Saint Isidore Parish

VATICAN CITY (CNS) -- Launching his papacy with a call for reconciliation and communion, Pope Leo XIV formally began his ministry as the successor of St. Peter by calling for "a united church, a sign of unity and communion, which becomes a leaven for a reconciled world."

"In this our time, we still see too much discord, too many wounds caused by hatred, violence, prejudice, the fear of difference and an economic paradigm that exploits the Earth's resources and marginalizes the poorest," the new pope said in his homily during his inauguration Mass May 18. 

"For our part, we want to be a small leaven of unity, communion and fraternity within the world," he told the estimated 150,000 people gathered in and around St. Peter's Square. "We want to say to the world, with humility and joy: Look to Christ! Come closer to him! Welcome his word that enlightens and consoles! Listen to his offer of love and become his one family: 'In the one Christ, we are one.'"

A version of the quote from St. Augustine is the pope's episcopal motto and is featured on his coat of arms.

Ecumenical and interreligious guests and more than 100 government delegations joined the new pope for Mass in St. Peter's Square. The United States was represented by Vice President JD Vance and Secretary of State Marco Rubio, accompanied by their spouses and senior White House aides. 

Vance and the second lady, Usha Vance, visited Pope Francis' tomb in the Basilica of St. Mary Major the evening before the Mass. "He was beloved by many Catholics around the world, and I hope you will join me in praying for the repose of his soul," he wrote in a post on X.

Among the Christian leaders present was Orthodox Ecumenical Patriarch Bartholomew of Constantinople, along with other delegations from the Orthodox churches, the Anglican Communion, the Lutheran World Federation, the World Methodist Council, the World Communion of Reformed Churches and various evangelical and Pentecostal communities. Representatives of the Jewish community as well as Muslim, Hindu, Buddhist, Sikh, Zoroastrian and Jain traditions also were in attendance.

Before the Mass began, Pope Leo rode through the square in the popemobile for the first time since his election May 8, greeting the faithful as cheers of "Viva il papa!" ("Long live the pope!') poured out from the crowd. He then entered the basilica to pray at the tomb of St. Peter, accompanied by patriarchs of the Eastern Catholic churches.

Following the Gospel reading, three cardinals from the different orders within the College of Cardinals took part in the formal beginning of the Petrine ministry: Italian Cardinal Mario Zenari placed the woolen pallium on the pope's shoulders, symbolizing his role as shepherd of the universal church; Filippino Cardinal Luis Antonio Tagle presented him with the fisherman's ring, evoking St. Peter's mission to draw people into Christ's net; and Congolese Cardinal Fridolin Ambongo offered a prayer invoking the strength of the Holy Spirit for the new pontificate.

Representing the universal church, 12 people -- clergy, religious and laity from around the world -- then came forward to offer their obedience to the new pope. 

Reflecting on the Gospel reading from St. John -- in which Jesus asks St. Peter three times to tend to his sheep -- Pope Leo said in his homily that the ministry of Peter is rooted not in authority for its own sake, but in love that serves and unites.

"Peter is thus entrusted with the task of 'loving more' and giving his life for the flock," he said. "The ministry of Peter is distinguished precisely by this self-sacrificing love, because the church of Rome presides in charity and its true authority is the charity of Christ."

The successor of St. Peter, he said, "must shepherd the flock without ever yielding to the temptation to be an autocrat, lording it over those entrusted to him." Instead, "he is called to serve the faith of his brothers and sisters, and to walk alongside them."

Pope Leo also recalled the period of mourning following the death of Pope Francis, and he said that the conclave that followed the late pope's death was "a moment of grace." 

"I was chosen, without any merit of my own, and now, with fear and trembling, I come to you as a brother, who desires to be the servant of your faith and your joy, walking with you on the path of God's love, for he wants us all to be united in one family," he said.

"With the light and the strength of the Holy Spirit, let us build a church founded on God's love, a sign of unity, a missionary church that opens its arms to the world," he said, calling for a church that "proclaims the word, allows itself to be made 'restless' by history and becomes a leaven of harmony for humanity."

At the end of Mass, the pope called for prayers for regions afflicted by war: Gaza, Myanmar and Ukraine, which "finally awaits negotiations for a just and lasting peace."

Ukrainian President Volodymyr Zelenskyy was present for the Mass and was to have a private meeting with the pope later in the day, the Vatican press office said.

Immediately after the Mass, Pope Leo met with several government representatives including Vance and Rubio, as well as Peruvian President Dina Boluarte. The pope had spent more than 20 years in Peru as a missionary priest and bishop and has Peruvian citizenship.

Pope Leo XIV's papacy formally begins

Pope Leo XIV formally began his ministry as pope on May 18, during a Mass that marked the public inauguration of his service as bishop of Rome and successor of St. Peter.

ROME (CNS) -- Under a strong spring sun, hundreds of men processed past ancient Roman ruins carrying statues of the crucified Christ and his sorrowful mother on heavy wood bases.

They were accompanied May 17 by tens of thousands of members of Catholic confraternities from Spain, Italy, Portugal, France and dozens of other countries.

