Speaking on March 27 at an event in Sacrofano, near Rome, Parolin shared that he continuously receives messages from people praying for the pope’s full recovery. «Perhaps he won’t be able to work as before, and in that case, we must find different ways for him to continue leading the Church,» he said.

Since his release from the hospital on March 23, Pope Francis has remained secluded in the Vatican, avoiding public engagements. «He is resting, he is not seeing anyone, and as far as I know, he has no scheduled audiences,» Parolin confirmed. The emphasis, he stressed, is on allowing the pope the necessary time to heal. «The only solution is to remain calm and refrain from any public activity for now.»

Despite the pope’s health concerns, the Vatican has yet to clarify how the Holy Week liturgies will be conducted. The official schedule has been published, but no presiding clergy have been named, leaving open the possibility that Francis may not participate in person. Vatican insiders suggest that a contingency plan is being developed, possibly involving multiple cardinals leading different ceremonies in his place.

Parolin acknowledged the uncertainty, stating, «We will see whether the pope can preside over the celebrations or if he will delegate certain cardinals to act on his behalf.» Given medical recommendations for at least two months of convalescence, a more extended period of reduced activity for the pontiff seems likely.

At 88, Pope Francis has faced increasing health struggles in recent years, including surgeries and hospitalizations. His latest bout with bilateral pneumonia has raised questions about his long-term ability to maintain the demanding responsibilities of the papacy. While he has dismissed past speculation about resignation, the evolving situation may require adjustments in how he exercises his leadership.

The Vatican has historically navigated periods of papal illness with discretion, often relying on the College of Cardinals to support governance. If Pope Francis’ condition limits his activities for an extended period, similar measures could be implemented.

Beyond concerns about the pope’s health, Cardinal Parolin also addressed international conflicts, reiterating the Vatican’s stance on Ukraine and Gaza. He urged negotiations «without preconditions» to bring an end to the war in Ukraine, emphasizing the need for diplomatic solutions.

Regarding Gaza, he called for restraint from both Hamas and Israel, arguing that neither side has shown the necessary moderation to pursue peace. «I believe both parties must exercise great restraint—something that has been lacking from both Hamas and the Israeli side,» he remarked.

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Cardinal Pierbattista Pizzaballa, the Latin Patriarch of Jerusalem, described the worsening reality on the ground. «When the ceasefire in Gaza began, operations in the West Bank intensified,» he told a delegation from Aid to the Church in Need (ACN) in Jerusalem. «Hundreds of new checkpoints were set up, particularly in places like Jenin, making life even more difficult for residents.»

A Ceasefire That Brought No Relief 

While a temporary truce in Gaza offered a momentary pause in hostilities, it did little to ease tensions elsewhere. Father Louis Salman, responsible for youth ministry in the region, painted a bleak picture of daily life in the West Bank. «For us, the ceasefire made things even worse,» he said.

Movement restrictions have become even tighter, leaving people feeling trapped and isolated. Roads that once took two hours to navigate now take four, making even basic travel a challenge. Father Louis attributes these measures to heightened security concerns following prisoner exchanges.

Meanwhile, thousands have been forcibly displaced. Sami El-Yousef, executive director of the Latin Patriarchate of Jerusalem, reported that around 16,000 people have been expelled from refugee camps in Jenin, with their homes and infrastructure reduced to rubble. «They have nowhere to return to,» he stated.

Beyond the human toll, El-Yousef also highlighted the increasing fragmentation of the West Bank. «With 185 gates and over 900 checkpoints, the territory is more divided than ever,» he said. «Yet, due to the events in Gaza, this situation receives little international attention.»

Despite the dire circumstances, Christian leaders stress that their faith community has remained resilient. «I don’t know how we are still standing—the tide is against us,» admitted El-Yousef. However, he emphasized that the Church has emerged stronger in its mission.

«As a Church, we feel more united than we did a year and a half ago,» he said. «We have maintained our services, expanded them in certain areas, and continued supporting those most affected by the war in both Gaza and the West Bank. We are also preparing to be even more effective in our assistance once the war is over.»

One notable achievement has been securing food supplies for Gaza. The Latin Patriarchate of Jerusalem managed to ensure a steady flow of fresh fruits and vegetables to the territory—not just for the small Christian population but for the broader community in need.

«Even today, people talk about how the Church stood by them,» El-Yousef said. «Following the Patriarch’s vision, we demonstrated generosity to our neighbors. We are very proud of what we achieved during this period.»

The ongoing humanitarian efforts have been made possible, in part, by international support. The ACN Foundation has played a crucial role in sustaining relief efforts, not only through financial aid but also by offering moral encouragement to local Christians.

