***

Jesus asks James and John: “What is it you want me to do for you?” (Mk 10:36).  Immediately afterwards he presses them: “Are you able to drink the cup that I drink, or be baptized  with the baptism that I am baptized with?” (Mk 10:38). Jesus poses questions and, in doing so, helps  us to discern, because questions allow us to discover what is within us, casting light on our hearts’  desires. 

Let us allow the word of the Lord to question us. Let us imagine that he is asking each one  of us: “What is it you want me to do for you?”; “Are you able to drink my cup?”.

Through these questions, Jesus reveals the ties between him and the disciples, as well as their  expectations of him, with all the aspects typical of any relationship. James and John are indeed  connected to Jesus, but they also have certain demands.

They express the desire to be near him, but  only in order to occupy a place of honour, to play an important role, “to sit, one at your right hand  and one at your left, in your glory” (Mk 10:37). They obviously think of Jesus as a victorious and  glorious Messiah and expect him to share his glory with them. They see in Jesus the Messiah, but  regard him with the category of power.

Jesus does not stop at the disciples’ words, but delves deeper, listening to and reading the  hearts. Then, in the exchange, through two questions, he tries to reveal the desire behind their  requests.

First, he asks: “What is it you want me to do for you?”, a question that reveals the thoughts of  their hearts, bringing to light the hidden expectations and dreams of glory that the disciples secretly  cultivate. It is as if Jesus asks: “Who do you want me to be for you?”. In this way, he unmasks  their real desire: for a powerful and victorious Messiah who will give them a place of honour.

With his second question, Jesus refutes this image of a Messiah and so helps them to change  their perspective, that is to be converted: “Are you able to drink the cup that I drink or be baptized  with the baptism that I am baptized with?” Thus, he reveals that he is not the Messiah that they  think; he is the God of love, who stoops down to reach the one who has sunk low; who makes himself  weak to raise up the weak, who works for peace and not for war, who has come to serve and not to  be served. The cup that the Lord will drink is the offering of his life, given to us out of love, even  unto death, and death on a cross. 

Moreover, on his right and on his left there will be two thieves, hanging like him on the cross  and not seated on thrones of power; two thieves nailed with Christ in pain, not enthroned in glory.  The crucified king, the just man condemned becomes the slave of all: truly this man is God’s Son!  (cf. Mk 15:39). Those who dominate do not win, only those who serve out of love. We were also  reminded of this in the Letter to the Hebrews: “We do not have a high priest who is unable to  sympathize with our weaknesses, but we have one who in every respect has been tested as we are”  (Heb 4:15).

At this point, Jesus can help his disciples to convert, to change their mindset: “You know that  among the gentiles those whom they recognize as their rulers lord it over them, and their great ones  are tyrants over them” (Mk 10:42). But it must not be that way for those who follow God, who made  himself a servant to reach everyone with his love. Those who follow Christ, if they wish to be great,  must serve by learning from him.

Brothers and sisters, Jesus reveals the thoughts, desires and projections of our hearts,  unmasking at times our expectations of glory, domination, and power. He helps us to think no  longer according to the world’s criteria, but according to the way of God, who becomes last so that  the last may be lifted up and become first. While these questions of Jesus, with his teaching on  service, are often incomprehensible to us as they were to the disciples, yet by following him, by  walking in his footsteps and welcoming the gift of his love that transforms our way of thinking, we  too can learn God’s way: service.

This is what we should yearn for: not power, but service. Service is the Christian way of life.  It is not about a list of things to do, so that once done, we can consider our part completed; those who  serve with love do not say: “now it’s someone else’s turn”. This is how employees think, not  witnesses. Service is born from love, and love knows no bounds, it makes no calculations, it spends  and it gives. It does not just do things to bring about results, it is not occasional service, but it is  something that is born from the heart, a heart renewed by love and in love. 

When we learn to serve, our every gesture of attention and care, every expression of tenderness,  every work of mercy becomes a reflection of God’s love. And so we continue Jesus’ work in the  world.

