Fides News - English

“Without priests, we would not have the fullness of the sacramental encounter with the living and risen Christ”

Thu, 02 Apr 2026 13:42:34 +0200

by Cardinal Giorgio Marengo IMC*

We publish the homily given by Cardinal Giorgio Marengo during the Chrism Mass celebrated on Holy Tuesday, April 1, in the Cathedral of Saints Peter and Paul in Ulaanbaatar

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Ulaanbaatar - “The eyes of all in the synagogue were fixed on him. And he began to say to them, ‘Today this scripture has been fulfilled in your hearing’” .

Holy orders exist to make possible that TODAY spoken of in today’s Gospel. Thanks to the ordained ministry, which extends Christ’s gestures and words in time and space, we come into contact with him here and now: it is a real encounter, mediated by visible signs, which reaches us to the most intimate fibers of our being.

As we approach the Holy Triduum, we are here to thank the Lord for this immense gift He has given to His Church; to contemplate again and again the mystery of His desire to associate with His Person flesh-and-blood men, who are His reflection, not by virtue of a presumed superiority over others, but by pure grace.

This is why we speak of "anointing": it is a gift from above, which penetrates those called by Him and enables them to accomplish what by their nature they could not even imagine being able to achieve. In the biblical tradition, anointing seals God's choice and marks a new beginning: the object or person who is anointed changes identity, becoming something else.

This is why one does not propose oneself to the priesthood, but is chosen for it. The individual gradually discovers that the Lord is calling him to a special intimacy with Him, to make him His instrument before others. Only then does the individual feel the strength to enter a process of discernment, which can last years and which—if the vocation is confirmed—will require a long period of preparation. To arrive at the day of priestly ordination: holy oil will be used to anoint the deacon's hands, signifying his incorporation into the priestly order.

Those chosen for the episcopate also receive that oil on their head, as narrated in the biblical pages, signifying the fullness of the ordained priesthood. It is shared with priests and deacons, who, united with the order of bishops, become dispensers of God's grace.
A long journey culminating in a solemn rite.

Today, each of the priests present here remembers the day of his priestly ordination; and before the people of God, he renews the commitments made that day. All this will happen shortly, here. It is therefore a moment to give thanks for this gift: without priests, we would not have the fullness of the sacramental encounter with the living and risen Christ. It is true, sometimes we priests too make mistakes; we fail to live fully the vocation we have received. We are all fragile, marked by many wounds. I ask you, then, to join in thanksgiving with prayers for all of us priests: that we may rise from our falls, which we humbly acknowledge, and throw ourselves back into the arms of the Risen One, who wants us as an extension of his hands nailed to the cross, to break the Eucharistic bread, to alleviate suffering, to seal sacramental forgiveness, to sanctify the lives of all. Thank you very much, dear brother Priests, for being a reflection of Christ's love here in Mongolia!

The commitments we priests made on the day of our ordination are not light, as you will hear from the questions I will shortly ask: celibacy for the Kingdom, moderation, obedience to the bishop… To be faithful, we need your understanding and your prayers. So, it is we priests who say to you: THANK YOU! Thank you for supporting us with all our limitations; thank you for discerning Christ's presence in us and for overcoming, with your kindness, the obvious limitations that characterize us; thank you for educating your children in the school of the Gospel, so that some of them may also discover their priestly vocation; thank you for the prayers with which you support us and the material assistance you never fail to provide. May Christ, the one High Priest, reward you for this love and grant His Church in Mongolia the priests He desires. Amen.

*Apostolic Prefect of Ulaanbaatar

LEO XIV IN AFRICA - The “Anglophone crisis” in Cameroon

Wed, 01 Apr 2026 17:16:16 +0200

Yaoundé – Bamenda, the capital of Cameroon's Northwest Region, which Pope Leo XIV will visit on April 16, is at the heart of the so-called "Anglophone crisis" that has shaken the country since 2016.

The origins of the crisis date back to the colonial era. A former colony of Wilhelmine Germany, Cameroon was divided in two at the end of World War I: one under British mandate and the other under French mandate. The French-speaking part became independent in 1960, while the English-speaking part in 1961. The latter, through a referendum, decided to join French-speaking Cameroon. In 1961, the Federal Republic of Cameroon was proclaimed, uniting territories with different languages and administrative practices. Federalism was abandoned in 1972 in favor of a unitary state. As a result, Cameroon's English-speaking population felt increasingly marginalized and feared the disappearance of its legal and cultural distinctiveness.

The Anglophone crisis began in 2016 with a strike by lawyers and teachers who opposed the appointment of Francophone judges in Anglophone regions. The demonstrations were repressed by the Cameroonian government and were followed by episodes of violence.

In October 2017, Anglophone separatists proclaimed the Republic of Ambazonia , thus formalizing their secessionist aspirations .

Since then, a conflict has erupted with a devastating human cost. Both sides in the war are using education as a weapon.
In Cameroon, public education is a prerogative of the state. Therefore, when attacking schools, armed groups are primarily targeting the symbol of a state institution. Schools, in particular, embody the flashpoints of the crisis, especially the language issue. French and English are the two official languages and enjoy equal status. However, French is used far more than English, thus fueling a sense of marginalization among Anglophone Cameroonians. Teaching and educational programs are, in principle, bilingual, even in Anglophone areas, something that is not accepted by the most radical separatists.

Since 2017, more than 700,000 children have been forced to drop out of school. According to the United Nations Office for the Coordination of Humanitarian Affairs , more than 1.5 million people are in need of humanitarian assistance in the Anglophone regions. OCHA also estimates that at least 334,098 people have been internally displaced by the violence in the two regions, while more than 76,493 have sought refuge in Nigeria. Both separatists and government forces have perpetrated targeted attacks against health facilities and humanitarian workers, severely reducing access to medical care and forcing several international humanitarian organizations to suspend their operations.

Furthermore, the conflict has degenerated into a veritable criminal industry based primarily on kidnappings for extortion. Under the pretext of financing the independence cause, criminal gangs abduct ordinary people, demanding sums of money from their families in exchange for their release. But the kidnappings also have a political objective: they are abductions aimed at silencing women in particular, since they often play a crucial role in conflict resolution in Cameroon's traditional and tribal societies.

The latest available data is from 2024, with 450 kidnapping cases recorded. Among those abducted are also priests . It is worth recalling the kidnapping of the late Cardinal Christian Tumi, Archbishop Emeritus of Douala, in 2020 , who had expressed his willingness to mediate between the government and the separatists.

Furthermore, the separatists, known as the “Amba Boys,” have imposed a monthly “revolutionary tax” on the local population: 10,000 CFA francs for men and 5,000 CFA francs for women.

In this situation, the Church community continues its work of evangelization despite numerous difficulties, and Catholic institutions and representatives are striving to play a mediating role. In a statement sent to Fides, Andrew Nkea Fuanya, Archbishop of Bamenda, affirmed: “The Church has not taken sides with either the separatists or the government precisely so that it can offer its mediation services. Despite the violence, in the Archdiocese of Bamenda I have not closed any parishes nor have I fled. I engage in dialogue with both the government and the separatists in the constant search for the path to peace.”

AFRICA/RWANDA - Appointment of new Director of the Pontifical Mission Societies

Wed, 01 Apr 2026 11:28:46 +0200

Vatican City - On January 23, 2026 Cardinal Luis Antonio G. Tagle, Pro-Prefect of the Dicastery for Evangelization ,has appointed Father Viateur Gitongana, of the clergy of Kigali, as National Director of the Pontifical Mission Societies in Rwanda, for a five-year term .
Father Gitongana, born in 1976, completed his primary education at the Janjagiro School Complex , his secondary education at Saint Vincent de Paul Minor Seminary in Ndera , and his preparatory year at Saint Mbaaga/Kampala Grand Seminary in Uganda . He earned a licentiate in philosophy from Saint Mbaaga/Kampala Grand Seminary in Uganda , completed his pastoral internship at Saint Kizito Minor Seminary in Zaza , and received a degree in theology from Saint Mbaaga/Kampala Grand Seminary in Uganda .
Ordained a priest in the parish of Musha/Kigali in 2007, he earned a master's degree in theology of Christian life from the Pontifical Theological Faculty of Southern Italy, San Luigi-Posillipo Section, in Naples, Italy. He served as bursar of the Minor Seminary of Zaza Kibungo in Rwanda and as assistant bursar in the diocesan administration of Kibungo in Rwanda . He was general bursar of the Diocese of Kibungo , and also served as a pastoral collaborator in Naples, Italy, at the Church of Santa Maria del Carmine ; in Rwanda, at the Parish of Rwamagana ; and finally in Tivoli, Italy, at the Parish of San Gregorio Magno .

EUROPE/ITALY - A Mission focused on young people: 120 years of Salesian presence in Asia

Wed, 01 Apr 2026 11:23:05 +0200

Rome – Don Bosco had expressed his desire to go as a missionary to Asia and Oceania. His dream became a reality when the first Salesian missionaries arrived in Asia about 120 years ago. Founded in 1859 in Turin, the Salesian Society of St. John Bosco has been carrying out its mission in Asia since 1906. Since then, its presence has steadily expanded. Today, they are present in every country in mainland Asia, except Singapore, as well as in several Pacific nations. Specifically, the East Asia-Oceania Region, which stretches from Mongolia in the north to Australia in the south, encompassing 23 countries between Asia and the Pacific, is one of the most dynamic and culturally diverse in the Salesian world. It includes countries such as South Korea, Japan, the Philippines, Thailand, Myanmar, Pakistan, China, Hong Kong, and many Pacific nations.

Adding to the rich cultural diversity of each community and ethnic group is the fact that Asia is the world's most populous continent, with a large number of young people—a reality that, for the Salesians, translates into both an opportunity and a responsibility. “Where there are young people, there are Salesians,” affirms William Matthews, councilor for the AEO Region, who, in a note sent to Fides, emphasizes that, far from being culturally homogeneous, the AEO Region is characterized by extraordinary diversity. Amid demographic challenges, ethnic diversity, and social complexity, the Salesians remain committed to walking alongside young people, educating them, evangelizing them, and accompanying them toward a future of dignity and hope. Throughout the Region, Salesian youth ministry serves schools, secondary schools, technical and vocational training centers, parishes, oratories, and programs for children and young people with special needs.