«The past year and a half has reinforced what we already knew,» El-Yousef concluded. «We are not alone. We have friends around the world who support us—not just with resources, but with solidarity and prayers.»

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Koch has served as the head of the Dicastery for the Promotion of Christian Unity since 2010, overseeing the Vatican’s efforts to foster dialogue and collaboration among Christian denominations. His extended tenure suggests that Francis values continuity in the Church’s ecumenical work at a time when unity is both a theological and practical challenge.

Koch’s office engages with diverse Christian communities, navigating theological and cultural differences that shape ecumenical dialogue. As he explains, discussions vary greatly depending on the group involved.

«We share a deep theological heritage with the Eastern Churches but are shaped by different cultural traditions,» Koch observed. «With Protestant communities, we have more cultural similarities but fewer theological commonalities.»

This contrast highlights the complex nature of Christian unity—sometimes bound by shared beliefs, sometimes by shared history, but often hindered by both. Despite these challenges, Koch remains hopeful that more believers will recognize the importance of unity, citing Jesus’ own prayer for his followers to be one.  

The Road to Nicea 2025 

Observers speculate that Koch will continue in his role at least through May 2025, when Christian leaders will mark the anniversary of the First Council of Nicea in Iznik, Turkey. The historic council, convened in 325 AD, produced the Nicene Creed—a foundational statement of Christian belief still used by many denominations today.

Koch sees the event as an opportunity for churches to commemorate their shared history. «It is a wonderful occasion for all Christian communities to reflect together on this ancient confession of faith,» he said. The symbolic significance of gathering in Nicea is undeniable, even if little remains of the original council site.

Pope Francis has expressed interest in attending the event, but his participation remains uncertain due to health concerns. The Vatican has not confirmed any travel plans, and at a recent press conference, medical officials offered a cautious response: «The trip is not confirmed.» Koch, however, remains optimistic. «I hope it will be possible,» he said. «It would be a powerful gesture to celebrate together in Nicea.»

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(ZENIT News – Vatican Media / Rome, 03.16.2025).- Vatican Media spoke with Cardinal Mario Grech, the Secretary General of the Synod, about the objectives of the  process that will accompany the implementation of the Synod on synodality approved by Pope Francis and which will culminate in the Ecclesial Assembly in 2028. «The goal of the journey  that  General Secretariat of the Synod is proposing to local Churches,“ he explains, “is not is not to add work upon work but to help Churches walk in a synodal style.» Here is an extract of the interview.

The Synod on Synodality seemed to be concluded… and now it is starting again, at the will of Pope Francis, who from the Gemelli Hospital approved the work schedule for the next three years…

Cardinal Grech: It is true—many thought the Synod had concluded with the celebration of the second session of the Assembly last October. As a matter of fact, the Apostolic Constitution Episcopalis Communio has «transformed» the Synod from an event into a process structured in three phases: preparatory, celebratory, and implementative (EC, art. 4).

This shift requires a true «conversion,» a change in mentality that takes time to take root in the Church’s practice. But this structure is fundamental: simply publishing a «document» is not enough for what emerged in the two phases of the synodal process to be implemented in the Church’s life. That «document» must be «received» as the fruit of ecclesial discernment and as a horizon for conversion.

And this is exactly what has happened: the Holy Father, who is the principle of unity in the Church and the guarantor of the synodal process, entrusts the local Churches and their groups with the task of applying the Assembly’s recommendations in their own local contexts, as he recommends in his Accompanying Note to the Final Document. Many Churches have already responded generously and have set things in motion—so in fact, the work never stopped after the end of the Assembly.

What will happen between now and 2028?

What is now beginning is more of a process of accompaniment and evaluation of the implementation phase that is already underway. The Holy Father arrived to ths decision with the contribution of the Ordinary Council of the General Secretariat of the Synod, composed largely of members elected during the Assembly.

This process does not diminish the role of each Church in receiving and applying the fruits of the Synod in its own unique way. Rather, it encourages the entire Church to take responsibility—indeed, a great co-responsibility—because by valuing local Churches, it also associates the episcopal college with the exercise of the Pope’s ministry.

So, what is the precise goal of this process?

It is a process aimed at fostering dialogue among Churches about the insights developed in the implementation phase. After a period of work at the local level (until 2026), the goal is to create, in a synodal style, spaces for dialogue and exchange of gifts among Churches.

