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Pope Leo XIV has granted the Vatican’s Dicastery for Religious the power to authorise diocesan bishops to dismiss monastery superiors in serious disciplinary cases Pope Leo has granted the Vatican’s Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life new powers allowing it to authorise diocesan bishops to dismiss the superiors of monasteries under canon law in cases involving serious disciplinary matters. The new faculty was confirmed in a Rescriptum ex Audientia Sanctissimi approved by the Pope on 25 March and published on 28 May. The decree, signed by Cardinal Pietro Parolin, Vatican Secretary of State, stated that the measure had also enjoyed the favour of Pope Francis before his death. The rescript concerns cases under canon 699 §2 of the Code of Canon Law, which governs the dismissal of professed religious from institutes of consecrated life for grave causes. Under the new arrangement, the Dicastery for Religious may now permit the competent diocesan bishop to issue a decree dismissing a professed religious who is himself the major superior of a monastery. The text stated: “The Supreme Pontiff Leo XIV… granted the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life the faculty to authorise the competent diocesan Bishop to issue the decree of dismissal referred to in canon 699 §2 of the Code of Canon Law, in the case in which the professed member to be dismissed is the Major Superior of the monastery.” The measure came into force immediately upon publication and will later appear in the official Acta Apostolicae Sedis following publication in L’Osservatore Romano . The Dicastery for Religious, headed by Sister Simona Brambilla as prefect and Sister Tiziana Merletti as secretary, oversees religious orders and institutes throughout the Catholic Church. The rescript is likely to be viewed as part of a broader Vatican effort to streamline disciplinary procedures involving religious communities, particularly in cases where governance disputes or allegations against superiors have created institutional paralysis. Canon 699 allows for the dismissal of religious who are judged guilty of “grave external violations” of ecclesiastical law or religious obligations. In ordinary cases, dismissal procedures are handled internally by the institute itself, with decrees requiring confirmation from the Holy See. Cases involving the superior of a monastery, however, have often proved more legally complex because of the superior’s authority within the community and the lack of a higher internal authority capable of executing disciplinary measures directly. The rescript also appeared to clarify procedures connected to the laicisation of religious through petition, an issue that has become increasingly prominent in recent years as the Vatican has sought clearer canonical mechanisms for handling disciplinary and governance crises within religious institutes. The publication of the decree follows several years of Vatican intervention in monasteries and religious communities across Europe and the Americas amid allegations ranging from financial mismanagement to spiritual abuse and failures of governance. Under Pope Francis, the Holy See increasingly relied on apostolic visitations, commissaries and direct intervention by Vatican dicasteries to address internal disputes within contemplative and religious communities.

Ghana has praised Pope Leo XIV’s apology for the Catholic Church’s historical role in slavery, calling it an “act of moral courage”. In Magnifica Humanitas, the Pope acknowledged that Church authorities and institutions had at times legitimised enslavement and asked forgiveness “in the name of the Church” Ghana has welcomed Pope Leo XIV’s apology for the Catholic Church’s historical role in slavery. The apology was made in the Pope’s first encyclical, Magnifica Humanitas , published on 25 May, in which Leo addressed artificial intelligence, modern exploitation and the legacy of slavery. In one of the most closely watched passages of the document, the Pope admitted that Church authorities had, at times, “regulated and legitimised forms of subjugation and, in certain cases, the enslavement of ‘infidels’”. He also acknowledged that “in antiquity and the Middle Ages many individuals and even ecclesiastical institutions had slaves”. “This constitutes a wound in Christian memory,” the Pope wrote. “It is