Outside the Walls

Leaders behind the German Synodal Way have defended new guidance permitting blessings for couples in irregular unions, as Pope Leo states that the Holy See does not support formalised blessings beyond those allowed under Fiducia supplicans The architects of the German Synodal Way have defended controversial guidelines permitting the blessing of couples in irregular unions, amid concerns raised by the Pope that such practices risk undermining ecclesial unity. The dispute centres on pastoral norms adopted in 2025 by the German Bishops’ Conference and the Central Committee of German Catholics (ZdK), which seek to provide a framework for blessing couples who are unable, or do not wish, to enter into a sacramental marriage. The initiative has now been taken up in several dioceses, most notably Munich and Freising, where Cardinal Reinhard Marx has instructed clergy to ensure that “no couple should be turned away” if they request a blessing. In a letter to clergy and pastoral workers, Cardinal Marx wrote: “To all couples who love each other and seek a blessing from the Church for their partnership, I wish that they may feel God’s grace in this blessing.” The archdiocese has confirmed that the guidelines, entitled Segen gibt der Liebe Kraft (“Blessing Gives Love Strength”), will form a “fundamental element” of pastoral practice. Training sessions are scheduled to begin in June to standardise how such blessings are carried out across parishes. The policy goes further than merely permitting individual priests to exercise discretion. Clergy unwilling to conduct the ceremonies themselves are not free to simply refuse; instead, they are expected to refer couples to another priest or pastoral worker. Bishop Georg Bätzing, who oversaw the introduction of the guidelines while serving as chairman of the German Bishops’ Conference, has defended their implementation. He said that although “there are differing views on this within the universal Church”, the practice as carried out in his Diocese of Limburg “serves the people” and “does not jeopardise the unity of the Church”. Limburg was among the first dioceses to publish the norms formally in its official gazette, signalling full adoption. Support has also come from the ZdK, which co-authored the document. Its president, Irme Stetter-Karp, said there was “no reason to withdraw the guidelines” and emphasised their limited scope. The aim, she said, was simply to encourage the provision of blessing ceremonies “for couples who do not wish to enter into a sacramental church marriage or for whom such a marriage is not an option”. She added: “No more and no less. There is no possibility of confusing it with the sacrament of marriage.” The dioceses of Cologne, Augsburg, Eichstätt, Passau and Regensburg have all declined to implement the document, arguing that it exceeds the provisions set out in Fiducia supplicans, the 2023 Vatican instruction on blessings. The bishops of the opposing diocese are led by notably more conservative bishops in comparison to others in the German bishops conference, with the exception of the diocese of Eichstätt, which is currently vacant after the 2025 resignation of Bishop Gregor Franz Hanke. Fiducia supplicans allowed for spontaneous, non-liturgical blessings of individuals in irregular situations, but drew a clear line against any form of ritual that might resemble a marriage ceremony or give the impression of endorsing a union contrary to Church teaching. Pope Leo was asked during a press conference on April 23 about the decision to permit such blessings in Munich. The Pontiff responded: “The Holy See has made it clear that we do not agree with the formalised 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.” The Holy Father continued by distinguishing between general blessings and those directed at particular unions. “When a priest gives a blessing at the end of Mass, when the Pope gives a blessing at the end of a large celebration like the one we had today, they are blessings for all people,” he said, invoking his predecessor’s phrase “Tutti, tutti, tutti” to emphasise that all are welcome and called to conversion. The Archdiocese of Munich and Freising has described internal communications about the guidelines as “an internal memo”, and has not yet formally promulgated them in its official gazette. Other dioceses, including Osnabrück and Aachen, have taken that step, effectively committing themselves to the policy.