This is one of the most valuable aspects that has emerged from the synodal journey so far. The aim is to ensure that implementation does not happen in isolation, as if each diocese or eparchy were a separate entity, but that bonds between Churches at national, regional, and continental levels are strengthened. At the same time, these moments of dialogue will allow for an authentic walking together, offering the opportunity to evaluate, in a spirit of co-responsibility, the choices made. The meetings planned for 2027 and early 2028 will naturally lead toward the Ecclesial Assembly of October 2028. This final  Assembly will then be able to offer the Holy Father valuable insights—fruits of a real ecclesial experience—to aid his discernment as the Successor of Peter, with perspectives to propose to the entire Church.

Implementation and evaluation must proceed together, intertwining in a dynamic and shared process—this is precisely the culture of accountability evoked in the Final Document.

2026 will be a year entirely devoted to the work of the various dioceses. What do you expect?

It is essential to restart from the work done in the listening phase, but it is equally essential not to repeat it to the identical. In this phase, it is no longer just a matter of listening and gathering the listening of the People of God, but rather of allowing the Church leaders and synod teams to carry on a dialogue with the rest of the People of God on the contents that have emerged from the synod journey in their totality so that this journey is adapted to their own culture and tradition. This is also another possibility of appealing to the whole People of God as sharers in the prophetic function of Christ (cf. LG 12) and subjects of the sensus fidei. I hope that the principle of circularity within and between Churches will become operative in the ordinary practice of the Church.

How should the local churches operate?

We are invited not only to repeat but to make all members of the People of God active subjects of ecclesial life and to set the path of each Church by reason of this recognized capacity, which must be supported and formed. This first year and a half will also be an opportunity to involve those who had previously participated less actively. To have synodal experiences, to experience the conversation in the Spirit that has made our communities grow so much. Now that the picture is clearer and a more shared understanding of synodality has developed, together-no one excluded-we can find tools to continue the journey with renewed energy.

What can we do to involve the People of God more, avoiding the risk that the synodal path remains confined among the subjects for “experts,” for people already involved in ecclesial structures? How to ensure that this new challenging step is not experienced as one more bureaucratic task added to the others?

The Preparatory Document, which initiated the whole synod process, begins precisely with this statement, “The Church of God is convoked in Synod.” There is nothing that can involve the whole Church and everyone in the Church more than the synod process. This was seen in the first phase, with the listening to the People of God in the local churches. The way forward now is the same. This implementation path is challenging not because it calls for adding more activity for “pastoral workers,” especially ordained, instituted or de facto ministers. The commitment is to live the ecclesial journey of each Church with a synodal mentality, within a synodal horizon, maturing a synodal style that is the prerequisite for a synodal form of Church. I repeat the adjective, to emphasize how the issue is one of mentality. The meaning of the path that the Synod Secretariat is proposing to the local churches is not to add work to work in response to demands coming from outside or above, but to help the churches to walk in a synodal style; in a word, to truly be Churches, where the portio Populi Dei entrusted to the bishop with the help of his presbytery and ministries is truly a Church of subjects in relationship, embodying the Gospel in the place where they are.

When will this work be concluded?

It is still difficult to say when the Groups will conclude their work. As indicated a year ago when they were established, the Groups are asked to present their conclusions to the Holy Father “possibly by June 2025.” Some of the Groups should be able to meet this deadline. Others, on the contrary, may need additional time, but will still offer an interim report on their work by the end of June. Also at work at the same time are the Canonical Commission, established as early as 2023, which has made itself available to support the 10 Groups in matters within its purview, as well as a Group established within SECAM (Symposium of Episcopal Conferences of Africa and Madagascar) for the pastoral care of those living in polygamy.

Can you explain what the 2028 Ecclesial Assembly is? In the letter, it is explicitly stated that it will not be a new Synod…

I would say that the 2021–2024 Synod was a «first» in many ways.

It was the first time that the regulations of Episcopalis Communio were fully applied.

It was the first time that the entire Church—and everyone within it—had the opportunity to participate in the synodal process.

It was the first time that non-bishop members participated in the Assembly.

It was the first time that a Final Document was immediately approved by the Holy Father, thus becoming part of his ordinary Magisterium.

Now, in the third phase of the synodal process, we have another first: an Ecclesial Assembly.

Since this is the first time an Ecclesial Assembly is being held at the level of the entire Church, many details still need to be defined.

However, we can draw upon the experience of the Continental Stage Assemblies, which were all ecclesial in nature.

What characteristics will it have? How will it differ from the two sessions of the Synodal Assembly that we experienced in 2023 and 2024?