In light of this, we can remember the disciples of the Gospel who are being canonized today.  Throughout the troubled history of humanity, they remained faithful servants, men and women who  served in martyrdom and in joy, like Father Manuel Ruiz López and his companions. They are  priests and religious fervent with missionary zeal, like Father Joseph Allamano, Sister Marie Leonie  Paradis and Sister Elena Guerra. These new saints lived Jesus’ way: service. The faith and the  apostolate they carried out did not feed their worldly desires and hunger for power but, on the contrary,  they made themselves servants of their brothers and sisters, creative in doing the good, steadfast in  difficulties and generous to the end.

We confidently ask their intercession so that we too can follow Christ, follow him in service  and become witnesses of hope for the world.

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(ZENIT News / Rome, 10.20.2024).- During October 2024, the Vatican is hosting the second session of the Synod on Synodality under the theme “For a Synodal Church: Communion, Participation, and Mission.” Pope Francis has called on nearly 400 representatives of the entire People of God to collectively discern the mission of the Church.

“Synod” comes from two Greek words which mean together and road, so the combination conveys the idea of “walking together”. There’s a rich history of synodality in the Eastern Churches, and some Protestant denominations use the word as a synonym for «council». But today in the Catholic Church, “synod” conveys more. Following the teaching of Pope Francis (who bases himself on Vatican II), synodality points to the active participation of all the faithful in the life and mission of the Church. It is at work in a worldwide process running from 2021 to 2024 to prepare for and conduct the Synod on Synodality. This is allowing the Catholic Church to learn about synodality by practicing it (rather than addressing it through teachings and documents), testing it and improving it.

People often perceive the Church as very vertical – with power flowing downwards from the top, and the bottom level, the laity, having no power at all. But synodality empowers all the Church’s members –men and women, young and old, the clergy, the Bishops and the Pope, each according to their calling and all under God’s guidance. Everyone is welcome to contribute to setting the course, to making choices, to finding the way forward, and then the appropriate authority makes the final decision.

At the heart of the synodal process is encountering others, listening, and getting beyond divisive differences. Such honest dialogue is what the Church needs now, and societies need even more badly.

From 2025 onwards, synodality will become more and more the usual way in which the Church carries out its mission and handles its affairs.

* Prefect of the Dicastery for Promoting Integral Human Development.

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The United Nations has voiced its concerns, with the UN High Commissioner for Human Rights calling for an independent investigation into the attack. The Commissioner highlighted «serious concerns regarding the laws of war and the principles of distinction and proportionality.» The bombing targeted a house that, according to local authorities, had been rented to displaced families—one of whom was reportedly linked to Hezbollah, adding a complex layer to the tragedy.

Journalist Oliver Marsden, reporting from the scene for The Times, described the aftermath in harrowing detail. Amid the debris, rescue workers found the lifeless body of a one-year-old child strapped into the backseat of a truck, surrounded by scattered children’s clothing, schoolbooks, and the charred remains of a teddy bear. «It was a vision of unimaginable loss,» Marsden wrote, as the town came to grips with the horrifying reality of civilian casualties.

A Conflict’s Complex Web of Retaliation

The Israeli military has defended its actions, stating that the airstrike was aimed at a Hezbollah facility. Tensions between Hezbollah and Israel have escalated dramatically, particularly following a drone attack by Hezbollah on October 13 that resulted in the deaths of four Israeli soldiers and injuries to dozens more. The group’s continued rocket fire into northern Israel has displaced tens of thousands of Israeli civilians, further intensifying the conflict.

For the residents of Aitou and other affected communities, however, the impact on civilian lives has been profound. Local leaders have expressed outrage at the targeting of civilian homes. Monsignor Estephan Frangieh, director of the Saydet Zgharta University Medical Center, condemned the strike, accusing Israel of sending a chilling message. «This is Israel’s way of saying, ‘Don’t shelter Shiite Muslims.’ There are rules in war, but what happened here is monstrous,» Frangieh told *The Times*.

The Israeli Defense Forces, while acknowledging civilian casualties, have pledged to investigate the incident, but this has done little to quell the anger and grief felt by the survivors. The attack in Aitou is just one episode in a broader conflict that has seen more than 2,200 deaths and left over 10,000 injured in Lebanon since October 2023, according to the UN Refugee Agency (UNHCR). Meanwhile, Israel has issued evacuation orders affecting over a quarter of Lebanon’s population, pushing 1.2 million people into displacement. 

