Latest

Dr Joseph Shaw, philosopher and chairman of the Latin Mass Society, examines Pope Leo XIV’s approach to the Traditional Mass, Traditionis Custodes and the question of the SSPX a year after the Pope’s election. The first question for the Catholic press about a new pope is inevitably where he sits on the ideological spectrum: will he support readers’ causes and punish their opponents? Popes are complicated figures, however, and do not arrive neatly labelled. The first indication of the Holy Father’s ideological allegiance came before his election, when the journalist Jaime Gurpegui encountered Austin Ivereigh and Fr James Martin SJ in a street in Rome. It was a moment when Cardinal Prevost’s handling of a clerical abuse case in his former diocese in Peru was being discussed in the media, and Ivereigh was upset about this. The encounter suggested that two of the best-known supporters of Pope Francis regarded Prevost as “their man”. His election a few days later was indeed welcomed by many who had been looking for a “continuity candidate” to continue the work of Pope Francis. What we have been told about the conclave suggests a more complicated story, however. The progressives’ candidate was Cardinal Pietro Parolin, the Secretary of State; conservative cardinals had backed the Hungarian Cardinal Péter Erdő. The story appears to be that the conservative bloc of votes went to Prevost, as a compromise candidate, after the initial ballots, before Parolin’s supporters accepted the inevitable. There are many possible explanations for why Fr Martin’s favoured candidate did not immediately secure the support of the largest bloc of more liberal cardinals, and we will never know all the factors involved. Now he is Pope, we can more usefully judge him by his actions. The very first thing we saw of the newly elected Pope Leo when he appeared on the balcony and greeted the people was that he was wearing the traditional red papal mozzetta, a garment worn by all the modern popes except Pope Francis. Indeed, Leo wears it frequently on formal occasions, for example when first meeting the President of Italy. To read this as a rebuke to Francis might be too strong, but it adjusts the dial of formality, a dial that every pope can turn as he sees fit. In the same spirit, he has restored the throne used at public Masses by Pope Benedict and rejected by Pope Francis. Pope Leo has also undone a series of decisions made by Pope Francis. The issues involved are not headline-grabbing: a reorganisation of the Diocese of Rome; the rent charged to cardinals and others in housing owned by the Vatican; the role of the Vatican Bank in regulating financial matters; and a commission to promote fundraising. If there is a political angle to these, it may have more to do with personalities than deep theological principles. Nevertheless, it reminds us that what one pope does, another can undo: a reality demonstrated by Pope Francis himself when he overturned the legal framework established by his predecessor, Pope Benedict XVI, for the Vetus Ordo. One rumour that circulated around Pope Leo when he was first elected was that he himself had celebrated the Traditional Mass. No witness to these celebrations was willing to be identified, however, and the rumour now appears to be untrue. What he has done, on the subject of the Traditional Mass, is give permission for its celebration by Cardinal Raymond Burke in St Peter’s in October 2025, as the centrepiece of the annual traditionalist Ad Petri Sedem pilgrimage. It is unclear whether he will grant permission again this year. He may have been displeased by the triumphalist tone of some of the media coverage of last year’s Mass, which was attended by an overflowing congregation. Nevertheless, he has continued his series of private audiences with supporters and representatives of the Vetus Ordo, including Cardinal Raymond Burke, the most powerful and consistent supporter of the ancient liturgy in the Curia; Bishop Athanasius Schneider of Kazakhstan, its best-known episcopal supporter; Fr John Berg, the Superior General of the traditionalist Fraternity of St Peter; and Prof Stephen Bullivant, a sociologist of religion whose most recent research, soon to be published, concerns Catholics attached to the Traditional Mass in the United States. Unsurprisingly, Pope Leo has also seen many people from other parts of the spectrum of opinion, including the ubiquitous James Martin SJ, but he has not found time to see Fr Davide Pagliarani, Superior General of the traditionalist but canonically irregular Society of St Pius X. No one could begrudge Pope Leo speaking to people on all sides of the argument in order to inform himself, but excluding Fr Pagliarani is not easy to understand. The SSPX is planning to carry out the consecration of new bishops without the permission of the Holy See, an act that would incur