May begins and the week ends. A day with ongoing news and interesting ‘end of mandate’ interviews.
Return to normality?
The profile of Robert Prevost’s pontificate is beginning to take shape. His distinctive mark is the «return to normality» after the Bergoglio storm has passed. This normalizing stance is clearly manifested in the strategies to combat sexual abuse against minors. Pope Francis had declared his intention to act seriously despite numerous ambiguities and continuous hesitations.
Leo XIV made it clear that he wanted to go in the opposite direction, considering excessive and counterproductive the attention that some European national churches had devoted to the issue. In a message addressed, through Cardinal Pietro Parolin, to the French bishops gathered in plenary assembly in Lourdes, the pontiff argued that, while it is certainly right to continue preventing sexual crimes committed by priests, it is equally urgent that abusive priests not be excluded from a merciful gaze and careful pastoral reflection. «Moreover», the message continues, «after so many years of painful crises, the time has come to look determinedly toward the future and offer a message of encouragement and confidence to the French priests, who have suffered harsh trials».
The meaning of the message is unequivocal and can be summarized as follows: let us stop hurting each other we have done the right thing, but we have run the risk, on the one hand, of harming the morale of many of our priests, who have felt humiliated and betrayed by this collective presumption of guilt; on the other hand, we have run the risk of completely ignoring those priests recognized as abusers, who, however, remain pastors and spiritual guides.
We have focused more on satisfying the longing for justice of a public opinion often hostile to the Church than on protecting the discredited and vilified image of our officials. It would be deeply sad if that path, just begun, were now interrupted and the Church’s fight against clerical sexual abuses were limited to a few training courses or the opening of a counseling center and applying the statute of limitations very generously. We have some cases that directly affect Pope Leo and that will be the litmus test of where the pontificate is heading; everything else is just words.
On the election of Leo XIV.
Phil Lawler in Catholic Culture on the election of Prevost. A new book by Massimo Franco is drawing attention to the hypothesis that, during the 2025 conclave, the voters considered Cardinal Prevost a strong candidate because they wanted to regain the trust of American Catholic donors. Delia Buckley Gallagher also addresses this hypothesis in the introduction to her book. Franco’s book, Popes, Dollars and Wars , does not focus specifically on American influence in the conclave; instead, the author analyzes the last century of relations between the United States and the Holy See.
Every cardinal who participates in the papal election takes several oaths of secrecy about what happens in the conclave. The cardinals who violate these oaths (and, unfortunately, firsthand accounts always circulate immediately after the new Pope is presented) distance themselves from the truth; they cannot be considered reliable witnesses. More than a hundred cardinals are present in the conclave, each with their own opinion on the issues—great and small, theological and practical—that the Church faces. Any attempt to explain the results of the papal election as the consequence of a single factor is doomed to failure.
Were the cardinals concerned about Vatican finances as they entered the conclave? Yes; this was evident in the discussions of the pre-conclave congregations. Were they aware that U.S. donations to the Holy See had decreased? Without a doubt. Did the American cardinals expect the new Pontiff to enjoy greater popularity in the United States? Without a doubt. But, equally certain, all these factors were mixed with other important issues that concerned the electors. Could the next Pope overcome the divisions among the faithful Catholics? Could he reverse the decline of faith in Europe and respond to the challenge of a resurgent Islam? Could he control the restless German hierarchy and encourage the rapidly expanding African dioceses?
Cardinal Gerhard Müller categorically rejected this hypothesis—«No!»—and added that, in the pre-conclave discussions, he had lost patience with his compatriot, Cardinal Reinhard Marx, who spoke endlessly about financial matters. «We must elect the successor of Peter, not Judas!», thundered Cardinal Müller.