The Jubilee of Confraternities featured two processions -- one from near the third-century Baths of Caracalla and the other from near Rome's Colosseum -- that met at the Circus Maximus, the ancient chariot-racing stadium that is now a grass-covered basin that hosts concerts and large public gatherings.

The main attractions of the processions, which lasted more than four hours, were the 2-ton statue "Virgen de la Esperanza" (Our Lady of Hope) of Málaga, Spain -- carried by 270 men -- and the statue of the crucified Christ, called "the Most Holy Christ of the Expiration," also known as "El Cachorro," from Seville, Spain. That statue was carried by 40 men, who all were hidden from view as they bore the statue under drapery.

The statues had been on display May 16 in St. Peter's Basilica where the pilgrims celebrated Mass. But as they were carried through Rome, throngs of residents and tourists lining the streets applauded.

Many of the confraternities trace their origins to the Middle Ages. While they are most known for their penitential processions in Holy Week in Spain or on Marian feast days in other countries, they also continue to be engaged in works of charity and keep ancient forms of popular piety alive in villages and cities throughout Europe.
 

A team of 270 men carry the 2-ton statue "Virgen de la Esperanza" (Our Lady of Hope) of Málaga, Spain, in procession past Rome's Colosseum as part of the Jubilee of Confraternities May 17, 2025. (CNS photo/Pablo Esparza)

A team of 270 men carry the 2-ton statue "Virgen de la Esperanza" (Our Lady of Hope) of Málaga, Spain, in procession through Rome as part of the Jubilee of Confraternities May 17, 2025. (CNS photo/Pablo Esparza)

A tattooed member of a confraternity from Málaga, Spain, places his hand on the shoulder of another member of a team of 270 men carrying a 2-ton statue of Mary, "Virgen de la Esperanza" (Our Lady of Hope), in procession through Rome as part of the Jubilee of Confraternities May 17, 2025. (CNS photo/Pablo Esparza)

A man shows his exertion as part of a team of 270 men carrying the 2-ton statue "Virgen de la Esperanza" (Our Lady of Hope) of Málaga, Spain, in procession through Rome as part of the Jubilee of Confraternities May 17, 2025. (CNS photo/Pablo Esparza)

With the Arch of Constantine in the background, a woman walks in procession through Rome during the Jubilee of Confraternities May 17, 2025. (CNS photo/Pablo Esparza)

Onlookers applaud a procession of religious statues carried through Rome by members of confraternities from Spain, Italy, Portugal and France taking part in the Jubilee of Confraternities May 17, 2025. (CNS photo/Pablo Esparza)

Members of a confraternity from Sicily carry a statue of the crucified Christ in a procession through Rome as part of the Jubilee of Confraternities May 17, 2025. (CNS photo/Pablo Esparza)

The statue of the crucified Christ, "the Most Holy Christ of the Expiration," also known as "El Cachorro," from Seville, Spain, is carried through Rome as part of the Jubilee of Confraternities May 17, 2025. (CNS photo/Pablo Esparza)

A woman takes part in a procession through Rome by members of confraternities from Spain, Italy, Portugal and France taking part in the Jubilee of Confraternities May 17, 2025. (CNS photo/Pablo Esparza)

Members of a confraternity from León, Spain, carry a statue of Christ carrying his cross in procession through Rome as part of the Jubilee of Confraternities May 17, 2025. (CNS photo/Pablo Esparza)

A little girl looks back as she takes part in a procession through Rome as part of the Jubilee of Confraternities May 17, 2025. (CNS photo/Pablo Esparza)

VATICAN CITY (CNS) -- Pope Leo XIV will formally begin his ministry as bishop of Rome with a liturgy steeped in tradition and rich in symbolism May 18. 

The "Mass for the Inauguration of the Petrine Ministry," to be held in St. Peter's Square, will mark the visible and public start of his pontificate while grounding it in the Catholic Church's apostolic continuity.

Although the pope's canonical authority began the moment he accepted his election in the Sistine Chapel May 8, the installation Mass offers the universal church a moment of shared prayer and liturgical celebration to begin the pontificate. 

The morning Mass will begin with a ride through St. Peter's Square in the popemobile. But then the pope will enter the St. Peter's Basilica and proceed to the tomb of St. Peter, where, joined by the patriarchs of the Eastern Catholic churches, he will pause for prayer.

The symbols of the papal office -- the pallium, the fisherman's ring and the Book of the Gospels -- will have been placed there in advance, close to the remains of the apostle whose faith and martyrdom consecrated the church of Rome. Deacons then carry the objects into the square as part of the procession.

After the moment of prayer, the pope will join the main procession outside, and the liturgical celebration will begin at the altar set up on the steps of the basilica. The Mass will feature the singing of the "Laudes Regiae," an ancient litany invoking the assistance of Christ and the saints. The chant, together with the readings and prayers, frame the new pope's ministry within the communion of the church and the continuity of faith.

The Liturgy of the Word will include readings that recall St. Peter's call and mission, culminating in the account from St. John's Gospel in which the risen Christ tells St. Peter three times to tend to his sheep. 

