The Institute for Works of Religion (IOR), popularly known as the Vatican Bank. / Credit: Vatican Media

Vatican City, Oct 15, 2025 / 07:00 am (CNA).

Last week, Pope Leo XIV introduced a significant reform to the financial architecture of the Holy See.

With the motu proprio Coniuncta Cura, (“Shared Responsibility”) the Holy Father revoked the exclusive right that the Institute for Works of Religion (IOR by its Italian acronym) — popularly known as the “Vatican Bank” — had until then for investment management, opening the door to the use of other foreign financial intermediaries if deemed more efficient or appropriate.

The new regulations do not seek to remove investments from the Vatican purview but rather to open the possibility of management to accredited financial intermediaries.

“If there is a sum to be invested, it was previously done only through the IOR; but now it can also be done through the APSA [Administration of the Patrimony of the Apostolic See]. This does not mean that investments will be made outside [of the Vatican] but rather that external financial organizations can step in to assist the Vatican,” Mimmo Muolo, an expert on Holy See finances and a journalist for the Italian Bishops’ Conference’s newspaper, Avvenire, told ACI Prensa, CNA’s Spanish-language news partner.

Pope Leo XIV — who has practical experience in financial management as superior of the Order of St. Augustine — “wanted to apply the economic principle of diversification in the Vatican,” Muolo noted.

Reactivating the Vatican’s other economic-financial lung

This decision effectively means “reactivating the Vatican’s other economic-financial lung,” he explained. The APSA, in fact, is the body responsible for managing the Vatican’s real estate assets, which total some 2,400 apartments, most of them located in Rome and Castel Gandolfo. In addition, there are another 600 units rented to businesses or used as offices.

The expert explained that, in reality, the IOR — a small financial institution with just over 100 employees — “is not a bank” but rather “a large investment fund that has made it possible to channel financial resources.”

“The true Vatican bank is APSA, the Administration of the Patrimony of the Apostolic See, which manages both the real estate assets — the Vatican apartments and palaces — and the securities, shares, and financial resources,” he pointed out.

The core of the reform, Muolo pointed out, is pragmatic: ensuring the economic sustainability of the Holy See, whose operation requires a significant staffing structure.

“You have to keep in mind,” he explained, “that between the Holy See and the Vatican City State, which are legally distinct but connected, there are about 5,000 employees.”

“Just guaranteeing the monthly salary of those 5,000 workers requires quite a large amount of resources. This amount also comes from the profits from the investments that have been made to date,” he noted.

Reorganizing to improve performance

Muolo interprets the pope’s decision as an attempt to reorganize management and is based on the “determination to maximize and improve performance.”

“Previously, there was a monopoly regime, with the IOR as the sole actor doing everything. Now, however, the stimulus will also come from the outside because instead of being carried away by inertia, new avenues, new partners, and new solutions will be sought,” he explained.

The expert believes this decision by Pope Leo will stimulate “a certain internal competition between APSA and the IOR to find the best solutions and increase revenue.”

The measure, which repeals the Rescriptum ex Audientia promulgated by Pope Francis in August 2022, represents a change of direction in Vatican financial policy.

The Argentine pontiff had centralized all fund and asset management in the IOR and APSA, forcing the Curia institutions to transfer their resources to accounts managed by these bodies: “We know well that the internal needs for the functioning of the Holy See have increased but resources have not. Moreover, during the COVID years, there was also a major crisis in revenues.”

“That’s why I believe Pope Leo is moving in this direction: seeking new vehicles, new financial operators who can, while always respecting the Holy See’s rules on ethical investments, increase revenues,” he added.

No scandal in reversing Pope Francis’ reform

Finally, Muolo emphasized the realistic and evolving nature of the reform, which he considers a reasonable correction of the framework established by Francis: “Not all reforms that are implemented necessarily produce the expected results,” he said.

“If a reform doesn’t work, it’s good to change it. And I think Pope Leo did not act solely out of his own personal will. He probably received reports, saw accounting records, consulted with experts in the field, and deemed it appropriate to slightly correct the course set by Pope Francis. I don’t see anything scandalous in this: It’s normal that over time, reforms are made to reforms,” ​​he noted.

This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.

Religious education teacher and author Andy Lewis, assistant principal at St. Bonaventure Catholic Secondary School in London, told CNA he believes the move to cut the bursary for religious education will have a “huge” impact on the ability of Catholic schools to recruit religious education teachers. / Credit: Photo courtesy of Andy Lewis

London, England, Oct 15, 2025 / 06:00 am (CNA).

A leading English Catholic religious education teacher has criticized the removal of a bursary for those training to become religious education teachers, warning that the cuts will affect both the mission and leadership of Catholic schools. 