A new chapter in a story that refuses to end. They landed happily in Rome and saw the Pope. The dream of a lifetime for the Goldenstein sisters has come true. But their superior has a different vision. Again with the help of their support group , but without the permission of their superior, Markus Grasl. Vatican journalist Andreas Englisch has managed it and reports that he took the three Goldenstein nuns to Rome and that they even got to see the Pope, with tears in their eyes. The rector Markus Grasl and his assistant, Archabbot Jakob Auer, are very worried and hope that the three return safe and sound. Two weeks ago, the sisters themselves declared in a letter that they would not go to Rome. The three signed it. In it, it was clearly stated: «Unfortunately, this trip does not fit our monastic way of life, as established in the constitutions of our order». Last Saturday, the sisters informed the archabbot by phone that they would not depart. At the same time, the sisters were already at the airport. How is this possible? We don’t know. Of course, Abbot Auer tried several times, but the nuns have not been reachable on their mobile phones since Tuesday. It is logical that the abbot and rector are worried about this. We don’t know when the sisters will return from Rome . We have received no information about it. Likewise, we no longer know who to trust within the aid organization. This whole matter has caused a lot of damage. When they return, we will have to talk to them. The situation must be clarified and resolved. We need patience and hope they return safe and sound.
The Peru of Pope Leo XIV.
The special airs on the eve of the first anniversary of his election and reveals his experience in Peru. The EWTN signal, global Catholic Television Network,will screen this May 1 the documentary ‘The Peru of Pope Leo XIV’, a one-hour production that reconstructs the missionary stage of the current pontiff in Peruvian lands, key to understanding his trajectory within the Church. Provides a tour of northern Peru guided by journalist Jonathan Liedl, who gathers testimonies and scenes in the places where the then-priest left his mark. The itinerary includes Chulucanas —his first missionary destination—, Trujillo, where he strengthened his pastoral profile, and the Diocese of Chiclayo, jurisdiction in which he later assumed as bishop.
Pope Leo and the World Cup.
On the eve of the World Cup to be held in North America, Pope Leo XIV again evidenced his close bond with Peru, this time on the football field. During a relaxed conversation, he was asked which team he would support in an eventual matchup between the United States—country where he was born—and Peru, nation with which he maintains a deep connection after years of missionary work. The response was direct and left no room for doubt: “Probably Peru”. The episode became known shortly after a delegation from Alianza Lima club to the Vatican. The institution recalled that the Pope has had Peruvian nationality since 2015, when he was bishop in Chiclayo, and revealed his affinity for the blue-and-white team. “It is a pride that the Pope is not only Peruvian, but also blue-and-white”.
The way to receive Holy Communion.
The Covid-19 pandemic has once again put at the center the manner of receiving Holy Communion. The widespread dissemination of Communion in the hand, imposed by many Episcopal Conferences for ‘sanitary reasons’, has reignited resistance and controversy. Benedict XVI expressed with great clarity the meaning of this balance: tradition is a living reality that includes within itself the principle of development. The river of tradition carries its own source and tends toward its estuary. An exaggeratedly static conception of the liturgy leads to untenable positions.
The Instruction Memoriale Domini of 1969 , while maintaining Communion on the tongue as the common form, explicitly recognizes that «according to the ancient custom, at other times, the faithful were permitted to receive this divine food in the hand». The same instruction opens the possibility, at the request of the Episcopal Conferences and with a qualified vote, of restoring the ancient practice. The Notification of the Congregation for Divine Worship of 1985 is explicit: Communion in the hand must manifest, just like Communion received on the tongue, respect for the Real Presence; what matters is the duty of respect for the Eucharist, regardless of the form.
Touch belongs to the language of the sacraments, because it is part of the dynamic of Jesus’ gestures, when he imposed hands on the sick, took children in his arms, washed their feet, and broke bread. In the sacraments, as Leo the Great wrote, «what was visible in our Savior has passed into his mysteries». Communion on the tongue remains, in the practice of the Latin Church, the common and recommended form: the Instruction Memoriale Domini of 1969 affirms it explicitly , and subsequent Magisterium confirms it. It is the form that Catholic piety has consolidated over many centuries, which many faithful experience as the fullest expression of their Eucharistic devotion, and which particularly preserves the sense of the Eucharist as a gift received, not taken. Warned St. Augustine: «No one should eat this flesh without first adoring it. Everything else—even the most heated and ideological dispute—comes afterward» .
The abuses in New York.