automatic excommunication for those most directly involved and, it is widely argued, would trigger a formal schism. These consecrations are scheduled for July 1 and inevitably form a backdrop to everything else connected with the traditional liturgy. The founder of the SSPX, the French Archbishop Marcel Lefebvre, carried out such consecrations in 1988. This led to the excommunication of the consecrators and those consecrated, but was also the occasion for Pope St John Paul II to approve new priestly institutes dedicated to the Traditional Mass which distanced themselves from Lefebvre. Pope St John Paul II was at pains to distinguish the question of the liturgy from the question of obedience, writing in his Apostolic Letter Ecclesia Dei that traditional Catholics had a “rightful aspiration” to the ancient Mass, an aspiration that should be met in the context of healthy liturgical pluralism. Pope Francis appeared to merge the two issues in 2021, in his own Apostolic Letter Traditionis Custodes and the accompanying letter, when he suggested that the Vetus Ordo and liturgical pluralism were intrinsically problematic. The closest we have yet come to a fresh statement of policy from Pope Leo is his message to the bishops of France, conveyed to a meeting of their Episcopal Conference in a letter from Cardinal Parolin. This asked them to look for “practical solutions” to the question, with a view to “the generous inclusion of persons sincerely attached to the Vetus Ordo”. The irony of this letter is that what is stopping bishops finding practical solutions is papal legislation – Traditionis Custodes – which prevents them from setting up personal parishes, recognising new “groups” of the faithful attached to the Traditional Mass, allowing recently ordained priests to celebrate the Vetus Ordo publicly, and fostering long-standing celebrations in parishes without permission from the Dicastery for Divine Worship: a permission that has not always been forthcoming. There are many ways in which Traditionis Custodes could be neutralised, not all of which require a humiliating public renunciation of Pope Francis’s thinking. One indication of a change in the way the law is being applied was given when Britain’s papal nuncio told the bishops of England and Wales that permissions would be granted for the celebration of the Traditional Mass in parish churches. This would be enough to relieve many local frustrations and conflicts, but it would not be enough to rebuild trust with the SSPX. If Pope Leo wants to begin doing that, something more public and dramatic will be required. Now that a full year has passed since his election, we may see some bolder moves from the Holy Father, such as changes of personnel: for example, the Prefect of the Dicastery for Divine Worship, Cardinal Arthur Roche, has so far been kept in post despite being past retirement age. On the SSPX, it would be surprising if any pope watched a group move into schism with indifference: we will see whether Pope Leo finds his inner John Paul II.

US Secretary of State Marco Rubio met Pope Leo XIV and senior Vatican officials on Thursday after weeks of tensions between Washington and the Holy See. The Vatican said the talks were “cordial” and focused on conflicts, humanitarian crises and peace efforts US Secretary of State Marco Rubio met Pope Leo XIV at the Vatican on Thursday amid growing tensions between Washington and the Holy See. Secretary Rubio was received by the Pope in the Apostolic Palace during a visit to Rome that also included meetings with Cardinal Pietro Parolin and Archbishop Paul Richard Gallagher. A statement issued afterwards by the Holy See Press Office said the talks had been “cordial” and that both sides had reaffirmed their “shared commitment to fostering sound bilateral relations between the Holy See and the United States of America”. The Vatican said views had been exchanged “regarding situations on the regional and international levels, with particular attention given to countries experiencing war, political tensions and difficult humanitarian situations, as well as the need to work tirelessly for peace”. Holy See officials later indicated that discussions included conflicts and instability affecting parts of the Middle East and Africa, with particular reference to Lebanon and Iran. The situation in Cuba was also raised during the meetings. Ahead of the visit, Cardinal Parolin, the Vatican Secretary of State, had signalled that difficult issues would be discussed openly during Mr Rubio’s time in the Vatican. Speaking to journalists on May 6, the Cardinal Secretary of State said: “We will listen to him, the initiative came from them. We will speak about everything that has happened in these days. We could not fail to touch on these topics.” He said the discussions would concern “international politics and above all conflicts”, including