Fides News - English

From a French pioneer of the American frontier to Pope Leo XIV: Sister Lyn Osiek's long missionary journey

Sat, 24 Oct 2026 19:23:00 +0200

by Marie-Lucile Kubacki

Saint Louis - A pioneer of Catholic education on the American frontier, Philippine Duchesne established the Society of the Sacred Heart in the United States in 1818. Her journey forms part of the wider missionary history that shaped American Catholicism, marked at its origins by a strong French influence, a history reflected today in Pope Leo XIV’s own path from Chicago to Peru and Rome. Fides met Sister Carolyn Osiek, RSCJ, in Saint Louis to explore this legacy, its achievements and its painful chapters, including slavery. A New Testament scholar and former archivist of the Society of the Sacred Heart, United States-Canada Province, she taught Robert Francis Prevost at the Catholic Theological Union in Chicago. Her testimony connects the challenges faced by nineteenth-century missionaries with the cross-cultural formation of the first North American pope.

How did Philippine Duchesne contribute to the Church on the culturally diverse American frontier?

Sister Carolyn Osiek: First of all, she was part of a larger movement. By the end of the nineteenth century, a majority of the Catholic missionaries in the world were French. Then she had been inspired by the reports of priests coming back from North America, from China and other places. She originally wanted to go to China, and then Canada, and eventually got the opportunity to come to North America. She came in 1818, and Missouri became a state in 1821. Philippine didn't think she was coming to the United States. She thought she was coming to French colonial civilization in the Mississippi Valley. Her major interest was with the Native Americans, which was frustrated as she did not get much time with them. In terms of cultural diversity, she herself never felt comfortable in English, and that was a great obstacle to her. In her first years in Missouri, the language was changing fast from French to English. People from the eastern United States were moving into the Mississippi Valley, people she was not prepared to deal with. So instead of achieving her dream to come to the frontier, where there would be Native Americans, she landed in a growing frontier town, dealing with French and Anglo children. The cultural diversity was extremely difficult for her to deal with.

How did she respond?

Sister Carolyn Osiek: She followed the model of the newly established Society of the Sacred Heart in France, based on European boarding schools for girls. This included the distinction between choir religious and coadjutrix sisters. Despite the bishop's warning that it would not work in Missouri, she maintained the French practice, even though it proved unsuitable. Priests and religious were urgently needed in these colonial settings. Many communities became autonomous from their European foundations, but Philippine refused to do that. She would wait up to six months for an answer from Madeleine Sophie Barat, the Superior General in France, much to the bishop's frustration. Preserving those ties helped make us an international congregation, present today in forty-one countries.

What can her educational mission, begun in St. Charles, offer the Church in the United States today?

Sister Carolyn Osiek: Women religious participated in colonization and the development of new places chiefly through schools and hospitals. The Society of the Sacred Heart did not have hospitals as part of its mission; its mission was expressed through education. The European model distinguished between boarding schools for the upper classes and free schools for the poor. Philippine had grown up with that distinction, although her family was bourgeois. She established both, but an intermediate option was needed. Fee-paying day schools, also emerging in Europe, presented a new challenge. Her work belongs within the considerable, continuing legacy of Catholic education in the United States and Canada, which eventually produced great universities. I believe this remains a distinctive contribution. With a new pope and a new teaching voice, the emphasis on human dignity and Catholic social teaching is more important than ever. Philippine was part of its beginnings.

How should we read her desire to live with Indigenous peoples in light of the wounds inflicted by colonial history?

Sister Carolyn Osiek: She participated in that history without intending to inflict wounds. By the time she arrived in Missouri, Native Americans had largely been pushed west, away from St. Louis and St. Charles. This frustrated her hope of working among them. The removal of Native Americans is central to American history. They were driven from arable land into places where they could be contained and evangelized, always according to what white people wanted. Philippine reached the Potawatomi mission at Sugar Creek, Kansas, in 1841. By 1848, the Potawatomi had been pushed out again. The Religious of the Sacred Heart followed them to St. Mary's, before they eventually dispersed. Although we associate the Potawatomi with Kansas, they had come from Indiana and places much further east. The Jesuits with whom Philippine worked sought to evangelize, to form good Catholics. She shared that goal with great love. Despite her difficulties with languages, she studied Potawatomi, copying the entire Lord's Prayer in a letter to her brother. Eyewitnesses reported that she was called “the woman who always prays.” By the sisters' arrival in 1841, a good half of the tribe was already Catholic. Their work was therefore less about preaching to the unconverted than developing spiritual formation. Seen today, it is a mixed story.

How did she see Indigenous peoples? Was her perspective anthropological?

Sister Carolyn Osiek: I think her view was romanticized. In France in 1806, she described a vision, an imagined picture of herself surrounded by dark-skinned children. It reveals her romantic expectations of how wonderful the experience would be. At Sugar Creek, conditions were harsh for Indigenous people and sisters alike. Yet she loved living with material deprivation; it was part of what she had expected.

What about Lucile Mathevon, the superior at Sugar Creek?

Sister Carolyn Osiek: I wrote a short biography of her. She was French and arrived in 1822 with Anna Murphy, who went to Louisiana. Lucile was superior at St. Charles for several years before leading the Potawatomi mission, where she spent the rest of her life: thirty-five years in extreme deprivation. Philippine gets all the attention for her one year there. Others came and went; Lucile remained. Her dedication was heroic. We have her handwritten accounts of the journey and the mission's early years. Practical, energetic and a good storyteller, she was also a highly capable organizer.

I learned that your congregation has done work on its own history and its links with slavery. What can you tell me about this work of historical research and remembrance, in St. Louis and elsewhere: its spirit, and what has been done?

Sister Carolyn Osiek: We began working on this in 2016, and on September 23, 2018, we had a significant event at Grand Coteau, Louisiana, where descendants of the people who had been enslaved with us came: about fifty. On the website there is a video of about twelve minutes that pulls the whole thing together. That was something we really wanted to do. The entire event was planned by a committee of descendants, not by us as we wanted it happening the way they wanted it. A sister in California who is an amateur genealogist is continuing to stay in contact with descendants, and even introducing them to each other when they did not know that they were related. And we have a scholarship for an African-American student at Grand Coteau. Those are the major things now.

What stands out from that day?

Sister Carolyn Osiek: The gathering took place in Louisiana because, unlike Missouri, where I think we can document only seven enslaved people, Grand Coteau had a plantation with enslaved families. After emancipation in 1865, some of the same family names appear in financial records as paid workers, indicating that the families stayed. Initially, everyone was cautious. In the parish church, our provincial read a welcome and an apology. We discovered that what mattered most to the descendants was acknowledgement of their ancestors' contribution: we could not have done what we did without them. We then processed to the parish cemetery, where we had erected a monument naming the enslaved people we believe were buried there. The convent cemetery was reserved for sisters. Parish records proved invaluable for identifying parents, godparents and burials. There were prayers and singing at the monument, followed by dinner at the school and a ceremony in its chapel.

How might Pope Leo XIV's theological formation illuminate his priorities?

Sister Carolyn Osiek: Catholic Theological Union, where he studied, began in 1968 as an experiment. Men's religious orders closed their rural seminaries and brought their formation into an urban setting. In the aftermath of Vatican II, the city was seen as the place to engage with the life of the Church and its people, together rather than in isolation. The Society of the Divine Word brought students from around the world. Internationality, cross-cultural understanding and mission were central. The faculty wrestled with a fundamental theological question: if God is present throughout society and all humanity, why do we go out and preach the Gospel? What more can we bring? The Augustinians were deeply committed to their mission in Peru, where Bob served as a young priest. From the beginning, he showed an ability to live within other cultures and embody his mission there. I think this was an important part of his formation. Is he American or Peruvian? There is no clear answer, and I think that is good. When I visited his parish in Trujillo, Peru, I saw him in action. He already had the flexibility and capacity for listening that remain, I believe, among his defining qualities.

ASIA/MYANMAR - In Loikaw, the Church rises again among the displaced: difficulties are mounting, but faith is also growing, says the Vicar General

Sat, 24 Oct 2026 11:45:39 +0200

by Paolo Affatato

Loikaw – In the early days, only a handful of people came to the cathedral. Then, slowly, word spread through the villages and among families scattered by the war: the priest had returned, pastoral life was resuming, and the community could gather once again. Today, Fr Marko Phe Bya, Vicar General of the Diocese of Loikaw and parish priest of Christ the King Cathedral, reports that around 500 faithful attend Mass every Sunday.
“When people realized that the Church’s pastoral life was beating once again in this place, the centre of the diocese, they returned. It is extraordinary: people have an unshakeable faith,” he told Fides on the sidelines of the International Forum of Catholic Action , held in Rome in recent days.

The story of this revival is intertwined with that of the civil war that has ravaged Myanmar since the military coup of February 2021. In the eastern state of Kayah, also known as Karenni State, fighting and airstrikes have forced entire communities to flee their homes.
The Church in Loikaw has been directly affected by the conflict. In November 2023, the military occupied the Christ the King Cathedral compound and the diocesan pastoral centre, forcing Bishop Celso Ba Shwe, priests, religious sisters and the faithful to leave. The cathedral was subsequently used as a military base.
Fr Marko Phe Bya recalls that period as a painful interruption to the life of the Church.
“In 2023, we were all forced to leave our pastoral centre because the soldiers drove us out. All the priests, the bishop and the sisters were forced to leave,” he said.
For a long time, the cathedral had no parish priest, while the pastoral centre remained occupied. Fr Marko returned in September 2025.
“The church was somewhat run-down and had sustained some damage, but nothing too serious. We had taken the parish registers, baptismal books and other documents with us to another location to keep them safe,” he explained.

Returning, however, did not mean that the war was over. The city still appeared largely deserted, while most Catholics remained scattered across the region, having fled the fighting.
“When I returned, at most around a hundred people had come back,” he recalled.
In the months that followed, however, the community gradually began to come together again. Today, the priest reports, around 500 people attend Mass at the cathedral every Sunday. At major celebrations, such as the feast of Christ the King, the cathedral’s patronal feast and the culmination of the liturgical year, attendance can reach 1,000 or even 2,000.
In the context of Loikaw, these figures reflect the revival of pastoral activities and ecclesial life. They bear witness to the desire to recover a shared home, to remain a community, to pray together and to prevent the displacement caused by war from severing the bonds that unite people.
“People come to church to cry, to pray and to seek comfort,” Fr Marko explained. “There are so many difficulties in a situation like this: there is not enough food, there is no security, and there are airstrikes. We preach the need to remain steadfast in faith, because God is our hope. People come to church to nourish themselves with spiritual food, which is just as important as material sustenance.”

