King Baudouin’s decision to temporarily step aside remains one of the most striking moments in Belgian history. His refusal to compromise his deeply held Catholic beliefs earned him both admiration and controversy: abdicated in order not to pass the abortion law in the country. While political leaders sought to pass the controversial legislation, Baudouin chose a path that prioritized his moral convictions over political expediency—a stance that has become a cornerstone of his legacy.

Pope Francis, during his apostolic visit to Belgium in September 2024, described the late king as a beacon of courage in an era increasingly marked by moral ambiguity. “King Baudouin’s unwavering commitment to his faith and to the sanctity of life shines as a light for our times,” the pope declared, calling on the Belgian bishops to champion his cause for sainthood.

In a statement released by the Dicastery for the Causes of Saints, it was confirmed that the process officially began on December 17, 2024, with the establishment of a historical commission. This panel, comprising leading experts in Belgian history and archival research, is tasked with gathering and evaluating documentation related to King Baudouin’s life and deeds.

The commission’s work will delve into the extensive archives, seeking evidence of Baudouin’s virtues and spiritual impact. The aim is to demonstrate that his life embodied the qualities of heroism in faith, hope, and charity required for beatification.

During his visit to Belgium, Pope Francis made a poignant stop at King Baudouin’s tomb in the Royal Crypt beneath the Church of Our Lady of Laeken. Joined by King Philippe and Queen Mathilde, the pope reflected on the late king’s example of leadership grounded in integrity. “In a world where laws increasingly stray from the sanctity of life, Baudouin’s choice was a prophetic act,” the pope remarked.

The culmination of the papal visit came during a Mass at a stadium named in Baudouin’s honor, where Pope Francis formally announced the opening of the cause. “May his life inspire current leaders to govern with a conscience rooted in truth and compassion,” he implored.

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***

Dear sisters, dear brothers, good morning and welcome!

I am happy we can exchange Christmas wishes. I express first of all my gratitude to each one of you for the work you do, both for the benefit of Vatican City and for the Universal Church. As you do every year, you have come with your families, and for this I would like to reflect a moment, briefly, with you precisely on these two values: work and the family.

First: work.

What you do is certainly a lot. Passing through the streets and courtyards of Vatican City, in the corridors and offices of the various Dicasteries and in the different places of service, the sensation is that of finding oneself in a large hive. And even now, there are those who are working to make this meeting possible, who were unable to come: let us say thank you to them!

Today you are here in a festive atmosphere, with the liveliness of the celebration in your heart, the liveliness of smiles. Instead, for the rest of the year life is more ordinary, it is not a feast; it is continual work, but always with the smile of the heart. After all, they are two different faces of the same beauty: that of those who build, with others and for others, something good for everyone. Jesus Himself showed this to us: He, the Son of God, who out of love for us humbly made Himself an apprentice carpenter, schooled by Joseph (cf. Lk 2:51-52; Saint Paul VI Homily in Nazareth, 5 January 1964). In Nazareth, few people knew it, but in the carpenter’s workshop, alongside and through many other things, craftsmen were building the salvation of the world! Have you thought about this: that salvation was built by craftsmen? And the same, in a similar sense, applies to you who, with your daily work, in the hidden Nazareths of your particular tasks, contribute to bringing the whole of humanity to Christ and to spreading His Kingdom throughout the world (cf. Vatican Ecumenical Council II, Dogmatic Constitution Lumen gentium, 34-36).

And then we come to the second point: the family.

It brings joy to see you together, also with children: how beautiful, how beautiful they are! Saint John Paul II used to say that, for the Church, the family is like its “cradle” (Apostolic Exhortation Familiaris consortio, 22 November 1981, 15). Love the family, please. And it is true: indeed, founded and rooted in Marriage, the family is the place where life is generated – and how important it is today to welcome life! Then, it is the first community where, ever since childhood, one encounters faith, the Word of God and the Sacraments, where one learns how to take care of each other and to grow together in love, at all ages. Faith must be transmitted in the family, and Saint Paul said to Timothy, “Your mother, your grandmother…” – in the family there was faith. I therefore encourage you – parents, children, grandparents and grandchildren, grandparents have great importance – I encourage you always to stay united, close to one another and around the Lord: in respect, in listening, in reciprocal care.

