Cajano, an esteemed architectural historian born in Parma in 1955, brings decades of expertise to her new role. With an academic background that bridges architecture, history, and conservation—earned at the University of Rome “La Sapienza”—she has long stood at the intersection of scholarship and public service. Her leadership roles within the Superintendency of Archaeology, Fine Arts, and Heritage of Umbria, coupled with her tenure as a visiting professor at the Pontifical Gregorian University, position her uniquely to take on the complex responsibilities of the Commission.

More than an administrative role, the presidency of the Commission represents a stewardship of memory and meaning. Cajano succeeds Francesco Buranelli, a former director of the Vatican Museums and a leading figure in art conservation. Under Cajano’s direction, the Commission will continue to serve not only as a regulatory body but also as a cultural conscience for the Vatican—evaluating restoration projects, overseeing architectural developments, and shaping the ways sacred art is preserved and presented both within Vatican City and in extraterritorial sites under its jurisdiction.

The Commission itself has a long and evolving history. Founded in 1923 by Pope Pius XI, it was expanded under Pope Paul VI in 1965 to include oversight of the loan of art treasures for exhibitions—an increasingly vital task in an age of international collaboration and global audiences. In 2001, under Pope John Paul II, its responsibilities were further formalized and broadened with the enactment of the Law for the Protection of Cultural Heritage. Today, the Commission operates at the nexus of theology, aesthetics, and public engagement, ensuring that the symbols and spaces of the faith are preserved not as relics of the past, but as living witnesses to a continuing tradition.

Professor Cajano’s academic work has consistently championed a nuanced understanding of restoration—not merely as repair, but as dialogue with time. Her writings emphasize the need to conserve without erasing history’s scars, and to honor the layered narratives that each monument silently carries.

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For over 14 months, under the direction of the Fabbrica di San Pietro, a quiet transformation has been unfolding within the basilica’s walls. Now complete, the project has restored some of its most iconic baroque masterpieces—chief among them, the monumental tombs of Pope Paul III and Pope Urban VIII, standing in dignified silence on either side of the Altar of the Chair of St. Peter. These grand sepulchres, sculpted by Guglielmo della Porta and Gian Lorenzo Bernini respectively, have regained their full splendor thanks to the careful work of a highly skilled team of conservators, engineers, and historians.

Yet this renaissance is not confined to the visible. Beneath the soaring vaults, deep in the Vatican Necropolis, a different kind of restoration has taken place: a restoration of light. Using the latest in lighting technology from Austrian firm Zumtobel in collaboration with architect Alessandra Reggiani, the necropolis, archaeological galleries, and Vatican Grottos now glow with a soft, purposeful illumination designed to evoke the flame-lit paths of the early Christian faithful. The lighting is more than aesthetic—it is environmental, emotional, and spiritual, finely calibrated to respect the microclimate of the sacred tomb of St. Peter while guiding visitors gently into contemplation.

“Light is the only environmental element that can so directly evoke emotion,” says engineer Alberto Capitanucci, who oversaw the technical aspects of the renovations. “This isn’t just about visibility—it’s about devotion. About leading pilgrims, step by step, into an encounter with the sacred.”

The experience begins long before one reaches the altar. A descending staircase—a literal and metaphorical timeline—ushers visitors back through the centuries, from today’s Vatican down to the year 64 AD, when the Apostle Peter was martyred under Nero. Along the way, dimly backlit panels narrate the history of both the old and new basilicas. At the base lies the heart of the Christian tradition: the tomb of Peter, beneath Bernini’s colossal bronze Baldacchino, and not far from the restored tombs of two Popes whose legacies helped shape the very identity of this spiritual citadel.

While much of the work focused on beauty and memory, the Fabbrica di San Pietro also addressed the increasing urgency of safety. With as many as 12 million annual visitors—and numbers expected to swell during the Jubilee—the Vatican has implemented an advanced evacuation plan developed in collaboration with Italy’s national fire department. This plan, born of precision 3D scans and state-of-the-art simulation software, maps crowd behavior in real-time, identifying choke points and enabling faster, safer exits during peak attendance or emergencies.

Engineer Stefano Marsella, who led the safety modeling, describes the initiative as “a model for places of worship worldwide.” By reproducing the basilica’s layout with millimeter accuracy, his team was able to simulate evacuation scenarios with thousands of individuals, adjusting infrastructure and protocols to preserve not only the sacred space, but the wellbeing of all who pass through it.