The Diocese of Loikaw covers Kayah State, a predominantly mountainous region in eastern Myanmar that is considered one of the country’s strongholds of Catholicism. The diocese was established by St John Paul II in 1989, in a territory evangelised from the nineteenth century onwards by missionaries of the Pontifical Institute for Foreign Missions .
Available Church statistics indicate that the diocese has around 90,000 Catholics and a network of approximately 40 parishes spread across the city and surrounding villages. It is a Church deeply rooted in the local community, but one now struggling with mass displacement and the difficulty of keeping communities united after they have been forced to leave their homes.

According to the Vicar General, more than 300,000 people have been displaced across the diocese and are living in hundreds of camps. Among them are approximately 40,000 Catholics, who remain in makeshift settlements, remote villages or the forests. Numerous parishes have been left empty or closed because their populations have fled.
The humanitarian crisis, therefore, extends far beyond the city of Loikaw itself.
Among the displaced, the Church is striving to maintain its presence. Priests do not simply wait for the faithful to return to their churches; they go out to meet them in camps and villages.
“Together with the other priests, we care for them. We visit them and celebrate Mass in the camps outside the city of Loikaw, where there are many small parish communities. The priests accompany the displaced and remain with them. They put up small tents or build huts to serve as churches and chapels. It is a sign of hope when priests go with their people. Whenever our people flee, we accompany them,” he said.

Pastoral ministry is thus closely intertwined with humanitarian assistance. The Church is seeking donors to help families obtain food, shelter, education and healthcare. For those who have lost their homes and livelihoods, as well as the ability to cultivate their land, even daily survival has become uncertain.
“People are returning to the city, but there is no work. They are trying to find employment, whatever work they can get,” Fr Marko explained.
In the villages, many people are trying to grow rice, but fighting can abruptly disrupt their daily lives.
“When clashes break out and bombs fall, you have to flee,” he said.

Material hardship is compounded by fear. The priest explained that travelling around the region requires caution and that Church workers themselves face the risk of arrest and suspicion.
Fr Marko Phe Bya reported that two priests had been arrested in recent months and subsequently released, illustrating how fragile the conditions are in which the Church is attempting to continue its educational and pastoral mission.
He also recalled the case of Sister Benedetta, a religious of the Congregation of the Sisters of Charity of Saints Bartolomea Capitanio and Vincenza Gerosa, commonly known as the Sisters of Maria Bambina, who was working to provide education for children in a conflict-affected village. She was arrested five months ago on suspicion of having links with the National Unity Government , the opposition government, and remains in prison.
The detention of the religious sister has become an occasion for prayer and solidarity within the community. Fr Marko said that other Catholics are also being held in the prison and that Sister Benedetta prays with them.
Whenever he is able to visit her, including on occasions when she receives medical attention, he tries to encourage her and sometimes manages to bring her the Eucharist.
“People’s faith remains strong, even because of the difficulties they face. The more difficulties we encounter, the more we need to encourage one another and the more we are called to pray. This is our faith,” he said.

The resilience of Loikaw’s Catholics, after years of war and displacement, stems precisely from their shared faith and mutual support.
“People endure because of our faith and because they help one another,” the priest said.
The Church community is striving to ensure that families are not left alone. Priests visit displaced communities, bishops encourage the faithful, and prayer sustains those who are exhausted, hungry and afraid.
This experience also sheds light on the words spoken by Bishop Celso Ba Shwe during the years of exile, which Fr Marko recalls and repeats:
“The Church is not a building, but the people who gather in the name of Christ. Our community is made up of people, not buildings. The people are the ‘living stones’.”
“Even when churches are empty or inaccessible, the community continues to exist wherever the faithful pray together, celebrate the Eucharist and care for one another,” he observed.

The hope for lasting peace, however, remains fragile. The priest said that the population is exhausted by a war that continues to take its heaviest toll on innocent people, especially women and children.
“If one side wants to defeat the other and no one speaks about dialogue, how can dialogue begin? To stop the conflict, both sides would have to accept that neither can win by annihilating the other,” he said.
After years of violence, the desire for a negotiated settlement is growing, according to the priest. Through its preaching and prayer, the Catholic Church is also calling for dialogue and reconciliation.
“People long for peace, dialogue and reconciliation. We hope that something may change in the near future, although it does not seem likely to happen very soon,” he said.
“We cannot make the decisions ourselves, but we pray every day for peace, asking the Lord to enlighten the minds and hearts of those who make decisions, so that reconciliation may become possible. The future is in God’s hands.”

"Gift exchange between the Churches requires conversion": Fr. Stan Chu Ilo on the "Church of the Sheaves"

Fri, 23 Oct 2026 17:26:09 +0200

by Marie-Lucile Kubacki

Rome – Diverse Churches, many stories, and an exchange of gifts that runs in every direction. On the sidelines of the first international conference of "The Church of the Sheaves", held at the Pontifical Urbaniana University from 22 to 24 October 2026, Fides spoke with Fr. Stan Chu Ilo. A priest of the Diocese of Awgu, Nigeria, and Senior Research Professor at the Center for World Catholicism and Intercultural Theology of DePaul University in Chicago, Fr. Ilo is co-director, with Fr. Jaeho Chung, of "The Church of the Sheaves: Equipping the Saints for Mission as Gift Exchange", an initiative of the Dicastery for Evangelization.

What has the project achieved so far, and what are your impressions of these first exchanges?

First of all, you can see the beauty of the Catholic Church. It is such a beautiful Church: full of diversity, full of stories, full of enthusiasm and full of joy. This is the work of the Holy Spirit. When the project began, we were not entirely sure how it would work out. Most of the collaborators did not know each other; they came from all over the world. Yet you can see their enthusiasm as they work together, find harmony, and build a compelling narrative of what God is doing in different parts of the world. Whenever I have the privilege of being in this kind of assembly, what always moves my heart is how people from so many places, led by the Holy Spirit and driven by missionary joy and vocation, find convergence. Together they bring to the worldwide Church some of the great narratives we are now hearing. I think of the video of a Filipina woman working in Scandinavia. She talked about the weather and about how she manages to hold all these things together. That is the message: wherever you come from, you find a home. That is not always the case, but it is where we want to be: a synodal Church, a truly Catholic Church, where everyone finds a home.

The Church of the Sheaves is about the exchange of gifts. How can we change our practices and our mindsets so that this exchange becomes truly mutual enrichment?

The first thing is conversion, which I think is central to discipleship. If you look at the Gospels, one of the first things Jesus says is that the acceptable time of God is here: repent and believe the good news. Gift exchange requires conversion, because the eyes, the mind and the heart need to be purified in order to see God. We human beings are often driven by pride and self-sufficiency; we think we know it all. The Church God wants helps us see through the eyes of Jesus, think through the mind of Jesus and feel through the heart of Jesus. That requires purification: less of me, more of God.

This applies not only to individuals but also to cultures, because cultures are individuals writ large. As Pope John Paul II said, social sin develops out of personal behaviours, patterns and practices. Nobody holds a synod to decide, "Let us be mean to others." It happens through copying and imitation.

That brings me to the second point: modelling. That is why, in this project, we are looking at good practices and best practices. This is really what the Church is about: the faith once delivered to the saints, and the boldness of the early Church. They had no money, no power and no influence. They were ordinary people, but they were bold, and their witness of faith, preserved in the biblical narratives, inspires us. Today we are living the Acts of the Apostles, not as a text of Scripture but as the continuing deeds of God in the everyday experiences of our world. We want to show what gift exchange looks like. That is why we are bringing these stories together, so that people can say: "What you think is impossible in Europe is happening in North America." That is the gift: showing the many things that are happening.

The third point is leadership. If we have converted Christians, we will have converted systems and institutions, and practices that model the life of the Trinity: the perichoresis, the exchange of gifts between the Father, the Son and the Holy Spirit, whose inner dynamism generates the diversity and beauty of the world. But we also need converted leaders, because everything in the Catholic Church happens in the parish. Lumen Gentium speaks of the local Churches; the Church is fully present when it gathers to worship and celebrate the Eucharist. So what kind of pastors do we have in our parishes? What kind of bishops do we have in our dioceses? It does not all depend on Rome. Pope Leo is leading by example when he says he wants a Church that builds bridges, but he will not go to Nigeria to build those bridges himself. That is the task of priests, sisters and small Christian communities. This is what it will look like when small Christian communities, in every nook and cranny, begin to weave webs of relationships that reflect this communion.

There is one more point: the incompleteness of life. Life is incomplete; it is cracked. But God fills us through grace and through the presence of the other. The Synod on synodality and its Instrumentum laboris emphasized this mutual need rather than any sense of superiority. It is not "I don't need you", but "We need each other". As the popular song says, we can lean on each other.

How is mission being reshaped? We once thought of mission as going from the North and the West to the Global South. Today sometimes we hear that the South sends missionaries to a secularised West that lacks vocations. Is that really the picture, or is it rather a circular "economy of mission", a whole landscape rather than a matter of West and South?

Yes, it is true. The ancients gave us the image of perichoresis: the three divine Persons dancing together. The point is to become more Trinitarian. It is not one person giving and another receiving; everyone gives and everyone receives. You cannot say it is only the Father, or only the Son, or only the Holy Spirit. Many people, including, I think, Pope Benedict, have said that the crisis we face is an anthropological crisis. I would say that the crisis we always have in the Church is Trinitarian in nature. The more we become like God, the more the Church becomes credible, faithful, fruitful and, if you like, life-giving. So, a new vision of mission: I agree. But I would rather speak of recovering the authentic foundation of mission, its Trinitarian foundation. In the Church of the Sheaves project we have brought these two together: the Church of the Sheaves, the Global South, and the Church of the Seeds, the Global North. As I said yesterday, the sheaves have become seeds, and the seeds will become sheaves. This is how the life of God works for us.

THE CHURCH OF THE SHEAVES CONFERENCE - Listening the Continents: Gifts, Challenges and New Missionary Pathways

Fri, 23 Oct 2026 16:27:25 +0200

by Marie-Lucile Kubacki

Rome – “From mission territories to missionary Churches”: the title of one of the sessions sums up the second day of the first international conference of “The Church of the Sheaves”, devoted to “Listening to the Continents”. The working groups of Europe, North America, Africa, Asia and Latin America converged on one shift: moving beyond what the programme calls “a Church divided between permanent givers and permanent receivers”, in the spirit of Archbishop Fortunatus Nwachukwu, who opened the meeting by recalling that “every local Church has gifts to give and gifts to receive”.

Neither donors nor beneficiaries

Sr Agnès Sory, for the Africa group, set the tone: “No local Church is only a giver. No local Church is only a beneficiary.” The three verbs “Give – Receive – Send” “do not describe three successive stages, but three inseparable dimensions of missionary communion.” Africa, with its Fathers of the Church and early monastic traditions, did not begin giving today: “What is new is the scale and visibility of its contribution.” The group quoted Pope Leo XIV in Paris on 26 September: “No one is so poor that they have nothing to give; no one is so rich that they have nothing to receive.” Mission now circulates “from South to North, from South to South, from North to South, and also within each local Church”. As Archbishop Nwachukwu had warned, this is “not simply a reversal”: the aim, Sr Agnès said, is “moving beyond the logic of fixed roles”.