Rebirth in Chiclayo

Tue, 31 Mar 2026 16:44:45 +0200

by Domitia Caramazza

Chiclayo – The “beloved diocese” of Bishop Robert Francis Prevost has become today the “city of Pope Leo XIV.” Since May 8, 2025, the day of his election, Chiclayo has ceased to be merely a geographical and existential periphery. However, this event alone was not the catalyst for its rebirth. Rather, it served to highlight, marked, and rekindle a history of renewal and liberation that gradually took shape in the Lambayeque region of northern Peru. This is not the history rooted in the ancient pre-Inca Moche civilization, visible in the monumental sculptures of the Paseo Yortuque, the avenue leading into the city, or narrated in the Museum of the Royal Tombs of Sipán, but rather a Christian history, embodied in the journey of faith of a community alongside its bishop, now Pope. Since his election to the papal throne, participation in liturgical celebrations, catechesis, and ecclesial events has increased.
In the diocese where, from September 2015 to January 2023, “Father Roberto”—as the locals affectionately call him—served as bishop, I have seen new threads interwoven into the complex tapestry of Peruvian life: those that reveal the surprising nuances of “the existential presence of Jesus in the slums, among the marginalized, the sick, immigrants, and those with drug addictions” .

Rebirth in the In Dialogo Community

In northern Peru, amidst peripheries marked by poverty, migration, and new addictions, the Community in Dialogue carries out a mission summarized in the phrase inscribed at its entrance: “To love a person means to say to them: ‘You will not die.’ To love them in Christ is to give them a complete resurrection.” These are words that welcome everyone in each of the centers of this community, founded thirty-five years ago in Italy by Father Matteo Tagliaferri and present since 2004 in Chiclayo-Reque as well.
It all began with a Peruvian mother’s plea for help for her son Jesús, who was suffering from addiction. Father Matteo responded by welcoming the young man, just as he had done with the Community’s first member in Italy. “I started because a father left his son, Danilo, in my car near the parish house in Casamaina , where I was the parish priest,” he recalls. “I didn’t think I was taking in a drug addict, but a person. I took in Danilo. At that moment, I was given the opportunity to return the great love I had received from God the Father, which I discovered when I was a scared, withdrawn, and disoriented teenager. I am the first young man in the Community.” He greets us via video call from the headquarters in Trivigliano. His approach and perspective, in a context like Peru’s, seem anything but predictable. Monsignor Jesús Moliné Labarta, Bishop Emeritus of Chiclayo, who is at home in the In Dialogo Community of Chiclayo —where he offers spiritual support—describes the Vincentian friend’s method as “bold,” because “people expect other things, but ultimately it’s the Gospel. This is how those who are welcomed can embark on a process of conversion and experience an encounter with Jesus Christ.” The rehabilitation center system, for its part, is marked by serious problems: a vast network of centers exists without effective regulation, where addiction is addressed with punitive approaches. Closed environments, similar to prisons, forced admissions, and coercive practices have also been the subject of international complaints. In this context, the experience of the In Dialogo Community stands out for its radically different approach: not isolating the person, but reaching out to them; not repressing behavior, but understanding its causes and healing the wounds; not marginalizing, but accompanying them on a path of freedom and responsibility. It is a place of rebirth for those facing addiction, alcoholism, loneliness, and disorientation. It is also a first line of defense against the recent threat of the “tusi” drug- a mixture of cheap synthetic substances, even made at home using tutorials available online- often sold as “pink cocaine” in Peruvian schools, where it is wreaking havoc among minors, as Sandro, who met me at the airport and shared his story of rebirth after experiencing “death” from cocaine, explained to me.

Sandro, born in Arequipa, the son of Italian migrants and raised until his twenties in Milan, where he first encountered cocaine, is now sixty, years old and a worker at the In Dialogo Community in Chiclayo. “The drug was just the consequence of a deeper evil. An evil of the soul. But I didn’t understand it before.” For years, that void remained nameless. An evil rooted in his personal history: an absent father, a distant mother, and a childhood marked by a feeling of exclusion. “At first, I simply tried to fill that void with tobacco, then with other things. And, without realizing it, I found myself caught in a whirlwind that was dragging me along. My mother, not knowing what else to do with me, decided to remove me from that environment and send me to Peru.” However, in Lima, his cocaine addiction took a different, less visible, and more marginal form. “My addiction was a little different from others. I didn’t lack money, I had nice cars, I lived a good life.” That apparent “good life,” however, ended up becoming a silent trap that prolonged the problem. “On the one hand, I think it was a positive thing, because I didn’t have to do certain things… But, on the other hand, it prolonged my addiction.” The turning point came around the age of fifty. After fifteen years together, his partner presented him with a definitive choice: “Sandro, do something with your life; otherwise, it’s over.” That's when he began to look for help. He found it thanks to an uncle, a businessman who had become a Peruvian citizen and knew the In Dialogo Community in Chiclayo. “It was the community that changed everything. I was 52 years old,” he says with extreme frankness. “The first few months were difficult: I didn't understand what was happening. They talked about love, about welcoming… and I couldn't grasp it.” Even so, he decided to stay. The path wasn't straightforward: he tried several times to return to his old life, and each time he failed. “The third time, I understood that I had to stop.” Over time, that environment that at first seemed incomprehensible to him became his home. Today, Sandro is a facilitator and a role model for young people who are on a similar path. “Today I have an inner peace I had never experienced before. I try to use it to serve others. The Community has given me the opportunity to re-read my life with different eyes, through a gaze of love. That's where my rebirth began. Before, without drugs, I didn't know how to live. Today, I do.”

For 21 years, the In Dialogo Community had only one center for men; since last year, a women's center has also opened. Alicia, 44, is the "first living stone" of this community, and she bravely explains why: "I live in Chiclayo, a city where very few people, few women, dare to ask for help because they feel judged. Here, women can't be alcoholics, they can't have addiction problems because they are stigmatized. Only men can have problems, not women. They must stay at home and be proper," explains Alicia, adding: "But in reality, emptiness and problems don't affect only one gender." “All of us, men and women, are exposed to the same risks.” In a culture where female vulnerability is often denied or stigmatized, many women remain invisible. However, the birth of the women's community in Chiclayo represents a new space, where it is possible to recognize oneself and start anew. It was precisely to respond to Alicia's plea for help that Father Matteo Tagliaferri opened the first women's house of the In Dialogo Community in Peru. “They welcomed me. They didn't see a person with a vice or a need for alcohol, but rather a human being who needed help.” Her words are a vibrant echo of the founder's. They burst forth, demand space, insist on being heard. “I realized that my problem stemmed from a lack of love, from the absence of a father, from the absence of a mother who was both there and not there, from abuse…” she recounts, as if piecing together the fragments of a life. She doesn't speak only of addiction: she also speaks of an existential void. “At first, I thought it was just an addiction problem, but the community taught me to open my wounds, to say what I felt, to remove many masks.” It is the story of a revelation, of a slow work on herself that involves honesty, falling, and the possibility of rising again. “Here they taught me to want to live,” she adds, as if that will were a recent conquest, fragile and at the same time incredibly powerful, after four suicide attempts…

This reconquest of herself and her surprising relationship with her children is intertwined with her life. “One of the things that really touched me was that my children always supported me in this.” Her eldest daughter, a student, never left her side: she continued to visit, even telling her that she wanted to take her university classmates to visit the community. A proposal that initially disconcerted Alicia, forcing her to confront the shame and stigma: “How can she do that, when I, her mother, am here, in a rehabilitation center?” But the daughter broke through all fear: “Mom, you know, I don’t feel bad, I’m at peace, now I know where you are, I know you’re fine.” In those disconcerting words, Alicia acknowledges something she hadn't expected: the extraordinary love of a daughter capable of regenerating her as a mother as well. Hers is a passionate testimony of "resurrection of the heart," filled with gratitude. "Here they taught me to love life, and every time I wake up I say: thank you, God, for saving my life, look how beautiful it is! I want to tell everyone that life is beautiful, that God has taught me to love and to love myself." Alicia has already entered the phase of reintegration into the workforce. Our meeting ends with a hug.

I also hold the story of young César close to my heart: "I'm an alcoholic," he says bluntly. His words have a different tone, drier, almost restrained. "If I think about the past, I think I've never been happy. I've never been happy." He goes back in time, searching for the origin of this addiction: insecurity, a lack of self-esteem, an emotional need he failed to recognize. "My parents tried to give me everything, but perhaps I didn't understand their way of doing it." From there, a series of wrong decisions led to self-destruction. When speaking of the Community, however, the story takes a different turn. “Here they are teaching me something I didn't know for 35 years of my life: love.” A concrete experience: values, principles, norms, relationships that prepare him to return to the world “as a responsible man, taking responsibility for the consequences of my actions.” What impresses him most is the generosity: “I had never seen people who truly want to lend a hand without any ulterior reason.” It is in this discovery that César recognizes a decisive step: learning to receive in order to give. “Day after day, I try to give a little of what they have offered me.” And in the phrase the leaders addressed to him—"You have already lived half your life in darkness. It is time to begin living this second half of your life in the light"—the meaning of a path that does not erase the past, but rather tries to reopen it; that does not ignore the wounds, but rather transforms them into slivers of light, is encapsulated.