The Vatican has confirmed it is reviewing a formal appeal over liturgical decisions in the Diocese of Charlotte, including restrictions placed on the Traditional Latin Mass The Vatican has confirmed that it is reviewing a formal appeal concerning liturgical decisions taken by Bishop Michael Martin in the Diocese of Charlotte, according to a letter issued by the Dicastery for Divine Worship and the Discipline of the Sacraments. The letter, dated 16 February, states that the dicastery has “received a hierarchical recourse” regarding the bishop’s “apparent refusal” to respond to “requests concerning liturgical matters”. It adds: “The Dicastery will proceed to examine the Acta, which have been assigned protocol number 369/25.” The appeal itself was filed on 9 February. The acknowledgement confirms that the case has formally entered the Vatican’s administrative process, though no indication has been given as to how long the review may take or what outcome may follow. The appeal arises after a series of liturgical measures introduced in Charlotte over the past year. Most notably, Bishop Martin ordered that the Traditional Latin Mass be discontinued at parish churches in the diocese and restricted to a single location outside the city. Changes have also been implemented at parish level. Directives issued within the diocese have included the removal of altar rails and kneelers used for the reception of Holy Communion. These measures prompted concern among clergy, and in January a group of diocesan priests submitted a dubia to the Dicastery for Legislative Texts, questioning the legal basis of the restrictions. Additional controversy followed the circulation of draft liturgical norms, which proposed limits on the use of Latin, the celebration of Mass ad orientem, and certain traditional vestments and practices. The Diocese of Charlotte later stated that the text was a draft and had been revised after feedback. The Vatican body now examining the recourse is headed by Cardinal Arthur Roche, who has overseen the implementation of liturgical policy following Traditionis Custodes. The dicastery’s role includes adjudicating disputes concerning the application of liturgical law and responding to appeals submitted through hierarchical recourse. Such recourse allows clergy or lay faithful to challenge administrative acts they believe have been improperly handled or insufficiently addressed at diocesan level. The procedure involves the submission of documentation, which is then reviewed by the competent dicastery in Rome. No further details about the substance of the appeal have been released beyond the brief description contained in the Vatican letter. The document has, however, circulated widely in recent days. The Diocese of Charlotte has not issued a further statement in response to the Vatican’s acknowledgement of the case.

Bishop Bernard Fellay has warned that the faithful may face excommunication, as indications from Rome suggest a response is being prepared to possible episcopal consecrations without papal mandate In a surprise turn, the former superior general of the Society of Saint Pius X has warned that the faithful may face excommunication, as indications emerge that Rome has prepared a response to possible episcopal consecrations without a papal mandate. In an exclusive sermon transcript obtained by Advaticanum , Bishop Bernard Fellay told those present at confirmations on Good Shepherd Sunday at the Immaculata in St Mary’s, Kansas, that such a development was increasingly likely. “I prefer not to be a prophet here, but I’m pretty sure that there is an enormous probability that all of you, we included, may be excommunicated, declared schismatic, there is a very high probability because they already said it in public. So, they are so to say forcing themselves to do it. But whatever, God can do miracles. It’s not the end.” He continued by framing the homily in spiritual terms, telling the congregation that “our history shows that God wants us to be a sign of contradiction, a sign that reveals hearts. And a sign of contradiction means the Cross. We must be ready to carry it.” Beyond his warning on possible excommunication, Bishop Fellay used the homily to deliver an extended meditation on the nature of the Church, drawing repeatedly on the theme of Good Shepherd Sunday and the Gospel’s declaration that there shall be “one shepherd and one fold”. He began by stressing that the Church, like the human person, possesses both a visible and an invisible dimension, cautioning against what he described as a tendency to remain at the surface. “God has created us with both body and soul,” he said. “There is a visible part and an invisible part, and both are absolutely