Partners, not objects

The Asian report recalls that the dialogue promoted by the the Federation of Asian Bishops'Conferences regards Asia’s religions and cultures as “not objects of evangelization but rather partners for mission”. In remote areas of South-East Asia, encounters are “not of foreign missionaries giving while local communities only receive”, but marked by “reciprocity and mutual enrichment”. For the Africa group, “the availability of financial resources does not alone determine the value of a partner or a donation”. In Cameroon, a parish that received buckets of paint from another organized a collection to pay for its visitors’ return transport, so that no relationship be “reduced to donor and beneficiary”.
The Oceania contribution asks missionaries to “build partnerships between local Churches, facilitating reciprocal gifts rather than merely supplying personnel”. The Filipino Church, which chose the theme “Gifted to Give” for its quincentennial, reminds us that “a gift that is kept ceases to be a gift”. In Japan and other Countries, where Catholic communities are small and ageing, the Asian report calls for moving from assimilation to an intercultural identity in which “all members act as both hosts and guests”, while Filipino, Indian, Sri Lankan, Vietnamese and Korean Catholics bring to the global North their “dynamism, hospitality and their own local catholic traditions”. The European group, which sees migrants “revitalizing parishes”, likewise lists among its signs of hope “mutual learning between Churches of the Global South and Europe”.

The missionary is not a stopgap

The person sent is “neither a technical solution to a shortage of priests nor the representative of a supposedly superior culture”, the African report insists. Fr Cosmas Ajawara, a Nigerian Fidei Donum priest who served 23 years in Canada, brought an experience of the “Church as Family”, received a culture of safeguarding, financial responsibility and transparent administration, and is passing it on to his diocese of origin. In the United States, where a quarter of parish clergy are foreign-born, the bishops consulted expressed gratitude for international priests and religious, while admitting that fraternity between local and international clergy “still needs greater attention”. The European group also noted “misunderstandings between local and foreign clergy, especially regarding authority and collaboration with laypeople”. The US documentary will be titled “Many Members, Many Gifts, One Body in Christ”, while the Canadian one will focus on the gift of the newcomer in a Church of immigrants, where Sunday Mass is celebrated in some thirty languages in the Archdiocese of Toronto, and on Quebec, once a great sender of missionaries, now small but alive. Sr Agnès asked: “Are we willing to welcome others only for what they can do for us, or are we also ready to let ourselves be transformed by the gifts they bring?”

A partnership with truthful memory

Partnership requires naming past asymmetries. The Latin American report recalls an evangelization “inextricably linked to the colonial projects of both crowns” and a credibility crisis, opened by abuse, which “demands a process of restorative accompaniment for victims”. The Canadian documentary will open with the First Nations and reconciliation. For the European group, “safeguarding is a condition of belonging, not an administrative add-on”. Africa proposed a “mission without power”, its missionaries often arriving “without dominant political, economic or cultural support”, and warned against any romanticism: “Suffering is not a gift. Violence is not a gift. Poverty is not a gift.”

Gifts not to be idealized

"Recognizing gifts does not mean idealizing them," Sr Agnès warned. The vitality of the African Churches is real, but "numbers, vocations, and the fervour of celebrations do not tell the whole story". Likewise, the Church as Family "must not be idealized to the point of concealing the divisions, exclusions, or wounds" that run through communities. The mission of the widow's mite, the African report adds, "should neither sanctify poverty nor justify the unpreparedness of missionaries", for "crossing a border is not enough to make a mission". The team presenting Module 12, "Africa and Asia: Emerging Centers of Faith and Solidarity", saw four signs of vibrancy in these Churches: a once colonial Church now "coming of age", theologies more narrative than systematic, a strong sense of inclusivity, and a young Church. It also acknowledged patriarchy, hierarchy and clericalism, divergent views on moral issues, democratic backsliding, corruption and social injustice. It called for a "humble discernment" that neither rejects indigenous wisdom as primitive nor romanticizes it, recalling that "inculturation is never a superficial translation of vocabulary". It also warned that "externally funded peace projects without local ownership rarely survive the funding cycle". Drawing on the Cameroonian Jesuit Engelbert Mveng, it described Africa's deepest poverty as "anthropological": not merely financial, but the despoiling of identity, culture, voice and dignity left by slavery and colonialism. Filipino theologian Andrew Recepción, President of the International Association of Catholic Missiologists, urges that the rich intuitions of synodality be kept from hardening into slogans. Now that the word "has become a buzzword", he warns, it could turn into "an ecclesiastical cliché" or end in "synodal echo chambers" where "the same people all over again" talk among themselves, far from the poor and the marginalized. Without mission, synodality "is reduced to a human effort or simply a new pastoral approach", like the Filipino fiesta, which gathers "the whole town" at "one table", can "remain a celebration without a sending".

Partners within each Church

The same shift applies inside local Churches. The European group sees a Church becoming home when “those once treated as recipients become co-responsible participants”, for “hospitality without influence remains incomplete”: “coexistence alone is insufficient; mission requires encounter, shared worship and mutual transformation”. In Africa, catechists, women and young people sustain communities; the challenge is “to move from seeing people merely as beneficiaries toward recognising them as protagonists”, since “participation does not simply mean carrying out more tasks”. Agnes Brazal described the 17 mission stations opened in the poorest areas of Caloocan, in the Philippines, for migrants who are Catholic yet “unchurched”, and caste discrimination in India, where Dalits make up about 7% of bishops and 4% of priests. Filipino theologian Andrew Recepción warns against “synodal echo chambers” where the conversation ends among “the same people all over again”, while the subaltern voices “are elsewhere”. For him, “synodal formation is the passage from kami to tayo”, from the exclusive to the inclusive “we” of the Tagalog language; and the millions of Filipinos working abroad are missionaries in their own right: “No mission office sent them, yet by baptism they are missionary disciples.” The Latin American group called for greater participation of women and lay people “in the Church’s governing and decision-making structures”, drawing on the experience of “a Church close to the people ” and of a hope “lived as an active virtue”. It plans a regional conference, possibly in August 2027, the year marking the twentieth anniversary of the Aparecida Conference. Fr Cosmas added that “the unity of faith does not require uniformity in its expressions”, citing the Keur Moussa monastery in Senegal and the Congolese rite.

In Europe, where Christianity “has become one subculture among many”, the group also saw signs of hope: over 21,000 adult and teenage baptisms in France in 2026, and young people attracted “not by watered-down Christianity, but by a bold, joyful, and demanding faith”. Practical concerns were also voiced: for example, one participant asked for texts that rural catechists can read. Regional consultations will follow, in Europe on 26–27 November and across Africa. Sr Agnès concluded: “We do not become missionary when we no longer need to receive. We become missionary when the gift received from God becomes, in turn, a gift shared.”

AFRICA/MOZAMBIQUE - Fifty years after independence, education remains a decisive challenge

Fri, 23 Oct 2026 11:36:35 +0200

Nampula – Fifty years after independence, Mozambique has made significant progress in expanding access to education, extending its school network to rural and peri-urban areas. However, serious challenges remain, affecting the quality of education and the prospects of younger generations. This is the picture that emerges from a recent publication shared with Fides News Agency.

Among the most pressing problems are inadequate infrastructure and a shortage of teaching materials, overcrowded classrooms and low levels of learning achievement, particularly in reading and writing. In some areas, pupils still attend lessons in makeshift facilities, sometimes under trees, while libraries and essential teaching resources remain are insufficient. The high number of pupils per class also makes it difficult for teachers to provide individual attention and address the needs of the most vulnerable students. These difficulties are compounded by reports of corruption, favouritism and sexual harassment linked, in some contexts, to assessments and examinations.

Another growing concern is the presence of alcohol and drugs among young people and, in some cases, within school premises themselves. This phenomenon can fuel violence and delinquent behaviour, further aggravating the difficulties faced by families and communities. In Nampula, for example, incidents associated with the consumption of maakha have been reported, including cases of assault.

Against this backdrop, schools are called to rediscover their fundamental mission: not merely to impart knowledge, but to form individuals capable of living responsibly in society and contributing to the common good.
This is where the vocation of the Catholic teacher assumes particular importance. Faced with the shortcomings of the education system, teachers are called above all to be witnesses to integrity, professionalism and responsibility. Their task extends beyond teaching academic subjects to accompanying young people in their human development, helping them cultivate respect, a sense of duty, tolerance, solidarity and concern for others. Personal example thus becomes an essential part of the educational process.
Rejecting corruption, favouritism, all forms of abuse and discrimination means making a tangible contribution to rebuilding trust in schools and public institutions. Likewise, listening to and guiding young people can help prevent violence and substance dependence.

In a country that continues to face profound social and educational challenges, Catholic teachers can therefore become trusted points of reference and agents of change. Their presence, particularly in the most difficult circumstances, represents a concrete form of service to individuals and the wider community.

Mozambique’s true progress, after all, will depend not simply on the number of schools built or pupils enrolled, but on the education system’s ability to form free, skilled and responsible women and men capable of building a more just and inclusive society.