Something I would like to emphasize about the family. A question I ask parents with small children: did you manage to play with your children? Do you play with your children? It is important to lie on the ground with your little boy, your little girl… Play with your children! And then, another thing: do you visit your grandparents? Are your grandparents in the family, or do they live in a nursing home with no-one to go and visit them? Perhaps your grandparents have to stay in a nursing home, but go and visit them! Let them hear from you all the time.

And please, also in prayer together, because without prayer you do not go forward, even in the family. Teach your children to pray. And in this regard, in these days, I suggest that you find some moments in which to gather beside one another, around the Nativity scene, to give thanks to God for His gifts, to ask for help for a future, and to renew your affection for one another before the Infant Jesus.

Dear friends, thank you for this meeting, and for everything you do. I wish you all the best for Holy Christmas and for the year that is about to begin: the Holy Year of Hope. Hope grows in the family too! I bless you and I ask you, do not forget to pray for me. And if someone has some special difficulty, please talk about it, tell the heads, because we want to solve all difficulties, and this is done through dialogue, it is done with dialogue, not with shouting and not with keeping quiet. There must be dialogue, always! “Mr. Manager, Cardinal, Pope, Father… I have these difficulties. Can you help me resolve them?”. And we will try to resolve the difficulties together. Thank you, thank you very much, and merry Christmas.

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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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The irregular financial management of the Choir led to the sentencing of the three accused after a judicial process that lasted a year and a half. In addition to the prison sentences, the Court imposed fines of between 5,000 and 9,000 euros and decreed their perpetual disqualification from holding public office, Vatican News reported. The crimes of embezzlement, money laundering and fraud are linked to the Choir’s administration, known for its participation in liturgical celebrations of the Vatican and for giving concerts in Italy and other countries. The sentence highlighted the systematic abuse of the organization of concerts for important Italian companies, whose income was diverted for personal gain.

In particular, Nardella’s and Liberto’s action caused economic damage amounting to 250,000 euros, not including the interests and revaluation of the diverted funds. In addition, the accused will have to cover the judicial costs of the trial. However, they were absolved of other charges due to insufficient proofs.

The case arose in 2023 after complains and controversies posed by parents of the Pueri Cantores, members of the children’s choir. They denounced that the children’s participation in public acts was not aligned with the Choir’s original mission, founded in 1471 as “College of Singing Chaplains.”

The disordered management of the funds revealed a misuse of the income generated by the institution. Monsignor Georg Gänswein, then Benedict XBVI’s personal  secretary and Prefect of the Papal Household, testified during the 2023 hearings. Gänswein, currently Nuncio in Lithuania, Latvia and Estonia, referred to the alleged mistreatment of the children and anomalies in the budgets, although he said he had not personally found administrative or financial irregularities. Nevertheless, he expressed his doubts about “the sincerity and rectitude” of the management of the Choir.

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An In-Depth and Necessary Examination 

The Report, presented on November 19 of this year, sheds light on 63 cases of sexual violence, committed by 46 priests, a figure that represents approximately 3% of the 1,491 Religious who served during the period analyzed. These numbers, although striking, reflect only part of the reality.The PFM acknowledges that the real number of victims is probably greater, and is committed to continue listening and supporting those that have yet to report.

From Indignation to Learning

The Superior General of the Foreign Missions expressed “graveness, sadness and indignation” when receiving the Report. However, this exercise of self-evaluation not only intends to acknowledge past errors, but also to establish solid bases for the future.The Report is not just a diagnostic but gives recommendations to implement a culture of protection, which encompasses all levels of the organization.

Preventive and Corrective Measures

Over the last years, the PFM has adopted concrete measures to improve its response to these problems. Since the creation of an Evaluation Council, which includes expert members in law and ethics, and the formation of local protection agents, the institution has shown a clear will to change. In addition, it has established accessible and transparent reporting channels to guarantee that the victims can seek justice and support without obstacles.