impossible not to feel deep sorrow when contemplating the immense suffering and humiliation endured by so many.” “For this, in the name of the Church, I sincerely ask for pardon.” The Ghanaian government responded by describing the apology as “an act of moral courage” and an important contribution to the pursuit of “truth, human dignity and justice”. In a statement issued by its Ministry of Foreign Affairs on Tuesday, the government said the Pope’s remarks represented “an important contribution to the ongoing global pursuit of historical truth, human dignity and justice”. “The statement represents an act of moral courage on the part of the Pope,” the ministry said. Ghana added that the apology “reinforces the growing global understanding that confronting historical injustices demands truth-telling and moral responsibility as essential foundations for justice and reconciliation”. The intervention is the clearest papal apology for the Catholic Church’s involvement in slavery. Previous pontiffs, including Pope John Paul II and Pope Francis, condemned slavery and apologised for the actions of Christians involved in the slave trade. Pope Leo, however, went further by directly acknowledging the role of Church institutions and past papal actions in legitimising forms of enslavement. Millions of Africans passed through forts along the Gold Coast before being transported to the Americas between the sixteenth and nineteenth centuries. Cape Coast Castle and Elmina Castle remain among the most prominent reminders of the trade, where captives were held in dungeons before being loaded on to slave ships bound for the Caribbean and the Americas. Historians estimate that between 12 million and 15 million Africans were transported across the Atlantic during the slave trade, with millions dying during the journey or in captivity. Ghana has become one of the leading African voices calling for reparations and formal international recognition of slavery as a crime against humanity. Earlier this year, the United Nations adopted a Ghana-backed declaration recognising the enslavement of Africans as “the gravest crime against humanity”. The resolution was backed by John Mahama and the African Union and called for further international dialogue on reparative justice and the effects of slavery and colonialism. The Holy See had previously expressed reservations about aspects of the declaration. Archbishop Gabriele Caccia, the Vatican’s former representative to the United Nations, warned against what he described as “a partial narrative, which, regrettably, does not serve the cause of truth”. He pointed to earlier papal condemnations of slavery, including those of Pope Eugene IV in 1435 regarding the enslavement of indigenous peoples in the Canary Islands. Pope Leo’s encyclical addressed that historical tension directly. “In the development of her doctrine, the Church has gradually come to a deeper awareness of the gravity of these issues,” the Pope wrote. “It was only in the nineteenth century that a formal, absolute and universal condemnation of slavery was clearly articulated.” The Pope said the Church’s delayed response to slavery demonstrated the need for continual moral reflection when confronting modern forms of exploitation. Pope Leo also warned against what he described as “new forms of slavery” linked to technological and economic systems that reduce human beings to “data, productivity, or technological utility”. Presenting the document at the Vatican, the Pope said: “We must seek to build a civilisation of love rather than a culture of power.” The encyclical was released only weeks after Leo completed his first papal visit to Africa, during which he criticised the exploitation of the continent’s natural resources and warned against “new forms of colonial dependence”. The Vatican has previously been under pressure from historians and campaigners to formally repudiate fifteenth-century papal bulls, including Dum Diversas and Romanus Pontifex, which granted Christian rulers authority to conquer and subjugate non-Christian peoples. In 2023, the Vatican formally rejected the so-called “Doctrine of Discovery”, which had historically been used to justify colonial expansion and dispossession. Leo’s encyclical, however, marks the first time a pope has explicitly acknowledged the role played by Church institutions themselves in legitimising slavery and directly asked forgiveness for it.