AFRICA/CAMEROON - “There are no differences between French-speaking and English-speaking Catholics in the Church”

Fri, 23 Oct 2026 11:23:11 +0200

Yaoundé – “As St Paul said, ‘There is neither Greek nor Jew’; likewise, in the Church in Cameroon, there are no differences between French-speaking and English-speaking Catholics.” This was stated by Father Florent Ze Ntongo, National Assistant General of the Apostolate of the Laity in Cameroon, in an interview with Fides on the occasion of the International Forum of Catholic Action , held in Rome from 15 to 18 October.
“Within the Catholic Church, there are no problems between French-speaking and English-speaking Catholics. The bishops provide a point of reference in helping Christians understand that, beyond any attempts by politicians to exploit these differences, in the family of Jesus, as St Paul said, ‘there is neither Greek nor Jew, neither slave nor free person’. Our bishops are the first to teach the faithful to live together in harmony, whatever their linguistic background. In Yaoundé, several parishes bring French-speaking and English-speaking faithful together in harmony. A French-speaking parish priest can celebrate Mass for English-speaking Catholics without difficulty, and vice versa.”
Father Ze Ntongo’s role is to work alongside the various lay associations active in Cameroon, in accordance with the guidelines set out in Christifideles laici, the apostolic exhortation of Saint John Paul II.
Among these associations is the Sainte-Marie Association, known as Ekoan Maria, which seeks to promote the formation of Christian women through spiritual life, devotion to the Virgin Mary, prayer and active engagement in the Church and society. It is more than a prayer group: it is a public association serving both the ecclesial community and society, with a commitment to strengthening family life, catechesis, charitable works, solidarity and socioeconomic development.
In 2026, the association celebrated 120 years of service to the Church. The concluding Mass took place at the Shrine of Mary Mediatrix in Etoudi, Yaoundé, and was presided over by the Apostolic Nuncio, Archbishop José Avelino Bettencourt. Also present were Archbishop Jean Mbarga of Yaoundé, Bishop Damase Zinga Atangana of Kribi, and Minister Marie-Thérèse Abena Ondoa. Thousands of women attended the celebration, during which eleven postulants were consecrated.
“We are preparing the national congress of the Sainte-Marie Association, ‘Ekoan Maria’, scheduled to take place from 23 to 25 October in the Diocese of Obala. Its bishop, Msgr Sosthène Léopold Bayemi Matjei, is president of the Episcopal Commission for the Laity,” Father Ze Ntongo explained.
“Alongside women’s associations, numerous other groups are active in the pastoral ministry of the laity, including associations for men, students and workers. More than 100 associations are recognized by the Episcopal Conference of Cameroon, representing both French-speaking and English-speaking communities,” Father Ze Ntongo reported.
“Everything begins in the parishes, where every member of the faithful can find the association best suited to their circumstances and stage of life.”
We asked the head of the Apostolate of the Laity whether Cameroon also has associations for people seeking employment.
“Yes, there are organizations that help unemployed people through vocational training programs,” he replied. “In this sense, the Church is a mother who accompanies her children, whatever their circumstances. To those who often risk giving in to despair, we say: do not lose heart, because the Church continues to encourage her children. As Christians, we believe that life depends on God. Thanks to these associations, which provide vocational training for the unemployed, some people have managed to find work.”
“Alongside these lay organizations, there are also training schools established by dioceses. In Yaoundé, for example, there are at least two vocational training schools for young people,” he concluded.

ASIA/INDIA - Young people march for democracy: for Jesuit Prakash: “A journey to preserve India’s soul”

Fri, 23 Oct 2026 11:15:50 +0200

by Paolo Affatato

New Delhi – A march for democracy, calling for respect for voting rights and institutional reforms, is taking place today, 23 October, at the initiative of the national network “People Against Special Intensive Revision ”, established to coordinate protests against the revision of electoral rolls.
The movement is challenging the way in which the Election Commission of India has updated voter lists. The centralized “cleansing” of the electoral rolls has reportedly led to the exclusion of approximately 130 million citizens from the registers, effectively depriving them of the right to vote. The movement accuses the government of using the SIR process as a “political weapon”, disproportionately excluding minorities, internal migrants and the poorest sections of the population. Particular criticism has been directed at the “unilateral and opaque” manner in which Chief Election Commissioner Gyanesh Kumar has handled the process, with protesters calling for his resignation.

The mobilization, which calls on people to gather outside administrative offices in state capitals and in the national capital, comes amid growing youth participation and increasing mobilization across different sectors of Indian society.
Father Cedric Prakash, a Jesuit committed to promoting human rights and social justice, told Fides about “the commitment to truth and justice, particularly among youth movements”. He also drew attention to the symbolic significance of the Hindu festival of Dussehra, an important celebration observed at this time of year.
“It is a time when we celebrate the victory of good over evil, truth over falsehood, transparency over corruption, harmony over sectarianism, and light over darkness,” Prakash explained.

At the heart of the mobilization are the younger generations. “Winds of change are blowing in Delhi and, indeed, across the country. Generation Z is at the forefront, supported by Generation Y, the Millennials, while Generation Alpha refuses to stand by and watch,” he said.
However, the protests extend well beyond student circles. Alongside young people, “farmers, lawyers, precarious workers, homemakers, academics, media professionals, older people and civil society organizations are coming together. All are determined to open a new chapter in the country’s history,” he noted.

Civil society’s demands

The movement gained momentum following the mobilization on 16 September in Delhi and the surrounding areas of the national capital, where thousands gathered despite restrictions, responding to a call by the Cockroach Janata Party , a new political movement that has emerged on the national scene .
Demonstrators chanted slogans and formed a human chain outside the presidential residence, holding a tricolour flag stretching for more than 80 metres.
The authorities responded with a substantial deployment of police forces and the detention of protesters and members of the All India Students Association. Two movement leaders, Ashutosh Ranka and Saurav Das, had been held in custody on charges of “violating rules governing demonstrations”. They were released on 21 October after seven days in detention.
Young protesters are also denouncing restrictions on spaces designated for demonstrations, the closure of metro stations and internet disruptions in areas where protests are taking place. They regard these measures as government attempts to weaken the demonstrations.

A significant step towards coordinating the protests came on 14 October, when national and state-level organizations met for consultations. According to Prakash, more than 200 civil society organizations took part, including youth groups and farmers’ associations. The meeting led to the creation of the People Against SIR network, which announced the “People’s March for Democracy” for 23 October.
The mobilization is calling for a review of the SIR system and the reinstatement of voters whose names have been removed from the electoral rolls. Organizers are also demanding a new Election Commission appointed through an impartial process, a fair revision of the electoral rolls, a return to paper ballots, and reforms to ensure free, fair and transparent elections.
The appeal is addressed to professional associations and civil society groups, which are being urged to mobilize peacefully “in every village, every street, every home”. The slogan, widely circulated as part of the campaign, reflects the movement’s aim of turning every space of everyday life into a place of democratic participation.

Mobilization transcends generational boundaries

The protests are unfolding against a backdrop of younger Indians asserting their role in public life, using social media to spread messages, slogans and personal accounts. For Fr Prakash, their presence is not merely a matter of numbers, but a sign of renewed civic energy.
“The events in Delhi have breathed new life into the energy of young people and all sections of society, directing them towards a more determined path forward,” he said, noting that lawyers and prominent public figures are also supporting the mobilization.
At a public hearing on complaints concerning the SIR system, testimonies gathered from several states, including Karnataka, Delhi, Rajasthan, Telangana, West Bengal and Odisha, were presented to an independent commission comprising five former judges. The commission is expected to formulate its findings.
“The issue concerns citizens’ right to participate in political life and their trust in the institutions responsible for conducting elections,” Fr Prakash stressed. “Citizens are setting out on a journey to preserve India’s soul.”
He added that the movement draws inspiration from the tradition of non-violence associated with Mahatma Gandhi, who pursued “truth and goodness”.
“The youth mobilization seeks to embrace this legacy and translate it into a call for civic participation and responsibility, until the values of democracy, equality, justice and truth prevail,” he concluded.

AFRICA/LIBYA - Eva Gretzmacher and Claudia Abbt released after nearly two years in captivity

Thu, 22 Oct 2026 13:42:18 +0200

Benghazi – Austrian national Eva Gretzmacher and Swiss national Claudia Abbt, who were abducted separately in Agadez, Niger, in 2025, have been released. The Nigerien news agency Air Info reported that the two humanitarian workers arrived in Benghazi, eastern Libya, on Wednesday, 21 October.
According to information released so far, a plane was due to leave Benghazi today, Thursday, 22 October, stopping in Vienna to hand Eva Gretzmacher over to the Austrian authorities before continuing to Switzerland with Claudia Abbt. The precise circumstances of their release have not been disclosed.
Eva Gretzmacher was abducted from her home in Agadez on 11 January 2025. Claudia Abbt was kidnapped in the same city in April of that year. Several sources have attributed both abductions to the Islamic State in the Sahel . According to reports circulating in the media, Saddam Haftar, son of Libyan Field Marshal Khalifa Haftar, may have played a decisive role in their release. However, his involvement has not been officially confirmed.

“Gifts to give and gifts to receive”: The Church of the Sheaves opens its first international conference in Rome

Thu, 22 Oct 2026 13:17:27 +0200

by Marie-Lucile Kubacki

Rome – "Your presence, drawn from different Churches, cultures, and pastoral contexts, already expresses the fundamental truth – the truth that the mission of the Church belongs to all of us, and no local Church can fulfil it alone, and none should be left out." With these words, Archbishop Fortunatus Nwachukwu, Secretary of the Dicastery for Evangelization, opened the first international conference of "The Church of the Sheaves" at the Pontifical Urbaniana University in Rome on 22 October 2026.

The three-day meeting, entitled "A Church for All: Synodal in Method, Missionary in Spirit, Credible in Love", brings together Church leaders, scholars and pastoral workers from five continents. It is the first public event of a wider programme – sponsored by the Dicastery for Evangelization in partnership with the Urbaniana's Faculty of Missiology, DePaul University's Center for World Catholicism and Intercultural Theology, under the co-direction of Fr. Stan Chu Ilo and Fr. Jaeho Chung – which extends through Pentecost 2028 and includes a fourteen-module online course, documentaries, publications, regional meetings and a podcast.

The name of the initiative comes from Psalm 126, the psalm of those who sow in tears and return home with shouts of joy, carrying their sheaves. Countless missionaries, Archbishop Nwachukwu recalled, left their homelands, "often at a young age", "crossed oceans and cultures, and went forth without knowing whether they would return", sowing the Gospel far from home. Today, he noted, the fruits of that sowing are visible "particularly in Africa, in Asia, Oceania, the Caribbean, and in Latin America": "communities alive in faith, new vocations, and gifts that can enrich the whole Body of Christ".

Gratitude, however, "must be accompanied by truthful memory". The Church must "neither romanticize the history of mission, nor reduce it to its failures": "We have had successes – great successes – in the past; but we also have failures... we are not even today able to avoid failures, and it would be a mistake to reduce our mission to its failures." There were times, he acknowledged, "when local cultures were not adequately respected, when abuses occurred, and when missionary activity became entangled with colonial power": these wounds, he said, must be acknowledged honestly, and the Church must "learn from them with humility", while honouring the missionaries who "gave themselves generously to the Gospel".

An exchange of gifts that renews the Church

The heart of Archbishop Nwachukwu’s address was reciprocity. "Today, local Churches that once received missionaries are also sending them", becoming "missionary Churches in their own right". Yet "this is not simply a reversal in which yesterday's receivers become today's givers. It is an invitation to move beyond a model of mission that flows in only one direction. Every local Church has gifts to give and gifts to receive." The Church of the Sheaves, he stressed, is about a "genuine exchange of gifts through which the whole Church is renewed", not merely about the movement of personnel.

In practice, receiving a missionary means welcoming "a brother or sister" and helping them understand the language, history and pastoral realities of the community. "They arrive not only with needs; they arrive also with gifts: the gifts of their faith, their experience of God, and the fruits of the Churches that formed them. Missionaries, in turn, must listen, learn, and serve with humility." Sending Churches, he said, must provide sound human, spiritual, cultural and pastoral formation, while receiving Churches must offer accompaniment and genuine opportunities for integration: both "share responsibility for fruitful mission".