After the proclamation of the Gospel and before the pope's homily are the formal rites of installation, which take place in full view of the gathered faithful. 

The rites include the imposition of the pallium, conferred by a cardinal deacon, and the presentation of the fisherman's ring, given to the new pope by a cardinal bishop. A third cardinal, from the order of cardinal priests, will offer a solemn prayer invoking the Holy Spirit's strength for the pope's mission.

The pallium, a white woolen band embroidered with black crosses, represents the Good Shepherd who carries his sheep. It is worn by metropolitan archbishops and, in a particular way, by the bishop of Rome as a sign of his pastoral responsibility over the universal church. The fisherman's ring, bearing the image of St. Peter casting his nets, symbolizes the pope's role as successor to St. Peter and herald of the Gospel.

Following these rites, the pope will receive the gesture of obedience from 12 representatives of the people of God -- both clergy and laypeople -- from various parts of the world who reflect the diversity and unity of the church.

According to the liturgical program for the Mass released by the Vatican, the rites specific to the Petrine office have been carefully structured to precede the Eucharistic prayer, in keeping with reforms introduced under Pope Benedict XVI in 2013. This structure allows the distinctive symbols of the papal office to be celebrated in a dedicated moment, without interrupting the central structure of the Mass.

The Eucharistic prayer will follow, and the faithful will offer intercessions in multiple languages for the pope, the church, civil authorities, the suffering and the entire world. The Mass will conclude with the "Regina Coeli," prayed publicly in the square.

After the liturgy, Pope Leo XIV is expected to return inside the basilica to greet the heads of state and religious delegations assembled for the occasion. This greeting, conducted in the nave of the basilica in front of the Altar of the Confession, is not part of the liturgy but is an act of diplomatic and ecumenical respect. No bilateral meetings are expected to follow. The pope is not expected to pass among the faithful in the popemobile after the Mass.

While the specific guests and delegations had not all been announced as of May 16, representatives of Christian churches, other religions and government leaders were expected to attend the Mass.

In the days following the installation Mass, Pope Leo will visit the major papal basilicas of Rome. He is scheduled to take possession of the Basilica of St. Paul Outside the Walls May 20; on May 25 he will take possession of the Basilica of St. Mary Major and the Basilica of St. John Lateran, the cathedral of the Diocese of Rome.

VATICAN CITY (CNS) -- The Catholic Church wants to reach out and embrace all people who need and yearn for truth, justice and peace, Pope Leo XIV said in his first meeting with the diplomatic corps accredited to the Holy See.

"The church can never be exempted from speaking the truth about humanity and the world, resorting whenever necessary to blunt language that may initially create misunderstanding," he said. "Yet truth can never be separated from charity, which always has at its root a concern for the life and well-being of every man and woman."

Because truth is an encounter with the person of Christ who is "alive in the midst of the community of believers," he said, "truth then, does not create division, but rather enables us to confront all the more resolutely the challenges of our time, such as migration, the ethical use of artificial intelligence and the protection of our beloved planet Earth."

In his May 16 speech to diplomats in the Clementine Hall, Pope Leo said, "Religions and interreligious dialogue can make a fundamental contribution to fostering a climate of peace." 

Therefore, "full respect for religious freedom in every country" is necessary since "it is difficult, if not impossible, to bring about the purification of the heart necessary for building peaceful relationships" without religious experience, he said.

Every person is called to "begin to eliminate the root causes of all conflicts and every destructive urge for conquest," he said. "It demands a genuine willingness to engage in dialogue, inspired by the desire to communicate rather than clash."

So, "new life" must be given to multilateral diplomacy and international institutions tasked with remedying disputes within the international community, he said. There must also be a move to stop the production of "instruments of destruction and death."

The pope highlighted the purpose of "papal diplomacy," saying, "The Holy See is inspired by a pastoral outreach that leads it not to seek privileges but to strengthen its evangelical mission at the service of humanity."

"Resisting all forms of indifference, it appeals to consciences, as witnessed by the constant efforts of my venerable predecessor, ever attentive to the cry of the poor, the needy and the marginalized, as well as to contemporary challenges, ranging from the protection of creation to artificial intelligence," he said.

"The pillars of the church's missionary activity and the aim of the Holy See's diplomacy," he said, are peace, justice and truth. 

Peace is "an active and demanding gift" that "engages and challenges each of us," starting with working on oneself, he said.

"Peace is built in the heart and from the heart, by eliminating pride and vindictiveness and carefully choosing our words. For words too, not only weapons, can wound and even kill," Pope Leo said.

"Working for peace requires acting justly," he said, and the Vatican will not fail "to make its voice heard in the face of the many imbalances and injustices that lead, not least, to unworthy working conditions and increasingly fragmented and conflict-ridden societies."

"It is the responsibility of government leaders to work to build harmonious and peaceful civil societies," he said. "This can be achieved above all by investing in the family, founded upon the stable union between a man and a woman."

Also, he said, "no one is exempted from striving to ensure respect for the dignity of every person, especially the most frail and vulnerable, from the unborn to the elderly, from the sick to the unemployed, citizens and immigrants alike."