Latin America and “probably also the question of Cuba … all those that are the most pressing issues”. Cardinal Parolin also stressed the importance of maintaining dialogue with Washington despite recent disagreements between senior figures in the United States and the Holy See. “One cannot do without the United States,” His Eminence said. “Despite some difficulties occurring, they certainly remain an interlocutor for the Holy See. Also because they have a role in almost all the situations we are experiencing today.” The cardinal was also asked about criticism directed at Pope Leo XIV by allies of President Trump in recent weeks following papal comments on international diplomacy and war. “To attack him in this way or to reproach what he does seems a bit strange to me,” Cardinal Parolin said, before adding: “The Pope does what he must do: the Pope is the Pope.” Asked whether he relied more upon Mr Rubio or President Trump, the cardinal replied: “Me? I do not rely on anyone. I rely only on Our Lord Jesus Christ.” The Vatican Secretary of State also reiterated the Holy See’s longstanding position on diplomacy and nuclear disarmament, saying the Church continued to favour the resolution of conflicts “through negotiation … of good will, sincere, so that all parties can express their point of view and find points of convergence”. He added that the Pope remained “open to all options” for dialogue, including with President Trump himself. After the meeting, the United States also issued its own account of the discussions through the State Department and the American embassy to the Holy See. According to a statement attributed to State Department spokesman Tommy Pigott, Mr Rubio and Cardinal Parolin discussed “mutual cooperation and pressing international issues”. The statement said the Secretary of State welcomed the recent arrival of Archbishop Christophe Pierre Caccia as the new Apostolic Nuncio to the United States and that both sides reviewed “ongoing humanitarian efforts in the Western Hemisphere and efforts to achieve a durable peace in the Middle East”. It added that the discussions reflected “the enduring partnership between the United States and the Holy See in advancing religious freedom”. A separate message posted by the United States embassy to the Holy See said Mr Rubio had met Pope Leo XIV “to discuss the situation in the Middle East and topics of mutual interest in the Western Hemisphere”. Another embassy statement issued before the visit said Washington was looking forward to “further strengthen[ing] the relationship between the United States and the Holy See”.

Father Francesco Maria Giuliani OSA has known Pope Leo XIV since 2001, when the future Pope was elected Prior General of the Augustinians. In this rare and personal interview, he reflects on Leo’s first year as pope, his character, his leadership style, his approach to bishops and the Traditional Latin Mass, and their friendship Father Francesco Maria Giuliani OSA is a friend, confrere and brother in the Augustinian family of Pope Leo XIV. A Roman priest and member of the Order of Saint Augustine since his religious profession in 1995, Father Giuliani has served in various roles within the Order. He has long been based at the Augustinian Basilica of Santa Maria del Popolo in Rome and, since 2024, has served as parish priest of Santa Rita in Tor Bella Monaca. He first met Fr Robert Francis Prevost when the future Pope was elected Prior General in 2001, and their relationship has remained one of deep and respectful friendship ever since. In this candid and affectionate conversation, Father Giuliani shares rare personal insights into the Pope he has known as a fellow friar. He reflects on how the pontificate has both confirmed and deepened the qualities he already admired. He offers thoughtful observations on Pope Leo’s selection of bishops, which he describes as more measured and merit-based than some expected, as well as his approach to the Traditional Latin Mass and the nature of their friendship, which has necessarily changed since the election yet remains rooted in the Augustinian ideal of fraternal equality and mutual support. AV: First of all, Father, tell us, who are you? FG: In the photo below, I was meeting Pope Francis. It was 2013. Father Prevost was the Prior General who introduced me as Fr Francesco Maria Giuliani from Rome. The Pope said to me, “From Rome itself? Roman priests from Rome itself are rare!” and I felt privileged. Pope Francis had the ability to make you feel important. He added, “Pray for me.” I have been an Augustinian since 1995. I am currently the parish priest of Santa Rita, in a difficult neighbourhood on the outskirts of Rome. It is a demanding but very beautiful task. I chose the Order of Saint Augustine because I was fascinated — and called — by the charism of living the faith and the search for God in communion