The Archdiocese of New York has offered to pay 800 million dollars to reach a settlement, after intense negotiations, with 1,300 people who claim to have been sexually abused by priests or lay staff when they were minors. Before presenting the final offer, the Church sold several high-value properties and cut staff and budget to raise the funds. If any party does not accept the proposal, the lawyers warn in the letter, «the global settlement will not materialize» and the Archdiocese and the involved parties could resort to Chapter 11 of the Bankruptcy Law, which would prolong the litigation and reduce the compensation. Several dioceses have already resorted to Chapter 11 of the Bankruptcy Law, but none is as large or influential as the Archdiocese of New York, which represents 2.5 million Catholics in nearly 300 parishes in Manhattan, the Bronx, Staten Island, and the northern suburbs of the city. «If a truly global settlement is reached, the victims will receive compensation in the fastest and most complete way possible, without the need for long and painful litigation or a bankruptcy proceeding for the Archdiocese».
The restorations in Azerbaijan.
We have already commented on it, in Rome, in the Papal Basilica of St. Paul Outside the Walls, Azerbaijan finances the restoration of Christian statues: St. Peter, St. Paul, and St. Luke. In Stepanakert, Nagorno-Karabakh, that same April 2026, the Armenian Cathedral of the Most Holy Mother of God and the Church of St. James disappear under the bulldozers. The problem arises when the cultural bridge risks becoming a showcase for reputation. When the restoration of Christian statues in Rome coexists, without a sufficiently strong word, with the demolition of Armenian churches in the Caucasus. In Rome, Azerbaijan presents itself as the guardian of universal Christian heritage; in Nagorno-Karabakh, it is accused of contributing to the disappearance of local Armenian Christian heritage. In Rome, the apostles are restored; in Stepanakert, the altars are erased. In Rome, intercultural dialogue is advocated; in the Caucasus, there is fear of a material rewriting of memory. Christian heritage cannot be valued selectively: Paul in Rome, yes; the Virgin Mary in Stepanakert, no; St. Luke in the Quadriportico, yes; St. James the Apostle in Karabakh, no. St. Paul, restored in Rome, cannot be separated from St. James, erased in Stepanakert.
The «Satanic Revival».
From May 1 to 2 at the Mobtown Ballroom in Baltimore, the event program includes presentations on the «path to satanic ministry,» an «Infernal Pride Ceremony» to honor «Satanic Good Works,» a drag show, «Satanism and the trans experience,» «Sinful testimonies» from the «Satanic Pulpit,» and the «Study of satanic religion.» “Our first national event since SatanCon 2023, the Satanic Revival, will focus on community unity, celebration of past achievements, and generating energy to achieve future goals,” announced TST . “With musical performances by Satanic Planet, Pentagram String Band, Clouds Taste Satanic, and presentations by TST co-founder Lucien Greaves, campaign directors, and many more, the revival will be a joyful celebration of satanic values, knowledge, and pleasure.” «In addition, all event attendees are required to surrender their souls to Satan».
The nun kicked in Jerusalem.
A 36-year-old man was recently arrested by Israeli police following a complaint that a nun was attacked near the tomb of King David in Jerusalem on Tuesday. A photograph circulated of the sister, who works for the French School of Biblical and Archaeological Research, shows that she suffered a bleeding wound on her right temple as a result of the attack. A police video shows that the attacker wore tzitzit, an undergarment with fringes worn by some practicing Jewish men that serves as a reminder of God’s commandments. Last year, in Jerusalem alone, between 155 and 181 incidents of aggression, harassment, and vandalism targeting Christians were recorded. “Many times, in these cases, there are no arrests, and if there are, sometimes, after one or two days, the suspects are released.” “In some cases, the police do not recommend to the prosecution that charges be filed or that they be formally charged. And in some cases, when a formal charge is filed, it is mild.” Israeli police stated on Tuesday that they treat «any attack against members of the clergy and religious communities with the utmost seriousness» and apply «a policy of zero tolerance for all acts of violence.» “In a city sacred to Jews, Christians, and Muslims alike, we maintain our commitment to protect all communities and ensure that those responsible for violence are held accountable before justice”.
Bishop René Henri dies at 102.