Pope Leo, the first pope from the United States, said he is "a citizen, the descendant of immigrants, who in turn chose to emigrate." Anyone can end up being "healthy or sick, employed or unemployed, living in our native land or in a foreign country" in life, and yet their human dignity always remains unchanged.

The third "pillar" of the church's mission, he said, is truth.

"Truly peaceful relationships cannot be built, also within the international community, apart from truth," he said. Where "ambiguous and ambivalent" words and "the virtual world, with its altered perception of reality, takes over unchecked, it is difficult to build authentic relationships, since the objective and real premises of communication are lacking." 

The Catholic Church will always seek to speak the truth and dedicate itself to lovingly serving others and protecting the life and well-being of everyone, he said.

Currently, 184 countries have full diplomatic relations with the Holy See.

Pope Leo said it was "a gift" to see representatives from so many different nations attending the audience, demonstrating "a visible sign of your countries' respect for the Apostolic See."

"It allows me to renew the church's aspiration -- and my own -- to reach out and embrace all individuals and peoples on the Earth, who need and yearn for truth, justice and peace!" he said.

"I intend to strengthen understanding and dialogue with you and with your countries, many of which I have already had the grace to visit, especially during my time as prior general of the Augustinians," Pope Leo said.

He said he hoped there would be more occasions to get to know their countries and "to confirm in the faith our many brothers and sisters throughout the world and to build new bridges with all people of goodwill." 

The Jubilee Year dedicated to hope, he said, "is a time of conversion and renewal and, above all, an opportunity to leave conflicts behind and embark on a new path, confident that, by working together," each person can help "build a world in which everyone can lead an authentically human life in truth, justice and peace."

"It is my hope that this will be the case everywhere, starting with those places that suffer most grievously, like Ukraine and the Holy Land," he said, thanking the diplomats for the work they do "to build bridges between your countries and the Holy See."

VATICAN CITY (CNS) -- During a meeting with Eastern Catholics, many of whom come from war-torn regions of the world, Pope Leo XIV pledged the Vatican's full commitment to promoting peace and reconciliation.

"The peoples of our world desire peace, and to their leaders I appeal with all my heart: Let us meet, let us talk, let us negotiate!" the pope said May 14 during an audience in the Paul VI Hall with thousands of Eastern Catholics participating in their Jubilee pilgrimage to Rome.

"War is never inevitable," the pope told them. "Weapons can and must be silenced, for they do not resolve problems but only increase them."

The audience was the culmination of a multi-day Jubilee celebration that included liturgies in the diverse rites of the Eastern Catholic Churches -- from the Syro-Malabar and Armenian traditions to the Byzantine and Coptic rites -- held in Rome's major basilicas. 

Before the pope's arrival, a vibrant atmosphere filled the hall as pilgrims waved flags from Ukraine, India, Iran, Lebanon and other nations; many were dressed in traditional attire -- vividly expressing the Eastern churches' global presence and the deep pride in the faith despite centuries of hardship and persecution.

"Who, better than you, can sing a song of hope even amid the abyss of violence?" Pope Leo asked them, citing the lived experience of communities from the Holy Land to Ukraine, from Syria and Lebanon to Tigray and the Caucasus.

On the stage alongside the pope were leaders of the Eastern Catholic churches, including: Major Archbishop Sviatoslav Shevchuk of Kyiv-Halych, head of the Ukrainian Greek Catholic Church; Cardinal Louis Sako, the Iraq-based patriarch of the Chaldean Catholic Church; Indian Cardinal Baselios Cleemis Thottunkal, major archbishop of Trivandrum and head of the Syro-Malankara Catholic Church; as well as Cardinal Claudio Gugerotti, prefect of the Dicastery for Eastern Churches. 

Pope Leo offered strong support for peacebuilding efforts across the globe and reiterated the Vatican's role as a neutral ground for diplomacy.

"The Holy See is always ready to help bring enemies together, face to face, to talk to one another, so that peoples everywhere may once more find hope and recover the dignity they deserve -- the dignity of peace," he said.

The pope also thanked Eastern Catholics for their perseverance and witness, referring to their churches as "martyr churches," and affirming their importance to the universal church.

"You are precious in God's eyes," he said. "Truly, you have a unique and privileged role as the original setting where the church was born."

The pope warned that war and migration have placed many Eastern Catholics at risk of losing not only their homes, but their identity, calling on the Dicastery for the Eastern Churches to work with Latin-rite bishops to support the faithful in the diaspora. 

"There is a need to promote greater awareness among Latin Christians" of the Eastern Catholic communities, he said, asking bishops to help Eastern Catholics preserve their traditions and "enrich the communities in which they live."

He also asked Eastern Catholic leaders to remain rooted in Gospel values and resist worldly temptations.

"Continue to be outstanding for your faith, hope and charity, and nothing else," he urged them.

The universal church, the pope said, needs the traditions, liturgies and spiritualities of the Eastern Christians.