This missionary work is also made possible by a network of people who share a common vision, one that places the dignity of the person and the possibility of redemption at its center. Among them is Giorgio Batistini, an Italian businessman who emigrated to Peru after the war, now in his nineties. Deeply rooted in the Chiclayo region, Batistini has combined his business activities with a constant focus on the social fabric, supporting educational initiatives and collaborating with local universities. His encounter and friendship with the In Dialogo Community translate into concrete support for the processes of reception and reintegration. Juan Carlos Reaño, a lay member of the Society of Saint Vincent de Paul and a collaborator with the In Dialogo Community for over fourteen years, recounts, on the other hand, the connection with the local Church and recalls Bishop Robert Francis Prevost, then bishop of the diocese. “He spent a morning there, witnessing firsthand the reality and scourge of drug addiction and our community's commitment to serving and helping those affected. He encouraged us to continue working, to share our time with those most in need, always leading by example. He has always strongly supported service initiatives.” The In Dialogo Community is one such initiative, but it operates within a broader missionary context. It is Juan Carlos himself who broadens this perspective. Rebirth thanks to the Commission for Human Mobility and Trafficking in Persons
Juan Carlos Reaño also had “the opportunity to get to know Bishop Prevost well, working within the Commission for Human Mobility and Trafficking in Persons, serving those who migrated to Chiclayo and couldn't find a place to live. People forced to spend the night on the streets. He personally visited them, understood the full scope of their situation, and became involved in addressing the needs he encountered each time he visited these communities.”
Venezuelan teacher Betania Rodríguez also testifies to this: “Like all migrants, I arrived with my family—my husband and my two children—in 2019. In the following months, unable to work because I lacked residency documents,” she recounts, “I dedicated myself to tutoring migrant children who couldn't access the school system. Bishop Prevost was concerned about the migrant community, particularly the Venezuelan community, since at that time it seemed to be the most affected, and this concern led him to bring lay people closer to the Catholic Church and to support migrants in vulnerable situations. This is how the Commission for Human Mobility and Trafficking in Persons of the Diocese of Chiclayo was born, with the main objective of making a difference through three fundamental principles: welcoming, protecting, and promoting the migrant community. Bishop Prevost's pastoral mission has left a deep mark on our hearts. His presence was a beacon of hope.” especially for the migrants and refugees who arrived in Peru in search of a dignified life. He built bridges of solidarity, reminding us that the Church is called to be a home for all.” This style is reflected in the words of Juan Carlos, who emphasizes his method and his legacy: “He always encouraged us to work collaboratively, to work in unity, to work that must be everyone’s work, so that we can provide the most accessible and effective service. ‘The more united we are,’ he would say, ‘the more we will form a community capable of welcoming and addressing all these needs and all these difficulties.’

We are filled with hope knowing that he will soon return to visit his beloved Chiclayo.”

ASIA/PAKISTAN - New Archbishop of Lahore visits a Catholic Family: “Closeness and solidarity with those who suffer”

Tue, 31 Mar 2026 15:51:51 +0200

Lahore - Closeness and solidarity with all the faithful who suffer and experience violence: this is what the new Archbishop of Lahore, Khalid Rehmat OFM Cap, expressed during his visit to the parents and family of Iftkhar Masihi, a young Catholic man found dead while in police custody.
The Archbishop, who took possession of Pakistan's most important diocese on March 28, wanted to visit the home of the young man's parents, who are deeply shaken by the tragic event that occurred on March 26 in the Kahna neighborhood of Lahore, as a sign of empathy and affection. Iftkhar Masihi was found hanged inside the police station in the industrial area. The circumstances of his death remain unclear and have raised questions about the safety of detainees and the conduct of law enforcement. Adding to the suspicion that this was a homicide disguised as a suicide was supported by Lahore's Deputy Inspector General, Faisal Kamran, who is leading the investigation and has ordered the case to be opened under Article 302 of the Pakistani Penal Code, which deals specifically with homicide cases. As part of the investigation, immediate arrest warrants have been issued for the police officers involved in the incident. The event has provoked profound outrage within the Christian community throughout Pakistan. The tragic episode has deeply affected the faithful regarding the responsibility of law enforcement and the safety of Pakistani citizens belonging to religious minorities. In this context, the Archbishop's gesture was intended to express his leadership and responsibility in defending and caring for the entire flock of his faithful, upholding the faith and charity of the Church of Lahore.
The Archbishop began his pastoral ministry with his installation ceremony on March 28, recalling, with the words of Saint Óscar Romero, that “a bishop is not an administrator or a mere official, but a servant of God, a pastor, a brother, and a companion who walks with the people and understands the signs of the times in the light of faith.” “Ministry is not for power, but for service: I am here not to be served, but to serve,” he continued, affirming that his ministry “does not consist in avoiding the Cross, but in bearing it with love.” He also spoke in a call for unity: “Our world, our society, our families, and the Church sometimes face divisions, but God’s dream is always unity. Therefore,” he said, “as your Archbishop, my first responsibility is to serve unity: to unite rich and poor, young and old, and people of different cultures, because the Church does not belong to us, but to Christ, who unites everyone.” Recalling that Easter is approaching, he said: “Christ, through his sacrifice, unites us and saves us.”

AFRICA/NIGERIA - Easter Vigil will be held earlier in the evening for security reasons

Tue, 31 Mar 2026 12:29:45 +0200

Abuja – For security reasons, the Easter Vigil Mass in many Catholic Dioceses across Nigeria will not take place in the night as before but will be held earlier in the evening. This is the case, for example, of the Diocese of Ondo, which, in a statement published on March 30, announced the decision of Bishop Jude Ayodeji Arogundade to move the Easter Vigil to 5 p.m. on Holy Saturday. “The realities of our time particularly the prevailing insecurity in our country and our State and in response to pastoral prudence and sensitivity, the bishop, Most Rev. Jude Arogundade, has directed that the Easter Vigil in all parishes and communities of the diocese this year shall commence at 5:00 p.m. prompt,” reads the message signed by the diocesan chancellor, Fr. Michael O. Eniayeju.
The message invites the clergy, religious, and the faithful “to remain steadfast in the Christian faith in the resurrection of our Lord, which the Easter Vigil solemnly celebrates,” and to be vigilant because “security is everybody’s concern.” “All parishes and communities are enjoined to beef up their security strategies and let us continually pray for peace and protection in our land,” the message concludes.
As the Easter celebrations approach, concerns are growing about possible jihadist attacks against Christian communities.
On Palm Sunday, at least 27 people were killed in an attack on the Angwan Rukuba community in Jos North district, Plateau State, . The assailants, reportedly wearing camouflage military uniforms and traveling on motorcycles, stormed the community around 7:30 p.m. while residents were still going about their daily activities. They began firing indiscriminately, sowing panic among the inhabitants. The attack has been unanimously condemned by leaders of all religious denominations. The Plateau State Chapter of Jama’atu Nasril Islam called it a barbaric and senseless act, urging the government and relevant authorities to investigate those responsible. JNI is the umbrella organization for various Muslim groups in Nigeria. JNI, in a statement signed by its secretary, Dr. Salim Musa Umar, said: “JNI strongly condemned the attack. It is barbaric, senseless and a grave threat to peace and coexistence in Plateau State.” “We are deeply pained by the magnitude of this tragedy. The sanctity of human life must never be violated under any circumstances. This act of violence is unacceptable and must be condemned by all,” the statement concluded.
Daniel Okoh, president of CAN , declared: “We mourn. We grieve. But we must also speak the truth. How did we get here? How is it that people can no longer feel safe in their own homes? How is it that, even on a sacred day, communities are left exposed to such terror?” The President of CAN further emphasized that “the use of fake or imitation military uniforms by these attackers is particularly alarming. It strikes at the very heart of public trust and must be thoroughly investigated. Our security institutions must not only respond; they must stay ahead of these threats.”

AFRICA/MOZAMBIQUE - Archbishop of Nampula: the Church as a bulwark against violence and insecurity

Mon, 30 Mar 2026 13:31:43 +0200

Nampula – “In Mozambique, the cross is not merely a symbol of faith; it has become a cause of persecution for those who bear it. Since 2021, insurgents have begun fighting under the banner of the Islamic State, attacking Catholic missions and forcing people to convert to Islam. However, the religious issue does not appear to be the most significant cause of the conflict.” This was stated by the Archbishop of Nampula, Inácio Saure, I.M.C., during a recent meeting at the European Parliament in Brussels. “One of the main causes of the war in Cabo Delgado appears to be the interests of groups centred on mineral resources. However, our response is not hatred, but forgiveness, service and love. In the provinces of Nampula and Cabo Delgado, the Catholic Church remains on the front line, transforming its parishes into centres of refuge without armoured walls or armed guards,” the prelate noted regarding the nature of violent extremism in northern Mozambique, emphasizing that “we believe the solution to the problem in Cabo Delgado and Mozambique lies not only in military action, but in the integral development of human dignity.”
“Your support, through the second ‘Hungary Helps’ program, can be a light,” said Archbishop Saure, who is also president of the Mozambican Bishops’ Conference , addressing the European Parliament, “a beacon of hope at the end of a dark tunnel for thousands of displaced people, ensuring that Christianity and peace continue to flourish on Mozambican soil.”

The prelate’s remarks form part of his call to put pressure on multinationals to train and employ local young people, in order to help resolve the issues that are fuelling the resurgence of violent extremism in the region. According to local press reports, regarding what he considers economic pressure, the Archbishop of Nampula also invokes ‘corporate responsibility’, so that ‘gas and mining multinationals in Cabo Delgado and Nampula are not the problem, but part of the solution, and are obliged to hire and train local young people, ensuring that humanitarian aid is a top priority’. Saure has also called on the European Union to put pressure on the Mozambican government to ensure that aid reaches its intended recipients and addresses root causes such as exclusion, underdevelopment, corruption and resource management, as well as providing military support, “in training, not just in the supply of weapons.”

“Although it is hardly ever mentioned, the violence that erupted in Cabo Delgado in October 2017 has not ended. It has simply taken a different form,” he points out. “Whilst the main towns appear to be safe – hence their overcrowding with displaced people living in appalling conditions – the bush and rural areas remain contested, places of inhuman death. According to publicly available statistics, the war has already caused millions of internally displaced persons, as MP Gyorgy Holvény has just stated, and over 6,000 deaths!” In the context of the war, it is stated that “this is not just about the ‘faceless enemy’, as the rulers called it at the start of the conflict. It is about local youths radicalized by poverty and exclusion, and experienced foreign fighters. They are more mobile, operating in smaller cells, and are now also attacking the province of Nampula. Let us recall Chipene, where the Italian nun Maria de Copi was killed in 2022 to disperse military forces”, and “the profile of internally displaced persons is as follows: 80% are women and children. Nampula is hosting hundreds of thousands of them. They are not only found in formal centres; most live with already impoverished host families, which is straining the province’s resources.”

“The model of resettlement centres is a failure. We need permanent housing solutions integrated into local communities. Nampula is plagued by recurring cholera outbreaks caused by overcrowding and poor sanitation, which lead to ecological imbalances and a scarcity of resources. Basic sanitation is a matter of biosecurity. An entire generation is being lost. Thousands of displaced children have no documents and no access to school, making them easy targets for terrorists,” he said regarding the response to the humanitarian crisis. “And the Church,” concludes the Archbishop of Nampula, “has been the last bastion, with the response it has provided, centred on psychosocial support, the distribution of humanitarian aid and the promotion of social cohesion.”