Currently a person training to become a religious education teacher receives a bursary of 10,000 pounds (just over $13,000), but the U.K. government announced on Oct. 7 that the figure would be reduced to zero for the year 2026-2027.

Religious education teacher and author Andy Lewis, assistant principal at St. Bonaventure Catholic Secondary School in London, told CNA he believes the move will have a “huge” impact on the ability of Catholic schools to recruit specialist religious education (RE) teachers.

“There is huge concern about the impact of this decision,” Lewis said. “It now requires an even greater commitment to decide to train as an RE teacher — and for some, that will be a step too far financially. For Catholic RE, it further compounds the current issue that schools have: a lack of specialists in Catholic RE.”

In the Catholic schools of England and Wales, religious education is prioritized by the Catholic Education Service (CES) as “the core of the core curriculum,” and at least 10% of the curriculum is dedicated to the subject. The CES represents the national education policy of the bishops of England and Wales for the 2,169 Catholic schools, colleges, academies, and universities in England and Wales.

However, despite the high standards of teaching religious education, there are still some Catholic schools whose RE departments are not fully staffed and where the subject is taught by non-RE specialists.

Lewis, who has authored religious education textbooks and helped develop a new religious education qualification with support from the CES, told CNA that “a lack of bursary when recruitment challenges remain significant is detrimental to the RE community as a whole.”

“We are struggling to attract people into the teaching profession in general, and while there are real shortages in science and maths teachers, such disparity is a source of great frustration,” he said.

The cuts are also expected to affect both the mission and the leadership of Catholic schools. 

CES has proposed a vision for students in Catholic educational environments “to flourish,” stating in November 2024: “It is an understanding that we are all made in the image and likeness of God, gifted with an inherent dignity, and graced with a transcendent purpose to realize God’s love on earth. In the daily life of a school, this dignity and purpose is manifest in a pedagogical approach which seeks to engender a holistic formation of the person so we may realize life in all its fullness in mind, body, and spirit.”

Lewis believes the bursary cuts will affect this mission. “This makes the job of delivering the Religious Education Directory (RED) and meeting standards of the Catholic School Inspectorate (CSI) even tougher — while just attempting to fulfill our mission as Catholic schools and ensuring every student gets an authentic and high quality standard of RE.”

Meanwhile, Paul Barber, director of the Catholic Education Service, who blasted the government for its “failure to meet religious education teacher recruitment targets for most of the past decade” in an Oct. 10 statement, said he believes the cuts will harm leadership vacancies in Catholic schools. 

“Many Catholic school headteachers will have also begun their careers as RE teachers. Any national shortage of teachers, which would of course include in RE, therefore has a corresponding impact on the number of applicants for Catholic school leadership vacancies,” Barber said, adding: “This is a disheartening decision when there is a clear need for more RE teachers.”

Looking forward, Lewis called upon the entire “Catholic community” to work together to explore ways of finding more RE teachers. “It does feel there needs real action in this area,” he said. “But it is clear there just isn’t the funding. It is a question for the Catholic community: How do we seek those who are able to teach Catholic RE and encourage them to come and work in our schools?”

The CES is currently working to increase the number of religious education specialists by introducing a new postgraduate certificate in religious education — a collaboration between the Diocese of Arundel and Brighton and St. Mary’s University in Twickenham, London.

Opening of the silver tomb of St. Teresa of Ávila; portrait of St. Teresa of Ávila. / Credit: Order of Carmel

ACI Prensa Staff, Oct 15, 2025 / 04:00 am (CNA).

The Diocese of Ávila in Spain reported on Aug. 28, 2024, that the body of St. Teresa of Ávila, a doctor of the Church, was still incorrupt after her death on Oct. 4, 1582 — almost five centuries ago.

“Today the tomb of St. Teresa was opened and we have verified that it is in the same condition as when it was last opened in 1914,” said the postulator general of the Discalced Carmelite order, Father Marco Chiesa of the Carmelite Monastery of Alba de Tormes, where the remains of the revered Spanish saint rest.

Father Miguel Ángel González, the Carmelite prior of Alba de Tormes and Salamanca of the Diocese of Ávila, explained how the procedure was carried out: “The community of Discalced Carmelite mothers together with the postulator general of the order, the members of the ecclesiastical tribunal, and a small group of religious moved the reliquaries with stringency and solemnity to the place set up for study. We did it singing the Te Deum with our hearts full of emotion.”

The diocese explained that the event took place as part of the canonical recognition of the remains of St. Teresa of Ávila, requested from the Vatican on July 1, 2024, by the bishop of Salamanca, Luis Retana, with authorization granted by Pope Francis through the Dicastery for the Causes of Saints.