"We have great need to recover the sense of mystery that remains alive in your liturgies, liturgies that engage the human person in his or her entirety, that sing of the beauty of salvation and evoke a sense of wonder at how God's majesty embraces our human frailty!"

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Reporting by CNS Rome is made possible by the Catholic Communication Campaign. Give to the CCC special collection in your diocese May 31-June 1 or any time at: https://bit.ly/CCC-give

WASHINGTON – With pornography continuing to hurt American families at an alarming rate, the United States Conference of Catholic Bishops (USCCB) just released the second edition of the bishops’ landmark pastoral response Create in Me a Pure Heart. “The need for us to help those trapped in this addiction is even more urgent today than it was ten years ago when the first edition was published,” said Bishop Robert Barron, chairman of the USCCB Committee on Laity, Marriage, Family Life and Youth. 

“We hope Create in Me a Pure Heart will renew the commitment to chastity in the life of the Church and society. Polls show the moral acceptance of pornography has increased significantly in recent years.* This jump underscores the reason we need to address this crisis. We also hope that the document will bring healing to victims and instill in all who hold positions of responsibility the courage to protect the vulnerable,” Bishop Barron continued.

This tenth anniversary edition received a new preface written by the USCCB Committee on Laity, Marriage, Family Life, and Youth, and has been published by Ascension Press. A downloadable version is also available on the USCCB website at usccb.org/pureheart.

The new preface contains recommendations for various groups, including parents and educators, to safeguard against the ever-increasing reach of hazardous technology. The omnipresence of smart devices has offered some benefits, but it has had a negative impact on mental health and increased the risk of exposure to pornography, especially among minors.

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*In 2022, 41% of Americans deemed pornography morally acceptable, up from 34% in 2015. Andrew Dugan, “More Americans Say Pornography Is Morally Acceptable,” Gallup, June 5, 2018, https://news.gallup.com/poll/235280/americans-say-pornography-morally-acceptable.aspx (accessed May 1, 2024). Megan Brenan, “Americans Say Birth Control, Divorce Most ‘Morally Acceptable’,” Gallup, June 9, 2022, https://news.gallup.com/poll/393515/americans-say-birth-control-divorce-morally-acceptable.aspx (accessed May 1, 2024).

VATICAN CITY (CNS) -- The day after advancing to the semi-finals of the Italian Open, Jannik Sinner paid a visit to a fan.

While in Rome for the tournament May 14, the world's highest-ranked tennis player walked into the halls of the Vatican and met with Pope Leo XIV, who proved to be a well-informed spectator of the young champion.

"Last night you won," the pope said while shaking his hand, referencing the Italian's straight-sets victory over 17th-seeded Francisco Cerùndolo -- 7-6, 6-3 in just over two hours.

Sinner presented the pope with a custom-made white tennis racket, matching the papal cassock. Pope Leo, clearly enjoying the moment, gestured to his white cassock and quipped that Wimbledon would let him play -- referencing the tournament's famous all-white dress code. 

The encounter took a playful turn when Sinner, holding up a tennis ball, asked the pope if he wanted to play.

"Here we'll break something," the pope responded with a laugh, looking around at the room's antique furniture. "Better not."

Before posing for photos with Sinner's parents and the Italian Open trophy, the two discussed the tournament -- Sinner's first after a three-month break.

"Now we're in the game," Sinner told the pope, acknowledging a shaky start. "With three games (gone), we've gotten a bit of rhythm."

Meeting the press after the game May 12, Sinner responded to news that the new pope was a tennis fan.

"I think it's a good thing for us tennis players to have a pope who likes this sport that we're playing," he said.
 

Then-Father Robert F. Prevost, who was the prior general of the Augustinians, attended the world Synod of Bishops on the New Evangelization in 2012.  Here are the full transcript and video of the wide-ranging interview with CNS after the synod. While our questions have been abbreviated his answers are included in full.

Q: How should the church think about evangelization in today's media-saturated environment?

A: The "how you do this" I think is a very complex question with a more complex answer. The synod itself tried to address this. I think most people in the church recognize today the need for the media, the need that the church has to get the message out to people. So, this isn't meant as sort of a blanket elimination of the media in terms of the usefulness that the instruments of modern communication can have for the church and for announcing the message. But one thing that was repeated numerous times in the synod was that the whole concept of the new evangelization needs to begin with a personal encounter with Jesus Christ. People have to, in some way, be led or invited into an experience where they can rediscover what it means to have faith, what it means to have a relationship with Jesus Christ, what it means to recognize that God is indeed a part of our lives.

St. Augustine would say that God is closer to us than we are to ourselves, but the reality in society today is that people have become alienated from the God who does dwell within us, and so to help people rediscover the presence of God, to rediscover the meaning of a relationship with Jesus Christ is a big challenge, but I think that's what the starting point is.

Q: How can the church attract people and draw them into an experience of faith?

A: Certainly, the church has recognized after the experience of the past 50 years that we should not be trying to create spectacle, if you will, theater, just to make people feel interested in something which in the end is very superficial and not profound, not meaningful in their lives.