Cardinal Mauro Gambetti, Archpriest of the Basilica and President of the Fabbrica di San Pietro, sees the project as a gesture of gratitude—a gift in return for the unwavering faith of pilgrims and donors. “To improve, to innovate, to never stop,” he says, “is how we say thank you to the People of God. The Fabbrica never sleeps.”

This spirit of continuity and openness runs through the entire initiative. From the gleam of the newly lit tombs to the barely perceptible hum of cutting-edge safety systems, the basilica today offers a blend of awe and intimacy. It’s not just a monument. It’s a living experience of sacred history, unfolding anew.

In a place where centuries of prayer have left their imprint in stone and silence, the latest chapter doesn’t shout—it glows. And for those who walk its aisles, the encounter is not only with art or architecture, but with a tradition made vibrantly present, ready to receive the future.

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Reporting suspicious activity

In 2024, ASIF received 79 reports of suspicious activity (compared to the 123 of 2023), of which 73 came from the supervised entity (compared to 118 in 2023). This decrease is considered positive as it represents an increase in quality rather than a reduced vigilance by the reporting parties.

As ASIF explains in the Report, the trend appears to be mainly attributable to the progressive refinement of the selection process for cases to be reported, as shown by indicators such as increased internal and international collaboration (65 communications compared to 54 in 2023, and 44 exchanges compared to 32 in 2023), the steady number of reports forwarded to the Office of the Promoter of Justice (11, the same as 2023), and the increase in the number of preventive measures adopted (three measures to suspend transfer transactions and two to freeze accounts, compared to one suspension measure in 2023).

Further confirmation of the strengthening of the ML/TF system, whose core lies in the reporting of suspicious activity, also comes from the results of a targeted inspection at the supervised entity. ASIF reports “an adequate commitment,” “an overall effective organizational and procedural system,” and the swift development of a plan to address “limited areas for improvement.”

Ongoing monitoring and the resumption of training activities for the supervised entity (starting with a training session held on December 19–20, 2024) are also relevant elements supporting ASIF’s ongoing commitment.

Greater attention to “geographical risk”

The 2024 Annual Report introduces a distinction between reports of suspicious activity that feature clear indicators of anomalies (this year, for the first time, the most frequent indicators of anomalies were published) and those reports prompted solely by direct or indirect connections with high-risk jurisdictions or those under enhanced monitoring (36 of the 79 total).

The change represents a significant innovation, which shows special attention to so-called “geographical risk”—a crucial element for the effectiveness of the ML/TF system in a jurisdiction whose only entity performing professional financial activities serves the Church worldwide, especially in regions where the Church’s presence is most needed.

However, ASIF confirms no critical issues: none of these reports resulted in a report being sent to the Office of the Promoter of Justice.

IOR remains a solid and well-organized entity

Throughout 2024, ASIF conducted constant and systematic reviews of aspects relevant to the sound, prudent, and sustainable management of the Institute for the Works of Religion (IOR).

Close supervision of compliance with prudential rules and operational limits, along with monitoring of the financial and liquidity situation of the only institution authorized to conduct professional financial activity in the jurisdiction, was enhanced by refining the so-called «Supervisory Review and Evaluation Process» (SREP) and by introducing a requirement for the Institute to publish information on environmental, social, and corporate governance risks (thus embracing the growing importance of ESG factors).

Special attention was also paid to the area of finance. The results of all these activities allowed Dr. Carmelo Barbagallo, in his “President’s Letter” introducing the Annual Report, to highlight the “good results achieved by the IOR, which is confirmed as a solid and well-organized entity.”

Moneyval confirms the improvements

The 2024 Annual Report also highlights the positive outcome of the follow-up by the Council of Europe’s Moneyval Committee on technical compliance, i.e. how well the jurisdiction’s regulatory framework aligns with the standards of the Financial Action Task Force (FATF).

During the 5th round of mutual evaluations, the Holy See (including the Vatican City State) was assessed for progress made following the April 2021 Mutual Evaluation Report.

During the 67th Plenary Meeting of the Moneyval Committee in May 2024, all three recommendations that had required reassessment were upgraded (Recommendation 13 on correspondent banking; Recommendation 16 on wire transfers; and Recommendation 24 on transparency and beneficial ownership of legal persons).

At present, the jurisdiction has achieved full or high compliance with 35 out of 39 applicable recommendations.