The process of studying the body, the heart, an arm, and a hand, the latter of which is preserved in the Spanish town of Ronda and has been taken to Alba de Tormes for research, took place Aug. 28–31, 2024.

The diocese said that, in order to get to the body of St. Teresa, the marble slab of the sepulcher was first removed. Then — in the room set up for the studies and now only in the presence of the scientific medical team and the members of the ecclesiastical court — the silver coffin was opened.

The tribunal is made up of the Carmelite provincial of the Iberian Province of St. Teresa of Jesús in Spain, Father Francisco Sánchez Oreja; González; and the superior of the Daughters of Charity of Alba de Tormes, Sister Remigia Blázquez Martín.

The silver coffin was opened with the help of the goldsmiths Ignacio Manzano Martín and Constantino Martín Jaén, who will also be present on the last day of the work.

The Diocese of Ávila also revealed that 10 keys were used to open the tomb: “The three that are kept in Alba de Tormes, the three that the Duke of Alba lent them, and the three that the father general [a Discalced Carmelite] keeps in Rome, in addition to the king’s key. Three of these keys are to open the outer grille, three are to open the marble tomb, and the other four are to open the silver coffin.”

Chiesa pointed out that the images preserved from the 1914 examination are in black and white, so “it is difficult to make a comparison,” although “the parts uncovered, which are the face and the foot, are the same as they were in 1914.”

“There is no color, there is no skin color, because the skin is mummified, but you can see it, especially the middle of the face,” he noted. “The expert doctors can see Teresa’s face almost clearly.”

3 stages of the process 

The first stage was the opening and recognition which took place up until Aug. 31, 2024. In this phase, a team led by Dr. José Antonio Ruiz de Alegría from Madrid took photos and X-rays as well as properly cleaned the reliquaries.

The second stage took place in laboratories in Italy for a few months and resulted in various scientific conclusions. Finally, as a third stage, some interventions were proposed to better preserve the remains.

Before the final closure, a time was set aside so the relics of St. Teresa could be venerated.

The 1914 opening

The previous opening of the tomb of St. Teresa of Jesús took place from Aug. 16–23, 1914. At that time the Diocese of Ávila stated that the body remained “completely incorrupt,” as occurred at the opening in 1750.

According to Carmelite Father Daniel de Pablo Maroto, the tomb was opened in 1914 because the superior general of the Discalced Carmelites, Father Clemente de los Santos, wanted to take advantage of his visit to Spain to see the bodies of the founding saints: St. John of the Cross in Segovia and St. Teresa in Alba de Tormes.

The study conducted in 2024 with the remains of St. Teresa of Ávila was similar to that carried out in 1991 with those of St. John of the Cross in Segovia on the occasion of the fourth centenary of his death.

Who was St. Teresa of Ávila?

The website of the general curia of the Discalced Carmelites explains that they recognize as their mother and founder St. Teresa of Jesús, also known as St. Teresa of Ávila, the first woman to become a doctor of the Church, who wanted to “preserve the continuity of Carmel” with the desire that “a new style of religious life would be born,” always “in fidelity to the Church.”

Born in Spain in 1515, St. Teresa of Ávila was also a mystic and writer of Jewish descent, recognized both for her contribution to Catholic spirituality and to Spanish literature.

A famous saying of hers is: “Let nothing trouble you, let nothing frighten you. Everything passes, God does not change. Patience achieves everything. Whoever has God lacks for nothing. God alone is enough.”

This story was first published by ACI Prensa, CNA’s Spanish-language news partner, and was translated, adapted, and published by CNA on Aug. 29, 2024. It has since been updated.

Father Mario de Jesús Guevara Calero. / Credit: Archdiocese of Managua

ACI Prensa Staff, Oct 14, 2025 / 16:05 pm (CNA).

Father Mario de Jesús Guevara Calero, 66, spiritual director of the La Purísima Archdiocesan Major Seminary in Nicaragua, died on Sunday, Oct. 12, according to the Archdiocese of Managua.

Cardinal Leopoldo Brenes, archbishop of Managua, and the priests of the Nicaraguan capital “send their condolences to his family, the seminary community, and the parishioners he served for years in various parishes of our archdiocese,” a death notice from the archdiocese said.

On Dec. 5, 2018, while the priest was hearing confessions in the Managua cathedral, he was splashed with acid on his face and body by Russian citizen Elis Leonidovna Gonn, who was later arrested.

The priest required various surgeries and treatments and, according to the newspaper Confidencial, forgave the woman who attacked him. The incident occurred in the year the dictatorship ramped up the repression against the Catholic Church in the country.