The goal of the Ecclesial Assembly, which is the final event of the process, is no other than that indicated by the Final Document for the third stage, namely to make concrete the prospect of the exchange of gifts among the Churches and in the whole Church (cf. nn. 120-121). If during the stages of the third phase it will be possible to realize at the various levels of the groupings of Churches (Provinces, Bishops’ Conferences, International Meetings of Bishops’ Conferences) the exchange of gifts through the confrontation and sharing of the processes initiated in the local Churches, the Ecclesial Assembly will be the occasion to gather at the level of the whole Church the fruits that have matured.

The possibility of this Ecclesial Assembly is all contained in the Holy Father’s final greeting at the conclusion of the Second Synod Assembly. He clarified that “on some aspects of the life of the Church pointed out in the Document, as well as on the themes entrusted to the ten ‘Study Groups,’ which must work with freedom, in order to offer me proposals, there is a need for time, in order to arrive at choices that involve the whole Church. I, then, will continue to listen to the bishops and the Churches entrusted to them”. The third phase corresponds to this time of listening to how the Final Document operates in the life of the Churches, and the Final Assembly constitutes the moment of synthesis, capable of gathering the fruits of this listening.

This is why the Assembly is ecclesial, which is tantamount to emphasizing its different nature and function from the Synodal Assembly we have already celebrated, which is and remains essentially an Assembly of Bishops. The fruit of that Assembly was the Final Document, which participates, as we have already said, in the ordinary Magisterium of the Successor of Peter. In the light of that document, it is required of the whole Church – of every Church and every bishop as the principle of unity of his Church – to live the third phase, which will have its landing in the Ecclesial Assembly. This Assembly should be the visible manifestation of that truth that opened the Preparatory Document: “The Church of God is convoked in Synod” to witness what the fruits of the Church’s synodal journey are.

In the calendar proposed by the letter, there is mention of a new jubilee appointment scheduled for next October, that of the synodal teams. What is it all about?

Jubilee is closely associated with pilgrimage. The synodal Church is pilgrim Church, which is made evident in the “walking together” of the People of God toward the fulfillment of the Kingdom. The jubilee of synodal teams and participatory bodies (because these structures also offer spaces for synodal life in the local Churches) is meant to be the celebratory moment in which this synodal dimension of the Church is made manifest in the journey of the People of God to the tomb of Peter, gathering at the same time around the Successor of Peter, the principle of the communion of all the baptized, of all the Churches, of all the bishops. Again, the whole Church should be on pilgrimage. We thought of convening the synodal teams because they are made up of people who have put their time and energy at the service of the synodal process. We have asked for their reactivation because they will be “spearhead” in this path of implementation.

What do you expect from this meeting?

With them, we intend to experience it not only as a celebratory moment, but as an “opportune” time of deepening synodality as a constitutive dimension of the Church, with all that this entails for the journey of the Church, which desires to implement a synodal conversion, as the Holy Father also reminds us in his Message for Lent that we are living.  Considering that this synodal conversion will be able to help for the renewal of the Church and for a new missionary impetus, this is truly a reason for hope that does not disappoint.

Will this Letter to the Bishops and the People of God entrusted to them published today be accompanied by other aids?

At this time we are not providing material or further guidance than what is contained in the letter to the local churches. They already have everything they need to work on implementation: the Final Document. Also the various moments presented in the letter will be more defined with their help and, of course, with the Ordinary Council of our Secretariat. In recent years, we have had various online meetings, which have been very useful, with bishops and eparchs, with the Bishops’ Conferences and the equivalent Bodies of the Eastern Catholic Churches, with the International Meetings of the Bishops’ Conferences; therefore, we do not exclude holding similar meetings in this new phase as well to agree on the progress of the project. On several occasions I have said that the service of the General Secretariat of the Synod is not to have directions lowered from above to be carried out, but is first and foremost a willingness to listen to the needs, insights and proposals that come to us from the local Churches. The subsidies that we intend to offer during this journey, beginning with the one in May-as announced-will also be the fruit of this ecclesial listening exercise.

Can you say in a few words what is the heart of the message that came out of the two Synodal Assemblies dedicated to synodality?

Wanting to say in a few words even the “heart” of the message that came out of the Synodal Assembly, moreover in two sessions, risks being very reductive. I would certainly emphasize the dynamics of the process: the transition from the first to the second session showed how ecclesial discernment works, through prolonged listening that ripens consensus. The Final Document is the mature outcome of a patient process by stages, in which we learned a synodal style and method. The synodal process is telling everyone that synodality is possible; that a synodal style of the Church is possible; that the synodal form of the Church is possible. And it urges everyone to make it possible, in docility to the Holy Spirit who leads the Church in this direction, because it invites the Church to a renewed missionary witness to the joy of the Gospel.