Schools Caught in the Crossfire, Communities Seek Hope

Lebanese schools, many of which have become temporary shelters for displaced families, are also being impacted by the ongoing violence. Despite the chaos, Father Mouin Saba, head of the Apostles School in Jounieh, noted that nearly 75% of Catholic schools in the country remain operational. «Through education, we can spread hope and life,» Father Saba told Catholic News Agency (ACI), emphasizing the importance of keeping schools open as beacons of stability in such uncertain times.

Teachers and community leaders share this commitment to preserving a sense of normalcy for the next generation. Noelle El Hajj, a high school teacher who lived through the Lebanese civil war as a child, spoke poignantly about the long-term effects of interrupted education. «So much potential and so many dreams were wasted then. I don’t want the same fate for this generation,» she said in an interview, reflecting on the vital role education plays in rebuilding a fractured society.

However, the conflict has made even places of refuge dangerous. On October 8, a missile strike hit a church in Derdghaya in southern Lebanon, killing at least eight people who had sought shelter there. The attack was just one of many instances where civilian spaces have been caught in the crossfire, raising further questions about the proportionality of military actions.

Gaza: A Parallel Crisis in the Shadows of War

Meanwhile, in Gaza, the conflict has also reached devastating heights. On the same day as the Aitou airstrike, an Israeli bombardment of Al Aqsa Hospital’s courtyard left five dead and dozens injured. The courtyard had been a makeshift camp for many of Gaza’s displaced residents. Survivors spoke of an apocalyptic scene, where flames from cooking gas explosions engulfed tents. «The most heart-wrenching moment is watching your neighbors burn alive and being powerless to save them,» Abed Musleh told *The New York Times*.

Israel’s military defended the attack, claiming it had targeted a command center for Hamas, the militant group governing Gaza. Yet the collateral damage has once again placed the ethics of such military strikes under intense scrutiny.

The Toll of War and the Path Forward

With no end to the violence in sight, the toll on both Lebanon and Gaza continues to mount. The displaced number in the millions, and the trauma of civilian casualties is echoed across communities. Yet, amid the grief and chaos, there are calls for justice, peace, and—most crucially—an independent assessment of the events that have left so many dead.

The tragic stories emerging from Aitou and Gaza serve as stark reminders of the human cost of war. In the words of Monsignor Frangieh, «War has rules, but we’ve crossed a line where the innocent are no longer just collateral—they’ve become targets.» His plea, and those of so many others affected by this conflict, is for the international community to take action before more lives are lost.

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A Crisis Starting Earlier Than Ever

One of the most alarming trends is how early porn addiction is beginning. Reports from educators and counselors who work with youth paint a troubling picture. Conversations with students reveal that many are being exposed to pornography at shockingly young ages, often in elementary school. It’s not uncommon to hear of children as young as five being exposed to explicit content, and by the time they reach middle school, many are already deeply entrenched in addictive behaviors.

«I’ve talked to teens who first saw porn at seven or eight,» one educator said. «Sixth grade is the typical starting point for a lot of kids, but we’re seeing it even earlier now. It’s an epidemic.»

These early exposures have long-lasting effects, making it harder for young people to develop healthy attitudes toward sex and relationships. The sheer availability of explicit content, combined with the lack of guidance from parents and educators, has left a void that unhealthy media narratives are eager to fill.

The Scope of the Problem: A Silent Struggle

Data from Pure Desire Ministries reveals just how widespread the issue is among adults, too. According to their recent report, 61% of U.S. adults admit to using pornography, with half of them saying that no one else knows about it. Shockingly, 84% of those who use porn have no support system to help them quit or control their usage, further isolating them in their struggles.

Many people believe that moderate porn consumption doesn’t affect other aspects of their lives. Nearly 44% of users mistakenly think that watching “a little” porn has no impact on their relationships or personal well-being. However, experts warn that this view is misguided. “You don’t have one brain for porn and another for the rest of your life—it’s all interconnected,” one specialist explained. The emotional and psychological entanglement created by pornography can spill over into all areas of life, often with damaging consequences.

