his work on Barcelona’s Sagrada Familia, reflect the prize’s wide-ranging scope. Both recipients epitomize the harmony of intellectual pursuit and artistic creation that aligns with Benedict’s enduring call to be «cooperators of truth.»

The ceremony began with remarks from Father Federico Lombardi, president of the Vatican Foundation Joseph Ratzinger-Benedict XVI, who noted the global and ecumenical dimensions of the prize. With recipients hailing from 18 countries across five continents, the Ratzinger Prize has grown into a symbol of cultural and spiritual unity.

“This is a community,” Lombardi said, “a global network of scholars and artists who share Joseph Ratzinger’s vision of an ‘open reason,’ one that embraces dialogue and transcends disciplines to inspire minds, hearts, and lives.”

Cardinal Parolin on Benedict’s Enduring Hope

Cardinal Secretary of State Pietro Parolin delivered the keynote address, highlighting Benedict XVI’s remarkable ability to infuse hope into the darkest moments of history. Reflecting on the forthcoming Jubilee Year, Parolin called Benedict a “master of hope,” whose theological depth offers enduring guidance.

“Even in the face of evil and historical tragedies,” Parolin remarked, “he lifts our gaze toward unity, truth, beauty, and love.” He emphasized Benedict’s insistence on keeping human reason open to questions of meaning and existence, rejecting the reductionism of sterile positivism.

The Laureates: Voices of Faith and Creation

The prize recognizes individuals whose work resonates deeply with Benedict’s intellectual and spiritual vision.

– Cyril O’Regan was honored for his extensive theological scholarship, particularly his exploration of Joseph Ratzinger’s teachings. Parolin lauded O’Regan’s ability to capture Benedict’s humility and unwavering focus on God’s revelation as the ultimate source of truth and goodness.

– Etsurō Sotoo, meanwhile, was celebrated for his artistic genius, which brings the divine to life through matter. Sotoo’s sculptures on the Sagrada Familia embody what Parolin described as “art making the material transparent to the spirit.” The cardinal reflected on how Sotoo’s work transforms stone into a vessel of beauty, revealing God’s love and inviting worshippers to encounter the sacred.

A Celebration of Benedict’s Vision

The ceremony was rich with symbolism and continuity. In his remarks, Parolin highlighted Benedict XVI’s episcopal motto, “Cooperatores Veritatis” (Cooperators of Truth), as the guiding principle for the laureates’ contributions. He also drew attention to the Pope Emeritus’s “Spe Salvi” encyclical, which remains a beacon of Christian hope amid contemporary challenges.

The day began with a Mass at the Vatican Grottoes near Benedict’s tomb, presided over by Archbishop Georg Gänswein. Later, Pope Francis received the honorees in a private audience, affirming their dedication to the Church’s mission.

A Global Legacy Continues

With its 30th edition, the Ratzinger Prize has become a hallmark of intellectual and artistic achievement within the Church. Past winners include theologians, philosophers, sociologists, and artists from diverse Christian traditions and even Judaism, underscoring the prize’s commitment to dialogue and universal truth.

As the world anticipates the Jubilee Year, the 2024 Ratzinger Prize reminds us that Benedict XVI’s legacy is not a relic of the past but a dynamic force pointing toward the future. Through the lives and works of scholars like O’Regan and artists like Sotoo, his vision continues to inspire unity, deepen faith, and renew hope for generations to come.

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Homilies: A Call for Depth and Simplicity

Cardinal Arinze took aim at overly lengthy and convoluted homilies, urging priests to focus on clarity, brevity, and spiritual depth. A homily, he argued, should reflect the priest’s prayerful connection with Christ and the Scriptures, avoiding distractions such as political commentary or social critiques.

“Homilies are not theological gymnastics or lectures for the university classroom,” Arinze quipped. He proposed a standard duration of ten minutes, emphasizing that the pulpit should be a place for the Gospel’s proclamation, not personal agendas or public rants.

Arinze also stressed that clear language is essential, warning against mixing dialects or showcasing linguistic prowess at the expense of the congregation’s understanding. “A poorly crafted homily does a disservice to both God and the faithful,” he declared.

Seminary Training: Preparing Pastors, Not Performers

Reflecting on the formation of future priests, Arinze highlighted the crucial role of seminaries in shaping leaders who walk with their communities. Drawing on Pope Francis’s imagery, he noted that a good pastor “smells of the sheep,” serving not as a distant figure but as an integral part of the flock.

Yet, challenges loom large. Many young Nigerians, he observed, are turning away from Catholicism, lured by traditional African religions and superstitions. “Some resort to idol worship, seek guidance from fortune-tellers, or engage in harmful practices, including violence for financial gain,” Arinze lamented.

He proposed innovative solutions, such as assigning priests to teach religious education in schools, ensuring a solid foundation in faith for young people. “This task is not beneath the dignity of the priesthood,” he affirmed, emphasizing that priests must provide answers to life’s spiritual and moral challenges.

Cultural Integration: Balancing Tradition and Doctrine

Arinze also addressed the ongoing efforts to harmonize local cultures with Catholic traditions. He celebrated strides in incorporating indigenous languages and customs into the Church but warned against hasty or unvetted practices.