The “President’s Letter”

“The  Annual Report,” writes Dr. Barbagallo in the introduction, reassures, with the strength of the numbers and the concreteness of its action, that the Supervisory and Financial Information Authority has maintained, during 2024, a high standard in its action of preventing and countering money laundering and the financing of terrorism and in its supervisory activity on the IOR.

This is evidenced by the quality of cooperation with domestic and international Authorities as well as the good results achieved by the IOR.

“Among the activities carried out by the Authority,” Dr. Barbagallo adds, “I would like, here, to emphasize the relevance of two of them: on the one hand, the ability to identify – for the purpose of subsequent recovery – the path of money illicitly obtained; on the other hand, the contribution given to the Vatican Authorities and legal persons in the prevention of money laundering and the use of money derived from crimes.”

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According to the study, the Pope’s repeated emphasis on family values during 13 pastoral visits to Latin America correlated with a noticeable uptick in fertility rates across the 16 nations he visited. Researchers estimate that his words and presence contributed to between 220,000 and 251,000 additional births.

These findings suggest that John Paul II’s influence extended far beyond the political and ecclesial realms. His charisma and moral clarity, particularly on matters of marriage, life, and the dignity of the family, appear to have resonated deeply—not only with practicing Catholics, but also with the educated, the wealthy, and even with non-Catholics. In fact, the most measurable fertility increases occurred in households less likely to be part of the Church’s regular flock. For Professor Lakshmi Iyer, who led the research, that’s the striking part: “People were really listening,” she notes. “And they were responding.”

In a region where cultural values already held family in high regard, the Pope’s affirmations may have acted as a kind of moral accelerant—reinforcing existing beliefs at a time when global fertility trends were plummeting. From 1960 to 2010, Latin America saw its fertility rate fall from 5.9 children per woman to just 2.2. Yet in the two to five years following each of John Paul II’s visits, this trajectory slowed, as if briefly interrupted by a surge of renewed conviction.

His impact was not monolithic. The study found a fascinating duality in how different messages were received. When the Pope spoke strongly in support of marriage and against abortion and contraception, birthrates rose. When he warned against premarital sex and cohabitation, they dipped. The conclusion? People weren’t just inspired—they were listening selectively, responding both to affirmation and to correction.

This nuanced responsiveness highlights a deeper truth about demography: it is not fate, but culture-driven choice. “Fertility isn’t like the weather,” Iyer observes. “It’s shaped by individual decisions, which in turn are influenced by leaders, values, and identity. And the Pope, in this case, became a powerful agent of cultural memory.”

The Notre Dame paper, provocatively titled “Religion and Demography: Papal Influence on Fertility”, stands out in a field that often attributes demographic shifts to economics or access to education. It posits that spiritual authority, especially when embodied by someone as globally influential as John Paul II, can subtly alter the arc of a generation.

In that sense, this research places the late Pope alongside other religious figures who have shaped national birthrates. One notable example is the Georgian Patriarch Ilia II, who promised to personally baptize every third child of Church-married couples—a symbolic gesture that helped push Georgia’s birthrate above replacement level. But where Ilia II’s influence was deliberate and ceremonial, John Paul II’s effect was indirect, woven into homilies and hugs, declarations and dialogues.

The countries that felt the strongest demographic ripple included El Salvador, where the effect was most pronounced, followed by others like Mexico, Colombia, and Brazil. Across the continent, the Polish Pope often referred to Latin America as “the Continent of Hope.” That phrase, once seen as theological optimism, now bears a quiet demographic footprint.

While past studies have debated the measurable impact of papal influence—some pointing to minor declines in contraceptive use after papal visits, others finding no fertility change at all—this is among the first to connect the dots so robustly between religious messaging and actual birth outcomes on such a scale.

The late Pope never set out to boost fertility rates. But in the end, his voice, full of spiritual gravitas and cultural sensitivity, became part of the continent’s lived rhythm. His message, it seems, did not just land on ears. It took root in homes, in hearts—and, quite literally, in cradles.

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The International Theological Commission has now published an important and comprehensive document entitled, “Jesus Christ, Son of God, Savior: The 1700^th Anniversary of the Ecumenical Council of Nicaea.”  It aims not only to recall the nature and significance of the Council, given its great historical importance for the Church, but also to highlightthe extraordinary resources that the Nicene creed, continuously professed up to our own time, contains and re-proposes, especially in view of the new phase of evangelization that the Church is presently called to undertake.