AMERICA/HAITI - Executions, abuses, armed gangs, the context of violence does not discourage the small Catholic community of Pourcine Pic-Makaya

Mon, 30 Mar 2026 12:31:01 +0200

Pourcine Pic-Macaya – One million and 400 thousand people forced to abandon their homes today live as internally displaced persons, and over 5,500 have died in 2025 alone. These are the alarming figures released in a recent report by the United Nations Office for Human Rights , which confirms the violence that has been rampant on the Caribbean island for years by armed groups who have consolidated their power on important sea and road routes. According to the report sent to Fides, the violence involves criminal gangs, security forces, private security cotractors, and self-defence groups.

According to data verified by the Office, at least 5,519 people were killed in Haiti and 2,608 injured between 1 March 2025 and 15 January 2026. During the past 12 months, gangs have expanded beyond the capital Port-au-Prince, pushing into its outskirts and moving north into the Artibonite and Centre departments, the report states. They continue to terrorize the population by killing and kidnapping people, trafficking children, stealing at illegal checkpoints, extorting money from businesses, and destroying and ransacking public and private properties. Gangs targeted individuals perceived as cooperating with police or defying their authority. Some victims were executed, their bodies often doused with gasoline and burned. Others were subjected to gang-organized “trials”, arbitrarily held captive, and at times forced to pay fines to secure their release. "Gangs continued to use sexual violence to terrorize, subjugate, and punish the population," the report adds, detailing extremely serious abuses. During the period covered by the UN, at least 1,571 women and girls were victims of sexual violence, mostly gang rape. Others, including children, were coerced into so-called "sentimental relationships" with gangs members and subjected to prolonged sexual exploitation and abuse.
The report also documents instances of unnecessary or disproportionate use of force by police, reporting 247 cases against alleged gang members or individuals believed to be gang supporters. Since March 2025, a private military company, reportedly hired by the Haitian government, has taken part in security operations, including using drone strikes. The report also details violence perpetrated by self-defence groups and mobs engaging in so-called "popular justice". Armed with stones, machetes, and, increasingly, high-calibre firearms, these groups have lynched individuals suspected of gang affiliation, as well as others deemed to have committed crimes.

In this context of destruction and violence affecting Haitian territory, the small Catholic community of Pourcine Pic-Makaya, 300 km from Jéremié, responds with a spirit of fraternal unity, remaining confident and on the path toward Easter. "People of all ages love to participate actively, as protagonists in various initiatives, whether religious, cultural, in schools, or on the occasion of civil holidays... if encouraged, they know how to organize themselves into groups that know how to give importance to these activities, which are important for increasing social cohesion and building the local community," writes Father Massimo Miraglio, a Camillian missionary and parish priest of Our Lady of Perpetual Help Church in Pourcine, to Fides. "These days," he continues, "with the help of an NGO, we are rehabilitating some family banana and plantain plantations destroyed by Hurricane Melissa . One hundred and fifty families from different areas of Pourcine-Pic Makaya will join forces to revitalize local production. In small groups, they will take turns working in the various plantations and at the end of the day of community work, they will receive a much-appreciated meal," emphasizes Father Massimo. "Once the work in the banana groves is finished, supported and assisted by four young agronomists, each family will take care of their own plantation, occasionally asking for help to speed up the work with a small fund available. Revitalizing banana and plantain production is important to feed the population in the coming months… Working together strengthens community life!"

Between the second-quarter exams at the parish nursery and primary schools, which will keep the children busy, the community is preparing for Holy Week and continuing with preparations for the National Flag Day, celebrated on May 18.

AFRICA/NIGERIA - Bishop of Ondo calls for the resignation of the Chief of Staff

Mon, 30 Mar 2026 11:54:40 +0200

Abuja – “I don’t think our government is serious again. I will just say that because if you look at our town here in Akure, Akure is being invaded. These strange people are coming in—where are they coming from? And the government will say they don’t know what is going on?” said Msgr. Jude Ayodeji Arogundade, Bishop of Ondo in his homily at Palm Sunday Mass, the day after the kidnapping of three people in the early hours of Saturday, March 28, at the Oke Ijebu Integrated Health Center in Akure, the state capital in northeastern Nigeria. Because of this latest episode of violence, health services in the state are at risk of disruption due to the threat of a boycott of night shifts by nurses and midwives.
Bishop Arogundade has appealed to state and federal authorities to guarantee the safety of citizens, which he says is threatened by what he calls "strange people" who "are are particularly taking hold of strategic places, and everybody is looking helpless, until they begin to strike and kill people again." Without naming him, the Bishop of Ondo criticized the Chief of the Defence Staff, General Olufemi Oluyede, who had described the criminals operating in northeastern Nigeria as "prodigal sons." "The person who should be looking after Nigeria's security said just last week that these terrorists are prodigal sons. My goodness, how do you minimise the enormity of what these guys have done against this country?" Bishop Arogundade stated. These people "have practically declared war against Nigeria, its government, and all the law-abiding citizens of this country. And you call them prodigal sons? The prodigal son in the Bible didn’t kill his father, nor did he kill his brother to take over property. The prodigal son went, he lost everything, and he was caring for the swine. He didn’t kill the owner of the swine to take over everything,” the bishop emphasized, calling for General Oluyede's resignation. “In a civilized country, that man should resign,” he stated, adding, “We lost 41 people here in my diocese, and those who killed them are prodigal sons? I don’t think this country is serious. We Nigerians say they don’t know what is going on. It’s getting to that time when we have to ask the obvious question.” Bishop Arogundade concluded by inviting the faithful to pray: “We have to pray—that is our duty as Christians. We have to pray, but at the same time, the government has to take responsibility. Not until people say, it has deteriorated… I used to be one of those who doubted whether this is really a genocide. It is happening, and it is spreading like wildfire.”
General Oluyede made these remarks during the inaugural lecture of the Joint Doctrine and Warfare Centre at the Nigerian Army Conference Centre in Abuja. His comments come amid ongoing criticism of “Operation Safe Corridor,” the military deradicalization program aimed at rehabilitating and reintegrating surrendered ex-insurgents. Addressing skeptics who maintain that terrorists “must be eliminated” for their crimes, Oluyede advocated a more nuanced approach, emphasizing the need for alternative pathways for those willing to abandon violence.

ASIA/MALAYSIA - Malaysian Ambassador Assan: "Respect for international law, and the protection of human dignity is the path to peace in the Middle East and Southeast Asia"

Sun, 29 Mar 2026 19:12:14 +0200

by Paolo Affatato

Vatican City – With regard to the conflict in the Middle East, "Malaysia supports dialogue, respect for international law, and the protection of human dignity – concrete prerequisites for a stable and just international order." The country "promotes ASEAN's commitment to peace, stability, and a rules-based regional order," Malaysia's Ambassador to the Holy See, Hendy Assan, told Fides in an interview. The Catholic diplomat, originally from the island of Borneo, reaffirmed, as a citizen of a multicultural and multi-religious country, his desire to restore a climate of peace and cooperation in Southeast Asia, which has been torna part by the conflict in Myanmar and the recent tensions between Thailand and Cambodia.

Ambassador Assan, the world finds itself in a new war in Middle East. What is your point of view from the Far Eastern perspective?

The situation we are witnessing in the Middle East is extremely grave and deeply worrying. What is unfolding is not only another regional conflict. It risks becoming a wider war with very dangerous global consequences humanitarian, political, and even moral. When violence escalates in such a sensitive and historically complex region, the impact extends far beyond its borders.
From my perspective, and reflecting the long-standing foreign policy principles of Malaysia, the first judgment we must make is that war can never be considered a solution to political problems. War may temporarily change realities on the ground, but it almost always multiplies suffering, deepens divisions, and creates wounds that last for generations. The immediate victims are always civilians, families, children, and ordinary people who have no responsibility for political decisions but bear the heaviest cost.
Malaysia has consistently advocated for peaceful dialogue, respect for international law, and the protection of human dignity. These are not abstract ideals. They are practical necessities if we want a stable and just international order. In conflicts such as the one currently unfolding, it is essential that all parties exercise restraint, avoid further escalation, and return to diplomatic engagement as quickly as possible. The international community must renew its commitment to a just and lasting peace in the Middle East.
Peace cannot be imposed by force. It must be built through courage, dialogue, and mutual recognition. The world today does not need more weapons or more confrontation. It needs wisdom, patience, and the political will to choose peace over conflict.

Malaysia is a multicultural, multi-ethnic country. How can national unity be maintained and social or religious conflict prevented? How can harmony be maintained? What are the challenges?

Malaysia is home to approximately 35 million people and is composed of Malays and other Bumiputera communities, who together make up about 70% of the population, Chinese Malaysians at around 23%, Indians at about 7%, and numerous indigenous communities, especially in Sabah and Sarawak. Islam is the religion of the Federation, but Buddhism, Christianity, Hinduism, Sikhism, and traditional beliefs are all practiced openly.
National unity in such a context cannot be assumed; it must be intentionally cultivated. The Federal Constitution provides the central framework. It recognises Islam as the religion of the Federation while at the same time guaranteeing freedom of religion. The Rukun Negara, our national philosophy introduced after the events of May 1969, articulates principles that guide our coexistence: belief in God, loyalty to King and country, supremacy of the Constitution, rule of law, and good behaviour and morality.
Harmony is maintained through a combination of legal safeguards, inclusive development policies, and continuous inter-communal engagement. However, challenges remain. Identity politics can intensify during times of economic uncertainty. Social media can amplify polarising narratives. Socioeconomic disparities between regions and communities must be addressed carefully to avoid resentment. The key to preventing conflict lies in strengthening institutions, promoting civic education, and encouraging sustained dialogue among religious and ethnic groups, especially among the youth.

Support for conservative Islamic policies seems to be growing in the country, particularly among younger Malaysian voters. How is religious freedom guaranteed and protected in Malaysia?

The 2023 Pew Research Center survey, which found that 86% of Malaysian Muslims supported making Sharia law official law, needs to be understood within Malaysia’s existing legal structure. Malaysia already operates a dual legal system. Sharia courts have jurisdiction over personal and family matters for Muslims, while civil courts retain authority over criminal law, constitutional matters, and non-Muslims.
Religious freedom is guaranteed under Article 11 of the Federal Constitution, which states that every person has the right to profess and practice his or her religion. Non-Muslims are not subject to Sharia jurisdiction. Churches, temples, and other houses of worship function openly throughout the country. Christian communities, including Catholics, celebrate liturgies in multiple languages and operate social and charitable institutions.
The challenge is to preserve constitutional balance while acknowledging the aspirations of the Muslim majority. Malaysia is not a theocratic state; it is a constitutional monarchy with Islam in a special constitutional position. Maintaining this equilibrium requires judicial independence, responsible political leadership, and a continued commitment to moderation.