Retired Archbishop Vincenzo Paglia has said Pope Francis believed Humanae Vitae required “necessary updates” to address modern questions surrounding sexuality Retired Archbishop Vincenzo Paglia has said Pope Francis believed Humanae Vitae required “necessary updates” to address modern questions surrounding sexuality. Archbishop Paglia, the former president and grand chancellor of the Pontifical Academy for Life, said in a lengthy interview published by the Italian website Settimana News that the late pontiff had personally asked him to prepare a text ahead of the 50th anniversary of Pope Paul VI’s 1968 encyclical banning artificial contraception. “Pope Francis felt the need to adapt the doctrine to the new times,” Archbishop Paglia said. “He asked me to prepare a text that would highlight its prophecy, while also highlighting some necessary updates.” “I prepared a text for him, drafted with the collaboration of a group of theologians,” the archbishop said. “He greatly appreciated it, asking me to continue the research, which resulted in subsequent texts.” The archbishop made the remarks while reflecting on the Synods on the Family held in 2014 and 2015, which discussed homosexuality, Communion for divorced and remarried Catholics, and what he called “irregular situations”. “The themes of the two synodal assemblies are well known,” Archbishop Paglia said. “The topic of homosexuality, then questions relating to marriage and ‘irregular’ situations, and the topic of the Eucharist for divorced and remarried people.” Archbishop Paglia also defended the reforms made under Francis to the Pontifical John Paul II Institute for Marriage and Family Sciences, which was restructured in 2019 following the promulgation of new statutes by the Vatican. The archbishop said the old institute had been based on “a static and immutable vision of natural law” and an “essentialist and ahistorical paradigm”. “The situation of the John Paul II Institute presented even greater challenges,” he said. “It was an institution strongly focused on marital morality.” Archbishop Paglia said Pope Francis asked him to reorganise both the John Paul II Institute and the Pontifical Academy for Life because “both of these institutions of the Holy See needed to be rethought”. According to Archbishop Paglia, the institutions had become centres of resistance to the direction set by Francis after the publication of Amoris Laetitia in 2016. “The Pontifical Academy and the JPII Institute had thus become, so to speak, loci of pronounced doctrinal resistance to papal teaching,” he said. The archbishop went further, saying: “The task entrusted to me was, therefore, to restore the ability of these two institutions to listen to the living magisterium, so that they might accompany the reform the Pope desired.” The reforms at the John Paul II Institute led to the removal of several professors associated with the theological vision of Pope St John Paul II, who established the institute in 1981 following the Synod on the Family. Archbishop Paglia acknowledged the scale of the changes. “Opponents understood correctly: a very profound reform was at stake,” he said. Throughout the interview, Archbishop Paglia repeatedly criticised what he described as “moralistic” approaches to Catholic theology. “At the time, both institutions were characterised by a strongly moralistic emphasis,” he said. “Pope Francis disliked what he called ‘armchair theology’, abstract and disconnected from pastoral care.” He also criticised the language of “non-negotiable values”, saying it carried “a strong moralistic connotation”. “Reducing such a delicate and complex subject to the application of a doctrinal algorithm of morality and discipline imposes a vision of human reality alien to the actual forms of consciousness and the real conditions of experience,” he said. Archbishop Paglia also spoke about broadening the membership of the Pontifical Academy for Life to include economists, engineers, experts in robotics and artificial intelligence, as well as non-Catholics and non-believers. “Until then, the academics had been exclusively Catholic ethicists and moral theologians,” Archbishop Paglia said. “We also included members from other Christian and religious traditions, as well as non-religious professionals and thinkers.” The archbishop also said the academy sought to widen discussion of life issues beyond abortion and euthanasia. “It was a matter of understanding [life] in all its richness,” he said, “not only in its biological and chronological dimension, from the beginning to the end of existence”. He recalled tensions with American pro-life groups after proposing a conference linking opposition to abortion with gun control. “I envisioned a conference that would simultaneously oppose abortion and address gun control in schools,” he said. “Well, the proposal was rejected.” Archbishop Paglia also referred to the publication in 2024 of The Joy of Life: A Journey of Theological Ethics , which he described as “the most mature fruit of this journey of reflection”. “It also included reflection on the updating of Humanae Vitae ,” Archbishop Paglia said. The reforms to the John Paul II Institute and the Pontifical Academy for Life were among the most controversial of Archbishop Paglia’s tenure. The archbishop, however, insisted they reflected Francis’s desire for “a theology capable of penetrating the depths of culture, history, and people’s lives”. During his presidency, he was also criticised for comments which appeared to give tacit support to assisted suicide. Speaking at the Perugia Journalism Festival in 2023, the archbishop said: “Personally, I would not practise assisted suicide, but I understand that legal mediation can constitute the greatest common good concretely possible in the conditions in which we find ourselves.” Two books which questioned Catholic teaching on matters of life were produced by the institute under Paglia’s leadership, leading renowned papal biographer George Weigel to comment that the institute was betraying “the intention of the saint and scholar who founded it”. It is also not the first time the archbishop has appeared to soften the teaching of Humanae Vitae on human sexuality. In May 2023, he said that “the recognition of the unbreakable connection between married love and generation in Humanae Vitae does not mean that every marital act must necessarily bear fruit”. He added: “We are facing epochal challenges. In the Sixties, the ‘pill’ was considered a total evil. Today, we face even greater dangers. All human life is at risk if we don’t stop spiralling conflict, the arms race, and the destruction of the environment.” The removal of Archbishop Paglia as president and grand chancellor of the Pontifical Academy for Life, and the appointment of his successors, Cardinal Baldassare Reina as grand chancellor and Renzo Pegoraro as president, was one of the first changes to the Curia under Pope Leo XIV. Paglia reached the mandatory retirement age of 80 on 21 April 2025, the day of Pope Francis’s death, so the change was not unexpected and had likely been arranged under the previous pontificate.