Lessons from the Past, Commitment to the Future

The Report is particularly critical of the handling of cases during the decades prior to the 2000s, when many alerts were not properly addressed. Between 1950 and 2000, only eight cases of abuse were confirmed, while the remaining 55 did not have sufficient evidence. These figures reflect a time in which the norms of protection were practically inexistent, something that the PFM is determined to correct with new policies and protocols.

The Importance of Restorative Justice

The publication of this Report represents for the victims a step towards recognition and reparation. Although in many cases the judicial avenues are no longer available, due to the time transpired, the PFM promotes alternatives such as restorative justice, offering spaces of listening and concrete measures to repair the damage caused.

Building a Safe Environment

The Report also points out the need of an integral focus on the protection of vulnerable individuals. Included among the key recommendations is the creation of a map of risks to anticipate vulnerabilities, the generalization of formation programs and more effective communication regarding the preventive measures adopted.

A Living Testimony of the Gospel

The PFM concludes that this effort is not only an administrative question but a testimony of the respect and dignity that the Gospel exacts for all persons. In the words of the organization’s Superior General, this Report marks a new beginning, where transparency and commitment to protection become the heart of its mission.

The path to justice can be long and painful, but the Paris Foreign Missions seem determined to undertake it with firmness, offering a model of accountability that could inspire other institutions in the quest for a safer and more human future.

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A Fusion of Science and Faith 

Cícero Moraes, renowned for his digital reconstructions of religious figures, collaborated with experts to bring Saint Nicholas to life through advanced forensic facial reconstruction techniques. The project, which combines science with the rich traditions of the Catholic Church, sought to humanize the relics of the revered saint and offer a glimpse into the past.

Moraes worked alongside Dr. José Luis Lira, a scholar of Catholic saints, and Dr. Thiago Beaini, a dentist specializing in forensic analysis. Using cranial data collected during the 1950s restoration of the crypt in the Basilica of Saint Nicholas in Bari, Italy, where the saint’s remains are housed, the team meticulously recreated his visage.  

The Process Behind the Portrait

The reconstruction process relied on facial approximation techniques that use skeletal remains to infer physical features. This method, widely employed in forensic science, bridges the gap between archaeology and modern visualization.

“We bring the saints’ faces closer to reality, offering a tangible connection to their historical existence,” explains Moraes. “This isn’t just about visualizing the past; it’s about fostering empathy and understanding. While faith transcends appearance, a face can spark a personal connection.”

The research was documented in a scientific article published by Ortog Online, detailing the intricate steps of the reconstruction.

Beyond the Bearded Icon

The result? A strikingly human image of Saint Nicholas, with features that align with the time and region he lived in—far removed from the jovial Santa Claus of modern folklore. This new depiction portrays a solemn, weathered face, reflecting the life of a man who was known for his humility, piety, and acts of generosity.

The reconstruction offers more than a historical portrait; it also serves as a tool for examining the saint’s life and legacy. “By studying his remains, we not only honor his memory but also uncover details about his physical health, diet, and even the conditions of his time,” notes Moraes.

A Face to Remember, Not to Worship

While the project has been met with fascination, Moraes is quick to emphasize that the image is not meant to alter faith. “The veneration of saints isn’t rooted in their physical appearance but in their virtues and deeds,” he says. “This is a bridge to understanding, not a pillar of devotion.”

Reconnecting with History

This isn’t Moraes’s first foray into religious reconstructions. He has previously recreated the faces of figures like Saint Anthony of Padua and Saint Catherine of Genoa. Each project serves as a reminder of the enduring intersection between history, faith, and science.

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A Controversial Decision Resurfaces 

The controversy centers on Carey’s advocacy for David Tudor, an Anglican priest suspended in the 1980s for sexually abusing multiple teenagers. In 1993, Carey, then Archbishop of Canterbury, supported Tudor’s return to ministry under supervision—a decision the Church now admits was a grave mistake.