“Inculturation demands a rigorous, collaborative process involving bishops, theologians, and cultural experts,” Arinze explained. He dismissed the idea of arbitrary innovations, cautioning that cultural adaptation must be rooted in deep theological reflection.

A Century of Formation: Bigard Seminary’s Legacy

As Bigard Memorial Seminary marked 100 years of priestly formation, Arinze praised its enduring contributions to the Nigerian Church. Founded in 1924 and relocated to Enugu in 1951, the seminary has been a cornerstone of clerical education in West Africa.

Reflecting on its history, Arinze expressed gratitude for the visionaries who established Bigard, particularly Stephanie and Jeanne Bigard, whose generosity made its construction possible. He also recalled the historic visit of Pope John Paul II to the seminary in 1982, a milestone that underscored its significance.

“The seminary has done remarkable work in preparing priests for evangelization,” Arinze said. “May it continue to thrive in its mission, guided by the Holy Spirit and the intercession of Mary, Queen of Apostles.”

Looking Ahead: A Challenge to the Church

Cardinal Arinze’s address was more than a reflection on the past—it was a rallying cry for renewal in the Church. By emphasizing concise, meaningful preaching, robust priestly formation, and thoughtful cultural integration, he offered a vision that resonates far beyond Nigeria.

In an era of shifting spiritual landscapes, his words serve as a reminder of the Church’s mission: to lead with wisdom, serve with humility, and proclaim the Gospel with unwavering clarity.

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The bishops elected as chairmen-elect are:

Archbishop Bernard A. Hebda of Saint Paul and Minneapolis, as treasurer-elect, and chairman-elect of the Committee on Budget and Finance in a 156-84 vote over Bishop David J. Malloy of Rockford.

Bishop Ronald A. Hicks of Joliet, as chairman-elect of the Committee on Clergy, Consecrated Life, and Vocations in a 146-94 over Bishop Juan Miguel Betancourt, SEMV, auxiliary bishop of Hartford.

Bishop Michael G. Woost, auxiliary bishop of Cleveland, as chairman-elect of the Committee on Divine Worship in a 128-112 over Archbishop Alexander K. Sample of Portland in Oregon.

Archbishop Shelton J. Fabre of Louisville, as chairman-elect of the Committee on Domestic Justice and Human Development in a 158-81 over Bishop Kevin J. Sweeney of Paterson.

Bishop Edward J. Burns of Dallas as chairman-elect of the Committee on Laity, Marriage, Family Life and Youth in a 147-91 over Bishop James D. Conley of Lincoln.

Bishop Brendan J. Cahill of Victoria as chairman-elect of the Committee on Migration in a 155-85 over Bishop Joseph J. Tyson of Yakima.

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Cardinal Sandoval, whose efforts have centered on ensuring the accessibility of the Latin Mass for the faithful in Mexico, received the medal in a ceremony held at his residence on October 23. His recognition highlights decades of commitment to the traditional liturgy, dating back to the Roman Missal of 1962, as promulgated by Pope John XXIII. Cardinal Sandoval has continually supported those within the Church who cherish this form of worship, fostering both reverence for its spiritual depth and unity with the broader Catholic hierarchy and Pope Francis.

Sir James MacMillan, celebrated globally for his contributions to sacred music, received his De Saventhem Medal in London on September 18. His compositions, which blend traditional and modern sacred music, have enriched liturgical and concert settings alike, resonating deeply within both religious and artistic circles. His work underscores the spiritual and cultural significance of sacred music, linking ancient traditions with contemporary expression.

Named after its founder, Dr. Eric de Saventhem, the De Saventhem Medal is reserved for those who have provided exceptional service in safeguarding the heritage of the Roman Rite. Past recipients include Cardinal Darío Castrillón Hoyos and pianist Vladimir Ashkenazy, the latter of whom signed a historic petition in 1971 in defense of the traditional Latin Mass.

Founded on the principles of communion with the Church, obedience to its Magisterium, and respect for ecclesiastical authorities, Una Voce advocates for the preservation of the Latin Mass, as well as the use of Latin, Gregorian chant, and polyphonic sacred music. These elements, rich in cultural and religious significance, are seen by the federation as essential to the spiritual life of the Church.

The organization’s stance has long found sympathetic ears within the Vatican. In 1996, Cardinal Joseph Ratzinger, then Prefect of the Congregation for the Doctrine of the Faith and later Pope Benedict XVI, commended Una Voce’s work, stating that it had been “instrumental in supporting the use of the 1962 edition of the Roman Missal in obedience to the directives of the Holy See,” and expressed his gratitude and blessing upon its members.

The recent recognition of Cardinal Sandoval and Sir James MacMillan by Una Voce, which operates in 40 countries, exemplifies the federation’s commitment to honoring individuals who have upheld the Church’s liturgical heritage with devotion. As President Dr. Joseph Shaw presented these awards, the organization reaffirmed its mission of preserving the unique beauty and spiritual depth of the traditional Mass, ensuring it remains a cherished treasure for generations to come.

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