The data also suggests that there’s a considerable misunderstanding about what constitutes healthy sexuality. A striking 63% of users believe that regular consumption of pornography can coexist with a healthy sexual lifestyle. The problem, however, is particularly pronounced within Christian communities. More than 60% of self-identified Christians think it’s possible to view porn and still maintain a healthy sexual life, despite their faith’s teachings to the contrary.

A Church Struggling to Respond

Despite the widespread nature of the issue, churches have been slow to act. While 58% of Christians believe that their churches should offer help for those struggling with porn addiction, only 10% of congregations actually provide such support programs. This gap between need and action leaves many people feeling isolated and ashamed, preventing them from seeking the help they so desperately need.

Pastors and church leaders, too, are not immune to the problem. A staggering 67% of pastors admit to having struggled with porn at some point, with 18% currently facing difficulties in this area. The overwhelming majority—86%—believe that porn use is common among their peers, indicating just how deep the problem runs, even among those in spiritual leadership positions.

A Call for Action

The evidence is clear: America is facing a porn addiction crisis, and Christian communities are particularly vulnerable. Yet, there is hope. Many individuals struggling with porn addiction express a genuine desire to break free. According to the Pure Desire Ministries report, people want more guidance from parents, accountability from friends, and recovery groups that provide practical, emotional, and spiritual support. However, shame often prevents them from reaching out.

There’s a growing recognition among church leaders and educators that they need to step up their efforts. Youth pastors overwhelmingly agree that parents should play a more active role in educating their children about healthy sexuality, but they also note that friends and social media are currently the most influential sources shaping teens’ understanding of sex.

As one church leader put it, “This isn’t just a problem—it’s an emergency.” The message is clear: parents, educators, and faith communities must take urgent steps to educate young people, provide support systems, and break the cycle of addiction. The stakes are high, but so is the potential for healing.

With the right resources, many believe that those caught in the web of porn addiction can find freedom and reclaim a healthy, responsible understanding of their sexuality. The challenge lies in recognizing the scale of the problem and ensuring that the necessary help is available. For now, the call is for everyone—parents, churches, and communities—to stand up and provide the guidance and support that so many are quietly seeking.

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The Vatican’s letter, dated September 4, was made public in late September and addresses the obligation of Catholics to attend Mass when a solemnity is transferred from its original Sunday date to the preceding Saturday or following Monday. The U.S. Conference of Catholic Bishops (USCCB) has had a long-standing policy, in effect since 1992, stating that when some holy days are transferred, the requirement to attend Mass is lifted.

A Conflict of Interpretations

The heart of the issue revolves around whether the obligation to attend Mass remains when a holy day, such as the Immaculate Conception or other solemnities, is moved. Bishop Paprocki, in his role as chair of the USCCB’s Committee on Canonical Affairs, sought clarification from the Vatican: «If a holy day of obligation in Advent, Lent, or Easter is transferred to a Monday, is the obligation still binding?» The response from the Vatican’s Prefect for Legislative Texts, Archbishop Filippo Iannone, made it clear: the obligation remains.

Archbishop Iannone stated that Canon Law explicitly lists the solemnities that must be observed as holy days of obligation. These include the Nativity of the Lord, Epiphany, Ascension, Corpus Christi, and other major feasts. “The canon does not allow for exceptions,” he wrote. Thus, even if the celebration is moved, the obligation stands.

However, the Vatican letter also recognized the principle of «moral impossibility,» which means that if attending Mass is genuinely impossible for a person, no dispensation is necessary. This would typically apply to serious situations, but minor inconveniences such as back-to-back Masses or workday obligations do not qualify as sufficient cause for missing Mass.

USCCB’s 1992 Policy Under Scrutiny

While the Vatican’s stance is clear, questions remain about how it aligns with U.S. policy. The USCCB has the authority to adapt the universal laws of the Church for particular circumstances in the United States. Since 1992, their norms state that when certain holy days fall on a Saturday or Monday, the obligation to attend Mass is removed. However, the recent clarification from the Vatican seems to call this approach into question.