The young man who spoke at the synod, the catechist, the 23-year-old catechist from Rome, talked about this and the need for preparation of priests which I touch upon in my own intervention. Certainly, what liturgy should be about, what faith should be about, is somehow coming in contact with that mystery, if you will, the mystery of God who is love, God who dwells within us, God who is indeed present in humanity and who's revealed himself through Jesus Christ, the way to discover God is not really through spectacle. And I think many times people have been maybe misled, people have gone looking for God in ways that in the end have been proven to be sidetracked and not really essential in terms of discovering the mystery, if you will, the truth about who God is and what experience of living a life of faith is about.

Q: What can the early church teach us about evangelization?

A: I make reference especially to the time of the fathers of the church because of an Augustinian perspective and I think also a rediscovery that the church has made since the time of the (Second Vatican) Council with respect to the value that the study of the fathers of the church has.

The Vatican documents, the documents of the Second Vatican Council, all through Pope Benedict today, we see constant references to St. Augustine and to many other fathers of the church. And we do believe, we're convinced that the fathers of the church have a great deal to contribute because of a number of parallel or similar circumstances that the church lived in the first centuries and that the church is living today, with perhaps the tendency to look at the secular world, if you will, what we call the secular world today, for all the answers and a discovery that all the answers are not there and that people are really looking for something else and that the searching for meaning in life, ultimately the searching for explanations, for answers, for understanding life and death, for understanding who we are as human beings, and what our life is all about -- that the fathers do indeed have a great deal to say to us. So, the reference there I think is, from my perspective, very much centered on or growing out of a conviction that the fathers of the church do have a lot to offer us.

You could go on from there also, I think, that beyond the reference to St. Augustine and the encounter between the emperor and the pirate and looking at the kinds of myths that society can promote, the kind of attitudes that can fool people into thinking that "this is what you're really looking for" when in reality, it can be very superficial or even an outright lie, falsehoods that convince people that this is the way to go -- when people discover the truth or are helped to understand what is really true and meaningful in life, that many things do change in fact. And so, again, I think the experience of the study of the fathers of the church as one important part of the theology of our Christian faith has a lot to offer to the world today.

Q: Should Catholics try to eliminate or drastically limit the use of digital media in their lives?

A: I'd have to give that more thought. I don't think that turning away from the media would be the answer and I don't even know to what extent that's possible. It happens that just recently I was reading about a contributor to a major news network in the United States who herself doesn't even own a television set, which is very interesting. She works in the field, but she understands, it seems, that certainly you cannot just take at face value what's offered in today's society by mass media.

And I think, personally, that the answer, rather than turning away, is in the area of formation. How do we teach people to become critical thinkers? How do we teach people to understand that not everything you hear or everything you read should be taken at face value? And how do we come to give people the formation that they need to read something or to hear something and to be able to discern, if you will, to understand that underlying the message that's being communicated is a very different message or a very subtle message that has severe consequences for the future of society, let's say, that can or cannot be understood as a part of a much bigger picture, if you will.

I began reflecting on this topic myself because of having lived outside the United States now for a number of years, and then when I would go back to the United States and perhaps just watch a TV show at random or visiting friends or relatives, seeing the change that has taken place in the kinds of content that are in sitcoms, that are spoken about on your regular TV programs, even on news shows, the kinds of messages that seem to be portrayed, and the slant that is taken at times in whichever direction, the kinds of even polemical argumentation that is presented on TV in the United States.

Following through with that, I think it's not just the United States, we find it a lot in the Western world, and it changes from place to place, depending on where you are. After giving my intervention, an Italian came to speak to me about it and said, well, he didn't agree with what I said, for example, the mention of abortion. He said, "We don't talk about that in Italy." And I said, "Well, maybe you don't in Italy, but we certainly do in other parts of the Western world." But then he came up himself with other examples of how the media has been used in Italy to present certain kinds of arguments, certain political questions that in the same way. If you control the media, you can at least partially control the way people are thinking, because that's the message that people hear constantly.

So again, I think our real challenge is in formation, our challenge is in preparing people to become critical thinkers and to understand what's going on in the world around us today.

Q: In your synod speech, you spoke about "rhetoric" and teaching the truth. How can the church do that sensitively and successfully?

A: I think that, again, looking at several things that were pointed out during the synod, the answer has to be multifaceted, of course.

The question about rhetoric that I bring up, I think that today the formation that we give to future priests is extremely important. The preaching that is done has to be done well. This, too, was pointed out by some of the synod fathers, at times, half in jest, but I'm sure very seriously in every occasion where reference was made to the Sunday homily. And someone said, maybe we should even examine ourselves: how are we preaching and what are we saying and what's, not so much the content, in terms of the message, but the way that we do it. Are we able today to reach out to people and convince them of the message. So, there's a very important question there.

It's been acknowledged that most people today receive their so-called ongoing catechesis or ongoing education in the faith in those eight to 10 minutes, 15 minutes of the Sunday homily, and that's it for the week. So that places a great challenge before those of us who are called to stand up in the pulpit and to announce the Good News.