The document also highlights the relevance of these resources for a responsible and shared approach to addressing the epochal changes that are impacting culture and society worldwide.  For the faith professed at Nicaea makes us see the explosive and enduring newness of the coming of the Son of God among us.  It encourages us to expand our hearts and minds in order to welcome and engage with the gift of this decisive insight into the meaning and direction of history in light of the God who, through his only-begotten Son, to whom he communicates the fullness of his own life, makes us participants in that life through the Incarnation, and generously bestows on all the breath of the Holy Spirit, which overcomes all barriers: a breath of freedom from selfishness, of openness to reciprocal relationships, and of communion with others.

The faith that the Council of Nicaea witnesses to and hands on is the truth of a God who, being Love, is Trinity, and who, out of love, becomes one of us in his Son.  This truth is the authentic principle of fraternity between individuals and peoples, and of the transformation of history in accordance with the prayer that Jesus addressed to the Father on the eve of the supreme gift of his life for us, “that they may be one, as we are one” (Jn 17:22).  The Nicene Creed thus stands at the heart of the Church’s faith as a wellspring of living water to be drawn upon also today.  Through it, we can enter into Jesus’ gaze and, in him, into the gaze with which God, Abba, looks upon all his children and upon the whole of creation, starting with the least, the poor and the outcast.  For the only-begotten Son of the Father—who became the “firstborn among many brothers and sisters” (Rom 8:29)—identifies with them to the point that he considers that what is done to each one of them is done to him (cf. Mt 25:40).

The document of the International Theological Commission is not intended simply to be a text of academic theology.  It is offered as a valuable and timely synthesis that can positively assist growth in faith and lived witness to faith within the Christian community.  As such, it seeks not only enrich participation in liturgical life with new insights and guide the People of God in their understanding and experience of the faith, but also to inspire and direct the cultural and social commitment of Christians during this challenging time of epochal change.  Significantly, it was at Nicaea that the Church’s unity and mission were first expressed emblematically at a universal level (hence its designation as “ecumenical”) through the synodal experience of “journeying together,” which is proper to the Church.  Nicaea thus stands as an authoritative reference point and inspiration for the synodal process in which the Catholic Church is engaged today, in her commitment to experience a conversion and reform marked by the principle of relationship and reciprocity for mission, as the Final Document of the last Assembly of the Synod of Bishops, issued by Pope Francis, vigorously affirms.

The International Theological Commission therefore extends an invitation to attend the Study Day on the document, “Jesus Christ, Son of God, Savior: The 1700^th Anniversary of the Ecumenical Council of Nicaea (325-2025),” to be held on 20 May 2025 at the “Saint John Paul II” Auditorium of the Pontifical Urbaniana University. (For more information, see: https://www.doctrinafidei.va/it/commissioni-collegate/commissione teologica/storia/eventi.html).

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According to the lawsuit, a group of men—some of them convicted gang members and murderers—devised a scheme more than a decade ago to falsely accuse McCormack of sexual abuse. A recorded prison call  would have revealed discussions of how easy it was to deceive the archdiocese. Other subpoenas uncovered conversations in which the accused reportedly joked about exploiting the system.

«I need some free money too,» one of the alleged conspirators was recorded saying. Another inmate responded that he also planned to «get on the money train.»

The lawsuit claims that the ringleaders of the fraud coached friends on how to fabricate claims, instructing them to say they had met McCormack through his parish or the basketball teams he coached. In return for their guidance, these ringleaders allegedly took a cut of the settlements. The archdiocese describes a network of perpetrators linked by neighborhood ties, family connections, and gang affiliations. Some of the accused reportedly used their payouts to fund extravagant lifestyles, purchasing luxury cars and taking lavish trips to Miami and Las Vegas. Yet, internal conflicts over dividing the fraudulent gains allegedly led to violent beatings.

The scheme thrived in part because McCormack was, by all accounts, a deeply predatory priest. Arrested in 2006 and convicted of abusing five minors, he was dismissed from priesthood and released from a state psychiatric facility in 2021. Since his initial conviction, an overwhelming number of additional claims surfaced, leading the archdiocese to pay out millions in settlements. One diocesan employee recently admitted that the total number of people who have filed claims against McCormack is unknown.