What role will the Final Document approved in 2024 play?

The Final Document is the mature fruit of this process. Its contents are such that they constitute a map for the conversion and renewal of the Church in a synodal sense. All the work that awaits us in these next three years is inspired by the contents of this Document, which must be experimented with, in order to verify the possibility of realizing them in the life of the Church. Let me make two points. The first: that the Final Document constitutes an authoritative act of reception of the Second Vatican Council “prolonging its inspiration and relaunching for today’s world its prophetic force” (DF 5). Indeed, the Document says that “the synodal journey is in fact putting into action what the Council taught about the Church as Mystery and People of God, called to holiness through a continuous conversion that comes from listening to the Gospel” (DF 5).

The second: that whichever way one enters-whether from the foundations of synodality, expressed in the first chapter, or from any other chapter-when one explores the themes that weave the Document together, one grasps the profound unity and harmony of the text. It is a document that lets one see the beauty of the Church and the possibility of its renewal: renewal that, when it sets out on the path of synodality as a way of being and acting, is realized in the richness of Tradition. In extreme synthesis one could say: heart of the message is that all of us baptized are all disciples and all of us missionaries, seriously committed to a conversion of relationships to facilitate the encounter of Jesus with the men and women of today. The Synod has offered and offers legs and perspectives to the pastoral and missionary conversion to which since the beginning of his pontificate Pope Francis has invited us.

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Archbishop Arbach described the difficult situation Syria is facing following the fall of the Assad regime: “People don’t have jobs, there is a lack of food and of medicine. Many people are asking when this will end, they can’t see a future and they want to leave.” According to the prelate, it has become commonplace to see people wandering in the streets of Homs talking to themselves in an atmosphere of loneliness, fear and sadness. The archbishop asks for the lifting of international economic sanctions, which continue to have a deep effect on a country which is still in a very fragile situation.

Remaining in Syria

The Syrian Church faces great challenges to address the needs of its faithful. The Archbishop of Homs explains that “we are supporting our faithful in every sense of the word: paying rent, providing medication, food and clothing, and also sustaining them spiritually so that they feel close to God, to encourage them to remain in their land, in their country, and to preserve Syria’s roots, which are the Christians.” Archbishop Arbach thanks ACN for all the support it has been providing to the Church in Syria, to help the Syrian Christian community.

The Syrian Church leader calls attention, once again, to the real risk of the Christian population in the Middle East disappearing altogether. “I encourage people to wait, and to stay firm, because without the Christians, there can be no future for Syria. Christians are the roots of Syria and Syria is the cradle of Christianity. In Damascus we can still find the places where Saint Paul converted to Christianity in the first century. We still have first-century churches and monasteries, and we have kept Aramaic, the language Jesus spoke, alive.”

Indiscriminate attacks

The indiscriminate attacks which took place last weekend, 8 and 9 March, in the region of Latakia and Tartus in western Syria, killed over 1,000 people, including entire families. The Alawites, a minority Shia Muslim group, were particularly targeted. The attacks have been attributed to militants from the HTS group, which led the overthrow of the previous Syrian government.

Syria has been going through a time of great uncertainty since the fall of Bashar Al Assad’s regime on 8 December. Power is currently in the hands of an interim government, led by President Ahmed Al Sharaa, who has promised a transition to new democratic elections.

Archbishop in “Night of Witnesses”

The Archbishop of Homs will be participating in the “Night of Witnesses” vigil, in the Cathedral of Almudena, Madrid, on 14 March. This prayer and witness vigil for persecuted Christians around the world will be presided over by Cardinal José Cobo and accompanied by Hakuna Group Music. Participation in the vigil is free of charge, and it can also be followed through ACN Spain’s YouTube channel.

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In an interview with Corrière della Sera on February 22, the Vatican Secretary of State, Cardinal Pietro Parolin said that what is important at this time is the Pope’s health, his recovery and his return to the Vatican. The media talks about Pope Francis’ possible renunciation, hospitalized in the Gemelli Polyclinic, but presents the yellowish side of the information. 

Given the spread of false news about the atmosphere in the Vatican, the Cardinal said: “Honestly I must say that I don’t know if there are such manoeuvres and treatment, in any case, I stay out of it. Moreover, I believe that it’s quite normal that uncontrolled rumours can spread or an inappropriate comment be made. It’s certainly not the first time it happens. However, I don’t think there is any particular movement and, up to now, I haven’t heard anything like that.”