Pope Leo XIV has placed the hospital founded by Padre Pio under direct Vatican control following years of financial turmoil and mounting debt at the Casa Sollievo della Sofferenza in southern Italy. Pope Leo XIV has moved to take direct control of the hospital founded by Padre Pio after years of financial turmoil at the Casa Sollievo della Sofferenza in San Giovanni Rotondo. In a chirograph issued on 28 May, the Pope established a new Steering and Supervisory Commission with extensive powers over the foundation governing the hospital, one of the largest Catholic medical institutions in Europe. The document grants the commission authority to act “in derogation of current legislation and without requiring any authorisation” and, where necessary, “even in place of the Foundation’s statutory bodies”. The commission will be chaired by Maximino Caballero Ledo, prefect of the Secretariat for the Economy, while Fabio Gasperini, secretary of the same dicastery, will serve as coordinator. Other members include Archbishop Paolo Rudelli, Archbishop Giordano Piccinotti and Archbishop Giorgio Ferretti. A technical committee attached to the body will include Benjamin Estévez de Cominges, currently secretary-general of the Vatican’s Secretariat for the Economy, the hospital’s current director general, Gino Gumirato, and the lawyer Alessandro Ela Oyana. The decree effectively places the Vatican directly in charge of the institution founded by St Pio of Pietrelcina in 1956. The hospital receives tens of thousands of patients every year and employs around 2,700 staff. The foundation’s finances has been under scrutiny after reports of increasing debt and internal disputes over staffing and management. The Italian television programme Far West reported earlier this year on what it described as “a story of multimillion-euro debts, €250 million in total, inflated paycheques and cronyism. A story of money disappearing from the saint’s hospital.” Gumirato later disputed the figure broadcast by the programme, saying: “Talking about a €250 million deficit is incorrect. The Foundation’s actual debts to suppliers are approximately €108 million.” He added that the debts had to be considered alongside receivables owed to the hospital by the Puglia regional government, estimated at around €32 million. The Vatican intervention comes after years of concern inside the Holy See over the management of the institution. In 2019, Domenico Crupi resigned as director general after serving in the role since 2007. He was replaced by Michele Giuliani following pressure from the Secretariat of State. According to reports, concerns had emerged that the true financial position of the foundation had not been fully represented to the Holy See. Crupi rejected accusations of financial irregularities at the time and referred to “the financial equilibrium certified by an international auditing firm”. The latest crisis intensified in late 2025 after management announced changes to employment contracts for doctors and staff as part of restructuring measures. Trade unions responded by declaring a state of unrest and planning strike action. Demonstrations were later held outside the hospital. Italian media reported that during a Christmas gathering attended by Archbishop Franco Moscone of Manfredonia-Vieste-San Giovanni Rotondo, employees confronted members of the management team and demanded resignations. Moscone subsequently acknowledged the seriousness of the situation and said: “The Holy See is aware of the situation; it is up to them to make the most important decisions. The foundation can’t do much more than that. Perhaps the Holy See itself doesn’t know what to do.” The decree also gives Caballero Ledo authority to represent the foundation before Italian public authorities, allowing the Vatican-appointed body to intervene directly in civil and administrative matters linked to the hospital’s operations. Although the existing board formally remains in place, practical authority over the institution now rests with the Vatican commission. Padre Pio conceived the hospital as a “home for the relief of suffering” and oversaw its creation in the impoverished Gargano region of southern Italy after the Second World War. The Capuchin friar personally appealed for international donations to finance the project, which became one of the most significant charitable works associated with a modern saint. In 1957, Padre Pio asked Pope Pius XII to ensure that ownership of the hospital would pass directly to the Holy See after his death. The request was accepted and, following the friar’s death in 1968, the institution came under Vatican ownership.