Obviously, there's a challenge that has been spoken about of the need to organize programs of adult education, of ongoing catechesis, preparation for the sacraments and follow up after the sacraments at all stages of life. But there, again, I think the church in every country or within every culture has to seriously ask itself: How are we going to get people to come back and listen? Or how are we going to go out to people with the message so that they hear what it is we're trying to communicate in terms of the teaching of the Gospel, the teaching of Jesus Christ. And that is a big challenge because those who are still coming to church, and there are many of course, receive those eight minutes of a homily, if you will, hopefully are also being introduced to that mystery that we spoke about earlier and, in some way, are growing at least in the desire to know more about their faith and so you have one area of work or activity there.

But we also have to ask ourselves: What about all those people who are leaving actively or who have just fallen away in sort of a passive way? How do we get back to them? How do we reach out to them, invite them in? And there's a lot of discussion on that.

I think there were some good exchanges during the synod on this topic but I'm sure that there's a lot more work to do as each bishops' conference or as the church universal continues to reflect upon the challenges of the new evangelization. We need to reach out to those people as well. And so, again, formation is the answer, but how do you deliver the message? How do you deliver, if you will, the teaching of the Gospel to people, so many people, who will not be there on Sunday morning to hear the Sunday morning homily?

Q: Can social media help the church evangelize?

A: As a matter of fact, many people within the church recognize the value of social media if it's used properly, of course, and the need for the church to at least have a presence there. There are a number of bishops in the United States, for example, who have a page on Facebook or who are on Twitter, those are the two areas that I'm a little bit familiar with.

I personally put some things up once in a while on Facebook, and I'm amazed at the very quick response that I receive from around the world, in my case, because there are Augustinians and lay people connected with the Augustinian order who follow my Facebook page. So, I'll put a little piece of news up there, an invitation, a little reflection at times and that is a way of reaching people.

So, again, I think the church needs to be sophisticated, if you will, also in terms of the use of the social networks that are available to us. It's just one more way of reaching out to people and maybe a little word, a little reflection, an invitation will be the trick, (not) the trick, will be the way that we can reach out to someone and make them, again, reflect about their faith and even encourage them to come back and find out more.

Q: What do you think about the algorithms that favor certain content on social media?

A: Yes, it can be a very -- it is very powerful, wide-reaching and can be very effective just as it can be damaging in the sense that, again, if someone does not have a discerning or critical ability to see what's there, it can also mislead someone very easily.

Q: What is the role of religious orders in evangelization today?

A: Certainly, the importance of religious life throughout the history of the church, I think, needs to be appreciated and cannot really be underestimated. It became clear even through the work of this synod how so many of the synod fathers, if you will, bishops, those participating in the synod, really did acknowledge the great contribution that religious life has had throughout the history of the church, especially if we look at the first evangelization, if you will, the whole idea of the mission "ad gentes," as it's called, frequently done primarily by religious who of course then established the local church in the different areas and that grew into what we know today.

Since the time of the Council when all religious communities were invited to rediscover their founding charisms, if you will, to rediscover the roots of their lives and to reform, to renew their/our lives, a lot has gone on, indeed. I think a lot of very good things have come out of that renewal process. But, as always, not all has been perfect. There have been some significant challenges to religious life. One of the things that some of us religious who were in the synod wanted to address was the very question of how the church is challenging us today and how we need to also be receptive and responsive in the renewal of our lives to serving the needs of the church, which is why we were founded -- each congregation or each order, in a particular way at a particular moment in history. There's certainly a lot to be gained from restudying, if you will, revisiting the whole history of religious life.

The consecrated life, I think, as we talk about the new evangelization, has also been acknowledged in terms of the charisms we've received, the gifts that have been given to the different religious orders, congregations, and how we can better place them at the service of the church. The whole idea of mission is one area. But the contribution and the commitment of religious communities to education, for example, has also been recognized. And certainly the church in so many different schools (and) universities that are serving members of the church and others throughout the world to a great extent are because of religious congregations and orders, you know, the work we're doing.

So, the presence of religious life in the synod was significant. By the rules of the synod, I think it's a privilege that we have, but it's a recognition that the church does in fact see that the presence of, in our case 10 religious general superiors that were part of the synod, that there is a voice there, that there is something that the church recognizes and wants to hear from, you know, in terms of ourselves who are there representing, in effect, the whole union of superiors general, all the different religious communities. And a number of women religious who were invited and also were able to speak as official listeners, if you will, "auditores," during the synod, I think much was gained in the experience of the synod by listening to these different leaders.

I didn't count them, but the number of the bishops who were there who are also members of religious congregations -- the Franciscans, they had a significant number, but there were Salesians, Augustinians, members of different religious communities there as well -- so the formation of religious life and the charismatic gifts, as they're called, in the church in addition to the hierarchical gifts were part of the whole reflection there.

Q: What is the relationship between religious orders and the hierarchy of the church?

A: Yeah, depending on historical periods, I would say there have been times when there was greater harmony, at times when perhaps there were some tensions -- tension that I don't mean that in a bad sense. I think tension is a good thing but in terms of what the gifts of religious life are and what the gifts in terms of the local church may be and the way that the two have worked together. Yeah, the history of that is fascinating.