In November 2025, 900 delegates from Catholic Churches in 32 Asian countries gathered in Penang to discuss the theme “Walking Together as Peoples of Asia.” Does Malaysia share this aspiration?

Malaysia very much shares the aspiration reflected in the gathering in Penang under the theme “Walking Together as Peoples of Asia.” The Great Pilgrimage of Hope 2025, hosted in Penang and supported by the Federation of Asian Bishops’ Conferences, emphasised unity, dialogue, shared mission, and a spirit of synodality in journeying together as Church and as peoples of Asia. The focus on hope, listening, and solidarity across cultures is deeply woven into Malaysia’s own social fabric.
Malaysia is a multireligious and multi-ethnic nation and our national philosophy, the Rukun Negara reflects similar ideals. Its five principles aim to nurture unity, mutual respect and social harmony. These principles were introduced to strengthen cohesion in a diverse society and remain central to Malaysia’s identity today.
At its core, Malaysia values respect for diversity, peaceful coexistence, and shared responsibility for the common good. While challenges remain, the aspiration to “walk together” is deeply embedded in the nation’s history and values.

How does the state view the Catholic Church? What are the bilateral relations like?

Malaysia views the Catholic Church primarily through the prism of its constitutional framework, its policy of interreligious harmony, and its longstanding commitment to constructive international engagement. As a federal constitutional monarchy, Malaysia recognises Islam as the religion of the Federation under Article 3 of the Federal Constitution, while at the same time guaranteeing freedom of religion for other faiths. Within this framework, the Catholic Church is recognised as one of the historic and established religious communities in the country, with deep roots that predate independence.
The Catholic community in Malaysia forms part of the broader Christian minority and has contributed significantly to the nation’s development, particularly in education, healthcare, and social services. Catholic mission schools and institutions have played a prominent role in nation-building, producing generations of Malaysians across ethnic and religious lines. The Church’s charitable and welfare activities, including outreach to marginalised and vulnerable communities, are generally viewed positively, as they align with Malaysia’s own emphasis on social cohesion and inclusive development.
At the domestic level, the relationship between the state and the Catholic Church is managed through established legal and administrative mechanisms that govern religious affairs. The Church operates freely within the bounds of Malaysian law, maintaining diocesan structures in Peninsular Malaysia as well as in Sabah and Sarawak, where Christianity has a particularly significant presence. Engagement between public authorities and Church leaders typically takes place through consultative and interfaith platforms, especially on matters concerning social harmony and religious sensitivities.

How are relations with the Holy See and how are they progressing?

On the bilateral front, relations between Malaysia and the Holy See are cordial and constructive. Formal diplomatic relations were established in 2011, reflecting Malaysia’s recognition of the Holy See’s unique role in international affairs not only as the central governing authority of the Catholic Church, but also as a sovereign entity of international law with a distinct moral and diplomatic voice.
Malaysia appreciates the Holy See’s consistent advocacy for peace, dialogue among civilisations, poverty eradication, environmental stewardship, and the protection of human dignity. These priorities align strongly with Malaysia’s own foreign policy principles, including moderation, multilateralism, and the peaceful resolution of disputes.
At the same time, Malaysia values the Holy See as a partner in promoting interreligious dialogue. As a multi-religious and multi-ethnic society, Malaysia attaches great importance to fostering mutual respect and understanding among faith communities. The Holy See’s longstanding experience in interfaith engagement, including dialogue with Muslim communities globally, provides a meaningful platform for cooperation and exchange of best practices.
In essence, the Malaysian state views the Catholic Church as an integral part of its diverse social fabric, while its bilateral relations with the Holy See are characterised by mutual respect, shared ethical concerns, and a common commitment to dialogue and peace. The relationship is not merely symbolic; it is grounded in substantive engagement, both domestically and internationally, reflecting a mature and forward-looking partnership.

St. Francis Xavier, the Catholic saint who brought the Gospel to the East, landed in Malacca: today, do you see his legacy in the nation and, in particular, in the life of the Catholic community?

St. Francis Xavier’s arrival in Malacca in 1545 marked a significant moment in the early history of the Catholic Church in Southeast Asia. He did not come merely as a traveller, but as one of the most determined missionaries of the Society of Jesus, destined to spread the Gospel across Asia from this strategic port city. In fact, Malacca became a pivotal base for him as he prepared for missions to places like Japan and attempted entry into China. His presence there was not fleeting: he made several trips between 1545 and 1552, preaching, administering sacraments, caring for the sick, and evangelising Portuguese settlers and local populations.
One very real legacy of his time here is the enduring Catholic community in Malacca and the wider region. The Catholic faith that he helped plant has grown and evolved over the centuries into organized church structures today, for example, the Catholic Diocese of Malacca-Johor serves thousands of faithful across Malaysia. Locally, the Church of St. Francis Xavier stands as a visible, living witness to that heritage. Built in the mid-19th century on the site of earlier Portuguese missions, this neo-Gothic church is not only one of Malacca’s oldest and largest Catholic churches but also still functions fully as a parish where Masses and community activities continue regularly.
Another tangible sign of Xavier’s ongoing influence is the annual celebration of his feast day on December 3. Each year, Catholics from across Malaysia and beyond gather often at the ruins of the old St. Paul’s Church on St. Paul’s Hill, where Xavier’s body was once buried to celebrate his life and mission with special Masses and processions. Beyond liturgy and historic buildings, his legacy lives in other institutions that bear witness to the Church’s role in social life. Catholic schools in Malacca, some tracing their origins back to the missionary era or named in honour of Francis Xavier, continue to educate young people regardless of faith background.
But the legacy is not just institutional or architectural. For many Catholics in Malaysia today, St. Francis Xavier represents a spiritual model of missionary zeal, compassion, and openness to diverse cultures. His example encourages local believers to live out their faith in a multi-religious society, embracing service and dialogue with neighbours of other faiths. The Church in Malaysia reflects the same intercultural encounter that defined his mission, bringing together believers of Malay, Chinese, Indian, and indigenous backgrounds. This kind of lived legacy often shows up in ordinary parish life: outreach programs, inter-faith engagement, and community-building efforts rooted in Catholic social teaching.

The influence of the Malaysian Catholic Church in the field of education has diminished since the government took control of education in both public and private schools. Why not give an institution such as the Catholic Church the opportunity to operate freely and autonomously within the education system, within a shared framework?

Catholic missionary schools were instrumental in Malaysia’s early education system. After independence, many of these schools were integrated into the national system to ensure standardisation, equitable access, and alignment with national education policies.
Education in Malaysia is closely tied to nation-building, language policy, and social cohesion. While the government maintains oversight of the national curriculum, mission schools continue to preserve their historical identity and values. Catholic institutions remain active in private higher education and in social outreach.
The question of autonomy must therefore be approached within the broader framework of national integration and constitutional governance. Constructive partnership, rather than institutional separation, offers a more sustainable path forward.

What is Malaysia's specific role and contribution within ASEAN?

Malaysia is a founding member of the Association of Southeast Asian Nations, established in 1967. Malaysia has consistently supported ASEAN centrality in regional security architecture and has promoted economic integration, including through the ASEAN Free Trade Area.
Malaysia’s role within ASEAN, particularly as Chair of the 47th ASEAN Summit in Kuala Lumpur, has been one of leadership, coordination, and steady consensus-building. Under the theme “Inclusivity and Sustainability,” Malaysia has worked to ensure that ASEAN remains united, forward-looking, and responsive to both regional and global challenges.
Politically, Malaysia has reinforced ASEAN’s commitment to peace, stability, and a rules-based regional order. As Chair, Prime Minister Anwar Ibrahim guided discussions in a way that emphasised dialogue, diplomacy, and mutual respect among Member States. Malaysia has consistently underscored the importance of ASEAN Centrality and unity, particularly at a time of increasing geopolitical tensions.
Economically, Malaysia has accelerated regional integration efforts. During its Chairmanship, substantial progress was made on Priority Economic Deliverables, including the upgrade of the ASEAN Trade in Goods Agreement, advancements in the ASEAN Digital Economy Framework Agreement, and initiatives to strengthen semiconductor supply chain resilience. Malaysia has also supported deeper financial cooperation, sustainable finance frameworks, and diversification of trade partnerships to ensure ASEAN’s long-term competitiveness.
On sustainability and energy transition, Malaysia has been particularly proactive. It has pushed forward regional initiatives such as the ASEAN Power Grid, the Strategy for Carbon Neutrality, the Blue Economy Implementation Plan, and the Declaration on the Right to a Safe, Clean, Healthy and Sustainable Environment. These efforts reflect Malaysia’s commitment to balancing economic growth with environmental responsibility.
In humanitarian matters, especially concerning Myanmar, Malaysia has played a constructive role by supporting the operationalization of ASEAN’s humanitarian mechanisms, including the ASEAN Humanitarian Assistance Centre, and by calling for safe and inclusive delivery of assistance.
Overall, Malaysia’s contribution has been to strengthen ASEAN’s institutional coherence, drive practical outcomes, and maintain unity while navigating complex regional issues.

In April 2021, ASEAN drew up a peace plan for Myanmar, also known as the “Five-Point Consensus,” which has remained a “dead letter” as the war in the country continues. What should be done now? What is Malaysia proposing within ASEAN to reopen the path to negotiation?