This vision responds to a world marked by migration, cultural pluralism, inequality and distance. Pope Leo XIV, the Archbishop said, "has reminded us that the Church is called to build bridges among peoples and cultures", offering hospitality, solidarity and compassion particularly to migrants and those on the peripheries; in continuity with Pope Francis' culture of encounter, "we must listen before speaking and understand before judging". Recalling Genesis, he insisted: "All of us, the image and likeness of God."

The Church of the Sheaves, he added, belongs "within the horizon of synodality", and he recalled Pope Francis' three terms: communion, mission and participation. "Synodality does not demand uniformity or the erasure of differences." Linking the Greek roots of the word – syn-odos, "together on the way" – with ex-odos, he observed that to walk together is to set out, asking: "What is our exodus? Where are we coming from?"

“Run together”, like the two Apostles towards the tomb

Returning to what he called "that Easter morning sprint", Archbishop Nwachukwu recalled how the Gospel tells us that Peter and John "ran together": one ran faster, but "arriving first did not make his journey more important than the others'". In his reading, Mary Magdalene was the third runner, "running silent" – and quite often, he said, those who run behind the scenes "are the ones that meet Christ first and receive the message". "We are not asked to be identical, but to journey together."
He expressed the hope that the conference will form pastoral agents marked by intercultural humility, strengthen ties between sending and receiving Churches, and help parishes and dioceses respond to migration, cultural diversity and "new digital spaces where people seek meaning and community".

Recalling Ephesians 2:19 – "You are no more strangers, but fellow citizens and members of the same household of God" – he said the question was not simply "What can one Church offer another?" but also: "are we ready to receive one another's gifts with gratitude, humility, and trust?"

Archbishop Nwachukwu concluded with an invocation to Mary, "the first missionary after Jesus Christ", who carried Christ to Elizabeth with haste and humility, he greeted the participants with a final wordplay: "welcome to the Church of the Sheaves – and also, don't forget, the Church of the Seeds."

AFRICA/TOGO - Comboni Missionaries hold training course on digital communication and artificial intelligence

Thu, 22 Oct 2026 12:54:41 +0200

Lomé – “Promoting the effective use of digital technologies to proclaim the Gospel, share missionary experiences and strengthen collaboration.” This is the aim of a training course on multimedia communication, artificial intelligence and the use of a shared digital platform, taking place from 20 to 23 October at the provincial headquarters of the Comboni Missionaries in Cacaveli, Lomé.

More than 20 people are taking part in the initiative, including a Comboni Missionary Sister, Comboni lay missionaries and lay collaborators involved in parish life and various pastoral activities across the Togo-Ghana-Benin Province. According to a statement issued by the Comboni Missionaries, the course is aimed in particular at those responsible for communications and missionary animation within the Province. Its purpose is to provide them with the tools and skills needed to produce multimedia content for social media and for the digital platform shared by the French-speaking Comboni Provinces.

The training sessions are being led by Father Fabrizio Colombo, an Italian Comboni Missionary; Charles Ayetan, from Togo, president of the African Catholic Union of the Press ; and Jacob Brahim Konfé, from Burkina Faso.
At the opening of the course, Father Fidèle Katsan, Provincial Superior, thanked the formators for their willingness to travel to Togo and take part in person. Their participation had initially been planned remotely, via SMA TV, a missionary channel dedicated to evangelization. Their presence in person, he noted, makes direct interaction with participants possible, encouraging the exchange of experiences and hands-on learning.

During the training sessions, participants will deepen their knowledge and acquire practical tools to make the Church’s missionary communications more effective, with particular emphasis on producing and sharing multimedia content and exploring the opportunities offered by artificial intelligence. This is especially relevant in a context where social media have become one of the main spaces for interaction and communication, including the proclamation of the Christian message.

Integrating multimedia communication and artificial intelligence into missionary activities is intended to address the challenges of the digital environment while harnessing its potential to tell the story of the mission, foster communion and reach people and communities beyond the traditional settings of pastoral ministry. Technology is thus being placed at the service of proclaiming the Gospel and strengthening collaboration among the various Comboni communities and institutions.

For the Comboni Missionaries, technology remains a tool at the service of mission, evangelization and communion.

AFRICA/BURUNDI - Peace and reconciliation: the Church focuses on young people and families

Thu, 22 Oct 2026 12:39:32 +0200

Bujumbura – “One of our priorities as a Church is peace and reconciliation.” This was stated by Msgr. Salvator Niciteretse, Bishop of Bururi and coordinator of the International Forum of Catholic Action for Africa, in an interview with Fides on the sidelines of the FIAC meeting held in Rome from 15 to 18 October.

What is the Church doing in Burundi to promote peace and reconciliation?

Since 2004, the Church in Burundi has been working to foster a culture of peace and reconciliation. Our country has experienced several conflicts that have left deep wounds. We are seeking to heal the social fabric through meetings and initiatives aimed at forming consciences to respect life, human dignity and the common good.
On several occasions, we have also organized peace marches and demonstrations, involving young people in particular, many of whom are members of Catholic Action groups.

At diocesan level, we organize youth forums that attract large numbers of participants, ranging from 4,000 to 6,000. At national level, we have organized gatherings attended by several thousand young people, who have been hosted by families. This experience of hospitality and sharing also helps nurture a culture of peace and reconciliation.

The family is another area of commitment. What are the priorities of family ministry?

We are working to promote family ministry. We are asking ourselves how we can strengthen families, because without strong family units it is difficult to support the growth of the women and men of tomorrow, who will be called upon to shape Burundi’s future.

What are the main challenges facing young people in Burundi?

The main challenge is unemployment. There are not enough jobs in Burundi, and as a result, some young people seek to move to Western countries or neighboring countries such as Tanzania, Zambia and the Democratic Republic of the Congo, in the hope of finding employment.
Many young people drop out of school because they see that even those who have graduated from university struggle to find work. At that point, they ask themselves: “Why study?” Despair leads many young people to fall victim to alcoholism. This is a problem that both the Church and state institutions are seeking to address. Measures taken include a ban on the sale of high-alcohol-content beers.

Burundi is also hosting a large number of refugees from the Democratic Republic of the Congo. What is the situation, and how is the Church responding?

There are more than 80,000 Congolese refugees in Burundi, most of them from Uvira, the capital of South Kivu province in the Democratic Republic of the Congo. Until recently, my diocese was hosting more than 30,000 of them, but they have since been transferred to other parts of the country.
As a Church, we are doing everything we can to help them, working in cooperation with the International Committee of the Red Cross and UNICEF.

ASIA/PHILIPPINES - Lay missionaries for truth and justice: “Baptism calls us to transform society,” says president of Laiko

Thu, 22 Oct 2026 12:23:10 +0200

by Paolo Affatato

Manila – A mission of “truth and justice”, to be lived out in society and politics, in the fight against corruption and in solidarity with the most vulnerable: this is the vocation of Catholic laypeople in the Philippines, according to Albert Loteyro, president of the Council of the Laity of the Philippines, known as “Laiko”, and Executive Secretary of the Episcopal Commission for the Laity of the Catholic Bishops' Conference of the Philippines .
His appeal comes amid the ongoing journey of the local Church, which is urging the faithful to “translate their faith into a tangible presence in society” in the face of challenges affecting the daily lives of millions of people.
Speaking to Fides on the sidelines of the International Forum of Catholic Action , held in Rome in recent days, Loteyro said: “As laypeople, we ask ourselves: what is our identity, our vocation and our mission? For me, and for each one of us, our identity, by virtue of Baptism, is that of being a child of God. My vocation is a call to holiness,” he said. “This is how we can reflect on the identity and mission of our lay organizations and associations,” he added.

The president of “Laiko” coordinates a broad network comprising approximately 58 national lay organizations and 56 diocesan councils of the laity. “We work together through a participatory and consultative approach to leadership and engagement,” he told Fides, highlighting the importance of fostering collaboration and networking among associations, communities and ecclesial bodies throughout the country. “The role of laypeople in the Philippines, given the current social, political and economic landscape, is extremely important. We work alongside the clergy and bishops, fully aware of our mission.”
“The mission of us laypeople,” he stressed, “is to bring the light of faith to temporal affairs and to take an active part in social and political life.”
This responsibility translates into a commitment to truth and justice in public life. “For example, when it comes to corruption, we want to uphold truth and fairness in the conduct of politics. Whether in response to the latest scandals involving so-called ‘ghost projects’ for flood prevention or in the impeachment proceedings concerning Sara Duterte, our compass as Catholic laypeople is to follow, promote and act in the cause of justice and truth.”

The reference to flood-control projects points to an issue that has taken centre stage in public debate in the Philippines. In 2025, investigations were launched into widespread irregularities in flood-control infrastructure projects, including allegations concerning incomplete or substandard works and the use of public funds. The allegations and questions of responsibility remain subject to investigation and legal proceedings. For this very reason, Loteyro observes, “the demand for transparency and accountability must remain an essential criterion for anyone involved in public life.”
Corruption in the Philippines is a major issue in public debate and has also featured prominently in statements by the country’s bishops. In the Transparency International Corruption Perceptions Inde2025, the Philippines scored 32 out of 100, with zero indicating a very high perceived level of public-sector corruption and 100 indicating a very high level of integrity in the public sector.

Alongside corruption, Loteyro identifies poverty and unemployment as challenges that directly concern Christian communities. According to official figures from the Philippine Statistics Authority for 2025, approximately 10 per cent of the country’s population — around 11 million people — live below the national poverty line, lacking the resources needed to meet basic needs. As for employment, the average annual unemployment rate in 2025 stood at 4.2 per cent, equivalent to approximately 2.14 million people, while millions more work in the informal economy or rely on day-to-day employment.
“Poverty and unemployment are major challenges that must be addressed and require us to make our own contribution,” Loteyro said. In response, Catholic lay organizations across the archipelago seek to be present wherever hardship is most keenly felt. “Members of our organizations go to the outskirts and marginalized communities to identify people’s needs. They are present, attentive and committed to building an extensive network of human and social support.”

For the president of Laiko, this presence is an integral part of proclaiming the Gospel. The mission involves more than pastoral activities and the animation of Christian communities; it also means “helping to build a more just society, combating falsehood and promoting responsible participation in democratic life”.
These themes were also at the heart of the National Week of the Laity, organized by Laiko and held last September. The initiative focused on the so-called “5 Ks”: Korapsyon , Kahirapan , Kriminalidad , Kasinungalingan and Kataksilan . The week featured political education initiatives and parish-based mobilization, inviting the faithful to recognize and confront these social ills.