Cardinal Victor Manuel Fernández, Prefect of the Dicastery for the Doctrine of the Faith, was interviewed by the Argentine newspaper La Nacion on February 21 and said: “I’m not aware of a pre-conclave atmosphere. I don’t hear talk about a possible Successor more than what was talked about a year ago, that is, nothing special. For me, it’s important that the Pope’s body has reacted well to the current treatment.”

As regards pressure for the Pope’s renunciation given his illness, the Argentine Cardinal added: “It makes no sense that some groups exert pressure for him to resign. They have already done so over the last years, and this can only be a totally free decision of the Holy Father for it to be valid.” 

Cardinal Giovanni Re, 91, Dean of the College of Cardinals, excluded the alarmist position in face of the Pope’s illness. Nevertheless, given his position, it’s his role to communicate the news of the Pope’s death and to preside over the funeral as Dean of the Cardinals. 

In order to clarify the Cardinals’ role, it’s good to recall that it corresponds to the Cardinal Camarlengo, Kevin Joseph Farrell, to administer the assets of the Church if the Pope dies and to initiate the process of preparation for the Conclave. During the period of the See’s Vacancy [Sede Vacante] the College of Cardinals is in charge of the affairs of the Church, but without taking decisions that imply permanent changers. 

Cardinal Gianfranco Ravasi, Prefect Emeritus of the Dicastery for Culture, said that Pope Francis can resign “if he has serious difficulties to carry out his service,” however, his great wish is to fulfill at least the Jubilee. This decision is up to him alone. “He will be the one who decides, of course. Perhaps he will ask for advice, but he, in conscience,  will evaluate the last word himself,” he said to Corrière della Sera. It will be about a possible resignation in case of serious health problems.

Cardinal Ravasi also said: “If he were in a situation in which his capacity to have direct contact with the people would be very limited, then I believe he would decide to resign.” And he reminded that Pope Francis already handed a letter of conditional renunciation to the Cardinal Secretary of State, at the beginning of his pontificate. 

Cardinal Paolo Lojudice, Archbishop of Sienna, criticized harshly the spread of false news about Pope Francis’ health, in an interview with ACI Press, labelling them as “fantasies” and an “absolute lack of respect.” He lamented that “every time there is a sick Pope, certain circles stir these fantasies,” which, he said, are proper to a society of “compulsive hyper-communication.” 

Cardinal Lojudice also pointed out that the media promotes these rumors and “are not very interested in the good of the Church or in the good and health of the Holy Father.” Hence, “it seems to me that there is nothing new in the media, not even in this. Unfortunately, it has always happened. Every time there is a sick Pope, certain circles agitate these fantasies, this false news. “

Moreover, he recalled that in moments of uncertainty, the tradition of the Church is to trust. “It must always be taken into account that the Church is guided, first by the Holy Spirit, and second, that the first and fundamental Teacher and Shepherd [of the Church] is Jesus.” 

Cardinal Jean-Marc Aveline of Marseille, a man trusted by the Pope, said on February 20 that Pope Francis has a clear position: “If you really want him to rest, you have to admit him to hospital, because otherwise he will never rest.” Cardinal Aveline did not discard the renunciation of the Head of the Church: “Everything is possible!”, he said.

Monsignor Vincenzo Paglia, President of the Pontifical Academy for Life, said on February 20 that the narrative is morbid to fuel speculation about the Pope’s serious state and create a pre-conclave atmosphere.

He added to ACI Press that it’s “right to be concerned” about the Holy Father’s health. However, the concern “must be kept within limits,” and he lamented that many speculations about his health have generated a “morbid atmosphere.” 

“The situation, undoubtedly, is delicate and the Pope has not held back in his efforts, unfortunately, from a certain point of view. The Pope «is recovering and will return to the Vatican in a few more weeks.”

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Excellency, the whole world is praying for Pope Francis’ health. Is it a prayer that expresses the profound bond between the People of God and its Shepherd? 

These days we are witnessing a very special attention to the Pope’s health, from all parts of the world, and this closeness is expressed especially through prayer. In fact, for us believers, prayer isn’t a ritual and external gesture, but a living relationship with the Lord who, in His love, makes us all brothers and opens us to compassion and reciprocal solidarity. In this connection, the Pope has always asked us to pray for him and now, in the trial of his illness, he himself is sustained by the Church’s prayer. 

What does this reciprocity in faith mean and how does prayer become a concrete sign of closeness? 