The Five-Point Consensus remains ASEAN’s agreed framework for addressing the crisis in Myanmar. However, its implementation has been uneven, and the conflict continues. The key challenge now is not to abandon the framework, but to make it more effective and practical.
At this stage, humanitarian access must remain the immediate priority. During our ASEAN Chairmanship, we highlighted the importance of safe, transparent, inclusive, and non-discriminatory delivery of humanitarian assistance. Malaysia supports strengthening the role of the AHA Centre and ensuring that assistance reaches affected communities across Myanmar. Humanitarian cooperation can serve as a confidence-building measure and open space for broader engagement.
Beyond humanitarian efforts, there is a need to revitalise political dialogue. The Five-Point Consensus calls for constructive dialogue among all parties. Malaysia believes that ASEAN must continue encouraging inclusive engagement, supported by the Special Envoy mechanism, while maintaining ASEAN unity. Clearer benchmarks, stronger reporting mechanisms, and sustained diplomatic engagement may help restore momentum.
Malaysia’s approach is pragmatic. It recognises that progress may be incremental. Rather than replacing the Five-Point Consensus, Malaysia supports reinforcing it through practical steps, sustained engagement, and stronger coordination among ASEAN Member States and international partners.
The objective is not to impose a solution, but to reopen space for negotiation and reduce violence, consistent with ASEAN’s principles.

How does Malaysia view the recent tensions and conflict between Thailand and Cambodia? How can bilateral relations between the two countries be normalized to restore an atmosphere of peace in Southeast Asia?

Malaysia views the recent tensions between Thailand and Cambodia with deep concern, primarily because any instability between two ASEAN member states has broader implications for regional peace, economic integration, and ASEAN’s credibility as a cohesive bloc.
As the 2025 Chair of ASEAN, Malaysia, under the leadership of Prime Minister Anwar Ibrahim has adopted a proactive but carefully calibrated approach. Malaysia facilitated an immediate ceasefire in July 2025 and played a central role in hosting and witnessing the signing of the Kuala Lumpur Peace Accord on 26 October 2025. The objective was clear: de-escalation, restoration of communication channels, and a reaffirmation of both countries’ commitment to peaceful dispute resolution. Malaysia has consistently framed its role as that of a neutral facilitator providing a trusted platform for dialogue rather than intervening in the domestic or sovereign matters of either party.
The objective is not simply the absence of armed clashes, but the restoration of trust and the strengthening of ASEAN solidarity. By prioritizing dialogue, mutual respect, and institutional processes, Malaysia believes that Thailand and Cambodia can normalize relations and contribute once again to an atmosphere of peace and cooperation in Southeast Asia.

What role can religious leaders and interreligious dialogue play in resolving conflicts and achieving peace, both locally and globally?

Religious leaders possess moral credibility and grassroots influence. They can shape narratives, counter extremism, and promote reconciliation. Interreligious dialogue fosters mutual understanding and reduces the risk of misperception.
In Malaysia, interfaith engagement has been an important mechanism for diffusing tensions and strengthening social cohesion. Globally, religious diplomacy can complement political negotiations by addressing ethical and humanitarian dimensions of conflict. Peace building and interreligious dialogue are natural areas of collaboration with the Holy See. Our shared emphasis on human dignity, dialogue, and peaceful coexistence provides a strong foundation for continued cooperation.

EUROPE/ALBANIA - The mission of the Pontifical Mission Societies in Rrëshen: Hope in the Lord does not disappoint

Sat, 28 Mar 2026 13:16:56 +0100

Rrëshen - “Hope in the Lord does not disappoint” is the motto of the mission organized by the National Direction of the Pontifical Mission Societies in Albania, in the Diocese of Rrëshen.

Rrëshen, home to the cathedral and the bishop's residence, along with the surrounding areas, mostly rural, with a total population of about 10,000, received visits during the first two weeks of March from missionaries who traveled extensively throughout the territory.
In the Diocese of Rrëshen, located in the mountains of northern Albania, pastoral work is currently entrusted to only six priests and five women's religious congregations. In this context, the contribution of missionaries from other dioceses and congregations represents a concrete sign of ecclesial solidarity and a source of comfort for the local community.

The diocese safeguards a valuable historical heritage and a strong testimony of faith. The mission's focus were direct encounters with families. The missionaries, organized in pairs—a priest and a religious sister or a priest and a layperson—visited homes, sharing moments of listening and prayer. Thus, the guiding principles of these visits were encounter, listening, and hope. In most cases, the welcome was warm and marked by profound emotion. However, there were also more delicate situations: some families, affected by personal or family difficulties, struggled to open up and welcome the missionaries. Even in these cases, their discreet and respectful presence became a sign of closeness and a seed of hope.

“A blessing, a word of comfort, a simple gesture are essential tools that have made the mission concrete. In a time dominated by digital communication, human contact has once again proven irreplaceable,” commented Father Agustin Margjoni, a Vincentian missionary and national director of the Albanian Pontifical Mission Societies , who since the beginning of his term has strived to collaborate fruitfully with the bishops and missionaries present in the country.

Among the most significant moments was the meeting of the missionaries with high school students at the Rrëshen Cathedral.

“The mission was also an intense experience of communion among the missionaries themselves. Coming from different dioceses and religious backgrounds, they shared not only pastoral service, but also everyday moments, such as meals and fraternal dialogue, experiencing how important it is, especially in contexts like Albania, to join forces and collaborate,” explained the director of the Albanian PMS.

"Hands and hearts of migrant workers": Stories, labor, and blessings of the Syro-Malabar Catholic communities in the Arabian Peninsula

Sat, 28 Mar 2026 19:59:17 +0100

by Father Jolly Vadakken*

Kuwait City – I have received my letter of appointment as Apostolic Visitor for the Syro-Malabar faithful in the Arabian Peninsula from the Vatican Secretariat of State. It was delivered to me by Raphael Thattil, the Syro-Malabar Major Archbishop of Ernakulam-Angamaly. The official appointment was publicly announced on November 18, 2025, in the Eparchy of Irinjalakuda and on Mount St. Thomas in Kakkanad .

I am called to carry out my ministry in close communion and collaboration with the Apostolic Vicars of Northern Arabia, Bishop Aldo Berardi OO.SS.T., and Southern Arabia, Bishop Paolo Martinelli, OFM Cap., and I examine the pastoral situation, develop concrete solutions for the good of the faithful, and report regularly to the Apostolic See on the progress of the mission. Both Bishop Berardi and Bishop Martinelli welcomed my appointment with joy, and during a joint meeting in the Co-Cathedral of Kuwait on December 21, 2025, we constructively discussed the task entrusted to me. On the same day, we also met with the Apostolic Nuncio to Kuwait, Eugene Martin Nugent. From that moment on, my mission on the Arabian Peninsula began.

The Syro-Malabar faithful in the Gulf

The narrative of the Syro-Malabar Catholic community in the Arabian Peninsula is inextricably linked to the region’s economic transformation. Following the discovery of oil, a second wave of Christianity began to flow into the desert sands—not through traditional missions, but through the hands and hearts of a migrant labour force.
Among these pioneers were the Syro-Malabar Catholics. While their presence began as a quiet trickle in the 1970s, it swelled into a vibrant community by the 1990s. Initially, their spiritual needs were met by the existing Latin Rite Apostolic Vicariates. However, as a community deeply rooted in ancient spiritual practices centred on the parish and the home, these faithful naturally began to seek their own liturgical expressions.
There was, however, a growing pastoral concern: separated from their mother church, many Syro-Malabar families and children were being formed exclusively in the Latin Rite, causing them to drift away from their unique Eastern heritage. This cultural and liturgical vacuum also provided an opening for various ecclesial sects, leading some to stray from their Catholic roots toward Protestant denominations.
Syro-Malabar faithful in Kuwait

When Kuwait was invaded by Iraq in 1991, the sudden outbreak of war forced countless migrant families to return to their native lands. This displacement led to a painful realization: many found themselves strangers to their own mother church.Having spent years abroad, the younger generation was unfamiliar with Syro-Malabar rituals and prayers. Despite the Second Vatican Council’s affirmation of the importance of returning to one’s spiritual roots, the faithful in the Gulf found that, in practice, preserving their ritual patrimony was a daunting challenge and task amidst the pressures of migration and war.
As the region entered a period of rebuilding post-1993, a new surge of migration followed. The economic boom in Dubai and the reconstruction of Kuwait drew Syro-Malabar Catholics back in even greater numbers. Determined to safeguard their heritage and protect the community from proselytization, the faithful took a historic step toward self-organization. Lay associations were registered under the respective Indian Embassies as Cultural Movements, so that legal protection would be available for the activities. On December 1, 1995, the SMCA Kuwait was established as the first formal lay association, a model that was soon mirrored by similar movements in Qatar, Bahrain, Saudi Arabia, UAE and Oman. These associations became the heartbeat of the community. They did far more than organize social gatherings; they became the primary instruments for engaging in continuous, respectful dialogue with the Latin Vicariate bishops to secure pastoral care in the Syro Malabar Rite.
Establishing programs to form the youth in their rich spiritual patrimony, ensuring the cultural and liturgical legacy was passed to the next generation and creating a healthy support network to assist the needy within the migrant community. Through the resilience of these lay movements, the Syro-Malabar faithful in the Gulf have transformed from a displaced workforce into a thriving, organized community, firmly anchored in their ancient faith while contributing to the modern development of their host nations.

Statistics of the Syro-Malabar faithful in Kuwait

Total Population: 4.3 Million
Total Indian Population in Kuwait: 0.85 million
Total Catholic Population: 400, 000
Syro Malabar Catholics: Ca 40,000
4 Parishes in Kuwait
1.Holy Family Co-Cathedral Kuwait city
2.Our Lady of Arabia Parish Ahmadi, Kuwait
3.St. Therese of Child Jesus Parish, Salmiya, Kuwait
4.St. Daniel Comboni Parish, Abbasiya Kuwait
Across all four parishes, the heartbeat of the Syro-Malabar community remains vibrant. However, this spiritual growth is currently met with significant physical and logistical challenges.
In Abbasiya, the sheer scale of our community is breathtaking, with 2,460 children enrolled in catechism. Yet, this blessing comes with acute constraints. Due to the lack of classroom facilities, the children must be divided into four separate batches. The available basement space has long been insufficient for our liturgical services and communal activities; most recently, the situation has grown critical as legal authorities have closed the Abbasiya basement entirely. A similar hardship is felt in Salmiya, where we rely on leased basement spaces to conduct both our sacred liturgy and the faith formation of our youth. While we remain profoundly aware of the complex legal and governmental formalities involved, the need for adequate infrastructure, expanded worship space, and functional parking has become an urgent necessity.
A beautiful hallmark of our Syro-Malabar identity is the "Family Unit." These small domestic ecclesial communities, comprising 30 to 40 families, gather monthly in alternating homes to share the Word of God and enjoy Christian fellowship.