In August 2019, the Nicaraguan dictatorship, led by President Daniel Ortega and his wife, Vice President Rosario Murillo, released Leonidovna Gonn, who was later expelled from the country.

“May God our Lord grant Father Mario Guevara to be already enjoying holy heaven. I give thanks to the Almighty for his life and his ministry,” researcher Martha Patricia Molina, author of the report “Nicaragua: A Persecuted Church, stated on X.

The latest edition of the report records more than 1,000 attacks by the dictatorship and that more than 16,500 processions and acts of piety have been prohibited by the Sandinista regime.

‘A man of prayer’

“It’s both interesting and a joy for me as a bishop to visit the parishes, and how beautiful it is when many of the faithful remember their priests,” Brenes said Oct. 13 in his homily for the funeral Mass he celebrated at the Immaculate Conception of Mary Parish in the Masaya pastoral area.

“I have been in recent weeks, today in three or four parishes in San Rafael del Sur, and we remember how, in the most difficult situations, Father Mario was there, serving those communities with total generosity. In difficult situations, but it’s beautiful [he did so] without complaining, but with dedication,” the cardinal continued.

Speaking of the illness from which the priest suffered at the end of his life, the cardinal commented that in “these last months, he was able to go through Calvary, his ailments like a street [paved with] bitterness, but when I had the opportunity to visit him in the hospital and sometimes at the seminary, at the end, he was smiling. And above all, I was struck by seeing near his bed, his Liturgy of the Hours, and the holy rosary in his hands.”

“I think these were moments of strength; a man of prayer, he truly knew how to maintain that communication with God and also with our mother, the Blessed Virgin,” he added.

The cardinal emphasized that Guevara “preached to us, not with grand words, but with his life, his simple life, but with tremendous power. And what was that power but the person of Jesus himself?”

This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.

Younger U.S. priests say they are far more conservative than older priests in their voting patterns, according to a 2025 survey. / Credit: TSViPhoto/Shutterstock

Washington, D.C. Newsroom, Oct 14, 2025 / 15:35 pm (CNA).

Younger U.S. priests are far more conservative than older priests, reaffirming a generational divide in political views, according to a 2025 survey.

The strong generational divide in political views among Catholic priests in the United States was reaffirmed in a 2025 survey that shows younger priests are far more conservative than older priests.

The National Study of Catholic Priests, published on Oct. 14, was commissioned by The Catholic Project at The Catholic University of America and conducted by Gallup. Researchers surveyed the same priests who were surveyed in The Catholic Project’s 2022 survey to examine the U.S. priesthood.

According to the report, the 2025 survey “closely mirrors” the findings in 2022 and shows “a clear generational shift away from liberal self-identification.”

About 51% of priests ordained in 2010 or later said their political views are either conservative or very conservative. Another 37% said they were moderate and the remaining 12% were either liberal or very liberal.

For priests ordained between 2000 and 2009, 44% were conservative or very conservative and 44% were moderate. Again, only 12% of priests ordained in these years said they were liberal or very liberal.

Priests ordained between 1990 and 1999 leaned conservative, but to a lesser degree, with 38% saying they are somewhat conservative, 34% identifying as moderate, and 26% saying they are liberal or very liberal.

For priests ordained in the prior decade, 1980 to 1989, conservatism declines to about 22%, and 36% call themselves moderate. About 40%, a plurality, identify as liberal or very liberal. 

Older priests are far more liberal. A majority of priests ordained between 1975 and 1979, about 53%, say they are either liberal or very liberal. About 34% are moderate and 11% conservative. About 61% of priests ordained before 1975 said they are liberal or very liberal, 25% are moderate, and 13% are conservative. 

The theological leanings of priests followed a similar pattern, with an even sharper decline in theological progressivism, according to the researchers. About 70% of priests ordained before 1975 called themselves theological progressives, and only 8% of priests ordained 2010 or later said the same.

About 70% of the youngest priests self-report as conservative/orthodox or very conservative/orthodox on theological matters.

Generational divide on pastoral priorities

The political and theological shifts flow into generational divides about what issues the Church should be prioritizing as well, such as climate change, LGBTQ outreach, and synodality.

Regarding climate change, 78% of priests ordained before 1980 said this should be a priority, as did 61% of priests ordained between 1980 and 1999. Just 35% of priests ordained in 2000 or later agreed.

The trend is similar for outreach to the LGBTQ community with 66% of priests ordained before 1980 calling this a priority, but just 49% of priests ordained between 1980 and 1999 and 37% of priests ordained 2000 or later agree.