real. Indeed, the invisible part, the soul, is far more important. Yet we must not set them in opposition. To separate body and soul is to have death, nothing more.” Developing the point, he compared the Faith to a lake whose depths are often ignored. “Many people are content to admire its beautiful surface and believe they know everything about it. But if you truly wish to understand the lake, you must look beneath the surface.” The same, he said, applies to the Church, which cannot be reduced to outward appearances alone. He referred to the longstanding principle Ecclesia de internis non judicat , that the Church does not judge interior dispositions, and linked this to the sacraments, explaining that while matter and form are visible, intention remains hidden and is presumed when the rites are followed. Faith itself, he continued, is likewise interior, but must be outwardly professed. Citing Scripture, he warned: “These people honour me with their lips, but their hearts are far from me.” Turning to the liturgy, Bishop Fellay urged the faithful to deepen their engagement with the prayers of the Holy Mass, recommending that they be read in advance so that participation would not remain merely external. He drew on Archbishop Marcel Lefebvre’s Spiritual Journey, describing the liturgy as “the breathing of the soul” when properly united to interior prayer. He contrasted two approaches to worship, saying that one could remain at “the beautiful surface” or “dive deeper”, and insisted that this distinction applied to all aspects of Christian life. Even ordinary daily actions, he said, could be transformed if consciously offered to God: “If, every morning, we offer our entire day to God, all our actions, joys, and sufferings, then everything becomes an act of charity, praise, and glory to God.” The bishop also employed a more pointed comparison when speaking about the liturgy, likening it to a vessel containing grace. “The surface is important. Consider a glass: the liquid inside is more valuable, but without the glass the liquid is lost,” he said, before adding: “This is precisely what has happened with the new liturgy. They have made holes in the vessel of grace. The Traditional Mass is like a full-flowing river of graces, while the new rite often yields only a few drops.” He went on to describe what he called three pillars of the Church’s visible unity: unity of faith, unity of liturgy and unity of government. Each, he argued, had been “severely struck”. On the unity of faith, he claimed that belief had diminished significantly in various parts of the Church, asserting that outward profession did not always correspond to interior conviction. “They may still recite the Creed outwardly, but interiorly the faith is dead. Whoever denies even one truth of the faith has lost the faith entirely.” The homily was delivered in relation to the question of episcopal consecrations and possible sanctions. According to this publication’s Vatican correspondent, Niwa Limbu, officials within the Dicastery for the Doctrine of the Faith are preparing for the possibility of a formal declaration of excommunication not only of bishops but also of priests belonging to the Society. Vatican correspondent Nico Spuntoni, writing for Il Giornale, relayed that “as far as I know, the Dicastero for the Doctrine of the Faith is already prepared for the possibility of excommunicating the SSPX following the ordinations.” The Holy See has already set out its position in clear terms. In a statement issued following a meeting between the prefect of the Dicastery for the Doctrine of the Faith and the superior general of the Society, it reiterated that episcopal ordinations carried out without pontifical mandate would have grave consequences. The statement said that “the ordination of Bishops without a mandate from the Holy Father, who possesses supreme, full, universal, immediate and direct ordinary power (cf. CIC, can. 331; Dogmatic Constitution Pastor aeternus, chapters I and III), would imply a decisive rupture of ecclesial communion (schism) with grave consequences for the Fraternity as a whole.” Other less official reporting suggests that a similar course may now be under consideration. The blog Rorate Caeli, citing anonymous Roman sources, reported on April 25 that Pope Leo XIV has “decided to follow the ‘1988 jurisprudence’” in relation to any forthcoming consecrations by the Society. According to the report, a decree has already been prepared “similar in tone and content to the one promulgated by Pope John Paul II through Cardinal Bernardin Gantin … on 1 July 1988.” For now, both the warnings from the Holy See and the words of the Society’s leadership indicate that a decisive point may be approaching.