St. Thomas Syro-Malabar Church Doha, Qatar

St. Thomas Syro-Malabar Church, Doha holds a unique place of honor as the only church in the Arabian Peninsula with a distinct and independent Syro-Malabar identity. More than just a building, it serves as a true spiritual home, offering liturgical, pastoral, and social guidance to the Syro Malabar faithful in Qatar. The church was solemnly consecrated on 22 May 2009 by the late Cardinal Varkey Vithayathil, then Major Archbishop of the Syro-Malabar Church.
The spiritual life of the parish is dynamic, with three Holy Masses celebrated daily and five Holy Masses on Fridays to accommodate the large community. Faith formation is a primary mission; currently, 2,544 students from grades 1 to 12 attend Friday catechism classes. A dedicated team of over 180 teachers serves as faith formatters, ensuring the next generation is raised in the authentic traditions and teachings of the Syro-Malabar Church.The parish is alive with the vitality and vigour of numerous pious organizations and apostolic movements.
Furthermore, 28 active family units meet monthly within the church premises, fostering a deep sense of fellowship and keeping the communal spirit of the parish strong.

Statistics of Syro Malabar faithful in Doha
Total population of Qatar: 2.7 Million
Total Indian Population : 0.70 Million
Total Catholic population: 350,000
Syro-Malabar Catholic: 35,000
Registered membership: 17,900
Number of families: 3500
Number of bachelors and singles: 7000
Total students for Catechism: 2544
Syro Malabar Faithful in the Kingdom of Bahrain

The Kingdom of Bahrain, historically known as the "Land of Two Seas," is a graceful archipelago that has long served as a crossroads of culture and commerce. Since the 1950s, Bahrain has welcomed a diverse global workforce, but it was the oil boom of the early 1970s that truly catalyzed the migration of Kerala’s Catholic community. Seeking new livelihoods, these faithful brought with them a deep spiritual heritage that continues to flourish today.
The roots of the Catholic faith in Bahrain run deep. As early as 1939, the ruling family granted permission for the first church to be built. Under the guidance of Bishop Tirinanzi and the Capuchin friar Fr. Luigi, Sacred Heart Church was established in Manama.Today, the spiritual landscape has expanded significantly. The majestic Cathedral of Our Lady of Arabia in Awali now serves as the seat of the Vicariate, consecrated by Cardinal Luis Antonio Tagle, Pro-Prefect of the Dicastery for Evangelization, Section for First Evangelization and New Particular Churches, and also serves the BAPCO Awali Mission. The Catholic presence in Bahrain is a vital and vibrant segment of the national fabric.

Statistics of Syro Malabar faithful in the Kingdom of Bahrain
Total population: 1.47 Million
Total Indian population: 0.33 Million
Total Catholic Population: 80,000
Syro Malabar Catholics: ca 20,000
Unlike other regions in the Gulf, the Catholic community in Bahrain is characterized by a unique sense of liturgical unity. While the Malankara community maintains its own distinct celebrations, the rest of the Catholic faithful remain closely integrated. The Syro-Malabar Rite is celebrated twice weekly in Malayalam at both Sacred Heart Church and the Awali Cathedral. In a spirit of fraternal cooperation, faith formation and catechism classes are conducted jointly with students from other ritual traditions. Currently, communal activities are held collectively rather than being divided by rite, reflecting a unified pastoral approach under the Latin Vicariate.
I am deeply humbled and grateful for the trust the Holy See has placed in me by appointing me as the Apostolic Visitator. I thank His Holiness Pope Leo XIV, His Eminence Cardinal Pietro Parolin, the Secretary of State and all the Church officials who were part of this decision.
Trusting in the divine providence, I promise to carry out my responsibilities and duties with integrity, compassion and love for the Syro Malabar faithful in the Arabian Peninsula.
The Catholic Church in the Arabian Peninsula is currently divided into two Latin Apostolic Vicariates, both directly under the Dicastery for for Evangelization . Previously, the Apostolic Vicariate of Arabia and the Apostolic Vicariate of Kuwait constituted two separate jurisdictions. These were later reorganized and renamed. Currently, the Apostolic Vicariate of Southern Arabia comprises the United Arab Emirates, Oman, and Yemen, while the Apostolic Vicariate of Northern Arabia includes Kuwait, Qatar, Bahrain, and Saudi Arabia. For the past 20 years, the Apostolic Vicariate of Northern Arabia has facilitated the work of 17 Syro-Malabar priests and the formation of the faith, catechism, sacraments, and Holy Masses in the Syro-Malabar Rite. We thank the Capuchin friars, the Trinitarians, and the Salesians.

*Apostolic Visitor for the Syro-Malabar Catholics of the Arabian Peninsula

AFRICA/EQUATORIAL GUINEA - The visit of Pope Leo XIV and the seeds that the Spirit has already sown

Fri, 27 Mar 2026 13:13:44 +0100

by the Daughters of Mary Help of Christians in Equatorial Guinea

Malabo – Beyond the usual general information about the Republic of Equatorial Guinea, it is important to highlight that the country presents itself to the world as a vibrant land where nature and culture coexist and constantly interact. In its dense rainforests, green is not just a color, but a manifestation of life that grows, transforms, and renews itself ceaselessly. Every tree, every river, and every sea breeze seems to whisper ancient stories that still resonate in the present. The vitality of this nation is not limited to its geography. It also beats in its people, in the diversity of its communities, and in the richness of its traditions. The dances, songs, and languages passed down from generation to generation are proof of an identity that has not remained static, but has adapted without losing its essence. Here, continuity is not static; it is movement, it is memory in action. Likewise, the sea that surrounds its coasts is not a border, but a bridge. It connects, nurtures, and shapes a profound relationship between human beings and their environment. Life in this Central African country is based on the balance between nature and humanity, between tradition and modernity. A vibrant land, woven together with faces, stories, and hopes, Equatorial Guinea is not just a geographical space, but a place where life is intensely expressed in the diversity of its cultures, the richness of its traditions, and the strength of its people. This means that the general culture of Equatorial Guineans sustains life through a deep connection with humanity, with a strong sense of preserving ancestral values such as solidarity, family, and respect for elders—values reinforced by each individual's identity and their role in the community. Women play an essential role in society, transmitting life, values, and faith. Young people represent a constantly evolving creative force, capable of integrating tradition with new forms of expression. This coexistence of the old and the new is not a source of tension, but rather a source of richness, where knowledge is passed down from generation to generation, not only through words, but also through gestures, rites, traditional ceremonies, and shared life.

In this context, for the people of Equatorial Guinea, the Holy Father's visit is not just a "visit." It is not simply an event, but a sign of communion and recognition. The preparations mobilize the entire nation, generating enthusiasm, collective joy, institutional mobilization, and unity within the Christian community. The popular welcome, the spiritual expectation, and the hope for religious renewal stand out, given the current crisis of faith the decline in religious practice among young people and widespread syncretism. However, it is important to emphasize that the Holy Father's visit is considered a State-Church visit and, as such, is organized throughout the country by the Government, the Church, and Civil Society. A public appeal has been launched to participate in the events, the entire national press has been mobilized for coverage, and garments created for the occasion have been distributed to the most disadvantaged communities, given that this is one of the most important events in the country in the last forty years.

The last time the Bishop of Rome visited the nation was 44 years ago. The cathedrals and stadiums of Malabo and Bata, the prisons, the monument to the fallen on March 7, the Basilica of Mongomo, the Leon IV National University, among others, become symbols of change, of new beginnings, and above all, of living faith. The anticipation of this important occasion is experienced as a time of inner preparation. In our cities and communities, from Malabo to Bata, a sincere desire for spiritual renewal, for listening, and for communion has awakened. These are not just geographical spaces, but true sources of renewal. Wherever the Pope is present, faith is rekindled, commitment is strengthened, and the Christian identity of the people of Equatorial Guinea is renewed. These places will be marked by a living memory that inspires us to look to the future with confidence, encouraging us to build a more just, more humane, and more compassionate society. In reality, it is not just about seeing the Pope, but about embracing the message he brings, allowing ourselves to be challenged by his presence, and opening new paths in our personal, ecclesial, and social lives.

Leo IV's visit to the National University underscores the importance that the people of Equatorial Guinea place on education as a pillar for forming critical and responsible individuals, capable of contributing to the country's development. It is the foundation for overcoming poverty, strengthening institutions, and opening opportunities for new generations.
It is also a privileged opportunity to recognize and value the richness of Equatorial Guinea's cultures: their languages, traditions, and profound sense of community and life. Among the Fang, Bubi, Ndowé, Annobonese, Bisio, Balengue, and other peoples, one finds deeply evangelical values: hospitality, solidarity, respect for life, and openness to God. The people of Equatorial Guinea firmly believe that culture is not an obstacle, but a privileged path to encountering the Gospel. It is a treasure that belongs not only to Africa, but enriches the entire universal Church. Religion, especially the Catholic tradition consolidated after the visit of John Paul II, contributes values such as solidarity, respect, justice, and peaceful coexistence. Education and religion are not opposed, but complementary: one shapes the mind and the other guides the heart, and culture is conceived as the true path to integral human development. Therefore, rather than bringing something entirely new, the Pope's visit comes to confirm, sustain, and encourage what is already growing in our communities, in families, among young people, in parishes, and in schools: the seeds of goodness that the Spirit has already sown. The Holy Father's presence strengthens them, makes them visible, and encourages us not to lose heart. It is an invitation to commit ourselves with greater courage to building the common good in Equatorial Guinea.