The Swiss Bishops’ Conference has backed plans for a nationwide ban on conversion therapy, warning that attempts to suppress or alter a person’s sexual orientation or gender identity can amount to “spiritual abuse” The Swiss Bishops’ Conference has endorsed plans for a nationwide ban on conversion therapy. In a statement released on 26 May, the bishops said they supported a federal prohibition on what they described as “conversion measures”, as the Swiss parliament continues to debate legislation aimed at outlawing the practice across the country. The conference also said practices intended to alter or suppress a person’s sexual orientation or gender identity are incompatible with Catholic pastoral care and can amount to “spiritual abuse”. “The Swiss Bishops’ Conference firmly rejects conversion measures,” the statement said. “They are incompatible with a pastoral mission based on acceptance, truthfulness, and the protection of the individual.” The bishops said such practices could involve “pressure, blame, threats, isolation, denigration, or religious fear” in an effort to induce a person “to change or suppress their sexual orientation or gender identity”. “In a religious context, such practices can constitute spiritual abuse when people are shamed, threatened, or manipulated in the name of God,” the statement added. The Swiss bishops insisted, however, that any ban should clearly distinguish between coercive practices and legitimate pastoral accompaniment. They said “open-ended, respectful conversations and support” must not be criminalised where individuals freely seek advice or spiritual guidance. “Pastoral care is legitimate when it upholds the dignity and freedom of the individual, protects personal integrity, and does not exert undue influence,” the statement said. The bishops also backed legal safeguards intended to protect “minors and vulnerable persons” and said those affected by conversion practices should have “easy access to support, counselling, and complaint procedures”. Switzerland is moving closer towards a federal ban on conversion therapy following a series of measures at cantonal level. Several Swiss cantons have already prohibited conversion therapy, with Neuchâtel becoming the first to legislate against the practice in 2023. Valais, Vaud, Bern, St Gallen and Schaffhausen have since taken similar steps. The Federal Council earlier this year adopted its first national action plan against hate crimes targeting LGBT people, while parliament has continued discussions over a uniform national framework regulating conversion therapy. The bishops rooted their position in Catholic teaching on human dignity, saying every person must be protected from “violence, coercion, and abuse”. “According to the Christian understanding of humanity, respect for personal integrity as being created in the image of God is a fundamental right,” the statement said. The conference also cited Pope Leo XIV, referring to remarks he made shortly after his inauguration last year in which he said the Church must “bring the love of God to all people” and promote a unity that “does not eliminate differences but respects the history of each individual”. The Swiss bishops sought to draw that distinction directly in their own statement, arguing that legislation must be “clearly defined” so that ordinary pastoral care and professional psychotherapy remain protected while coercive or manipulative practices are outlawed. “A ban must be designed in such a way that it does not cover open-ended, respectful counselling and pastoral care, as well as professional psychotherapeutic support,” the bishops said. “Pastoral care must never exert pressure or shame people.”