A notable example this year involves the Feast of the Immaculate Conception, the national patronal feast of the United States, which typically falls on December 8. In 2024, this feast is transferred to Monday, December 9, as December 8 falls on the second Sunday of Advent. According to the Vatican’s recent interpretation, the obligation to attend Mass on December 9 should still stand, but the USCCB’s liturgical calendar for 2024 marks the day as “not a holy day of obligation.”

Potential Oversights and Internal Disagreement

The discrepancy has raised questions about whether an error was made in the USCCB’s 2024 liturgical calendar. Some speculate that the omission of the Immaculate Conception from the holy days of obligation this year may have been unintentional, as the 1992 norms do not explicitly cover this particular situation.

According to sources close to the USCCB, there may have been internal disagreement between the Committee on Canonical Affairs, led by Bishop Paprocki, and the Committee on Divine Worship, chaired by Bishop Steven Lopes. It’s suggested that Bishop Lopes’ committee believed the holy day obligation for the Immaculate Conception would be automatically dispensed by universal law since the feast was moved to Monday. This interpretation was challenged by Bishop Paprocki, leading to his request for a formal ruling from the Vatican.

Looking Ahead: A Potential Policy Revisit

The Vatican’s clarification seems to suggest that, despite the USCCB’s past policies, U.S. Catholics are still bound to observe the Immaculate Conception as a holy day of obligation this year, even though it has been moved to December 9. This situation may prompt the U.S. bishops to revisit their 1992 guidelines to ensure alignment with the universal law of the Church.

For now, many U.S. Catholics might find themselves navigating conflicting messages—whether to follow the guidance of the national bishops’ calendar or adhere to the Vatican’s stricter interpretation of Canon Law. Either way, the recent ruling highlights the complexity of Church law and the careful balance between national adaptations and the universal Church’s expectations. As the U.S. bishops convene in upcoming meetings, this issue is likely to be a topic of significant discussion, potentially leading to revised policies that align more closely with Rome’s directives.

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A Divided Catholic Electorate

The survey reveals that Catholics in these States are profoundly divided, not only in their political preferences, but also in the values that guide their vote. Whereas Trump has the support of the majority of white Catholics, his advantage diminishes significantly among Hispanic and Black voters, where Harris has a marked advantage. About 70% of Hispanic voters and over 75% of Black voters favor Harris, due, to a large extent, to strong opposition to Trump and affinity with the progressive positions of the Vice-President on social issues.

Reasons Behind the Vote

In many cases, support for both candidates seems to go against the traditional teachings of the Catholic Church. While many Trump supporters back him for his hard position against immigration, an issue of which Pope Francis has been a vocal critic, Harris’ supporters mention her defense of reproductive rights, which clashes with Catholic teaching on abortion.

The predominant issue for Catholic voters is the economy, followed by immigration, access to medical care and crime. These issues reflect the reality that daily concerns often surpass religious positions at the ballot box. Although the majority of those surveyed identify themselves as “pro-life,” in the majority of cases more than half think abortion should be legal, which reflects the tensions between religious beliefs and personal policies.

The Role of Faith in Politics

Although two-thirds of the Catholic voters state that their religious beliefs influence their political positions, the clergy has a limited impact in their electoral decisions. Those surveyed said their strongest influences came from Jesus, the family and friends, instead of priests, Bishops or Pope Francis. However, the Holy Father continues being a very respected figure, with 62% of approval, although this figure has dropped in recent years.

The Challenge to Capture the Catholic Vote

Both Trump and Harris have launched specific campaigns to attract Catholic voters in States like Wisconsin and Pennsylvania, which represent an important part of the electorate. However, the Catholic vote is not a monolithic block. In Wisconsin, for instance, Trump leads among Catholics by 18 points, whereas in Michigan his advantage is of 12 points. However, these figures vary according to the State and the demographic group, which makes it difficult to predict with certainty, in what direction the Catholic vote as a whole will go.

A Reflection of the Nation

According to experts in religion and politics, the Catholic electorate is a microcosm of the political division the United States is experiencing. Whereas white Catholics tend to support Trump, Catholic Hispanics and Blacks are more aligned with Harris, reflecting the country’s polarization. This division could be crucial in States where the difference between both candidates is minimal, and where Catholics could tip the balance.