with the brothers whom the Holy Spirit chooses to unite in Him who is one, Christ. Father Francesco Maria Giuliani OSA meets Pope Francis in 2013 after being introduced by the then Prior General of the Augustinians, Fr Robert Francis Prevost, the future Pope Leo XIV. AV: As we celebrate the first anniversary of Pope Leo’s election to the See of Peter, how would you describe the man you have known for years, in light of the extraordinary burden he now carries on his shoulders? “He perfectly reconciles seriousness and friendliness, professionalism and warmth.” FG: I can confess that I never thought he would become pope — not because I didn’t consider him suitable, but because the figure of the Pope had always seemed distant to me. I saw him as someone completely different from my small world. Perhaps a bit irreverently, I even said it to him when we met after his election: “You know, before this it seemed to me that the Pope came down from a distant planet — I still can’t believe it’s really you!” I have known him since he became our Prior General in 2001. He is a man who perfectly reconciles seriousness and friendliness, professionalism and warmth. He is very diligent but never distant. He is naturally somewhat shy and reserved, yet he has never withdrawn when there was an opportunity to be together, to joke, to share stories and experiences. He is very cordial and very reliable. I have always seen in him this extraordinary ability to combine two aspects that seem opposed. AV: Looking back over this past year, which moments or decisions of Pope Leo’s pontificate have most reminded you of the friend you knew before his election, and which have surprised you the most? FG: Even as Prior General, Father Prevost stood out for his attention to unity and peaceful concord, his strong call to help the poorest and victims of injustice, and the value he placed on study and the common search for God as the one treasure that can unite everyone. I certainly expected his insistence on unity, dialogue and openness to encounter with all. He does not present himself as the holder of a truth to be imposed, but as a seeker of the mystery that we can only help one another to unveil and savour together. I also find that his attention to the poor is in continuity with Pope Francis, but has its own distinctive features. Father Prevost, following Augustine, has always spoken of solidarity with the least in terms of justice rather than mere assistance. He has often reminded us not only to do something for the poor, but to commit ourselves fully so that the dynamics of power and injustice that condemn so many to poverty are broken. His approach seems more systemic and “political” in the sense of wanting to address the social and global issues that cause poverty. What has surprised me is not something new in him, but rather the depth of something I already knew. I see him as very stable and confident in his thinking and deliberate action, capable of managing the situations he faces, tireless in the endless series of commitments he carries out without showing fatigue or inadequacy. Yet he is not lacking in emotion; on the contrary, he has not lost any of his cordiality. AV: You shared a deep friendship with Cardinal Robert Francis Prevost before he became Pope Leo. Could you share a personal memory from the years of your friendship that, in your opinion, best illustrates the kind of Pope he would become? FG: Some journalists began mentioning his name shortly before the conclave, but I couldn’t believe it was possible — I couldn’t see him as pope. For me, it is difficult to separate Father Prevost from Pope Leo. I remember when I had a difficult assignment with the Augustinians and he was very understanding and fatherly towards me. He said, “In anything I can do to help you, remember that I am here and you can turn to me.” Those words were very reassuring and made me feel safe, in good hands. And now I have the same perception: that the Church is in good hands. Fr Francesco Maria Giuliani OSA with the then Fr Robert Francis Prevost, future Pope Leo XIV, during an Augustinian gathering in the early 2000s. “He has surprised expectations by using prudence and foresight.” AV: As someone who perhaps knows the heart of Pope Leo better than anyone else, how do you evaluate his choice of bishops in this first year? Has he chosen men in the way you expected, or has the reality of the Petrine office shaped his choices differently from when he was still Father Robert Prevost? FG: I find that he has made very reasoned and thoughtful choices. Frankly — perhaps naively — I would have expected more “turnover” with people closer to him in thought and vision of the Church and the world. He has not given in to the spoils of the system and has chosen the right people for the right roles. Perhaps some expected faster intervention from him in certain