Bishop Robert Barron has warned Catholics against the “demonisation” of Donald Trump’s administration over immigration policy and said that support for border enforcement can arise from “very good moral reasons” Bishop Robert Barron has called on Catholics to resist the “demonisation” of President Donald Trump’s administration over immigration policy. The Bishop of Winona-Rochester made the remarks during an interview with Fox News Digital in which he urged greater dialogue between Catholics of differing political convictions and warned against reducing the immigration debate to partisan caricatures. Bishop Barron, perhaps the most recognisable Catholic from the United States after the Pope, said that conservatives who support tighter immigration controls should not automatically be dismissed as lacking compassion. “I don’t think it’s fair to say to a conservative, to a Republican, you’re just being difficult and anti-humanitarian,” Bishop Barron said, while arguing that the Church should instead encourage “bridges of conversation”. His Grace suggested that some Catholics on the political left had failed to extend to conservatives the same spirit of dialogue they often advocate elsewhere in public life. “At times, the Catholic left is great for calling for dialogue and bridge-building, until it comes to conservatives,” Bishop Barron said. “When it comes to conservatives, just tell them what they should be doing and saying.” The bishop continued: “No, no, let’s build bridges of conversation. That’s a role the Church can play. What I don’t want from the Church is a kind of demonisation of the Trump administration.” Bishop Barron said disagreements over immigration policy, or other contentious issues such as the recent conflict involving Iran, should be approached through serious discussion rather than ideological condemnation. “If there are points of disagreement, whether it’s immigration or it’s the [Iran] war or whatever, let’s talk about it, let’s talk,” His Grace said, while acknowledging that efforts to foster those conversations within ecclesial circles had “not always met with success”. The bishop also revealed that he had recently been moved by comments from Tom Homan, the former acting director of US Immigration and Customs Enforcement and President Trump’s so-called “border czar”, during a White House call connected to the president’s Religious Liberty Commission, on which Bishop Barron serves. According to Bishop Barron, Homan spoke emotionally about the human consequences of weak border enforcement and particularly about trafficking networks exploiting children. “He said that because he’s seen the terrible destruction caused by an open border,” Bishop Barron explained. “He was talking especially about human trafficking, the human trafficking of children, the disappearance of children we’ve lost track of completely in this process.” The bishop said Homan had rejected what he described as “the simplistic view that an open border is humanitarian”. “An open border also produces enormous moral problems,” Bishop Barron said, adding that Homan’s concern appeared deeply personal and sincere. “You could tell that it was affecting him very deeply, very personally. I found that very moving.” His Grace argued that support for immigration enforcement should not simply be interpreted through a partisan lens, but could arise from genuine moral concern. “It’s not just, well, the bad guy, Republicans, who want to enforce immigration laws,” Bishop Barron said. “It’s Republicans for very good moral reasons who want to enforce immigration law.” At the same time, the bishop stressed that the immigration debate contains “values on both sides” and suggested that the Church could help facilitate a more serious exchange between political leaders and Catholic moral teaching. Bishop Barron referred to tensions between President Trump and Pope Leo XIV, saying that part of the difficulty stemmed from attempts to treat the Holy Father as though he were merely another political figure. “Popes, I think, are supposed to use the moral structure of the Church’s teaching to move prudential judgement in the right direction,” Bishop Barron said. “Now what’s a president’s responsibility? His responsibility is to make those prudential judgements.” The bishop suggested that prominent Catholics within the Trump administration, including Vice President JD Vance, Secretary of State Marco Rubio and the US ambassador to the Holy See, Brian Burch, should engage directly with Vatican officials in order to foster more constructive discussion. “The Church provides a moral framework. Terrific,” Bishop Barron said. “Now, let’s have a real conversation with those whose job it is to make that decision, but have it conditioned by this moral framework. That would be more fruitful.” The remarks come amid continuing divisions among American Catholics over immigration policy and the proper balance between national sovereignty and humanitarian obligations towards migrants and refugees. The US bishops’ conference has frequently criticised aspects of the Trump administration’s immigration policies in recent years, particularly mass deportation proposals and restrictions on asylum claims, while conservative Catholics have increasingly argued that border enforcement and opposition to human trafficking are themselves matters of Catholic social concern. The debate has become one of the defining fault lines in American Catholic life, particularly following the rise of populist politics in the United States and Europe, with bishops and theologians often divided over how Catholic teaching on solidarity, the dignity of migrants and the responsibilities of the state should be applied in practice. Bishop Barron’s comments suggest he believes the Church’s role is not to align itself unquestioningly with either political camp, but to insist upon serious moral engagement between them.