The Uncertain Future of the Catholic Vote

As the elections approach, the Catholic vote continues being an enigma. Although some analysts have suggested that Latinos are getting closer to the Republican Party, the survey doesn’t give clear evidence of this change in key States. What is clear is that the Catholic vote could be decisive in this very close contest. The question is: what issue or value will end up tilting this group of voters?

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When asked about Pope Francis’ recent comments urging Catholics to vote for the «lesser evil,» Trump confidently asserted that he is the candidate most aligned with Catholic values. “He wants them to vote for me,” Trump declared. “I stand for everything the Church stands for. Kamala Harris? She’s the opposite. She’s a Marxist, just like her father, and Marxists aren’t big fans of religion—any religion.” Trump emphasized that his platform strongly supports faith and religious freedom, contrasting it with what he described as the Democratic Party’s drift toward radical leftism. 

Catholic Imagery and Personal Faith

Trump’s affinity for religious symbolism has become more pronounced in recent months, especially on social media, where he frequently shares images of the Virgin Mary and posts prayers. When pressed by the EWTN journalist on the significance of these posts, Trump spoke candidly about his admiration for Catholic imagery. “It’s simply beautiful to me,” he said. “The words, the pictures—they’re just so beautiful. I’ve shared a few things because they mean a lot to me. They’re really beautiful.”

For Trump, the Al Smith Dinner offered an opportunity to further cement his relationship with Catholic voters, a demographic he hopes to win over in the 2024 election. «I’m here to honor the Catholic Church,» he said, emphasizing his long-standing support for the faith. “I’m glad Catholics are voting for Trump now,” he added, confidently projecting that the Church’s followers would back him over Harris.

Balancing Religious Freedom and Abortion Policy

During the interview, Trump reaffirmed his commitment to religious freedom, a position he has held since the beginning of his political career. «Religious liberty is something I’ve stood for from the start, and I wouldn’t change that for anything,» he stated. The issue remains a cornerstone of his campaign, as he seeks to portray himself as the champion of traditional values and freedom of worship.

However, the discussion quickly shifted to abortion, a topic that has seen Trump evolve over the years. While his previous term in office was marked by a staunch pro-life stance, Trump’s current position includes a more nuanced approach. He supports exceptions for cases involving the life of the mother, rape, and incest—positions that have stirred mixed reactions within the pro-life community. Yet, Trump expressed pride in the role his administration played in overturning *Roe v. Wade*, a historic decision that significantly restricted access to abortion across the United States.

On the controversial issue of in vitro fertilization (IVF), Trump remained firm in his support, despite criticism from some religious quarters, including EWTN. The former president defended IVF as a vital option for families struggling with fertility. “I’m proud of the stance I’ve taken,” he said, positioning himself as a pragmatic leader who respects both science and life.

A Divisive Election and the Future of Faith in Politics

Trump’s remarks come at a time when faith and politics are increasingly intertwined in the national conversation. His approach to religion—particularly his embrace of Catholic values—sets up a clear contrast to Kamala Harris, whom he portrayed as a threat to traditional beliefs. By framing the 2024 election as a choice between radicalism and religious freedom, Trump is making a direct appeal to voters of faith, hoping to rally them to his side.

As the race for the White House intensifies, Trump’s strategy is clear: he aims to position himself as the defender of religious values, while casting his opponents as opponents of faith. Whether this message will resonate with Catholic voters remains to be seen, but one thing is certain—Trump is betting heavily on the power of faith to shape the outcome of the election.

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Addressing a room filled with political leaders, journalists, and business executives, Trump called Harris’ decision not to participate «deeply disrespectful.» He suggested that her no-show undermined a long-standing tradition of bipartisan attendance and, more pointedly, disrespected the Catholic community. «This is a rule—both Democrats and Republicans show up to this dinner, always,» Trump said. “But my opponent doesn’t feel she needs to be here, which is a profound lack of respect to the event, and especially to our great Catholic community.”