Interview with Arrieta, secretary for legislative texts.
Eternal secretary who turned 75 on April 10 and we assume he has submitted his resignation to the Pope. There is an interview in Advaticanum. «I intend to continue living in Rome, also because I am a member of several commissions and working groups within the Roman Curia. In addition, if possible, I intend to devote more time to teaching, continuing my studies and publishing on canon law.» «At the beginning of John Paul II’s pontificate, the dicastery was called the «Pontifical Council for the Interpretation of the Code of Canon Law»; later it was renamed the «Pontifical Council for the Interpretation of Legislative Texts» because, starting in 1990, it also had to deal with the Code of Canons of the Eastern Churches, in addition to that of the Latin Church. Subsequently, it was renamed more generically the «Pontifical Council for Legislative Texts», since the function of «interpreting» universal laws had become rather secondary and the dicastery devoted itself more to reviewing the universal norms of the Church or offering consultative opinions on normative documents of the Holy See or Episcopal Conferences. Now, however, it is called the «Dicastery for Legislative Texts» and, while retaining all its previous functions, devotes most of its time to helping bishops and superiors apply canon law in light of the new circumstances arising around the world. It is a very interesting task, since canon law is a set of legal norms in force throughout the world and interacts with the legal systems of each country, as well as with deeply different cultures and sensitivities.»
What are your first impressions of working with Pope Leo XIV? «In addition to his personal qualities, his deep spirituality, his practical mentality, and his missionary spirit, the Pope has a particular predilection for institutional and orderly government.»
On the episcopal ordinations announced for July 2026 without papal mandate: «For me, this is a very painful issue, especially because during Benedict XVI’s pontificate I had the opportunity to familiarize myself with their situation and meet with some of their superiors on several occasions. They believe that the presence of ministers to celebrate certain sacraments is necessary, but I think it was a grave error to present the matter as an imposition on the Holy See, announcing directly, as if it were a done deal, their intention to proceed with the episcopal ordinations. This is the attitude of those who, from the beginning, consider themselves outside the Church, a position that contradicts their own consciousness of not possessing ecclesiastical jurisdiction. In fact, when they had to impose disciplinary sanctions for certain conduct of some of their priests, they turned to the Congregation for the Doctrine of the Faith, which granted them the authority to do so. Moreover, Pope Francis had directly granted priests the authority to hear confessions worldwide and had instructed diocesan bishops to authorize them to officiate marriages, thus ensuring that these would not be invalid in the Catholic Church due to lack of canonical form. Now, all this risks being compromised, which is a grave responsibility for those who decide not to obey the Pope’s instructions.»
On abuses: «The reform of Book VI of the Code by the dicastery has been one of its main tasks since the pontificate of Pope Benedict XVI. Thanks to his extensive experience as Prefect of the Congregation for the Doctrine of the Faith, he was fully aware of the practical limitations of the 1983 Code of Canon Law, which, in fact, was rarely applied. It was the future Pope Benedict who laid the foundations for an effective fight against child abuse, beginning with the promulgation of the Curia’s 1988 law, the apostolic constitution Pastor Bonus. It was he who promoted, in the last years of John Paul II’s pontificate, the new penal norms against abuse, assuming jurisdiction in this area within the Congregation for the Doctrine of the Faith, of which he was president, since the local episcopate was not managing it effectively. However, the reform of canonical penal law required deeper work, as it was necessary to overcome the prejudices and naivety of the period immediately after the Council, which in fact influenced the drafting of the penal norms promulgated in the 1983 Code. The principle of penal legality has been explicitly restored, along with the duty of the ecclesiastical authority to act, without this implying the loss of the humanity necessary that the penal law of the Catholic Church necessarily entails.»
On the Latin Mass: «It seems to me that the Holy Father is fully aware of all these experiences and is trying to address them in the best possible way, appealing to the sense of unity and sensitivity of all, so that we can coexist with expressions of diversity that do not undermine unity and respect for authority. I believe that promoting unity is one of the central themes we find in the Pope’s words in these months of his pontificate. However, it is not right to use the banner of liturgy to undermine unity or the reverence due to legitimate ecclesiastical authority. Balance is needed. It is important to move forward respecting the rights of the faithful Christians and, at the same time, we must obey and share the spirit of unity.»