The next milestone in this process will be the National Assembly of Filipino Catholic Laypeople, organized by Laiko and scheduled to take place in Cebu on 6–7 November. The first gathering of its kind will bring together national presidents of lay associations, heads of diocesan commissions and lay leaders from across the country. Its chosen motto, “One Laiko. One Mission”, expresses the intention to strengthen communion and cooperation among the various groups, renewing the presence of laypeople in both the Church and society.
“The aim,” Loteyro told Fides, “is to listen: to listen to our lay leaders, to listen to people’s needs and to listen so that we can reassess how we are present in society. The key themes are listening and participation, so that our mission in society may bear ever greater fruit according to God’s will.”
The assembly will therefore provide an opportunity for dialogue and collective discernment, in keeping with the vision of a synodal Church capable of understanding the needs of communities and responding to them through shared responsibility.

Loteyro concludes with a hope that sums up the vocation of Filipino laypeople: “My hope is that all laypeople in the Philippines will fulfil their missionary vocation. We are all called and sent forth to proclaim the Gospel. I hope that we may all respond to God’s call. By virtue of our Baptism, we are called to be missionaries, and the world awaits from us words and deeds that bring light and hope.”

ASIA/UZBEKISTAN - Bishop Maculewicz: “Two new churches and a small community called to be salt and leaven in society”

Wed, 21 Oct 2026 15:06:25 +0200

by Paolo Affatato

Tashkent – Two new parishes in a Muslim-majority country, and a small Catholic community quietly growing, step by step. In Uzbekistan, the Catholic Church is a numerically small presence, yet it continues to put down roots through personal relationships, the witness of the faithful and encounters with those seeking a place to pray and feel part of a community.
“Sometimes we start a new parish with three, four or five people. That is how it begins, with a small seedling,” Bishop Jerzy Maculewicz, OFM Conv, a Conventual Franciscan and Apostolic Administrator of Uzbekistan, tells Fides News Agency. “We do as the Apostles did, as we read in the Acts of the Apostles: we start with very little, but we make a beginning, and the Lord guides our steps.”

Over the past two years, he reports, two new parishes have been established in the country: one dedicated to Divine Mercy and the other to Saint Joseph. For the bishop, these new ecclesial realities are signs of change in the country’s environment. One is located in Angren, about 90 kilometres from the capital, Tashkent. “This new parish has just over 20 faithful, two-thirds of whom are children. It is the beginning of a new ecclesial reality in a place where we had not been present before.”
In a journey marked by small numbers, growth becomes visible over time. “I am a Polish priest, and I have been in Uzbekistan for 21 years. I can say that my story is linked to that of Saint John Paul II: the Apostolic Administration was established and I was appointed on 1 April 2005, the day before the Pope died. I was one of the last bishops he appointed.”
When the time came to choose a patron saint for the Apostolic Administration, the community proposed Saint John Paul II, Bishop Maculewicz recalls, partly because there were no local martyr saints in that land who could be chosen as patrons.
When he arrived, there were five parishes, entrusted to the pastoral care of the Conventual Franciscan friars. In 1997, Saint John Paul II had entrusted the Order of Friars Minor Conventual with the task of developing the structures of the Catholic Church in the country. Since then, the Church’s journey has continued in a social and institutional context that, according to the bishop, has undergone significant changes.

“When I arrived, during the presidency of Islam Karimov, the situation was somewhat difficult for all religions, both Muslim and Christian. For example, young people and children were forbidden from attending mosques or churches,” he recalls. “Under Uzbekistan’s second and current president, Shavkat Mirziyoyev, who came to power in 2016, the country has opened up, first to tourists and also to pilgrims. As a Catholic Church, we have been given the opportunity to carry out our work more peacefully and freely.” The opening of two new parishes in recent years, he notes, “is one concrete sign of this change”.
Legislation has gradually moved towards greater liberalization and a reduction in state controls over religious communities, culminating in new regulations introduced in 2021 and 2025. The latest law draws a distinction between the State and religion, seeking to ensure that no faith can be imposed on citizens while strengthening legal protections for religious minorities, particularly Christian communities of various denominations, in a country with an overwhelming Muslim majority.

A small Church on a journey

The Catholic Church in Uzbekistan has approximately 4,000 faithful out of a population of 39 million, around ten priests, both diocesan and religious, and approximately 15 religious sisters, along with an equal number of catechists. The country’s only Catholic ecclesiastical circumscription is the Apostolic Administration of Uzbekistan, based in the capital, Tashkent, where the Cathedral of the Sacred Heart of Jesus is located.
It is a small community spread across a vast territory. “We are now seeing people from abroad coming to the country to study or work,” the bishop observes. “Among them are many students from India who have come to study medicine. Some are Eastern-rite Catholics, others belong to Protestant communities, while others are non-Christian. They come to Catholic parishes to pray together.”
“It is interesting: they really want to be with us. They are looking for a sense of community, for the opportunity to be with others and share friendship, spirituality and faith,” he notes. This experience shows “how a parish can become a meeting place even for people who do not share the same religious affiliation but feel the need for human relationships and a spiritual space”.
The growth of the Church, Bishop Maculewicz stresses, can also be seen in the changes that have taken place over the years in the composition of its communities. “In the past, those who asked for Baptism usually came from families in which one member had embraced the Catholic faith. Perhaps a mother became Catholic, or a son or a father, but we did not have entire families.”
Today, however, the fruits of a longer journey are beginning to emerge. “There are young Catholics who have married and already have children. We have Catholic families and children who have been Catholic from an early age. In the past, there were very few.”
It is a gradual transformation that the bishop observes with gratitude. “Over the past 20 years, I have seen this Church’s journey. The numbers are not large, but there are personal contacts, relationships and individual testimonies. We see that every person who draws closer to the Church has received a personal call from God.”
Each year, the community accompanies new candidates preparing for Baptism. During the Easter Vigil in 2026, around ten people, including children, were baptized in Tashkent. Adults undergo a careful period of preparation. “We prepare people for Baptism through a journey that lasts a year and a half. There are also faithful who have already been baptized in other Christian Churches. In those cases, we accompany them as they enter the Catholic Church through a profession of faith, recognizing the validity of the Baptism they have already received.”
The life of the community is also shaped by population mobility. Uzbekistan has experienced significant demographic growth over the past 20 years, and many young people leave the country in search of educational and employment opportunities abroad. “Many people leave to seek a better life for themselves and their children. They go to Europe, Korea, the United Arab Emirates, America and various other countries. Many of our Catholics have also left.”

Dialogue begins in everyday life

In a Muslim-majority society, the Catholic presence develops through good-neighbourly relations and forms of coexistence that the bishop regards as a valuable resource.
“We have good relations with Muslims. In Uzbekistan, there is a tradition of tolerance which, in my opinion, has ancient roots dating back to the days of the Silk Road. At that time, people exchanged not only material goods but also cultures and religions.”
Uzbekistan, Bishop Maculewicz observes, is home to people from more than 120 different nationalities. This diversity creates opportunities for encounters between different religious traditions.
The bishop recalls an episode in Samarkand. “Once, I was in a taxi and the Muslim driver told me that his neighbors were a Jew and a Christian. He said they celebrated one another’s religious holidays together: Muslims, Christians and Jews. This shows how natural tolerance can be.”
Everyday hospitality is another gateway to dialogue. “Uzbeks are very open and interested in other people. When they see someone in need, they are generous in offering help. If they see you for the first time, they may invite you into their home and offer you tea.”
For many people, he adds, “what matters most is knowing that the person they are speaking to believes in God”, rather than knowing which religious denomination that person belongs to.
“There is an openness to the transcendent. That is why blessings are important: I always bless the people I meet. When a man of God arrives, whatever his faith may be, this is perceived as something valuable.”
For the bishop, this openness to encounters can foster relationships of trust and create opportunities for Christian witness.
Dialogue also finds expression in relations with the authorities. Uzbekistan has a State Committee for Religious Affairs, which includes a council that brings together representatives of the various recognized religious communities. Bishop Maculewicz participates alongside representatives of the Orthodox Church, Armenian communities, Lutherans and other religious groups.
“It is a place where we can exchange ideas and offer our views to the government,” he explains. “When the law on the registration of new religious organizations was amended, we were also asked to give our opinion. We made some suggestions that were taken into consideration, and some changes were made. I think this is positive.”

The Mission of all the baptized

In October, the month dedicated to the missions, the bishop recalls the missionary vocation shared by every Christian.
“I would like to repeat the words of Saint Francis Xavier: we must always maintain a missionary spirit, in every moment and in every action of our lives. Jesus sent us forth to proclaim the Gospel to all peoples. He sent all the baptized, not only priests and consecrated men and women, but laypeople as well.”
In Uzbekistan, this mission takes the subtle form of personal encounters, hospitality and witness. “As Catholics, we are present, we build relationships, we accompany those who draw closer to the faith and offer a place of prayer to those seeking a community.”
From this experience comes the message of hope that Bishop Maculewicz offers when reflecting on the future of the Church in this Central Asian country. He returns to the Gospel images of salt and leaven.
“I think of Jesus’ words when he tells us that we are the salt of the earth and the leaven of the world. A little salt is enough to give flavour to food, and a pinch of yeast is enough to make dough rise. This is our inspiration as we consider what we, a little flock of Catholics in Uzbekistan, can do to change the flavour of this nation and bring out its richness.”
The answer lies in a willingness to listen to God and follow his will.
“I believe the Lord has a plan for us. It is up to us to listen to his voice, do his will and fulfil his plan for this land and its people.”

AFRICA/RWANDA - Reconciliation also depends on the reintegration of former prisoners

Wed, 21 Oct 2026 14:39:20 +0200

Rome – “Reconciliation is an ongoing process,” says Bishop Papias Musengamana of Byumba, who is responsible for the apostolate within the Episcopal Commission for the Laity, in an interview with Fides News Agency on the sidelines of the International Forum of Catholic Action , held in Rome from 15 to 18 October.
In the interview, Bishop Musengamana explains that, 32 years after the genocide against the Tutsi, the Church is accompanying the return to society of people who are nearing the end of their prison sentences. Young people, families and education are also key priorities in the Church’s pastoral work.

The Church in Rwanda has celebrated 125 years of evangelization. What has this anniversary meant for you?

It was an opportunity to look back on the journey we have made since the arrival of the first missionaries in 1900 and to return to the roots of our faith. The jubilee of the Church in Rwanda was celebrated at every level: parish, diocesan and national. At the end of the celebrations, the Rwandan Episcopal Conference drew up a program for the next 25 years, placing particular emphasis on family ministry, young people, education and, above all, community and national reconciliation.

In this regard, are the wounds left by the events of 1994 still open?