Synodality is also popular among older priests, with 77% of those ordained before 1980 calling it a priority. About 57% of priests ordained between 1980 and 1999 say the same, but only 37% of priests ordained 2000 or later agree.

Immigration 

Some issues show smaller generational divides. For example, 93% of priests ordained before 1980 see immigration and refugee assistance as a priority, as do 82% ordained between 1980 and 1999 and 74% ordained in 2000 or later. Also, 98% of priests ordained before 1980 believe poverty, homelessness, and food insecurity are priorities, as do 92% ordained between 1980 and 1999 and 79% ordained 2000 or later.

There is a generational divide on whether Eucharistic devotion or access to the Traditional Latin Mass are priorities, with younger priests more focused on those issues. 

About 88% of priests ordained in 2000 or later see Eucharistic devotion as a priority, as do 66% of those ordained between 1980 and 1999 and 57% ordained before 1980. About 39% of priests ordained in 2000 or later see Latin Mass access as a priority, but only 20% of priests ordained between 1980 and 1999 and 11% of priests ordained before 1980 agree.

null / Credit: Ivan Galashchuk/Shutterstock

Washington, D.C. Newsroom, Oct 14, 2025 / 13:38 pm (CNA).

A recent study found that among adults who attend Christian worship at least monthly, 68% agreed marriage is between one man and one woman, but only 46% defined “family” in corresponding terms of a husband and wife, their children, and relatives.

Family Research Council in partnership with the Cultural Research Center at Arizona Christian University released findings this week from a new national survey of 1,003 churchgoing adults. The survey, “Social Issues and Worldview,” was conducted in July to build off a similar 2023 study. The research identified beliefs of the faithful in regard to social topics and family life.

Of the 9 in 10 respondents identifying as Christian, 39% were Catholic, 20% mainline Protestant, 18% evangelical, 9% independent or nondenominational Christian, and 4% Pentecostal.

Among the respondents, about 22% claimed the definition of family changes over time and across cultures. About 20% said family is any group of people who care for one another, 6% said family is any group of people who live together, and 6% said they did not know how to describe family.

No demographic or Christian group was found to have a clear majority in support of the biblical definition of family, but the highest support came from theologically defined born-again Christians (59%) and Pentecostal churchgoers (56%). 

The majority of respondents did agree on a number of other family-related topics. Of churchgoing adults, 70% said it is important for society to facilitate families with a father, mother, and children living together and 68% said they believe marriage is only between a man and a woman.

Christian stances on social issues and need for discipleship 

The report found churchgoers are open to more discipleship and teaching on a number of current social issues. A large majority reported that additional worldview training is desirable in areas regarding religious freedom (88%), social and political responsibility (76%), and abortion and the value of life (60%).

The research revealed more specific Christian views on pro-life topics including abortion and euthanasia. About 25% of churchgoing respondents said they would prefer their church to preach or teach about abortion at worship services more often, while 18% said they would prefer teachings on the topic less often. 

Those interested in increasing preaching on the topic mostly attend either evangelical (31%) or Pentecostal churches (31%), while adults who align with independent and nondenominational churches were the least interested in increasing the number of sermons on abortion (19%). Interest among Catholics in increasing the frequency fell from 41% to 29% since 2023.

Respondents were asked their beliefs in regard to the statement: “Euthanasia is morally wrong.” Less than half of churchgoers (43%) said they agreed, another 23% said they disagreed, and 35% said they were unsure and did not know whether euthanasia was right or wrong.

Overwhelming majorities agreed that people should be able to practice “peaceful, genuinely held religious beliefs without being punished by the government, even if those beliefs are not culturally popular” (83%), that “every person is made in the likeness of God” (84%), and that “every human being has undeniable value and dignity” (83%).

Pope Leo greets crowds in St. Peter’s Basilica. / Credit: Vatican Media

Washington, D.C. Newsroom, Oct 14, 2025 / 13:02 pm (CNA).

A 2025 survey of more than 1,100 American priests found high rates of self-reported personal flourishing, strong confidence in Pope Leo XIV, and a mixed level of trust in U.S. bishops.

The National Study of Catholic Priests, published on Oct. 14, was commissioned by the Catholic Project at The Catholic University of America and conducted by Gallup. Researchers surveyed the same priests who were surveyed in The Catholic Project’s 2022 survey to examine the U.S. priesthood. 

The survey showed strong confidence in the first-ever American pope. About 43% of those surveyed expressed “a great deal” of confidence in Leo and another 43% reported “quite a lot” of confidence in the pontiff. About 13% said they have “some” confidence, and only 1% expressed “very little” confidence.