Leaked documents show that Carey went beyond advocacy, facilitating Tudor’s reinstatement by removing his name from the central list of disciplined clergy. This act enabled Tudor to resume pastoral duties, albeit under restrictions that barred him from being alone with minors.

“Deeply Flawed Judgments” 

The Church of England has condemned Carey’s actions as “deeply flawed,” acknowledging the inadequate safeguards that allowed Tudor to continue serving in ministry for decades. Despite restrictions, Tudor’s pastoral presence posed ongoing risks. He was finally removed from ministry in October after admitting to “inappropriate sexual behavior.”

Critics argue that Carey’s decision to reinstate Tudor prioritized institutional preservation over the welfare of victims. One survivor, Rachel Ford, described Tudor as “prone to inappropriate touching” and slammed the Church’s response as “utterly devoid of empathy.”

A Chain of Accountability 

Carey’s resignation also casts a harsh light on current Archbishop of York Stephen Cottrell, who has faced scrutiny for his handling of the Tudor case during his tenure as Bishop of Chelmsford. Cottrell, aware of Tudor’s restrictions since 2010, permitted the disgraced priest to continue ministering and even supported his appointment as honorary canon of Chelmsford Cathedral.

Cottrell has since expressed profound regret, stating, “I am deeply sorry for not acting sooner.” However, survivors and advocates have criticized his explanation, arguing that legal limitations should not have excused inaction.

A Pattern of Institutional Failure 

The scandal surrounding Carey follows the resignation of another former Archbishop of Canterbury, Justin Welby, who stepped down last month amid separate allegations of mishandling abuse cases. Welby, too, faced accusations of inaction and systemic failures to address misconduct within the Church.

During his tenure, Welby acknowledged that the Church had failed its most vulnerable members, stating, “We grievously neglected our duty of care, and I am profoundly sorry.” Yet his admission did little to satisfy critics, who accused Church leaders of fostering a culture of cover-ups and complacency.

The Impact on the Anglican Church’s Credibility

These cascading scandals have further eroded trust in the Church of England. Survivors and advocates demand meaningful reforms to ensure that safeguarding measures are more than perfunctory. Many argue that the Church’s repeated failures to prioritize victims over institutional reputation have left deep scars on its moral credibility.

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The new service, inside the Pope’s City, will care for 30 children from 3 to 36 months old. It will open next Spring, Monday to Friday, from 7:30 am to 6:30 pm. The project is in response to a request of Vatican City’s lay employees.

The Center has been planned for the educational and coexistence growth of the children, with a team of professionals that will foster the knowledge, abilities and autonomy of the littlest ones. The Patrons of the building –located on Via San Luca in the Vatican’s shopping district and near the cafeteria –, are Saint Francis and Sainte Clare.

The hours are longer than those of Italian public and private daycare centers. The present normative, regarding parental leave in the Vatican, establishes that mothers must return to work, at the very most, a year after the birth of a child. There is no specific parental leave for fathers. The lack of places in public daycare centers and the high cost of the private ones in Italy is being addressed by the Governorate with a useful solution.

The initiative is added to the summer camp organized for the children of the 5,000 workers of the Holy See and Vatican City. The daycare center represents an advance in the policies of labour and family conciliation inside the Papal State.

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A Tenure Marked by Historic Trials 

Appointed in 2019, Pignatone’s judicial career in the Vatican was anything but routine. He oversaw landmark cases, including the sprawling financial corruption trial involving the Secretariat of State. That case, which implicated senior Church officials, concluded last year with the conviction of nine individuals, including Cardinal Angelo Becciu. While the verdict sent shockwaves through the Vatican’s halls, it also underscored the tribunal’s growing role in addressing internal accountability.

Pignatone’s leadership also saw him presiding over other significant cases, such as the dismissal of Libero Milone, the Vatican’s former auditor general, who alleged wrongful termination. Pignatone dismissed Milone’s lawsuit earlier this year, though the case remains under appeal.