Pope Leo has brought his first African journey to a close with a final Mass in Malabo, ending an 11 day visit across Algeria, Cameroon, Angola and Equatorial Guinea The final Mass in Malabo, Equatorial Guinea, has brought to a close the first African journey of Pope Leo XIV, ending an 11 day visit that has taken him across four countries. Speaking at the end of the Mass, the Pope told the faithful plainly: “The time has come” to depart, thanking “the Archbishop, the bishops, the clergy and all the people of God journeying in this land”, and marking the conclusion of a visit that has combined large public gatherings with pointed addresses to political authorities. The journey, which ran from April 13 to 23, brought the Pontiff to Algeria, Cameroon, Angola and Equatorial Guinea, covering more than 11,000 miles and including 18 flights, alongside a programme of Masses, formal addresses and meetings with civil and religious leaders. It is the first apostolic journey of his pontificate to Africa, a continent now home to almost 300 million Catholics. In Malabo, closing the visit, the Pope spoke of what he described as “an immeasurable treasure of faith, hope and charity”, adding that “this treasure consists of stories, faces and testimonies, both joyful and sorrowful, which will greatly enrich my life and ministry as the Successor of Peter”. He thanked the country’s civil authorities for their welcome and entrusted the people of Equatorial Guinea and the wider continent to the care of the Virgin Mary. The Pope made several brief greetings to journalists aboard the papal plane on key legs of the journey. These were not full press conferences with questions and answers but short, unprompted or lightly interactive addresses. During the outbound flight from Rome to Algiers, Pope Leo addressed early comments from the US President Donald Trump criticising his stance on geopolitical issues. His Holiness said: “I have no fear of neither the Trump administration nor of speaking out loudly about the message of the Gospel. And that’s what I believe I am called to do and what the Church is called to do. We’re not politicians. We’re not looking to make foreign policy, as he calls it, with the same perspective that he might understand it. But I do believe that the message of the Gospel, ‘Blessed are the peacemakers’, is a message that the world needs to hear today.” The visit began in Algiers on April 13, where the Pope was received with official honours and met President Abdelmadjid Tebboune. Addressing civil authorities and the diplomatic corps, he spoke of the importance of coexistence before visiting the Great Mosque of Algiers. There, His Holiness said: “To seek God is also to recognise the image of God in every creature … it is very important to learn to live together with respect for the dignity of every human person.” He added that such encounters show that “we can learn to respect one another, live in harmony and build a world of peace”. Later the same day, the Pope met the small Catholic community at the Basilica of Our Lady of Africa, describing them as a “humble and faithful sign of Christ’s love”. The following day, Leo travelled to Annaba, the ancient Hippo Regius associated with St Augustine of Hippo. Visiting the ruins and celebrating Holy Mass, Pope Leo said: “God’s heart is torn apart by wars, violence, injustice and lies … God’s heart is with the little ones, with the humble, and with them he builds up his Kingdom of love and peace day by day.” Speaking to journalists aboard the flight from Algeria to Cameroon on April 15, Pope Leo XIV offered a brief but reflective account of the opening stage of his journey, describing it as “a very blessed trip” and “a special blessing for me personally”. He did not take questions, instead delivering a short prepared reflection in a notably relaxed tone. He expressed gratitude to the Algerian authorities for their welcome, including the military escort for the papal plane, stating: “It is a sign of the goodness, of the generosity, of the respect that the Algerian people and the Algerian government have wished to show to the Holy See, to myself.” Turning to the visit to the Great Mosque of Algiers, he underlined its significance, saying: “I think the visit to the mosque was significant and to say that although we have different beliefs, we have different ways of worshipping, we have different ways of living, we can live together in peace.” Reflecting on the Catholic presence in Algeria, he described the local community as “very small, but very significant”, before returning to the previous day’s visit to Annaba, associated with St Augustine of Hippo: “It was a special honor for me to return to Annaba yesterday also to offer the Church and the world the vision that St Augustine offers us in terms of that search for God and the struggle to build community, to seek for unity among all people, and respect for all peoples in spite of the differences.” From Algeria, the