Interview with Jean – Baptiste de Franssu.
He has been ten years as director of the IOR, the Vatican bank, and now it seems he remembers what he has denied during these years. His entry into the Vatican when he was unemployed and without salary, is through the Curia reform Commission and marked with a name of origin Rothschild. Appointed in 2014 by Pope Francis, the situation has not improved especially and he put all his efforts into improving the bank’s image and avoiding adverse news leaks.
The lack of tax transparency was one of his main problems. Since the tax authorities of many countries did not have access to Vatican banking information, account holders in the Holy See could avoid declaring their accounts, even though it was illegal. In France, for example, it is no longer possible to do so with Switzerland and Luxembourg: these countries have been sharing their banking information with the French tax authorities for several years. The tax authorities would detect it automatically.
He acknowledges that «80% of our clients reside in Italy. Almost all religious congregations have an account at the Institute for Religious Works (IOR) and their headquarters are in Italy. It was also important to establish an agreement with the United States, as that country has the peculiar practice of taxing its expatriates regardless of their country of residence. However, the French are not important clients of the IOR. There are some accounts belonging to French congregations or dioceses, such as those in Paris or Marseille. When the bishop of Paris or Marseille travels to Rome, he can use this account for his expenses. These are small accounts, but we strongly recommend that they declare them to the French tax authorities.»
You told La Croix that the IOR was «looted» for nearly 150 million euros between 2004 and 2014. Is this due to the dishonesty or incompetence of those responsible at the time? «I would say both. The former bank president (Angelo Caloia, editor’s note) was found guilty of embezzling IOR funds in a real estate transaction. The former managing director and his deputy (Paolo Cipriani and Massimo Tulli, editor’s note) were also convicted. Pope Francis once pointed out that there are two types of corruption: financial corruption and intellectual corruption, when crimes are committed not for money, but for power. Often, it was power that attracted the convicted Vatican employees. There was also incompetence on the part of certain supervisory authorities. There was no control system, whistleblowing, or means to put an end to these practices. Today, the situation is different.»
Without waste, he goes on to comment on specific cases of cardinals: «A cardinal had a lot of money. I won’t tell you more. But nothing prevented him from having an account. Pope Francis did not force him to close it. You know, Mr. Nuzzi has a lot of imagination… During my twelve years as president, we closed 5000 accounts at the IOR (one in four, editor’s note) . Because our statutes are clear: to have an account, one must be a cleric, seminarian, religious, Vatican employee or retiree, or diplomat. But we had found accounts of ordinary people. They liked to withdraw money from them. That is no longer possible today.
In 2016, Pope Francis seemed to take a step back by allowing the Secretariat of State to regain control of its accounts. That same year, two IOR members resigned. Why didn’t you resign at that time as well? Perhaps I was a bit naive and optimistic. And I was right. We were caught up in the confusion between 2015 and 2017, because we started discovering many things by turning over the right stones. This is the loss of 150 million euros I told you about. We were under considerable pressure. A 30-page document circulated within the Curia, detailing all the alleged irregularities in my career… Some at the IOR said: «This is too much for me». Others, like me, thought: «We were appointed to fix this». Out of loyalty to Pope Francis, we stayed. I had made a commitment to him. And he never failed us. Even when we sometimes disagreed.
What is this about? We wanted to create a variable capital investment company (SICAV) in Luxembourg. In accordance with European regulations, it would have ensured that investments were made in the most transparent, controlled, and supervised way possible. Some convinced the Pope that we wanted to speculate fiscally, which was absurd. The Pope asked us not to create this SICAV. We obeyed, albeit reluctantly.