situations, but he has surprised expectations by using prudence and foresight. AV: Many Catholics want to understand Pope Leo’s thinking regarding the Traditional Latin Mass. From your long relationship, can you give us any insight into how he views the Traditional Latin Mass, its place in the life of the Church, and whether his thinking on this topic has evolved since becoming Pope? FG: Frankly, on this specific point I wouldn’t know what to say — we have never spoken about it. As an Augustinian, he is certainly attentive to safeguarding the substance while remaining open to diversity of forms. He is a man of reconciliation and dialogue, which is very different from compromise. I don’t know if he will be forced to make some decision on the matter, but I am sure his first reaction would be to say that there are far more urgent problems. AV: Friendship with a Pope is a rare and precious thing. In what way has your relationship changed since the day of his election? Are there aspects that have remained exactly the same and aspects that have necessarily become different? FG: I would say it has completely changed. Already when he was a cardinal, I felt awkward about contacting him, but now I behave exactly like any other faithful person, with no preferential channel. If we see each other at some audience — him as Pope and me in the crowd — he gives a warm and personal nod of greeting, but I am fully aware that he is now the Pope and the father and brother of all. I cannot and do not want to be different from any other faithful. I know he is close to me as to everyone else, but now the Pope comes before the confrere. AB: Is there a particular quality or virtue in Pope Leo that, in your opinion, the wider Church has not yet fully discovered, but which you have known and cherished throughout your friendship? FG: Precisely his capacity for friendship, his cordiality, his closeness. He is a person of relationship; I think this can be appreciated even more by those who have the grace of being close to him. AB: On this first anniversary, if you could speak privately to the Pope as his old friend, what would you especially like to tell him about the year that has passed and the years that lie ahead? FG: I would like to support and encourage him, to be able to say to him what he once said to me: “In whatever way I can help you, I am here” — but obviously I would not be able to help him carry the burdens that the papacy has placed upon him. When I have had the opportunity to speak with him, I have tried to lighten the moment, to talk about memories and anecdotes, to smile together and enjoy a little lightness. Although I would like to be able to share opinions on the issues that worry him most, I have assured him that I pray for his intentions. AV: Finally, Father Francesco, in what way has knowing and loving Pope Leo as a brother in Christ deepened your own faith and your prayer for the Church during this first year of his pontificate? FG: This is a very profound question. At first, the election of Pope Leo somewhat put me in crisis, as if something I lived as sacred and unattainable suddenly became close and familiar. I feel much more called to deepen and witness my faith, now that — indirectly and unintentionally — an interest has grown around me and my Augustinian family that has increased in me the sense of responsibility and seriousness in bearing witness to the faith in the style of Saint Augustine. AV: Thank you very much for your time Father Francesco, and your priestly ministry.

One year after his election, Pope Leo XIV remains widely respected and personally popular, yet many of the deepest crises inherited from Francis remain unsettled Greeting the eager eyes of the world for the very first time one year ago, Leo XIV laid out his papal style by citing his spiritual father, St Augustine. Twelve months later, the Church he inherited remains largely just as troubled, and though Leo himself is beloved by many, he is yet to deliver notable resolutions to the various conflicts in the manner that was predicted of him. Emerging onto the Loggia in the early evening of May 8, 2025, Leo XIV presented a genial figure and, bedecked in the traditional mozzetta and stole rejected by Pope Francis, was greeted warmly. For all the rhetoric about necessary change proposed by ardent papal apologists during the Francis era, Leo’s use of traditional papal attire made an instant and undeniable positive impression on the crowd. In assessing his first year as pope, it is clear that those who immediately sought to portray him as a reborn St Pius X or an ardent champion of the most heterodox causes have both been confounded. Francis’ reign led to continuous spicy headlines, and his off-the-cuff remarks brushed aside centuries of Tradition in favour of the Argentine’s personal theology. Leo is not as easy to pin down: he is neither revolutionary