Pope travelled to Cameroon on April 15, where His Holiness met President Paul Biya in Yaoundé and addressed authorities, civil society and diplomats. In one of the most direct passages of the journey, Leo said: “In order for peace and justice to prevail, the chains of corruption must be broken. Hearts must be set free from an idolatrous thirst for profit.” The Pope added that “authentic peace arises when … the law serves as a secure safeguard against the whims of the rich and powerful”. The following day, he travelled to Bamenda, the centre of the country’s Anglophone crisis, where he met Christian and Muslim leaders. Speaking at a peace gathering, he said: “The world is being ravaged by a handful of tyrants, yet it is held together by a multitude of supportive brothers and sisters.” He warned against those who “manipulate religion and the very name of God for their own military, economic or political gain”, adding: “Peace is not something we must invent: it is something we must embrace.” Large public gatherings followed, including Holy Mass in Douala attended by tens of thousands, where he urged young people to resist corruption and remain rooted in faith and family life. During the subsequent flight from Yaoundé to Angola on April 18, the Pope delivered a more extended in-flight address in which he both reviewed the Cameroon leg and addressed media interpretations of his remarks. Opening with a multilingual greeting, “Buongiorno. Bonjour. Good morning everyone. Good afternoon already. I hope you had a good time in Cameroon. And, as you know of course, we are on our way now to Angola”. He referred to a monument at the Catholic University depicting St Augustine of Hippo at the centre of the continent, before restating his purpose: “I primarily come to Africa as a pastor, as the head of the Catholic Church to be with and to celebrate with, to encourage and accompany all of the Catholics throughout Africa.” Addressing reports that his peace remarks in Bamenda had been directed at US President Donald Trump, he rejected that interpretation, saying: “At the same time, there has been a certain narrative that has not been accurate in all of its aspects … Much of what has been written since then has been more commentary on commentary trying to interpret what has been said.” His Holiness added a specific clarification: “Just one little example: the talk that I gave at the prayer meeting for peace a couple of days ago was prepared two weeks ago, well before the President ever commented on myself and on the message of peace that I am promoting.” Concluding, he reiterated the continuity of the journey’s message: “So we go on the journey, we continue proclaiming the Gospel message … promote fraternity, brotherhood, trusting in the Lord, but also looking for ways to promote justice in our world, promote peace in our world.” The visit continued in Angola from April 18, where the Pope met President João Lourenço in Luanda. Addressing authorities, the Pope criticised what he called the “logic of extractivism” and the “cycle of interests” that has long shaped the exploitation of resources. At the Marian shrine of Muxima, he led the Rosary and told pilgrims: “It is love that must triumph, not war”, calling on the faithful to become “messengers of life”. In Saurimo, addressing a large crowd, His Holiness said: “We can see today how the hope of many people is frustrated by violence, exploited by the powerful and defrauded by the rich … when injustice corrupts hearts, the bread of all becomes the possession of a few.” The final leg of the journey brought him to Equatorial Guinea on April 21, where His Holiness was received by President Teodoro Obiang Nguema Mbasogo. Addressing authorities, he drew on the City of God to frame a contrast between political choices, asking leaders to consider whether they wished to serve “the city of God” or “the earthly city”. He said that governance must be rooted in “authentic liberty, justice, respect and promotion of the rights of every person”. During the visit, he met young people, cultural representatives and the country’s bishops, and visited a psychiatric hospital, where he told patients: “God loves us just as we are.” In Bata, he visited a prison, telling inmates: “You are not alone. Your families love you and are waiting for you … If any of you fear being abandoned by everyone, know that God will never abandon you, and that the Church will stand by your side.” He added: “No one is excluded from God’s love.” He also prayed at a memorial to victims of the March 7, 2021 explosions, before meeting families and young people, urging them to form “free and responsible consciences” and to work for the common good. The journey concluded on April 23 with the final Mass in Malabo Stadium, attended by large crowds. In his closing words, the Pope returned to the themes that have marked the visit, thanking those he had encountered and pointing to the enduring presence of the Church.