Given the gravity of McCormack’s crimes, the archdiocese often opted for swift settlements, prioritizing victim compensation over drawn-out legal battles. But this approach, while well-intentioned, may have created an environment where fraudulent claims could flourish with minimal scrutiny.

This isn’t the first time the archdiocese has pushed back against alleged false accusations. In 2017, it successfully sued a man named Ahmond Williams, citing recorded prison calls that suggested he had fabricated his claim against McCormack. At the time, the archdiocese’s legal team argued that false accusations not only drained church resources but also harmed genuine abuse survivors.

“Real survivors of abuse are the ones ultimately hurt by fraud,” attorney James Geoly stated in 2017. “False claims increase scrutiny, making it harder for true victims to receive the justice and support they deserve.”

The 2025 lawsuit suggests that, despite that earlier legal victory, the problem persisted.

The financial impact of abuse settlements on the Archdiocese of Chicago has been staggering. To fund these payouts, the archdiocese has relied heavily on investment income and real estate sales, but these resources are not infinite. Since 2020, the archdiocese has closed 100 parishes, a continuation of a trend that has seen 200 closures since 1990.

Beyond the financial strain, the case highlights long-standing tensions over how the Church handles abuse allegations. For more than two decades, critics have warned that diocesan policies—often shaped by public pressure and legal risk—sometimes lead to rushed decisions that lack due process. The Dallas Charter, adopted by U.S. bishops in 2002 to address clergy abuse, established stringent protocols, but some canon lawyers argue that these measures have inadvertently created disparities.

While accused priests often find themselves swiftly removed from ministry with little recourse, bishops accused of misconduct frequently receive institutional support, legal defenses, and, at times, a presumption of innocence that their clergy counterparts do not. This imbalance has fueled frustration among priests, many of whom feel disposable in the face of an accusation—regardless of its merit.

If the archdiocese prevails in this case, it could add momentum to calls for reform. Some within the Church have already suggested that the Dallas Charter and related policies should be revisited in light of two decades of experience. A victory in court could embolden bishops to take a more cautious approach to abuse settlements, demanding stricter verification before awarding payouts.

With information from The Pillar

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The announcement of Mother Carmen’s upcoming canonization comes alongside that of another beloved Venezuelan, Dr. José Gregorio Hernández. Their elevation to sainthood will be a defining moment for the faithful in Venezuela, a nation where devotion to both figures runs deep.

Mother Carmen’s life was a testament to selflessness and service. Born without an arm, she never allowed her physical difference to hinder her mission of aiding the poor and the sick. Her strength and faith transformed her into a beacon of hope, particularly for those who felt marginalized or forgotten. Sister Rosa Ríos, vice-postulator of her cause for canonization, describes Mother Carmen as a woman who «denied herself, gave of what was hers, and turned toward others, especially the poorest.»

The announcement of their canonization has been described as a «new Pentecost for Venezuela,» bringing renewed faith and inspiration to a country facing numerous challenges.

 An Unconventional Path to Sainthood in Papua New Guinea 

In Papua New Guinea, the upcoming canonization of Pedro To Rot is equally historic. He will become the country’s first saint, a milestone that reflects the lasting impact of missionary work in the Pacific. A devout lay catechist, Pedro To Rot was a product of the first Catholic missions established in the region by the Missionaries of the Sacred Heart in 1882. His steadfast faith and commitment to his community made him a guiding light, even in the face of persecution.

However, his path to sainthood has taken an unusual turn. Unlike most canonization cases, Pedro To Rot’s did not require a verified miracle. Typically, the Vatican demands medical proof that a candidate’s intercession led to an inexplicable healing. But in Papua New Guinea, the process faced unique obstacles. The scarcity of Catholic medical professionals in the region, combined with the fact that many local doctors practice other religions and were unwilling to participate as witnesses, made it nearly impossible to document a miracle using the usual standards.

Additionally, Papua New Guinea’s rich oral tradition posed another challenge. While there are numerous testimonies of miraculous events attributed to Pedro To Rot, many of those who experienced them cannot write, making it difficult to provide formal documentation. Given these circumstances, the country’s bishops requested a special dispensation from the requirement of a medically verified miracle, arguing instead that Pedro To Rot’s legacy of martyrdom and widespread veneration was sufficient. Pope Francis agreed, allowing his cause to proceed based on his enduring reputation for holiness and the faith of those who continue to seek his intercession.

The dates for the canonization ceremonies will be announced at an upcoming consistory, but anticipation is already building. The recognition of these new saints reflects the diverse nature of Catholicism and the universal call to holiness, transcending geography and culture.