Harris, the first vice presidential candidate in decades to turn down an invitation to the dinner, opted to continue campaigning in battleground states instead. Her absence, however, was not overlooked. Trump, in a lighthearted but cutting tone, repeatedly referenced it throughout his speech, using it as a way to draw Catholics to his side ahead of the 2024 election. “Catholics, you have to vote for me. I’m here, she’s not,” Trump quipped, reinforcing his presence as a contrast to Harris’ absence.

Harris’ Video Message: Humor and Unity

Although she was physically absent, Harris did make a virtual appearance with a pre-recorded video. In her message, she opened with a playful nod to the 1999 comedy film *Superstar* before shifting to a more serious tone. Harris praised the Church’s charitable work, highlighting its role in providing care for the poor, educating children, and offering hope during difficult times. “In the spirit of tonight’s dinner, let us recommit ourselves to bridging divisions, seeking common ground, and building a better future together,” she said.

While she avoided directly mentioning Trump by name, Harris alluded to the nation’s current political climate, urging attendees to push beyond partisanship and work towards unity. The contrast between Harris’ message of hope and Trump’s more combative tone added an intriguing dynamic to the evening.

A Night of Jokes, Tensions, and Catholic Causes

The Al Smith Dinner, a staple of New York’s social and political calendar, is traditionally a lighthearted event where political rivals set aside their differences for a night of humor and charity. The dinner, organized by the Archdiocese of New York, raises millions of dollars for Catholic Charities and celebrates the legacy of Alfred E. Smith, the first Catholic presidential nominee.

This year, however, the event’s atmosphere was tinged with political tension. Trump, a seasoned attendee of the dinner, didn’t hold back in delivering his usual mix of humor and barbs. At one point, he joked about Harris’ signature laugh and even poked fun at Michigan Governor Gretchen Whitmer, referencing her use of a Dorito to mock communion during a recent appearance.

The dinner’s emcee, comedian Jim Gaffigan, also chimed in, making jokes about Harris’ absence. “This is a room full of Catholics and Jews in New York City. It’s a layup for the Democratic candidate!” Gaffigan joked, questioning why Harris chose to skip the event. He also poked fun at Trump, referencing the former president’s past controversial remarks, but maintained the evening’s jovial tone.

Faith, Politics, and a Serious Message

Despite the humor, Trump ended his speech on a more serious note. Reflecting on the challenges facing both New York and the country, he spoke about the importance of faith and unity. In a surprising turn, Trump shared his belief that divine intervention had played a role in his survival after recent assassination attempts, emphasizing the need to work together for the good of the nation.

“Cardinal, I have a newfound appreciation for how blessed we are by God’s presence and His divine mercy,” Trump said. “With God’s help, I know there’s nothing we can’t achieve. We can come together, we can accomplish great things.”

The evening’s host, Cardinal Timothy Dolan, offered prayers and blessings throughout the event, reminding attendees of the dinner’s deeper purpose—to raise funds for those in need. By the end of the night, the dinner had nearly reached its $10 million goal, making it one of the most successful Catholic fundraising events in the country.

Looking Ahead: A Divided Path to the Election

As Trump made his pitch for the Catholic vote and Harris urged unity, the event underscored the deep political and cultural divides heading into the 2024 election. While both candidates have sought to align themselves with values important to Catholic voters, the contrasting approaches on display at the Al Smith Dinner reveal just how differently the two envision the path forward for the country.

In the final stretch of the campaign, Trump’s message is clear: he is here, fighting for the Catholic community, while his opponent is not. Harris, meanwhile, is positioning herself as a voice of reason and reconciliation, focusing on bridging divides. Both are vying for the same prize, but their strategies are worlds apart. Only time will tell which message resonates more with voters, particularly those in key religious demographics.

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As a confirmation of the fruitful cooperation between the Observatory, the Vatican Museums and the Directorate of the Pontifical Villas, from Saturday 19 October restricted groups of visitors – accompanied by Vatican staff – will be able to have access, via an evocative spiral staircase, also to the third floor of the Papal Palace, at the highest point of the panoramic terrace overlooking the Lake of Castel Gandolfo. But not without first looking at the original marble tablet bearing the inscription “Deum Creatorem, venite adoremus” (Come, let us adore God the Creator!), the invitation addressed to the same Pope Pius XI’s astronomers when, on 29 September 1935, he solemnly inaugurated the new site of the Observatory, after having provided for its transfer to the Castelli Romani, outside the Vatican Walls, due to urban light pollution.