Cardinal Reinhard Marx has instructed clergy in Munich to offer blessings to couples in irregular unions, including same-sex couples, under new diocesan guidelines based on Fiducia Supplicans Cardinal Reinhard Marx has instructed priests in Munich to offer blessings to couples in irregular unions, including same-sex couples and those who are divorced and civilly remarried. Cardinal Reinhard Marx has instructed priests in Munich to offer blessings to couples in irregular unions, including same-sex couples and those who are divorced and civilly remarried. According to guidance confirmed this week by the Archdiocese of Munich and Freising, all pastoral practice is to follow the guidelines Segen gibt der Liebe Kraft (“Blessing Gives Love Strength”), adopted last year by the Joint Conference of the German Bishops’ Conference and the Central Committee of German Catholics (ZdK), and now set to become a fundamental element of pastoral work across the archdiocese. In a letter to clergy and pastoral staff, Cardinal Marx wrote: “To all couples who love each other and seek a blessing from the Church for their partnership, I wish that they may feel God’s grace in this blessing.” The letter, confirmed by diocesan officials, sets out that “no couple should be turned away” if they request such a blessing. The archdiocese has also announced that training sessions for pastoral workers on how to conduct these blessing ceremonies will begin in June, in line with the new guidelines. These sessions are intended to standardise the practice across parishes and ensure that clergy and lay workers are prepared to implement the policy. Clergy who do not wish to perform such blessings themselves are not permitted simply to refuse. Instead, they are expected to refer couples to their dean or to another member of pastoral staff who is willing to carry out the ceremony. The directive is intended to ensure that access to blessings is not dependent on the personal views of individual priests. Cardinal Marx also addressed anticipated resistance, asking that the “theological meaning” of the blessings be explained to those who “still struggle with this blessing”. The guidance emphasises that the practice is to be understood within a broader pastoral framework rather than as a change to sacramental teaching. The document makes clear that such blessings are not equivalent to marriage. However, it adds that this distinction should not result in exclusion. “This does not mean that the blessing of a non-sacramental union, which in many cases is already a civil marriage, pushes the couple to the margins of the community and the Church,” the text states. It continues: “Couples should be welcomed in the heart of the community. Therefore, the Church asks God to bless and grant good things to these couples.” The guidelines also suggest that, “where necessary”, such blessings may serve as “a contribution to healing and reconciliation”. The blessing text was developed under Pope Francis’s declaration Fiducia Supplicans in December 2023, which permitted non-liturgical blessings of couples in irregular situations under certain conditions. According to the document, the guidelines are intended as an offer to “divorced and remarried individuals, couples of all gender identities and sexual orientations, as well as couples who, for other reasons, do not wish or cannot receive the sacrament of marriage”. At the time of their presentation, they were described as following “the pastoral approach of the pontificate of Pope Francis”. However, several dioceses, including Augsburg, Eichstätt, Cologne, Passau and Regensburg, have indicated that they do not use the guidelines. Blessings for same-sex couples are already a common practice in several German dioceses, and the Munich directive is expected to set a broader trend within the country’s Church structures. The introduction of formal guidelines indicates a move towards greater consistency in how such blessings are carried out.

A Brazilian bishop has said young Catholics drawn to traditional practices such as kneeling for Communion and wearing veils have a legitimate place in the Church, describing such expressions as part of Catholicism’s natural diversity rather than a rupture. A Brazilian bishop has said that young Catholics drawn to more traditional forms of worship have a legitimate place in the Church, insisting that such expressions are part of the inherent diversity of Catholic life rather than a rupture within it. Speaking at a press conference during the 62nd General Assembly of the National Conference of Bishops of Brazil in Aparecida, São Paulo, Bishop Joel Portella Amado of Petrópolis addressed questions about the resurgence of interest among younger Catholics in older liturgical customs. Responding to a question from a journalist with Rede Vida TV about “a return of a certain Catholic traditionalism in Masses”, the bishop acknowledged visible signs of this trend, including “young people who kneel to receive communion, who wear veils”, adding that “it is possible to perceive this in the Masses”. He said that such developments should be understood within the broader context of contemporary religious life in Brazil, particularly among younger generations. Referring to census data from 2022, he noted the large number of 19-39 year olds who do not profess a religious belief. “It’s not that they don’t believe in God,” he said. “The evangelical side calls them ‘unchurched’. I prefer this expression. They believe in God in heaven, but they don’t have a mediation on earth, a path to the Church.” Within this context, Bishop Amado indicated that the attraction to more traditional forms of worship may arise from a wider search for meaning. “In times of emptiness, we