The genocide against the Tutsi left deep scars on the country, and there is still a long way to go before full reconciliation can be achieved.
In my view, reconciliation is an ongoing process. Each of us is called every day to reconcile with God, with ourselves and with our brothers and sisters. For a country like ours, which has experienced such tragic events, this journey is even more demanding.
Thirty-two years after the genocide—a relatively short period of time—we can see that, thanks be to God, important steps have been taken, although much remains to be done.

Could you give us some concrete examples of reconciliation?

There are families that have reconciled, and people responsible for crimes who have restored relationships with their victims. In addition, several people who are nearing the end of their sentences for crimes committed in 1994 will soon be released from prison.
As a Church, we pay close attention to these individuals. We seek to ensure that those preparing to leave prison are ready to reintegrate into society, and that their families and neighbors are also prepared to welcome them.
This is not an easy task. After spending decades in prison, these individuals will find themselves in a country that has changed profoundly. They will also have to face the difficulties of rebuilding family relationships and reintegrating into society. That is why we must work both with those preparing for release and with the communities that will welcome them.

Young people also make up the majority of Rwanda’s population. How does the Church intend to accompany them as they grow and mature?

Young people account for more than 70 per cent of Rwanda’s population. Education and the younger generations are therefore central to our pastoral ministry, as these two areas are closely linked. Young people represent the future and hope of the Church. Their formation is consequently a top priority in our pastoral program, alongside the promotion of family life.

Is there, therefore, an educational challenge to be addressed?

We must acknowledge the efforts made by the authorities, who have invested in education for all. However, much remains to be done, particularly to ensure that every child has access to schooling. Classrooms are often overcrowded, and the quality of education needs to improve.
As a Church, we want to contribute in this area, where we are already deeply involved. The Church runs numerous schools throughout the country, from nursery and primary schools to secondary schools. We want to continue providing quality education grounded in Christian values.
We are also aware of the many challenges facing young people, from the sometimes negative influence of social media to difficulties within families, as well as the spread of alcohol and drug use.

Is drug use also becoming more widespread in Rwanda?

Yes. First of all, alcohol abuse is widespread, and many young people experience alcohol-related problems. Drug use is also an issue in our country. After all, the world has become a global village, and some challenges affect us all.
Young people who are not in school or are unemployed are often more vulnerable to developing alcohol and drugs addictions.
Smartphones and social media can also cause problems if young people are not taught how to use them properly and responsibly. They need to learn to make responsible use of these tools without becoming enslaved to them.
As a Church, we have launched educational initiatives in this area. The commission I chair, for example, has developed programs to teach young people how to use these tools appropriately. We carry out this work through Catholic Action groups, parishes and schools.

EUROPE/IRELAND - “Lives of Mission, Lives of Hope!”: Four Irish religious sisters share their stories and commitment in some of the world’s most challenging places

Wed, 21 Oct 2026 13:49:32 +0200

Rome – In some of the world’s most remote and challenging regions, schools, healthcare facilities and rehabilitation centres continue to operate thanks to the dedication of Irish religious sisters, often in places from which government agencies and NGOs have been forced to withdraw. This is the story told in the short film Lives of Mission, Lives of Hope!, produced by Colm Flynn on commission from the Embassy of Ireland to the Holy See, with the support of the Department of Foreign Affairs and Trade. Four Irish religious sisters reflect on their vocations and their missionary experiences in Ireland and abroad.

Sister Colette Keane, OP, recounts a life devoted to mission, teaching and the founding of schools, a journey also marked by episodes of violence. In Liberia, while travelling by car with another religious sister, she was attacked and beaten by men who had stopped their vehicle. She sustained serious injuries to one eye and one ear. “I was never discouraged,” she recalls, “because I always thought: ‘I am doing what I am supposed to be doing.’” What she remembers most about that experience, however, are the positive aspects: “I found what I was looking for, and that is enough for me.”

Sister Julie Buckley, SMR, tells the story of a vocation that took shape after years away from religious practice. In the 1980s, while attending a Mass to which she had been invited, she rediscovered the Gospel and began a journey that would eventually lead her to consecrated life. Her experience as a midwife also helped guide her towards service to others. In Peru, in La Ensenada, one of Lima’s poorest areas, her Congregation runs Casa Betania, a project supporting families. The program focuses particularly on mothers and provides after-school activities for young people, some of whom have dropped out of the education system. “Women are growing in confidence and self-esteem,” she explains, “and are discovering that they have the ability and resilience to care for their children.” For Sister Julie, mission remains “an adventure” through which she has found what she was looking for, while becoming part of Ireland’s long missionary tradition.

Sister Pat Murray, CJ, who was born in Dublin, recalls discovering her vocation at the age of 12, inspired by a sister of the Sisters of Loreto. After training as a teacher, she went on to university at a time of widespread protest against both the Church and the State. Being a young religious sister in those years also meant facing criticism and mockery.

Over the course of her ministry, she has visited numerous countries, including South Sudan, where she encountered communities scarred by war during an early missionary assignment. “We spent our days simply listening to people,” she recalls, “and that taught me how important listening is.” In one church she visited during the trip, bullet marks were still visible on the crucifix.
For Sister Pat, international service has above all meant discovering the diversity of the Church and of the cultures in which it is present. One of the most important lessons, she stresses, is learning to understand and respect differences. “It has been, and still is, a real adventure, filled with love and grace.” Asked what she has given up, she replies: “Would I have liked to have children? Yes. I did not have any, but I hope to have thousands.”

The short film concludes with the story of Sister Mary Barron, OLA, who recalls feeling a strong call to Africa from a young age. Her first experience in Nigeria, in Lagos, came as a shock because of the heat, the crowds and the stark contrast with Donegal, her native county. At a time when the country was still under military rule, she put her training as a speech and language therapist at the service of children with communication difficulties.
In 1995, she left for Tanzania, then ranked as the world’s second-poorest country in terms of human development, to take up a rural missionary assignment in the Diocese of Shinyanga, where there was no running water or electricity. There, she worked primarily with women, establishing women's groups in all 35 villages of the diocese and promoting simple initiatives to empower them. “The fundamental thing was to help people understand that they have value,” she recalls.
The experience also taught her a great deal through the women she encountered. “For me, being part of their story was a wonderful experience; I learnt so much from those women. That first mission of ours was a truly special time in my life. People always say that your first mission is the one where you leave your heart behind.”

Sister Mary also recalls her first encounter with diversity in Belfast, where she studied at university during a period of intense tension in Northern Ireland. Her experience in Africa, by contrast, offered her a different perspective. Today, she explains, missionary work continues in Europe as well, through projects for migrants and activities in multicultural parishes, with the aim of promoting integration.
The short film closes by looking ahead to the next chapter in the life of Sister Mary Teresa Barron, Superior General of the Missionary Sisters of Our Lady of Apostles. Pope Leo XIV appointed her Adjunct Secretary of the Dicastery for Evangelization, in the Section for First Evangelization and the New Particular Churches, with responsibility as President of the Pontifical Mission Societies. She will assume her new duties on January 4, 2027.

COLOMBIA - "Mission remains urgent": the Colombian Church renews its missionary commitment on the centenary of DOMUND

Wed, 21 Oct 2026 13:24:00 +0200

La Ceja – “Mission is an urgent task for the whole Church.” These words, spoken by Bishop Fidel León Cadavid Marín of Sonsón-Rionegro at the close of a missionary Congress marking the centenary of DOMUND , sum up the spirit of the three-day gathering held from 16 to 18 October at the Citadel of Jesus in La Ceja, in the Diocese of Sonsón-Rionegro. The theme was “One in Christ, United in Mission”.

The Congress brought together around 500 people, including participants in the main gathering and those attending the regional meeting of the Missionary Childhood and Adolescence, which took place at the same time. Priests, consecrated men and women, seminarians, laypeople, families and missionary animators came together for three intense days. “We experienced a time of ecclesial communion, prayer, formation and missionary fraternity,” Father Renzo Baltazar Martínez Ramírez, diocesan director of the Pontifical Mission Societies and of the missionary pastoral ministry of Sonsón-Rionegro, told Fides News Agency.
The program was structured around three verbs—to call, to form, and to send—which defined each of the three days. “On 16 October, the day was marked by the verb ‘to call’: called by the Lord to listen to Him. The second day focused on ‘to form’: the Lord teaches us, just as He taught His disciples. And the final day centered on ‘to send’: called and formed, in order to be sent forth,” notes Father Renzo.

The exchange of different vocations, charisms and pastoral experiences was one of the most significant aspects of the gathering. Representatives of the PMS in Colombia and Brazil took part, alongside missionaries, consecrated men and women, and pastoral workers. Among the speakers were Father Samir García, national director of the PMS in Colombia; Father Rafael López Villaseñor, head of the Pontifical Missionary Union and of the theological commission of CAM-7; and Sister Inês Paulo Albino, secretary general of the Pontifical Society of the Holy Childhood. Their presence fostered dialogue between local missionary communities and the universal Church.

At the same time, the regional meeting of Missionary Childhood and Adolescence highlighted the importance of engaging younger generations. “Young people must grow in a missionary spirit and be prepared to take up the baton,” Father Renzo observed.

The centenary of World Mission Sunday, established by Pope Pius XI in 1926, provided an opportunity to give thanks to all those who, over the past hundred years, have devoted their lives to proclaiming the Gospel, and to reflect on how this mission can be carried forward today. “It is an invitation to look back with gratitude on the history and the work of those who began this journey, but also to ask ourselves how we are responding today to the mandate of Jesus Christ: ‘Go and make disciples of all nations,’” the priest said.

The primary objective of the Congress, he explained, is “to renew the missionary awareness of our communities”. To achieve this requires stronger formation, greater involvement from young people and families, and closer cooperation between sister Churches, especially where pastoral accompaniment is most needed. Particular attention must also be paid to parish life. “We want parishes to embrace their responsibility for evangelization with renewed enthusiasm, not out of obligation, but out of passion,” he stressed.

The recent mission to the Apostolic Vicariate of Mitú is also part of this approach. It offered a concrete demonstration of the value of cooperation and mutual support among parish communities .

For the diocese, the Congress now marks the starting point of a new journey. Talks, homilies, workshops and conclusions are being compiled and reviewed, with the aim of translating the discussions into concrete pastoral initiatives. The gathering, Father Renzo added, “was the torch that set the path for the coming years”, as preparations begin for Colombia’s National Missionary Congress, scheduled for 2028, and the American Missionary Congress , due to take place in 2029.

“Celebrating these hundred years means giving thanks for all that we have received and renewing our willingness to proclaim the Gospel to all those who are still waiting to know Jesus Christ,” Father Renzo concluded.