nor a “rigid” traditionalist. If a label is needed, Leo appears to resemble John Paul II more than his other two immediate predecessors, for both better and worse: charismatic in character, quietly and confidently rooted in his own persona, conservative to a certain extent in liturgy and reverent, but not ardently traditional, orthodox in morality, but sometimes seemingly blind to pressing issues, or simply reluctant to act. For those to whom the latter part of such an assessment seems too critical, one must not forget that a number of pressing scandals and personal appointments remain unaddressed. True, Leo’s style does not appear oriented towards instant action, nor towards breaking the laws of diplomatic courtesy. That can indeed be a positive trait – especially after a pontificate of such turmoil, but in some cases, such as the immense scandal and ecclesial devastation caused by the Francis-era appointment of Cardinal Victor Manuel Fernández, urgent action is not just appropriate but necessary. So what are the most controversial issues Leo has inherited? There is, of course, the infamous Sino-Vatican deal, but given that it is not due for renewal until 2028, Leo will likely feel less pressure over it. So far, though, the Leonine Vatican has continued the previous style of appeasement towards Beijing, seemingly allowing China to pull the strings. This is in large part due to Cardinal Pietro Parolin remaining as Secretary of State. Amoris Laetitia and the scandal of allowing the divorced and “re-married” to receive Communion remain as grave a crisis as when the document was signed by Francis in 2016. Leo has convened a meeting of bishops to discuss the matter in October, and it is the opinion of this correspondent that, at that event or shortly afterwards, the American pope might overturn this element of Francis’ text, albeit in a veiled manner. Should he fail to do so, however, it will likely be seen as one of the most egregious moments of his pontificate. Fiducia Supplicans also remains in force, although Leo appears to have undermined the ill-fated text in recent weeks when he stated that “the Holy See has made it clear that we do not agree with the formalized blessing of couples, in this case homosexual couples, as you asked, or couples in irregular situations, beyond what was specifically, if you will, allowed for by Pope Francis in saying all people receive blessings.” Debate has raged over this line, as to whether Leo was supporting FS or rejecting it, but there is no doubt that the text calls for the blessing of couples and that, by prohibiting such blessings, Leo has softly closed the door. Herein lies the essence of much of Leo’s style. His is a gentle, diplomatic approach, and one much needed. Leo is never going to be the pope who formally overturns the actions of an immediate predecessor, unlike Francis. Rather, he favours re-presenting Catholic teaching anew, quoting just enough of Francis to show continuity in the papal line before then diverging from Francis in content in favour of the Church’s tradition. On more than one occasion, Leo has employed a trademark phrase of Francis’, used by the Argentine to cloud Church teaching, before adding his own twist in order to clarify the matter at hand. He is a man of purpose and of listening. Also evident from his speeches and homilies is the extent of his personal learning and active spirituality. Commenting at the time of his election, many cardinals praised his ability to build bridges between warring parties and satisfy everyone. So far, Leo has certainly attempted to do just that. On the issue of the traditional Mass, another problem inherited from Francis, he made waves by allowing Cardinal Raymond Burke to offer a high-profile Mass for the annual Latin Mass pilgrimage to the Vatican. It was an event laden with significance, and Leo even endured criticism for it from within the Curia. He believed strongly enough in the importance of allowing the event to proceed that he was willing to endure the grumblings of others. But at a certain point, the papacy will force him to act in a way that being a diocesan bishop and Curial prefect did not, namely to decide in such a way as to leave only one side happy. As pope, he has stated that his ministry “is distinguished precisely by this self-sacrificing love, because the Church of Rome presides in charity and its true authority is the charity of Christ.” Leo appears to be a man keen to honour truth, law and basic justice in a way that could not always be said of Francis. He is committed to a fairly permissive degree of listening to differing views and then acting with an informed mind. However, in order to preserve unity based on Christ, Leo will eventually have to leave the heterodox ecclesial lobby unhappy, and whether or not he has the strength to do so will determine the efficacy of his papacy.