The ambivalent effects of the war in Iran on Latin American countries

Fri, 27 Mar 2026 12:54:05 +0100

Buenos Aires – The war in Iran is having repercussions in regions far removed from the countries directly involved in the conflict, including in Central and South America.
In the short term, Latin American economies may suffer ambivalent repercussions due to the conflict. While the crisis could lead to increased inflation, commodity exports could benefit from rising prices. In Mexico, the short-term impact on oil revenues may bring advantages for the government. The second potential impact concerns fuel prices. The government is attempting to reduce pressure on fuel prices by ensuring that prices remain unchanged for at least the next six months.
The situation in Argentina, which is undergoing sweeping, ultra-liberal economic reforms under President Milei, is examined in a recent report published by Morgan Stanley regarding the potential impact of the war on the national economy. According to the American bank, a rise in oil prices would lead to increased exports, particularly thanks to the reserves of the Vaca Muerta oil field, which would have a positive effect on the balance of payments. However, inflation is problematic, having proven to be the Achilles' heel of the Argentine economy in recent years. In the model developed by Morgan Stanley, a 10% increase in crude oil prices would raise inflation from 0.2% to 0.4%. Another important sector of the Argentine economy, agriculture, is also affected. The war in Iran could have a two-fold effect here as well: on the one hand, world market prices could rise, which would benefit Buenos Aires, as agriculture accounts for 60% of its exports. On the other hand, Iran is a major exporter of fertilizer, and the lack of supplies from Tehran would increase the prices of agricultural products. While this might initially appear positive for exports, the domestic market is a cause for concern. Rising prices for agricultural products could lead to higher inflation than predicted in the Morgan Stanley report, with serious consequences for those segments of the population already suffering the effects of the ultral-iberal reforms. As for Brazil, two aspects need to be considered. The country could benefit in the short term from rising oil prices, as it has become an exporter in recent years; however, the agricultural sector will also be affected. Rising prices could influence fuel prices and, similar to Argentina, fuel inflation. Like Argentina, Brazil is experiencing a decline in fertilizer shipments due to the conflict with Iran. However, while this coincided with rising agricultural prices in Argentina, which may have had a positive impact on exports, it is leading to a decline in exports in Brazil. This is because Iran, and the Middle East in general, were the main consumers of goods such as wheat, which had to cross the Strait of Hormuz to reach their destinations. Latin American governments have reacted differently. Argentina's President Milei is a close ally of Israel. Other presidents, however, have spoken out against the US action. For example, Colombian President Gustavo Petro wrote in an X post on the day the bombing began that Trump had "acted wrongly."
The Venezuelan government expressed similar sentiments, regretting that military action had been chosen after the bombing began. Brazilian President Lula has repeatedly spoken out against the war and, at the summit of the Community of Latin American and Caribbean States , making a comparison between the current conflict and the 2003 Iraq War.

AFRICA/DR CONGO - Bishops: “It is dangerous to revise the Constitution now because there is no consensus or security conditions”

Fri, 27 Mar 2026 12:05:45 +0100

Kinshasa –The bishops of the Democratic Republic of Congo have expressed their opposition to revising the Constitution adopted in 2006. “The position of the Congolese Bishops’ Conference has not changed. The principle of constitutional amendment is enshrined in the constitution itself, which also establishes the procedures for its revision. The constitution lists the articles that cannot be amended. Given the current security situation, it would be risky for the bishops to open the chapter on constitutional amendment in a context that lacks consensus,” explained Father Donatien Nshole, Secretary General of the Congolese Bishops’ Conference, at a press conference following the extraordinary plenary assembly held in Kinshasa from March 23 to 25.
In their statement released after the conference, the bishops emphasized the need for a “social pact for peace and peaceful coexistence” in the particularly tense national situation. The debate on constitutional reform contrasts sharply between the majority’s emphasis on the need for modernization and the opposition’s fear of an authoritarian shift. President Félix Tshisekedi’s party argues that the 2006 constitution does not reflect Congolese reality and must be amended or revised to strengthen the state’s effectiveness. The opposition and numerous civil society movements, on the other hand, condemn a political maneuver primarily aimed at removing presidential term limits to allow the current head of state to remain in power beyond 2028. The 2006 constitution was adopted after devastating civil wars and aimed to establish democratic institutions and stabilize the political system. One of its core provisions introduced term limits for the president to prevent the concentration of power that had characterized earlier periods of Congolese political history. Article 220 is particularly important, as it protects several fundamental principles from constitutional amendment. These include the republican form of government, universal suffrage, the representative system of government, presidential term limits, the independence of the judiciary, and political pluralism. The article also prohibits any changes that could restrict individual rights and freedoms or weaken the autonomy of provinces and decentralized territorial entities. Opponents of the reform argue that it would undermine these protected provisions and ultimately jeopardize democratic guarantees and threaten institutional stability. A constitutional reform attempt proposed by then-President Joseph Kabila in 2015 had already triggered a strong opposition movement .

AFRICA/UGANDA - Messianism and war on Iran, the head of the Ugandan army: "We stand with Israel because we are Christians"

Fri, 27 Mar 2026 12:19:52 +0100

Kampala – "We stand with Israel because we are Christians. Saved by the Holy Son of God … Jesus Christ the only One who can forgive sins. The Bible says ‘Blessed are you Israel! Who is like you, a people saved by the Lord? He is your shield and helper and your glorious sword.’ ." This is one of the posts published on X by General Muhoozi Kainerugaba, Chief of Staff of the Ugandan Armed Forces and son of President Yoweri Museveni, in which he affirms the Ugandan army's support for Israel's war against Iran. Alongside the "religious" motivation, General Kainerugaba advances other political ones. In a further post, he writes: “Israel stood with us when we were nobodys in the 1980s and 1990s. Why wouldn’t we defend her now that our GDP is $100 billion? One of the largest in Africa.” In another post, General Kainerugaba states: “We want the war in the Middle East to end now. The world is tired of it. But any talk of destroying or defeating Israel will bring us into the war—on Israel’s side!” In another post, Kainerugaba wrote: “The Ugandan army will enter this war between Iran and Israel, on Israel’s side, if it does not end soon. Israel has a right to exist, and the attacks against it must stop.” These posts by the head of the Ugandan armed forces should be taken with a grain of salt, as Kainerugaba is no stranger to posting controversial comments on Twitter , so much so that he has been nicknamed “Tweeting General.” Interesting, however, is the religious reference to Uganda's alleged support for Israel, indicative of the influence of so-called "Christian Zionism" in some African countries.

EUROPE/ITALY - Easter for the students of the European University of Rome

Fri, 27 Mar 2026 11:33:57 +0100

Rome – From Holy Wednesday to Easter Sunday, a group of students will participate in the Holy Week Mission promoted by “Missionary Youth,” the youth apostolate of the Regnum Christi movement.

The statement from the UER's Center for Integral Formation emphasizes that the initiative is part of the Social Responsibility activities coordinated by the center, with the aim of offering students a concrete opportunity for human growth through service and listening. The students will travel to the Marche region, accompanied by the chaplains of the UER, Father Matthew Whalen and Father Enrico Trono, along with other priests and seminarians from the Legionaries of Christ and consecrated women of Regnum Christi. Direct contact with the local social reality will take the form of visits to families, the elderly, and the sick, support for parishes, and educational and recreational activities for children and young people.

AMERICA/USA - Archbishop Fulton Sheen will be beatified on September 24: Cardinal Tagle will be the Pope's special envoy to the celebrations

Thu, 26 Mar 2026 14:45:04 +0100

St. Louis – Archbishop Fulton J. Sheen will be beatified on September 24. Pope Leo XIV will send Cardinal Luis Antonio Gokim Tagle, Pro-Prefect of the Dicastery for Evangelization , as his representative to the celebrations.
"It is an indescribable joy to learn that Archbishop Fulton J. Sheen, who was National Director of the Pontifical Mission Societies from 1950 to 1966, will be beatified in St. Louis on September 24," said Monsignor Roger J. Landry, the current National Director of the Pontifical Mission Societies in the United States, in a press release on Wednesday, March 25. “He is a source of inspiration, not only for all of us who continue his work of prayer and support for the mission of the Church throughout the world, but also for all whose faith has been strengthened by his preaching, his radio and television broadcasts, his writings, and his holy Catholic life,” Father Landry emphasized.
Fulton Sheen was born on May 8, 1895, in El Paso, Illinois, to an Irish family. He felt his calling to the priesthood at the age of 24 and was ordained a priest in 1919. He continued his academic studies at the Catholic University of America in Washington, D.C., the Catholic University of Leuven in Belgium, and the Pontifical University of St. Thomas Aquinas in Rome. After returning to the United States, he began teaching at the Catholic University of America in 1926, a position he held until 1950. From 1930 to 1950, he also hosted the evening radio program "The Catholic Hour" on NBC, which quickly gained a large audience and was extraordinarily successful, leading many people to the Catholic faith.
During his 16 years as National Director of the Pontifical Mission Societies in the United States , he was deeply committed to the Church's missionary work. "I am very pleased that Cardinal Luis Antonio Tagle, Pro-Prefect of the Section for First Evangelization and New Particular Churches of the Vatican Dicastery for Evangelization, will celebrate the Beatification Mass as Papal Legate," Monsignor Landry continued. "Cardinal Tagle, like Sheen himself, is not only an exceptionally gifted preacher, but will undoubtedly also be able to highlight the merits of the future Blessed Fulton Sheen for the Church's missionary work."
Fulton Sheen was Bishop of Rochester, New York, and in 1969 Pope Paul VI appointed him Titular Archbishop of Newport, Wales. A lecturer and brilliant speaker, he also hosted the weekly television series "Life is Worth Living," which reached approximately 30 million viewers and earned him two Emmy Awards. From 1961 to 1967, he hosted "The Fulton Sheen Show." Fulton Sheen also founded the magazine "Christ to the World" and wrote some 300 books and articles.

ASIA/ISRAEL - No permits for teachers residing in the West Bank: next academic year at Christian schools in Jerusalem is at risk

Thu, 26 Mar 2026 14:34:36 +0100

Jerusalem – New shadows are looming over the future of Christian schools in the Holy City after the Israeli Ministry of Education sent a letter on March 10 to the directors of Christian schools in Jerusalem, stating that for the 2026-2027 academic year, only teachers residing in the city and holding Israeli teaching certificates will be authorized to be hired. Therefore, classes and courses cannot be taught by Palestinian teachers residing in the West Bank.

Until now, Palestinian teachers residing in the West Bank were able to teach in Jerusalem thanks to a "green card" granted by the Israeli authorities.

More than 200 Christian teachers – according to the "Aid to the Church in Need" Foundation – could lose their jobs and be unable to teach in Jerusalem's Christian schools, a situation that jeopardizes the educational continuity of historic institutions and the future of Christian education in the Holy City.

Back in July 2025, the Israeli Parliament's Education Committee had already banned the hiring of Palestinian teachers with qualifications obtained in the West Bank and East Jerusalem in Christian schools, arguing that these qualifications did not meet the academic requirements for teaching.

At the start of the current school year, 171 teachers from the West Bank had not received the necessary permits to teach. The General Secretariat of Christian Schools had organized a strike in all Christian schools in Jerusalem until the requested permits were granted.