Strait of Hormuz blockade: Millions of women at risk of acute food insecurity

Wed, 21 Oct 2026 12:46:13 +0200

by Cosimo Graziani

Bandar Abbas – In times of crisis, the most vulnerable members of the population are always the first to feel the impact.
According to a recently published United Nations analysis, the crisis in the Middle East, and in particular the blockade of the Strait of Hormuz, could leave more than 11 million women worldwide facing acute food insecurity by the end of this year.
The UN identifies two main reasons for this risk. The first is the disruption of fertilizer supplies from the Persian Gulf, which could have serious consequences for the agricultural sector, where women account for 40% of the global workforce. The second is linked to gender inequality. In the countries examined, women often take on the role of “caregivers” and bear the greater share of family responsibilities. As a result, they may go without food themselves so that older people and children can eat. This is one of the hidden consequences of these crises, but it is no less significant for being less visible.
Africa is among the continents that could be hardest hit by this deterioration, particularly in areas already affected by conflict and famine, such as Sudan and South Sudan. Other countries facing some of the greatest risks are Pakistan, Afghanistan and Yemen. The analysis covers a total of 28 countries, highlighting the global scale of the emergency. Women account for 53% of those who could be affected by acute malnutrition.
South Sudan is expected to face the most severe impact, with the number of women potentially experiencing acute food insecurity reaching 852,000, or approximately 14% of the country’s population. A substantial proportion of women in the country work in agriculture. Fertilizer shortages create a vicious cycle: it undermines agricultural production, reduces incomes and limits people’s ability to access food, which in turn becomes scarcer as production declines.
The report identifies Somalia as another African country caught in this vicious cycle. The country is already grappling with chronic food shortages, compounded by security and political instability. The situation in Egypt is less severe, where just 1.5% of women could be affected by the worsening food insecurity.
The United Nations recommends a combination of measures to address food insecurity among women. These include financial assistance to compensate for lost income and the lack of investment in their livelihoods, as well as agricultural support to boost production and ensure alternative access to fertilizers. A further priority is to address the effects of food insecurity that stem from gender inequalities.
This last point, the United Nations stresses, is particularly important for understanding how to respond to future food crises and contain their impact.

ASIA/UNITED ARAB EMIRATES - Abu Dhabi celebrates the 800th anniversary of the death of Saint Francis. Bishop Martinelli: He became a man of peace from the horrors of war he experienced

Tue, 20 Oct 2026 15:24:08 +0200

Abu Dhabi – Saint Francis of Assisi “was not born a man of peace, but became one by learning from his failures, from the horror of war he experienced”. With these words, Bishop Paolo Martinelli, OFM Cap, Apostolic Vicar of Southern Arabia, recalled the historical experiences that shaped the human and Christian journey of the Saint of Assisi. In some respects, these experiences echo those that cause suffering to individuals and peoples in the Middle East and throughout the world.
Bishop Martinelli highlighted this aspect of the Saint’s life on Monday, 19 October, during an event jointly organized in Abu Dhabi by the Apostolic Vicariate, the Embassy of Italy in the United Arab Emirates and the Italian Cultural Institute. The event marked the 800th anniversary of the death of Saint Francis of Assisi and was held as part of the 26th Week of the Italian Language in the World.
In his opening remarks, Ambassador Lorenzo Fanara recalled that the Saint’s values “continue to inspire Italian foreign policy today”, beginning with “dialogue” and “bringing different cultures and faiths closer together”.
Bishop Paolo Martinelli devoted his address to the writings of Saint Francis: “few and brief, but extraordinarily intense, profound, and in many ways groundbreaking, so much so that even today we celebrate him as one of the men who most influenced the life of the Church and brought innovation to culture”, as demonstrated by the Canticle of Brother Sun. “Fraternity, peace, and dialogue are three pillars of his writings,” he said. “His writings bear witness not only to three universal values, but to a personal journey that profoundly transformed the life of Saint Francis.”

Fascinated in his youth by the ideal of chivalry, Francis “was not born a man of peace, but became one by learning from his failures, from the horror of war he experienced”, the Apostolic Vicar explained. “Intimately touched by his encounter with Christ, he became a man of peace and reconciliation, of mercy, a builder of bridges.” Fraternity, too, was born out of conversion: his encounter with lepers, initially bitter, became for him “sweetness of soul and body”, as he wrote in his Testament. In this way, Francis “bears witness to the fact that change is possible in life”: “His encounter with Christ revealed to him that there is one Father for all and that we are all children of God, brothers and sisters.”
This fraternity finds expression in dialogue, “with those who follow other faiths”, Martinelli continued, recalling Francis’s encounter with Sultan al-Malik al-Kamil, which echoes in Chapter XVI of the Rule Non Bullata written by Francis. He tells his friars who go among Muslims: "Let us not engage in quarrels or disputes, but be subject to every human creature for the love of God”. “Francis admires many things among the faithful of Islam,” the Apostolic Vicar stressed. In his Letter to the Rulers of Peoples, “we hear the echo of his admiration for the chanting of the muezzin”, asking the rulers that every evening an announcement be made inviting all the people to “offer praise and thanks to the Almighty Lord God”.
Father Stefano Luca, a Capuchin Franciscan and Director of the Apostolic Vicariate’s Interfaith and Ecumenical Dialogue Office , recalled that Francis “was first and foremost a man in love with God. His roots are in God”.
Professor Roberto Catalano of the Sophia University Institute explored the connection between the Saint of Assisi and Pope Francis through the language of fraternity. Sheikh Ali bin Abdullah Al Mualla, an Emirati artist known as the “Ambassador of Sustainable Art”, spoke about the relationship between his works, created from discarded materials, and the Franciscan love of creation.

ASIA/MYANMAR - In a Country wounded by war, children are called to be “missionaries of hope”

Tue, 20 Oct 2026 13:07:15 +0200

Yangon – In a situation marked by suffering and hardship, amid countless difficulties, “you too can become a missionary of hope today”: this was the appeal made during a gathering of more than 1,650 children and young people brought together by the Pontifical Mission Societies in Myanmar in the Catholic Church of the Assumption in Twantay, in the Archdiocese of Yangon, on 18 October 2026, to celebrate World Mission Sunday. Cardinal Charles Maung Bo, Archbishop of Yangon, presided over the Eucharistic celebration and encouraged those present to “become missionaries by sharing the love of Jesus in their daily lives”.
Evangelization, the Cardinal recalled, “is not a task reserved for priests, religious sisters, bishops or adults. Children, too, can become missionaries wherever they live, study and meet other people, especially their peers.” “You do not have to wait until you are adults to become missionaries. You can be missionaries already today,” he told them.

Commenting on the biblical passage, “Arise, shine, for your light has come” , the Cardinal encouraged the children to become “lights of Christ through small acts of kindness, such as welcoming lonely classmates, sharing food with those in need, helping others and standing alongside children who are victims of bullying or exclusion”.
The Archbishop of Yangon stressed that “people can encounter the love of Jesus both through words and through witness”, reminding them that “you are not alone in this work, because Jesus has promised: I am with you always, to the end of the age”.
The missionary journey, he added, “begins in homes, schools, parishes and communities, by serving one’s family, welcoming others, sharing with the poor, praying for those who suffer, and promoting peace and friendship among people of different backgrounds and religions”. In particular, it begins “by drawing close to children and young people affected by conflict, hunger, displacement, illness and other hardships in Myanmar”.

The appeal touches on one of the most painful wounds inflicted by the ongoing conflict in Myanmar. According to reports from international agencies, including UNICEF Myanmar and OCHA, more than five million children in the country are in need and urgently require humanitarian assistance and life-saving protection. More than 1.1 million children have been forced to flee their homes because of armed clashes, seeking refuge in makeshift displacement camps or in the jungle. Children account for approximately 30% of the 3.7 million people currently registered as internally displaced in Myanmar.
In this situation, the education emergency is particularly severe. An estimated seven million children are out of school, while many schools have been damaged and hundreds of educational institutions have been bombed or occupied by armed groups and turned into military bases.
The situation in healthcare and nutrition is equally serious. More than 40,000 children in Myanmar suffer from severe acute malnutrition and are unable to access therapeutic treatment, while one million infants have not received basic vaccinations.
Furthermore, as revealed by several recent journalistic investigations, after five years of conflict there has been an increase in the recruitment of “child soldiers” by ethnic militias and the military junta. Boys and adolescents are being trained to operate reconnaissance drones and wield weapons, suffering trauma as a result of their direct involvement in the conflict, often on the front lines.

Against a backdrop of severe collapse in state structures, the Catholic Church in Myanmar represents one of the support networks still active across the country. In various neighborhoods and conflict zones, women’s religious congregations run day centres and shelters, taking in children of all religions who would otherwise risk ending up on the streets. They provide food and protection, as well as after-school activities, helping the children overcome the trauma of war.
In dioceses hardest hit by conflict and instability, including those in Kachin State and Kayah State, parish compounds have been transformed into permanent displacement camps. There, local priests and catechists are responsible not only for distributing food aid but also for ensuring that children have access to informal literacy classes.

Recalling the precarious conditions in which they live, Father James Kyaw Lin Htun, Director of the Pontifical Mission Societies in the Archdiocese of Yangon, reminded the youngest participants of “their missionary responsibility to love, serve and pray for others”, especially the poor and those who suffer. He encouraged them to take an active part in the Church’s mission: “to bring God’s love, peace and hope to a wounded world”.

AFRICA/NIGERIA - 2027 Elections: Bishops announce national prayer and fasting program

Tue, 20 Oct 2026 12:54:55 +0200

“As Nigeria approaches the 2027 elections, we are called to intensify our prayers so that the elections may be free, fair, credible and peaceful.” The Nigerian Bishops made the appeal as they announced a national prayer and fasting program ahead of the 2027 general elections.
The program, themed ‘Let Justice and Peace Flow’, was announced on 19 October in a statement signed by Archbishop Matthew Man-Oso Ndagoso of Kaduna, President of the Catholic Bishops’ Conference of Nigeria , and Bishop Peter Olukayode Odetoyinbo of Abeokuta, the Conference’s Secretary.
In their statement, the Bishops urge the faithful to pray for peaceful and fair elections, free from violence, rigging, vote-buying and ethno-religious divisions.
The program includes three main events.
Saturday, 31 October, and Saturday, 28 November 2026: National days of prayer and fasting at parish level. Activities will include fasting until noon or 6 p.m., depending on participants’ health, the Rosary procession, Holy Mass and the recitation of the CBCN prayer for the 2027 elections.
Tuesday, 8 December 2026 – the Solemnity of the Immaculate Conception of the Blessed Virgin Mary: a nationwide diocesan day of prayer. In every diocese, Mass will be celebrated at 3 p.m., presided over by the Bishop, during which a pastoral letter dedicated to the elections will be read. The celebration will be followed by a Rosary procession and Eucharistic Benediction.
Friday, 15 January 2027: On the eve of the presidential and parliamentary elections, a nationwide parish day of prayer and fasting.