Three priests from the Diocese of Fréjus-Toulon will leave parishes in Amiens after disputes over cassocks, Latin liturgy and preaching led to divisions within local communities. Bishop Gérard Le Stang insisted the decision was not based on doctrinal or liturgical positions, but on the need to restore peace and communion The Diocese of Amiens has confirmed that three priests from the Diocese of Fréjus-Toulon will leave their parishes at the end of the current pastoral year after months of tensions within parish communities in northern France. In a communiqué issued at the end of last month, Bishop Gérard Le Stang of Amiens said Fathers François-Régis Favre, Éloi Legrand and Pierre-Marie Brochery would not remain beyond the one-year experimental agreement between the two dioceses. The priests arrived in September 2025 to serve the parishes of Notre-Dame de Brebières in Albert, Notre-Dame de l’Espérance in Bray-sur-Somme, Notre-Dame des Hauts de l’Ancre in Mailly-Maillet and Notre-Dame des Champs in Acheux. The bishop said the decision followed “a long period of reflection”, during which he consulted priests of the diocese, members of the episcopal council and parishioners holding “diverse opinions”. “I personally received these three priests throughout this year,” Bishop Le Stang said. “I was able to tell each one the objective reasons that lead me to end their ministry among us.” He thanked the priests for “their desire to serve the mission of the Church in our diocese” and praised “their concern for evangelisation, prayer, liturgy and formation”. The three priests became the focus of disputes within the parishes after introducing practices associated with more traditional expressions of Catholic life. Some parishioners objected to the wearing of cassocks, the use of Latin within the Novus Ordo Mass and preaching that emphasised doctrinal and moral teaching. One controversy centred on a refusal to permit a secular concert inside a church because of concerns about preserving the sacred character of the building. Complaints were also reportedly made about sermons addressing sin and moral decline in society. Bishop Le Stang insisted that the decision had not been taken because of the priests’ liturgical or doctrinal positions. “The decision I have made not to extend their welcome is in no way based on a certain number of criticisms directed against them,” he said, listing “wearing the cassock, Roman liturgy, concern for doctrinal and liturgical fidelity, exhortation to coherence in moral life, distinction between the cultic and the cultural”. Instead, he said it had become necessary “to acknowledge the conflict that had become established between them and a certain number of people, which was causing deep and lasting trouble in the communities, and dismay among many”. Bertrand Lejeune, communications officer for the Diocese of Amiens, told French Catholic media that the issue concerned parish relations rather than theology or liturgy. “It was a situation that seemed to have no resolution between some of the parishioners and priests, so the bishop chose not to renew their contracts in order to restore a sense of calm and peace,” he said. He added that reactions to the priests had been divided, with some parishioners welcoming their arrival enthusiastically while others regarded it as burdensome. From 1 September, the four parishes and the sanctuary of Notre-Dame de Brebières will be entrusted to Fr Louis-Pasteur Faye, vicar-general of the Diocese of Amiens and currently parish priest of Saint Simon du Molliennois. His appointment was made with the agreement of the diocesan administrator of Thiès in Senegal. In his communiqué, Bishop Le Stang instructed Fr Faye to work towards “renewed communion and fraternity among all”, encourage “the integration of all sensibilities and generations” and develop missionary initiatives connected to the Sainte Colette missionary field. He was also directed to strengthen youth and vocations ministry, continue Christian formation and ensure “the quality of liturgical and sacramental celebrations”. The bishop acknowledged that the dispute had caused pain throughout the local Church. “This pastoral situation has been painful for everyone – priests, deacon, Religious and laity,” he wrote. “I am also aware of how much it gives the feeling of a failure.” He called on parishioners to respond with “reflection, humility and prayer” and said he intended to visit the affected parishes in the coming months. The episode is likely to attract attention beyond Amiens because of the continuing scrutiny surrounding the Diocese of Fréjus-Toulon, long regarded as one of the most traditionally minded dioceses in France. Under Bishop Dominique Rey, who led the diocese from 2000 until 2025, Fréjus-Toulon became known for welcoming priests and religious communities attached to traditional liturgy, evangelisation and conservative theology at a time when many French dioceses were experiencing declining clergy numbers and falling Mass attendance. The diocese also drew concern from Rome over questions of governance, priestly formation and the rapid influx of different ecclesial communities. In 2022, the Vatican took the rare step of suspending ordinations planned for the diocese while an apostolic visitation was carried out. Bishop François Touvet was later appointed coadjutor bishop before succeeding Bishop Rey. Against that background, the arrival of the three priests in Amiens last year had been viewed by some Catholics as part of a broader effort to integrate clergy formed within more traditional pastoral environments into dioceses facing priest shortages. For now, the three priests are expected to return to Fréjus-Toulon, where Bishop Touvet will assign them to new ministries within the diocese.