We all remember, as an extraordinary moment, the afternoon of that March 13 twelve years ago, with a crowded Saint Peter’s Square that broke out in joy at the announcement of the election but that, immediately after, at the request of the Pope himself who had just appeared [on the balcony] fell silent to pray for him and bless him. Today, while Pope Francis is put to the test with illness, that Square is crowded again with numerous faithful, who gather every afternoon to pray the Rosary, led by the Pope’s brothers and his closest collaborators, namely, the Cardinals. 

You visited the Pontiff during these days of hospitalization . . . 

I was able to meet with him during my visits to the Gemelli together with the Cardinal Secretary of State, Pietro Parolin. The Holy Father was very grateful for these initiatives of prayer and I believe that, for him, it’s a great sign of consolation that the Lord gives him.

Last Sunday in the Angelus, the Pope said: “I feel in my heart the “blessing” that is hidden in frailty, because it is precisely in these moments when we learn even more to trust in the Lord.” How should these words be read in the light of his witness of faith in illness?

As every human being, bearing in his body the signs of frailty and illness, the Pope wants to be again a witness of the Gospel, and for this he proclaims the Lord’s loving presence, who takes care of us and does not leave us alone in the moments of trial. 

Is this a message of hope for those being tested by pain? 

It is a testimony that encourages and sustains all those that are suffering and refreshes their heart. The Pope, who so many times in his Magisterium, has reminded us of the Lord’s mercy and tenderness, also  wants to remind us, in the moment of illness, that the Lord takes care of us and never abandon us. 

In addition to being an act of affection and intercession, can prayer for the Pope also become an opportunity of spiritual renewal for the Church? 

When we live moments of trial, experiences of suffering and situations in which we feel our frailty, we begin to realize what is important in our life, to give due importance to all things. 

Is it a time of testing that can strengthen ecclesial communion and every believer’s sense of responsibility? 

Prayer for the Pope is a beautiful fresco of the Church’s unity. Notwithstanding the different sensibilities end the different roles, we are all together, as brothers, praying for our Shepherd. This is the most important of all.

Translation of the Italian original into Spanish by ZENIT’s Editorial Director and, into English, by Virginia M. Forrester

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His remarks formed part of a broader theological conference that examined the foundations of Catholic teaching on human dignity. Fernández expressed concern that the use of medical and technological means to alter one’s identity goes beyond cosmetic procedures and into the realm of constructing an artificial reality. While acknowledging that some individuals experience profound distress regarding their identity, he urged caution in responding to such cases, emphasizing that extreme measures should not be viewed as simple solutions.

He pointed to the Church’s theological anthropology as a unique and unparalleled framework for understanding human nature. Referring to «Dignitas Infinita», a recent Vatican document on human dignity, Fernández invoked the words of Pope John Paul II, who in 1980 reminded the faithful that God’s love bestows immeasurable worth upon every human being. The cardinal stressed that those who suffer from physical or spiritual difficulties are especially embraced by Christ’s love.

The event, titled «The Catholic Foundation of Human Dignity,» was intended to connect Catholic theology with other academic disciplines and worldviews. Christoph Ohly, rector of KHKT, highlighted that questions of dignity and human rights are not exclusive to Christianity but resonate with all of humanity. Over the course of several days, theologians and scholars explored how dignity is defined, its connection to human rights, and the evolving debates surrounding its application in modern society.

Fernández’s intervention reaffirmed the Church’s commitment to a vision of human nature rooted in theological tradition rather than shifting cultural trends. His remarks add to an ongoing Vatican discourse that seeks to defend the integrity of the human person while engaging with the complexities of modern thought.

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(ZENIT News – Bitter Winter / Rome, 02.11.2025).- Vatican-China deal of 2018, renewed for another four years in 2024, the CCP and the Holy See should agree on the appointment of new Catholic bishops, although details of the deals are secret.

In several cases, we see the following scheme at work, which is unlikely to correspond to the deal. First, the CCP “elects” a bishop and publicly announces the news. Second, for several months there is no reaction from the Holy See, which strongly suggests it had not previously been informed of the election. Third, after a hiatus of months the Pope “appoints” the bishop—whose election the CCP had already announced months earlier. Fourth, a consecration ceremony is held where the Papal mandate is not mentioned at all as if it were irrelevant, while a letter of approval is read by the “Bishops’ Conference” of the Patriotic Catholic Church, which is nor recognized as such by Rome.

The last such case concerns Bishop Ji Weizhong. The CCP informed that on July 19, 2024, Ji has been elected as bishop of the Diocese of Lüliang. Interestingly, at that date the Diocese of Lüliang did not exist. It was a desire of the CCP that such a diocese was created as part of the CCP’s plan to reduce the number of Catholic Chinese dioceses and adapt them to China’s administrative divisions. On July 19, 2024, for the Vatican Lüliang was still part of the Diocese of Fenyang. No bishop of Lüliang could be validly elected because there was no Diocese of Lüliang.