For Venezuela, the canonization of Mother Carmen and Dr. José Gregorio Hernández is a source of national pride and spiritual renewal. Their stories highlight the power of faith to overcome adversity, whether through the physical challenges faced by Mother Carmen or the lifelong dedication to healing embodied by Dr. Hernández.

For Papua New Guinea, Pedro To Rot’s canonization affirms the strength of its local church, which continues to grow despite challenges.

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When asked if this is the first step before permanently removing the mosaics, the Bishop also answered: «It’s not a first step, but a second! The first was to stop illuminating them at night, during processions, starting last July.» And when asked about the next steps, he said: «A working group is conducting the reflection and supporting me in the decisions. We prefer to move forward calmly rather than under pressure from different quarters. We work with a long-term vision, for the victims, for the Church, for Lourdes and its message for all.»

According to Cardinal Victor Manuel Fernández, Prefect of the Dicastery for the Doctrine of the Faith, the Rupnik case has already concluded a phase of information gathering, and work is now underway to create a tribunal that can carry out the judicial process of the former Jesuit.

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Speaking more than four months after stepping down from his position as the global leader of the Anglican Church, Welby reflected on his response to the accusations, which he first became aware of in 2013—just 11 weeks into his tenure. Looking back, he confessed that he was not “forceful enough” in pursuing the matter and lacked the level of persistence he would have applied had the case emerged later in his leadership.

«I Didn’t Realize How Serious It Was» 

Welby admitted that safeguarding had become «the crisis he never expected.» Initially, he did not grasp the full severity of the issue and acknowledged that he had not been “curious enough” when first encountering the allegations. The church’s protocol at the time dictated that individual dioceses were responsible for investigating their own cases, and he recalled being warned by police not to intervene for fear of jeopardizing their investigation. However, with hindsight, he regretted not pressing harder for answers.

At the time, his attention was largely focused on the high-profile case of former Bishop of Gloucester Peter Ball, who was later imprisoned for abusing teenage boys and young men. With historical abuse cases piling up on his desk daily, he described those early weeks as «absolutely overwhelming.» He emphasized that while this might explain his misjudgments, it does not excuse them. “As Archbishop, there are no excuses,” he stated.

«A Deep Sense of Responsibility» 

Welby’s resignation, he explained, stemmed from both personal accountability for his own failures and an institutional responsibility for the Church’s long-standing patterns of cover-ups and inaction. He maintained that he had no knowledge of the allegations against Smyth until 2013, but he deeply regretted that victims were not sufficiently protected even after the full extent of the case became clear in 2017.

He has since met with some survivors, offering them direct apologies. «I have sincerely asked for forgiveness from those who wanted to meet with me. Let there be no doubt: I feel a profound sense of failure, both for the victims who were not properly rescued and for my own shortcomings.»

A Disastrous Farewell Speech 

Reflecting on his controversial farewell speech in the House of Lords in December 2024, Welby described it as a moment of deep shame. «I cringe when I remember it. It was completely wrong and totally inexcusable.» When asked what had been going through his mind at the time, he admitted: «I wasn’t in a good place. I should never have given a farewell speech.»

Despite his regrets, he noted that the Church had made significant strides in safeguarding. The National Safeguarding Team (NST) had grown to nearly 60 members, and every parish now had a designated safeguarding officer. He had long supported independent oversight of safeguarding, first raising the idea in 2016.

«We Expect Leaders to Be Perfect» 

Welby also reflected on the pressures of leadership, arguing that public figures are often judged too quickly and harshly. He acknowledged that calls for resignations are immediate in any scandal and that, having faced them himself, he understood how difficult it is to answer the question, «Should I step down?» He pointed to what he called an «immense distrust of institutions» and a culture that lacks forgiveness. «We don’t treat our leaders as human beings. We expect them to be perfect. But if you demand perfect leaders, you won’t have leaders at all.»

When asked if he had been «canceled» in a modern-day frenzy, he shrugged off the question. «We won’t know for another 30 or 40 years. By then, I’ll be dead. What I do know is that I disappointed God. I disappointed people.»

Forgiveness: Not for Him to Demand 

Welby was also questioned about whether he hoped for forgiveness from Smyth’s victims. His response was unequivocal: «Of course. But this isn’t about me. I would never, ever tell a survivor that they must forgive. That is their absolute and personal decision. Everyone wants to be forgiven, but demanding forgiveness is another form of abuse.»