Most priests also predicted the U.S. Church’s relationship with the Vatican will improve, with 51% saying it will improve significantly and 28% saying it will improve somewhat. About 17% said it would likely stay the same, and 3% think it will worsen.

Priests lack trust in U.S. bishops

Confidence in bishops was significantly lower. Just 52% of diocesan priests reported they trust their own bishop, which is slightly higher than the 49% who said the same in 2022. Yet, those numbers are much lower than 2001, when 63% trusted their own bishop.

About 74% of priests said their bishop cares about them, and 11% said their bishop did not. The survey also found that 83% said they can reach their bishop or superior when needed, while 8% said they could not. 

The numbers are worse for U.S. bishops as a whole. Only 27% of priests surveyed reported trust in the U.S. bishops, although this is an uptick from 2022 when only 22% had trust in them. It is much lower than 2001, when 39% of priests trusted U.S. bishops.

Personal flourishing

Priests reported high rates of personal flourishing, which is measured by mental health, physical health, purpose, character, and social relationships. The average rate was 8.2 out of 10, which is identical to the results of the 2022 survey. Diocesan and religious priests reported the same rate of personal flourishing.

When asked questions about whether their religious communities were flourishing, the results were lower. The community flourishing rate was 5.7 out of 10 for diocesan priests and 6.2 out of 10 for religious priests. 

Researchers found that 92% have a close relationship with at least one other priest, but also about one-third of those surveyed said their relationships with other priests tends to be superficial. 

Recently-ordained priests reported more loneliness. About 45% of priests ordained in 2000 or later reported loneliness, as did 34% of priests ordained between 1980 and 1999 and 27% ordained before 1980.

Burnout

The survey also measured priests’ “burnout,” which asked questions about feeling “worn out and weary” or “emotionally drained” and whether they “talk about [their] ministry in a negative way.” 

For diocesan priests, 56% said they felt no burnout while 44% felt some burnout. Among those feeling burnout, only 7% had high burnout. For religious priests, 69% said they felt no burnout, 31% felt some burnout, and among those feeling burnout only 2% had high burnout. Burnout rates slightly improved since the 2022 survey, which found half of diocesan priests and one-third of religious priests feeling some burnout.

The survey found that 96% of priests reported having access to mental health counseling if they need it, but only 11% are receiving treatment or therapy for a mental health condition.

Some priests, however, said they are “expected to do too many things that go beyond my calling as a priest.” The rate is much higher for newer priests than it is for older priests.

About 45% of priests ordained in 2000 and later reported that feeling, as did 38% of priests ordained between 1980 and 1999 and 13% of priests ordained before 1980.

The survey was conducted between May 12 and June 30 of this year. The response rate was 38%.

Pope Leo XIV meets Italian President Sergio Mattarella during his first state visit to the country that surrounds Vatican City State on Oct. 14, 2025. / Credit: Daniel Ibanez/CNA

Rome Newsroom, Oct 14, 2025 / 12:06 pm (CNA).

Pope Leo XIV met with Italian President Sergio Mattarella at the Quirinal Palace in Rome on Tuesday, highlighting the strong ties between the two states and the need to work toward lasting peace in every part of the world. 

Mattarella welcomed the Holy Father and his delegation, which included Vatican Secretary of State Cardinal Pietro Parolin and President of the Pontifical Commission for Vatican City State Sister Raffaella Petrini, to his residence in Rome to strengthen the historic political ties between the Holy See and Italy.

The Holy Father spoke of the “sincere friendship and fruitful mutual collaboration” between Italy and the popes and emphasized the need for the two states to contribute to multilateral peace processes in regions, including the Middle East and Europe.

I “renew my heartfelt appeal that we continue to work to reestablish peace in every part of the world and that the principles of justice, equity, and cooperation among peoples — principles which form its irreplaceable foundation — be ever more cultivated and promoted,” he said in his Oct. 14 speech. 

Leo XIV commended the Italian government’s commitment to “alleviating situations of hardship caused by war and poverty,” particularly its efforts to support children in Gaza. 

“These are strong and effective contributions to building a dignified, peaceful, and prosperous coexistence for all members of the human family,” he said.

On Tuesday, the Holy Father donated 5,000 doses of antibiotics for children in Gaza following the opening of key humanitarian corridors into the city after the Israel-Hamas ceasefire deal came into effect Monday.

In light of the 800th anniversary of the death of Italy’s patron St. Francis of Assisi, in 2026, Leo also spoke about the “urgent issue of caring for our ‘common home.’”