A body has been recovered from the sea near Orkney in the search for Brother Ignatius, the 24-year-old monk who disappeared from the Sons of the Most Holy Redeemer on Papa Stronsay in April. Police Scotland said formal identification has yet to take place, but his family has been informed The body of a young monk missing from Papa Stronsay’s Sons of the Most Holy Redeemer since April has been recovered from the sea near Orkney. Police Scotland said a man’s body was discovered in the water off the neighbouring island of Stronsay shortly after 7.30am on May 7. Formal identification has yet to take place, but the family of Justin Evans, 24, known in religion as Brother Ignatius, has been informed. In a statement, Police Scotland said: “The death is being treated as unexplained. Inquiries are ongoing. A report will be submitted to the procurator fiscal in due course.” Brother Ignatius, originally from New Zealand, disappeared from Golgotha Monastery on Papa Stronsay shortly before midnight on April 11. He had been living with the Sons of the Most Holy Redeemer, a traditionalist Redemptorist community based on the isolated Orkney island. The disappearance prompted a major multi-agency search operation involving Police Scotland, HM Coastguard, an RNLI lifeboat and rescue helicopter crews. The search focused on the coastline and surrounding waters amid fears that the monk had entered the sea during harsh weather conditions. Last month, the Bishop of Aberdeen, Hugh Gilbert OSB, confirmed that authorities believed the monk had “come to harm in conditions involving the sea” and announced that official search efforts had been suspended. In a statement released through the diocese regarding today’s news, Bishop Gilbert said: “The Diocese has learned with deep sadness of the disappearance and presumed death of Justin Evans, also known as Brother Ignatius, aged 24, a member of the Redemptorist Community on the island of Papa Stronsay. “It is believed that he came to harm in conditions involving the sea. The local police and coastguard services have now called off their searches. “Brother Ignatius was known for his humility and charity, and our prayers are with his community and family at this difficult time.” The monk had been with the community for around two years. Members of the monastery described his disappearance as the greatest tragedy to affect the order since its arrival on Papa Stronsay in 1999. Speaking previously to local media in Scotland, Fr Michael Mary, the superior of the community, said: “The situation is utterly tragic. We are a close community and this has hit us all very hard and is deeply hurting.” He added that Brother Ignatius came from a deeply religious family and that three of his brothers had also entered monastic life. “Two brothers lived here with him so we are living both a deep family tragedy and a huge community loss,” he said. The Sons of the Most Holy Redeemer, also known as the Transalpine Redemptorists, settled on the island after purchasing it for £200,000 more than 25 years ago. The community had previously been based on the Isle of Sheppey in Kent before relocating to Orkney in search of a more secluded monastic life centred on prayer, penance and the traditional liturgy. The community originated within the orbit of the Society of St Pius X before distancing itself from the Society in the early 2000s amid internal disputes over authority and relations with Rome. After a prolonged period in an irregular canonical position, the monks and priests were reconciled with the Holy See under Pope Emeritus Benedict XVI in 2008 and recognised as a religious institute of diocesan right under the Diocese of Aberdeen. Their return to communion was at the time viewed as a notable success in Benedict XVI’s efforts to restore unity with traditionalist groups attached to the pre-conciliar liturgy. That reconciliation has now effectively collapsed following the publication of “ The Dogma to Steer By” . The language of the community’s latest statement places it firmly within the sedevacantist milieu, going considerably further than the Society of St Pius X, which continues to recognise the legitimacy of the Roman Pontiff despite its opposition to aspects of the Second Vatican Council and subsequent reforms. The Papa Stronsay monks now openly reject the authority of “Leo XIV and his bishops” while advocating an “Imperfect General Council” to restore the Church, a position associated with more radical traditionalist currents.