As in other previous cases, most notably the one involving the new bishop of Shanghai, some under-the-table negotiations should have followed and on January 20, 2025, the official Bulletin of the Holy See announced that “on October 28, 2024,” Pope Francis had suppressed the ancient Diocese of Fenyang, erected the new Diocese of Lüliang, and appointed Father Ji Weizhong as Bishop of Lüliang.

Another interesting question is why, if the Pope had taken the decisions of “ratifying” the CCP decisions on the dioceses and the bishop on October 28, 2024, the corresponding press release was issued only on January 20, 2025.

The answer is that it was urgent to “legitimize” the public consecration of Bishop Ji Weizhong, which happened precisely on January 20. As usual, at the consecration ceremony no Papal approval or mandate was mentioned, while a letter of the Chinese Bishops’ Conference was read, as if this non-Vatican-recognized body were the source of the bishop’s legitimacy rather than the Pope.

The Vatican-China deal of 2018 on the appointment of bishops continues to function in a rather curious way.

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This development is not just another expansion of Word on Fire—it represents a new model of priestly life, one that places digital mission work at its core. The move signals a recognition that the internet is not simply a tool for spreading the Gospel but a mission field in itself, one that demands a dedicated response from the Church.

Barron’s journey as a digital priest began modestly in the late 1990s with a series of Sunday Gospel reflections aired on a Chicago radio station at an inconvenient early morning hour. Realizing the limitations of radio, a friend suggested he post his homilies online. What began as a simple website soon evolved into Word on Fire, an international multimedia ministry that has reached millions.

The turning point came in 2011 with Catholicism, a 10-part documentary series that combined breathtaking cinematography with theological depth, presenting the richness of Catholic history and doctrine. This high-production-value approach became a hallmark of Word on Fire and helped Barron’s message extend beyond Catholic circles.

Today, Word on Fire’s presence on YouTube and social media is unparalleled in the Catholic world, second only to the Pope’s official accounts. With more than 200 million video views, nearly two million YouTube subscribers, and three million Facebook followers, Barron has redefined how Catholic evangelization engages with contemporary audiences.

A New Order for a New Evangelization 

Despite his vast online reach, Barron has always balanced digital mission work with traditional pastoral duties. Ordained in 1986, he was appointed auxiliary bishop of Los Angeles in 2015 and later became bishop of Winona-Rochester, Minnesota, where Word on Fire’s headquarters are now based. His dual commitment to the digital world and parish ministry has shaped his vision for this new order.

According to the official announcement, Barron’s goal is to establish a congregation of priests specifically trained for digital evangelization. The plan is to recruit an initial group of three to five priests and an equal number of novices, who will live in community under a spiritual rule that Barron has already drafted. They will be formed not only in theology and pastoral ministry but also in the unique challenges and opportunities of online evangelization.

The order’s first home has already been secured, thanks to a generous benefactor who provided a house in Rochester, Minnesota, where the priests will live, study, and begin their mission. A fundraising campaign to support the initiative quickly gained momentum, raising over $300,000 in just a few days.

The idea of a religious order focused on media is not entirely unprecedented. In the early 20th century, Blessed Giacomo Alberione founded the Pauline Family, a network of congregations dedicated to spreading the Gospel through modern means of communication, from newspapers to radio and television. Barron’s vision can be seen as a 21st-century continuation of this tradition, with a specific emphasis on the digital world.

What sets this initiative apart is the explicit recognition that the internet is not just a tool for spreading religious content but a vast and complex mission territory. Barron has long argued that the Church must engage with the “nones” (those with no religious affiliation) and skeptics where they are—on YouTube, social media, and podcasts. The new order will institutionalize this approach, forming priests who are as fluent in digital culture as they are in theology.

While the announcement has generated excitement, the road ahead is not without obstacles. Establishing a new religious order requires navigating Church requirements and securing canonical approval. The long-term sustainability of the project will also depend on continuous financial support and successful recruitment of candidates willing to dedicate their priesthood to digital mission work.

Additionally, the effectiveness of online evangelization remains a subject of debate. While Word on Fire has reached millions, translating digital engagement into deep and lasting conversions remains a challenge. Barron himself has acknowledged that the internet is a starting point, not the endpoint, of faith formation. The new order will need to find ways to integrate its digital presence with real-world sacramental life.

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