Judicial Reforms for a New Era 

Anticipating Pignatone’s retirement, Pope Francis implemented sweeping changes to Vatican judicial law earlier this year. Notably, he solidified the position of Deputy President of the Court, ensuring a clear line of succession. This move reflects the Pope’s ongoing efforts to modernize and stabilize Vatican governance, especially as it navigates complex legal and financial challenges.

Judge Venerando Marano, appointed last year as Deputy President, will assume Pignatone’s role beginning January 1. This continuity aims to sustain the momentum of judicial reform and maintain transparency in the Vatican’s legal proceedings.

A Career Rooted in High-Stakes Justice 

Before joining the Vatican, Pignatone was one of Italy’s most prominent anti-mafia prosecutors, tackling organized crime in Sicily and Rome. His battles against the mafia often placed him in opposition to Alessandro Diddi, now the Vatican’s chief prosecutor, creating a unique dynamic as the two faced off in high-profile cases in their current roles.

Pignatone’s reputation as a determined jurist brought credibility to the Vatican’s judiciary, but it also came with its share of complications. This year, his name surfaced in a Sicilian investigation related to alleged corruption and mafia ties dating back to the 1990s. While Pignatone denied the allegations and invoked his right not to testify, the investigation cast a shadow over his final months in office.

 Challenges Beyond the Courtroom 

Pignatone’s departure comes at a time when the Vatican faces broader financial and institutional challenges. Recent revelations about the precarious state of the Vatican pension fund have raised questions about the sustainability of benefits for retiring officials, including Pignatone. Pope Francis recently warned of a «severe imbalance» in the pension system, highlighting yet another area requiring reform.

Legacy and Questions Ahead 

As Pignatone exits, his legacy is a mix of significant achievements and unresolved questions. While he strengthened the Vatican’s judicial system and tackled high-profile corruption, his name being linked to external controversies could complicate how history judges his tenure.

For the Vatican, the challenge now is to build on the momentum of reform, ensure the credibility of its courts, and address the lingering financial and governance issues that remain. For Pignatone, retirement may offer a reprieve from the pressures of office, but his story as a jurist is far from over.

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A Jubilee Marked by Light

Pope Francis pointed out how this special pilgrimage of Saint Lucy’s remains symbolizes not only an act of faith but also a call to communion and hope. In his message, the Holy Father said that this movement of the Saint to her birthplace embodies “the mystery of a God who always takes the first step,” reminding the faithful that they are called to be “men and women of the first step” in their own life of faith.

The Saint, known as the protectress of sight and symbol of light in the midst of darkness, will return temporarily to the place where she was born and where, according to tradition, she offered her life for Christ. For Syracuse, this event is much more than a ceremonial act: it is an opportunity to renew spiritual fervor and to strengthen its ties with Venice, the city that kept her remains for centuries.

Lucy, Witness of Faith and Woman’s Dignity

In his letter, Pope Francis reflects  on the figure of Saint Lucy, not only as martyr but also as a powerful example of the unique contribution of women in the life of the Church and society. “Lucy is a woman and her holiness indicates up to what point women have their own ways of following the Lord,” wrote the Pontiff.

He recalled that since Jesus’ times, women have played a crucial role in the transmission of the faith, being bearers of a love and an intelligence that have illumined the ways of the Church. According to the Holy Father, Saint Lucy’s testimony continues to challenge any power that attempts to relegate women’s voice to invisibility and silence.

The Pope pointed out that the Saint is a vigorous symbol of dignity and vision, an invitation to Christians to look beyond the shadows of egoism and lies that destroy fraternity.

An Exchange of Gifts Between Two Cities

The translation of Saint Lucy’s remains not only unites two cities, but also becomes a tangible sign of unity and fraternity between the particular Churches of Venice and Syracuse. The Holy Fafher stressed that “there is light where there is an exchange of gifts, where a treasure is richness for others.”

This act of communion challenges the logic of confrontation and rivalry, recalling that true wealth is not found in accumulating but in sharing. Saint Lucy, whose name means “light”, becomes again a beacon for a world that urgently needs gestures of solidarity and reconciliation.

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