When asked if he had forgiven Smyth himself, he replied, «Yes, I believe so—if he were alive and standing before me. But it’s not about me. He didn’t harm me; he harmed his victims. Whether I forgive him or not is irrelevant.»

«The real question is: Are the survivors receiving enough love and care from the Church? Have they been given the freedom to rebuild their lives? Only after that can we even begin to talk about forgiveness. And the Church has failed in that regard.»

«The real question is: Are the survivors receiving enough love and care from the Church? Have they been given the freedom to rebuild their lives? Only after that can we even begin to talk about forgiveness. And the Church has failed in that regard.»

Survivors Demand Truth, Not Just Apologies

In response to Welby’s interview, Bishop Joanne Grenfell, the Church of England’s lead safeguarding bishop, issued a statement emphasizing that the priority must always be the needs of victims and survivors. She noted that the Church had significantly improved its safeguarding policies in recent years, strengthening training, national standards, and external audits. However, she stressed that the work must continue, declaring, “Every member of the Church is responsible for fostering a culture where victims are heard, supported, and never ignored. Cover-ups have no place in our institution.”

Not all survivors were convinced by Welby’s words. Graham, a survivor interviewed in the same program, said the Church had put him through so much additional suffering that it made the original abuse feel «insignificant» by comparison. He obtained internal Church documents indicating that clear evidence of child beatings had been ignored. «If that wasn’t a priority, what was?» he asked.

He remained skeptical of Welby’s apology. «If, back in 2017, he had personally reached out to us and said, ‘I will come and apologize in person; I made a mistake,’ I would have forgiven him immediately. But he never did that. He still refuses to tell us the full truth. We are the victims. We deserve to know what really happened. And we still don’t.»

A Church Still Searching for Redemption

Welby’s admission of failure marks a rare moment of reflection from a high-ranking religious leader, but for many, words alone are not enough. The Church of England continues to grapple with its history of abuse scandals, and survivors remain unconvinced that meaningful change has truly taken hold.

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This appointment entrusts Archbishop Pagazzi with the stewardship of the Vatican Apostolic Archive and the Vatican Library—two of the most prestigious institutions preserving centuries of Church history, theological scholarship, and cultural heritage. His academic background and deep engagement in theological studies signal a continued commitment to the intellectual and educational mission of the Church.

Born in Crema, Italy, on June 8, 1965, Giovanni Cesare Pagazzi was ordained a priest on June 23, 1990. His early ministry included serving as a parish vicar in Lodi before pursuing advanced theological studies. He earned his licentiate and doctorate in theology from the Pontifical Gregorian University in Rome, establishing himself as a distinguished scholar.

Over the years, Archbishop Pagazzi has held teaching positions at various academic institutions and played a pivotal role at the Higher Institute of Religious Sciences «Sant’Agostino,» serving dioceses including Crema, Cremona, Lodi, Pavia, and Vigevano. His expertise in ecclesiology and family studies led to his appointment as a full professor at the Pontifical John Paul II Theological Institute for the Sciences of Marriage and Family in Rome, where he also coordinated research initiatives.

His leadership and theological acumen caught the attention of Pope Francis, who appointed him Secretary of the Dicastery for Culture and Education on September 26, 2022. In recognition of his contributions, the Pope elevated him to the rank of archbishop in November 2023, assigning him the titular see of Belcastro. Archbishop Pagazzi received episcopal ordination on February 10, 2024, from Cardinal José Tolentino de Mendonça, the Prefect of the Dicastery for Culture and Education.

Now, as the Vatican’s chief custodian of its vast archives and library, Archbishop Pagazzi steps into a role that bridges the Church’s past and future. His task will be to safeguard invaluable historical documents while ensuring they remain accessible to scholars and researchers worldwide.

The Vatican Library and Archives hold some of the most precious manuscripts and records in the world, spanning centuries of Church history, diplomacy, and theological thought. The role of the Archivist and Librarian of the Holy Roman Church is not merely custodial but deeply intertwined with the Church’s mission to preserve and disseminate knowledge.

Given his background in theology, education, and family studies, Archbishop Pagazzi’s appointment suggests a continuity of Pope Francis’ vision—one that emphasizes intellectual depth, cultural engagement, and a commitment to making the Church’s historical and theological treasures more widely available.

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