Today, almost 90 years later, and taking advantage of a promotional rate of 6.00 Euros (reduced price ticket 4.00 Euros), the visitor will have the privilege of exploring two perfectly conserved and intact astronomical observatories: the “major dome” (diameter 8.5 metres) equipped with a Visual Telescope, ideal for the observation of the stars and planets, and the “minor dome” (diameter 8.00 metres), which instead houses the Double Astrograph, used for photographic surveys of the sky and the position of the stars.

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Following the audience, both Olmert and Al-Kidwa spoke to Vatican Media about their joint efforts to advance peace. The proposal they brought before Pope Francis calls for an immediate ceasefire in Gaza, the release of Israeli hostages held by Hamas, and the simultaneous release of Palestinian detainees from Israeli prisons. The initiative underscores the urgent need for both parties to return to negotiations, with the ultimate goal of establishing two sovereign states—Israel and Palestine—living peacefully side by side.

A Shared Call for Peace

Ehud Olmert, who previously led peace efforts with Palestinian President Mahmoud Abbas during his term as Prime Minister of Israel from 2006 to 2009, emphasized the personal engagement of Pope Francis in the issue. “The Pope gave us his full attention for more than half an hour,” Olmert noted, adding that the Pontiff’s daily connection with Christians in Gaza demonstrates his deep concern for the region.

Olmert further expressed his desire for an agreement on Jerusalem, a city central to both Israeli and Palestinian claims. His proposal envisions the Old City of Jerusalem being placed under a special international trust, overseen by a consortium of five countries, including Israel and Palestine. This arrangement, he explained, would ensure that the city’s holy sites remain accessible to Jews, Christians, and Muslims alike, allowing all to practice their faith freely.

Nasser Al-Kidwa, who has long advocated for peace and who represented his uncle, the late Palestinian leader Yasser Arafat, at the United Nations, reiterated the urgency of halting the violence in Gaza. He pointed to the two-state solution as the only viable pathway to peace. «It is crucial for us to stop the war and reach a settlement that allows the two peoples to live side by side, in accordance with the 1967 borders,» Al-Kidwa stated.

Jerusalem: A City for All Faiths

One of the most concrete elements of the peace proposal centers on the future status of Jerusalem. Both leaders underscored the importance of reaching a special agreement for the city’s governance, one that respects its sacred significance to Judaism, Christianity, and Islam. According to their plan, Jerusalem’s Old City would be administered by an international trust, with Jordan playing a key role in managing the holy sites, much like its current role overseeing the Temple Mount (Haram al-Sharif).

Olmert clarified that under this proposal, Jerusalem could still serve as the capital of Israel, but only in the areas that were part of Israel before June 5, 1967, as well as Jewish neighborhoods built after the Six-Day War. Meanwhile, Al-Kidwa added that the Palestinian capital, Al-Quds, would comprise the Arab neighborhoods that existed prior to 1967, ensuring a balanced approach to one of the most contentious issues in the Israeli-Palestinian conflict.

Papal Blessing and Next Steps

Both Olmert and Al-Kidwa believe that the Pope’s blessing of their plan could have a significant impact on its success. «We presented our proposal to the Holy Father, and we trust that he will bless our efforts. His support will make a difference,» said Al-Kidwa.

The visit marks a rare joint appearance by the two leaders, who, despite their political differences, have come together with the shared mission of advancing peace in a region long plagued by violence. Their proposal not only addresses the immediate crisis in Gaza but also lays out a broader framework for resolving the Israeli-Palestinian conflict—one that places particular emphasis on the protection of Jerusalem’s sacred status and the establishment of two independent states.

As Pope Francis continues his efforts to mediate for peace, the Vatican’s role in fostering dialogue between Israel and Palestine could prove pivotal. The coming months will reveal whether this renewed diplomatic push, bolstered by the Pope’s moral leadership, can help bring the long-awaited peace to the Holy Land.

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