start searching, we look for things, even in some historical realities that this youth did not experience,” he said. The remarks came as part of a wider briefing on the ecclesial and socio-cultural issues discussed by the Brazilian bishops during their annual assembly, which has brought together prelates from across the country to consider pastoral priorities and challenges facing the Church. Bishop Amado, who serves as president of the CNBB’s Commission for the Doctrine of the Faith, emphasised that diversity in liturgical expression is not only permissible but intrinsic to Catholicism itself. “Does it have the right to be this way? Yes, because Catholicism is plural by nature, even more so in a profoundly plural world,” he said. At the same time, he cautioned against any tendency to elevate one form of expression above others or to impose personal preferences on the wider Church. “While there is a right to live and express one’s faith in one’s own way, according to one’s own personality, on the other hand, in the name of love and brotherhood, one cannot impose this on others or believe that only one is right,” he said. The bishop’s comments come amid an ongoing conversation within the global Church about the place of traditional practices in contemporary Catholic life, particularly in the years following the liturgical reforms of the twentieth century and subsequent debates over their implementation. While the early signs of Pope Leo XIV’s approach to the TLM suggest not a dramatic reversal of his predecessor’s policy, they do point to a deliberate attempt to reframe the question in terms of unity, discipline and synodality. What is emerging is a repositioning of the issue within a broader vision aimed at removing ideological conflict and quietly adjusting the tone. There has been no explicit indication that a formal or stable resolution for the traditional Latin Mass is imminent. Yet, indirectly, there has been a perceptible shift towards a more inclusive use of the Vetus Ordo, one that corresponds to the language of synodality. This began with the granting of extensions for the TLM in parishes in Texas and Ohio, and became most notable when the Catholic Bishops’ Conference of England and Wales informed its members that Rome would “be generous” in granting dispensations from restrictions on the older liturgy. While there was a response from the CDW, owing to the media frenzy surrounding it, indicating that there had been no reversal, the tone shifted following the promulgation of Traditionis Custodes under Pope Francis. Further clarity has come through the remarks of Cardinal Pietro Parolin after he sent a letter to the French bishops on behalf of Pope Leo concerning the TLM. Speaking to Advaticanum’s Vatican correspondent the following day, Cardinal Parolin articulated what appears to be the governing principle behind the Pope’s thinking. “I think we all share this, this, let’s say, assessment that the Pope gives, right?” he said. “In the sense that the liturgy must not become a source of conflict and division among us. It will be necessary to find the formula, well, this I believe, it will be necessary to find the formula that can meet legitimate needs. But I believe that, well, this can happen without turning the liturgy into a battlefield.” The insistence on avoiding conflict, while acknowledging “legitimate needs”, encapsulates the present moment. Yet the significance of these developments cannot be understood solely in terms of the TLM alone. Sources have told Advaticanum that many cardinals and bishops expect a forthcoming document on the liturgy, following an anticipated encyclical on artificial intelligence. According to these curial sources, the document is likely to address reverence and ritual integrity in the ordinary form of the Roman Rite, as well as the complex issue of inculturation. Such a move would confirm that the Pope’s concern is with the quality and unity of Catholic worship as a whole. This broader approach helps to explain why the Pope is moving more quickly on liturgical matters than had been expected. Rather than allowing the question to remain a point of ongoing contention, he appears intent on integrating it into a wider programme of ecclesial governance. His recent appointments, including figures such as Archbishop Randozza, Bishop Ioanne and Bishop Marin to senior curial roles within the Dicastery for Legislative Texts, the Dicastery for Bishops and the office of the Papal Almoner, have been noted as administratively capable prelates. In the bigger picture, while public attention has often focused on Cardinal Arthur Roche as the figure associated with restrictions on the TLM, it is widely understood that Archbishop Vittorio Francesco Viola played a decisive role in shaping that policy, working in collaboration with the lay theologian Andrea Grillo. Within the Dicastery for Divine Worship and the Discipline of the Sacraments, it is increasingly evident that the office of secretary has, in practice, exercised a level of influence that at times appears to rival, if not quietly supersede, that of the prefect. The question of Archbishop Viola’s and Cardinal Roche’s future therefore assumes a significance that goes beyond personnel. His first five-year term as secretary is due to conclude in May. Whether Pope Leo chooses to renew that mandate, reassign him within the Curia, or appoint him to a diocesan see will offer a clear indication of the direction in which liturgical policy is likely to develop. Sources close to Advaticanum suggest that an extension is expected, not least because of his relatively low profile in the English-speaking press, which has allowed him to operate without attracting sustained public scrutiny.