“St. Francis taught us to praise the Creator through respect for all creatures, proclaiming his message from the geographical heart of the [Italian] peninsula and transmitting it — through the beauty of his writings and the witness of his life and that of his brothers — across the generations down to us,” he said.

“For this reason, I believe Italy has received, in a special way, the mission of transmitting to the nations a culture that recognizes the earth as ‘a sister with whom we share our life and a beautiful mother who opens her arms to embrace us,’” he continued, quoting Pope Francis’ encyclical letter Laudato Si’.

Earlier this month, the Italian Senate approved a bill reinstating the Oct. 4 feast day of St. Francis of Assisi as a national holiday.

Toward the end of his speech, the Holy Father noted Italy’s declining birth rate and called for a “concerted effort” to promote choices at all levels in favor of the family and to uphold and protect life “in all its phases.”

“In particular, I wish to emphasize the importance of guaranteeing all families the indispensable support of dignified work, in fair conditions and with due attention to the needs related to motherhood and fatherhood,” he said.

“Let us do everything possible to give confidence to families — especially young families —  so that they may look to the future with serenity and grow in harmony,” he continued.

In his welcome speech, Mattarella spoke about the “unbreakable bond” between Italy and the Vatican and commended the work of the European Union’s founding fathers, “many of whom had a Christian background” and who rebuilt peace in the region after World War II. 

Recalling Pope Leo’s consistent messages of peace since his election, the Italian president said political leaders have the responsibility to “reject the glorification of conflict” and “foster dialogue and mutual understanding.”

“This peace, as you emphasized, begins with each of us, and that is why it is so essential to disarm, unarm our hearts and disarm our words,” he said.

Pope Leo XIV greets a baby at his general audience in St. Peter's Square at the Vatican, Wednesday, Oct. 8, 2025. / Credit: Daniel Ibáñez/CNA

Vatican City, Oct 14, 2025 / 08:41 am (CNA).

Pope Leo XIV has sent 5,000 doses of antibiotics to the Gaza Strip in a humanitarian gesture aimed primarily at children and made possible by the recent reopening of key border crossings allowing the entry of aid.

According to Vatican News, the shipment of the medicines began this week, following the ceasefire and the start of the first phase of U.S. President Donald Trump’s peace deal.

Israel is allowing the entry of up to 600 aid trucks per day, operated by the United Nations and authorized by international organizations, private sector actors, and donor countries. On Oct. 12, more than 170 trucks loaded with humanitarian aid crossed into Gaza, according to the United Nations Relief and Works Agency for Palestine Refugees in the Near East (UNRWA).

The shipment of antibiotics to Gaza was coordinated by the Office of the Papal Almoner, the Vatican dicastery charged with carrying out charitable works for the poor and those in need on behalf of the pope, and led by Cardinal Konrad Krajewski.

“We are putting into practice the words of the apostolic exhortation Dilexi Te, dedicated to the poor,” Krajewski explained to Vatican News. “It is necessary to act, to pay attention to those in need.”

Infant formula delivered to Gaza

Caritas Jerusalem has become one of the first humanitarian organizations to respond to the ceasefire in Gaza, quickly mobilizing to address the urgent needs of families and children throughout the Gaza Strip.

Following the ceasefire, Caritas Jerusalem deployed its medical teams to deliver 10,000 bottles of infant formula to families with newborns and young children who had been deprived of basic nutrition during the months of conflict.

The distribution was carried out through Caritas’ network of medical centers in Gaza, ensuring that the aid reached the most vulnerable communities quickly and safely, the Catholic organization reported.

This story was first published by ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.

Holy Family Church in Booneville, Kentucky, with solar panels implemented as part of the Catholic Diocese of Lexington’s goal of net zero emissions. / Credit: Photo courtesy of the Catholic Diocese of Lexington, Kentucky

Washington, D.C. Newsroom, Oct 14, 2025 / 06:00 am (CNA).

The Diocese of Lexington has developed an ambitious plan to make all of its buildings net-zero by 2030 because, it noted, as Scripture says: “The earth and all in it belongs to God.” The plan includes all buildings of the 59 parishes in the diocese, spanning over 50 counties in central and eastern Kentucky.

The plan is a direct response to Pope Francis’ 2015 encyclical Laudato Si’ (“On Care for Our Common Home”), which called on the global Catholic Church to engage in dialogue about the future of the planet. Within the writings, Pope Francis urged the Church to acknowledge environmental challenges.

The diocese was inspired by Laudato Si’ No. 217, which says “living our vocation as protectors of God’s handiwork is a life of virtue,” Josh Van Cleef, director of the Office of Peace and Justice for the diocese, told CNA. “It is not a secondary dimension of Christian life.”