In 2019, you denied the Secretariat of State a 150 million euro loan to compensate for a colossal loss in the case of a luxury building it had bought in London. Why? When I arrived in 2014, we decided to stop granting loans, as the IOR had extensively done with Catholic organizations that never repaid them. They considered them donations. In March 2019, the Secretariat of State asked us for a 150 million euro loan, without providing any details. We said: «You are the State, so we are willing to lend you this amount, as long as you are completely transparent». For three months, we requested documents, without success. We rejected the loan. Chaos ensued. I was summoned to the Secretariat of State. «On what grounds do you reject it?», they asked me. I replied: «On the grounds of international financial norms». We obtained the documents. We immediately understood that an irregularity had been committed. We alerted the Pope. He reacted immediately. He stood firm.
Has discovering so much immorality among these men in the service of God shaken your faith? Never. Because in the Vatican I learned that priests are like us. They are human. Therefore, they have weaknesses. The Church is as holy as it is human.
«The synodal church is diabolical».
Professor William Thomas does not mince words in exposing the stark dilemma facing Catholics: follow a «diabolical» synodal church built on the errors of modernism or remain faithful to the authentic Magisterium of the Catholic Church. Thomas, a former classmate of Pope Leo XIV, brings a wealth of theological knowledge about the unfolding crisis that is causing doctrinal confusion worldwide. The solution? Personal holiness and a return to orthodox Catholicism based on Scripture and Tradition.
The wreckage remains.
We live truly dangerous times, and it is understandable that the remaining faithful desperately try to cling to any piece of drifting wood from tradition they can find floating in the shark-infested ocean of modernism. In the Roman Curia and in the diocesan and religious ones, all kinds of abuses are committed in structures of the Mother Church that are used to propagate all sorts of eccentricities, if not heresies. The threats of excommunication and declarations of schism no longer scare anyone, they can even be considered a reason for glory. They do not fill with documents that are not worth the paper they are written on, that mean nothing. The vaudeville spectacle of Sarah Mullally or the synodalists dressing up as Catholics and issuing threats. What can they do? Is «Tucho» in a position to hit with his purse?
Today’s Catholics are often scattered across a broad spectrum of orthodoxy and adherence to Tradition. At one end are the ordinary Novus Ordo parishioners—many of them sincere and devout—who may only have a vague sense that something in Church life is out of order, though they cannot yet identify it. Beyond them are the Catholics who remain faithful to traditional parish life, but who are increasingly concerned about liturgical abuses, doctrinal confusion, and the broader crisis in the Church. Further beyond are those who have begun to cautiously explore Tradition: attending the Traditional Latin Mass when possible, reading old catechisms, and perhaps even visiting FSSPX chapels with a mix of curiosity and hesitation. Then there are the Catholics more firmly rooted in traditionalist circles, who see the post-conciliar reforms as a profound rupture and seek refuge in communities dedicated to preserving the old Mass and discipline. And, finally, at the farthest end of this spectrum, are the most uncompromising sedevacantists, who conclude that the crisis is so deep that the very legitimacy of the post-Vatican II hierarchy must be questioned.
It is true that there are those who do not even appear on this spectrum. The kind of people who are glad not to appear on it, like a pig is glad to wallow in you know what.
The peace offered by the synodal Church is a false peace, bought through surrender. It is the peace of compromise and ambiguity, the peace of never offending the world. It is the peace of rainbow flags waving in cathedrals, Pachamama enthroned in sacred spaces, and priests too scared to preach mortal sin for fear of upsetting the parish’s papisa. It is the peace of dialogue, accompaniment, and inclusion, instead of dogma, conversion, and repentance. It is the peace of sensitivity at the expense of holiness.
It is easier to remain in the parish where no one asks difficult questions with a ten-minute therapeutic nonsense homily and everyone smiles politely while they cheerfully run toward the abyss. It is easier to stay where one can receive Communion without confessing, where hell is considered medieval, and where Our Lord is treated like a plush toy for humanitarianism instead of the King of Kings before whom every knee will bend. It is easier because it demands nothing.
In the midst of the synodal disaster, how many Catholics believe in the Real Presence? How many go to confession? How many know the basic commandments of the Church? How many even believe that fornication is a sin? How many bishops speak clearly against sodomy, contraception, divorce, or sacrilegious Communion? How many priests prefer to be popular rather than saints? If the fruits are rotten because the tree is rotten.
«Do you not believe that I am in the Father and the Father in me?».
Good reading.