The Diocese of Lexington’s plans stem from the seven goals of Laudato Si', which include response to the cry of the earth, response to the cry of the poor, ecological economics, adoption of sustainable lifestyles, ecological education, ecological spirituality, and community resilience and empowerment.

Inspiration from Pope Francis

Since the encyclical was published, dioceses and archdioceses across the country have implemented ways to live out Pope Francis’ call. As this year marks the 10-year anniversary of the encyclical, Bishop John Stowe of Lexington and his leadership team have laid out one of the most ambitious plans yet.

Van Cleef, who leads the Respect Life Ministries for the diocese, said the idea began to develop in 2024. Each parish was asked and encouraged by leaders including the bishop to form Laudato Si’ teams. The teams then carried out “parish assessments based on the seven goals of Laudato Si’, to do listening sessions, and to come up with concrete action plans.”

The parishes “did not come up with a ‘net-zero plan’ but just a plan for them to implement care for creation.” These plans included “looking at what concretely they can do from their lighting, like moving to LED [light bulbs], to the different programming they can do to promote this as a faith issue in the parishes.”

“We’ve seen a lot of our parishes really take this on, and it’s been pretty inspiring,” Van Cleef said. “Then as a diocese, the action plan was published on Jan. 1, 2025, which included plans from each one of the 59 parishes, plus the diocese-wide commitments.”

The biggest undertaking within the diocese’s goals is “to move all facilities to net-zero emissions.” Diocese leaders have been working for more than a year with a group of experts in the area of sustainability to accomplish it.

Net-zero is defined by the diocese as “the balance between the amount of greenhouse gas emissions that an organization generates and the amount removed from the atmosphere.”

Net-zero plan

The four steps the diocese is taking to shape its net-zero approach include measuring, efficiency, solar development, and transitioning from gas to electric. Measuring is the first step and “identifies the main sources of emissions, calculates the overall carbon footprint, and sets the stage for developing an effective action plan,” according to the published plan.

Efficiency will be tracked through an energy audit from 2025–2026. The diocese will conduct “evaluations of energy use within a building with the goal of identifying areas where energy is being wasted,” the report explained. 

An essential part of the plan is the implementation of solar power, which “offers a pathway for the transition to renewable energy.” Finances will be discussed, including grants, low-interest financing options, and energy service agreements “to ensure that projects can fit within a location’s budget.”

The diocese will carry out a shift from gas to efficient electric to “facilitate the diocese’s overall movement towards renewable energy.” Once again, the diocese will “identify available grants, rebates, and other financing options to assist locations in this transition.”

The diocese is committed to the steps because as Catholics, “we’re not opting in to care for creation for partisan reasons, and we don’t get to opt out,” Van Cleef explained. “For us, we’re all in because of our faith. And when we look at Scripture, we see Psalm 24:1 say: ‘The earth and all in it belongs to God.’”

“Then we read in Genesis that our job is to ‘till and keep.’” Therefore, we must “cultivate and protect what belongs to God,” Van Cleef said. “It is a matter of faith. When we look to Pope Francis, Laudato Si’, and Pope Leo, it is clear that the Church is called to urgent and decisive action.”

“We know that all creation communicates God’s glory, and it is a sacred place where we encounter God.”

More Laudato Si’ inspiration 

The Diocese of Lexington’s plan is in motion and will continue to develop over the coming years to hopefully reach its goal by 2030, according to the diocese. While parts of its mission will take time, other practices Lexington and a number of other Catholic communities are carrying out are active now.

The Archdiocese of Washington, D.C., created an action plan that provided a number of options for parishes, schools, and families “to become better stewards of God’s creation, help reverse climate change, and work towards sustainability as proclaimed in Laudato Si’’.” This included a volunteer group called Laudato Trees, which began in 2022 to increase the tree canopy in the D.C. area by planting trees on Catholic church and school properties. 

The Diocese of Sacramento, California, began to utilize solar panels in 2022, including at its memorial center at St. Anthony Parish. Soon after, a diocesan Creation Care Committee was established and the diocese enrolled in the Vatican’s Laudato Si’ Action Platform.

Parishes in the Diocese of Tucson, Arizona, also implemented plans by adding solar panels to buildings around the community in 2024. Our Mother of Sorrows Catholic Church was the flagship parish, but quickly after a number of others across the diocese joined.

Other communities across the nation including the Diocese of Joliet, Illinois, and the Archdiocese of Atlanta wrote plans that offered everyday actions for parishes and families to carry out in order to further the seven goals. They called for the faithful to recycle, focus on energy production, cut back on toxic and plastic items, replace gas-fueled appliances with electric ones, and to spread the message of Laudato Si’.