Q: Is there growing harmony now between religious and bishops?

A: This was my first synod, however, listening to several synod fathers who have participated in a number of synods, they did point out that they believe this was the most harmonious experience, the best experience of a recognition of the presence of religious life within the life of the church that they had had during a synod within, whatever the past in their case they were talking about, the past 20 years let's say. So, I certainly see that as positive.

I think there are a number of things that could be said about why during the past 50 years religious life at times was not acknowledged in the way that some of us would certainly believe it should have been acknowledged. There were problems at times, but I think to make a globalization of a statement, you know, a universal statement about religious life is "all this" or "all that" is not helpful. There were individuals or, perhaps at times, groups within a particular religious congregation or in particular areas where the tensions that exist or even conflict, at times, were problematic.

This has also been a time when new gifts have been given to the church. I think we need to acknowledge the many blessings that have come to the church through what we call the new ecclesial movements. And with the growth of these new movements and the gifts that they've had, I think some people, at times, have seen them as perhaps taking responsibility or leadership in an area which, traditionally, had been part of the work of religious life. And I think even there we're coming to a point today where we're recognizing the need and the challenge of harmonizing in a much, much more, let's say a much healthier way, in a more realistic way, the different gifts that are offered to the church through these diverse experiences of religious life, of the ecclesial movements and, of course, of the hierarchical gifts in terms of coordinating the work of the church together with the bishops and together with the gifts that we've all received. So, there have been a lot of changes taking place in that, but I see the movement that's taking place as a very positive thing.

A couple of interventions during the synod addressed this directly, and I thought that was very positive, rather than kind of closing one eye or pretending that the tensions hadn't been there or just ignoring one or the other dimension. We found that even in the final propositions, that the harmonious understanding of the fuller nature of the church with these various dimensions of participation of the laity, of the ecclesial movements, of religious life or consecrated life, of secular institutes, of the contemplative life, which was also highlighted during the synod several times, and of course of the hierarchical gifts expressed primarily through the bishops, the leadership that the bishops offer the church -- all these various aspects need to be brought together and need to work together for the good of the church and for the fulfillment of the mission of the church.

Q: Why does the church need both traditional consecrated life and the new church movements?

A: I would say very broadly, first of all, consecrated life, if I can use that expression, is not primarily about the work that religious do, but rather about the total consecration of one's life to God, which I think is different from the movements, even though within some of the movements, you do have people living a kind of consecrated life and there's a gray area there, if you will, an overlapping. But generally speaking, even within the movements once you have people beginning to make what we call public vows within the church, you're really moving into the area of consecrated life.

And while on a juridical level, everything hasn't been set into category A and category B, I think quite clearly that the special gift that consecrated life is to the church is precisely who we are as religious in professing our lives through the evangelical councils -- poverty, chastity and obedience -- as a sign of the Kingdom, as a sign of the world to come. And I think that is different, in a significant way, from what you have in many of the movements where you have people, primarily lay people, working in one or another area of the life of the church and certainly offering their gifts of service to the church but would be seen much more in terms of the kinds of activity of preaching the Gospel, living the Gospel, which of course religious do as well, which priests do as well, so we're all kind of sharing in the mission. But the particular dimension of the profession of vows and the total consecration of one's life to God in and through different kinds of community experiences, I think there's a definite contribution that religious life still has to make to the church and to the world today.

You also find, although here too there's a lot of gray areas, but frequently when we think about moving, if you will, to the margins, moving out to those difficult areas where the church needs to be in terms of living out the Gospel message, that frequently it's men and women of consecrated life who are the ones to go into the Darfur region or into South Sudan or into very troubled areas where you wouldn't even want to ask a family to go to because of the risks involved and so often it has been consecrated life that's been on the margins, if you will, reaching out to those people in difficult areas so that the Gospel message will be heard in those difficult kinds of situations. Yet, you can't make blanket statements about these things, but I see that there's a service that each one of these different kinds of ecclesial life can offer to the world today.

Q: What do you see as challenges facing the church and new evangelization?

A: The synod itself, taking place around the 50th anniversary of the Second Vatican Council, and with Pope Benedict's decision to open the Year of Faith, I think there are some significant coincidences, if you will, deliberate choices being made in reality that need to be highlighted. I think the deliberate commitment, renewal of a commitment on the part of all of the synod fathers, to renew the ongoing implementation of Vatican Council II, of promoting the life of the church in the world today, to continuing ecumenical dialogue, are some of the areas that are both challenges and yet significant commitments in terms of what went on during this synod.

We've spoken about the presence of religious life as a part of that. I think that within the message that was given -- prepared for the end of the synod -- to all the people of God as it is addressed, it was a very joyful, uplifting message but also very realistic, recognizing the challenges that the church has to face in a society that, at least in some areas, is becoming more and more deafened to the message of the Gospel, to the presence of God. Some of those challenges really need to be taken on, and yet I think that the optimistic spirit, that the hope-filled spirit that was a part of the synod really is something that needs to be communicated effectively to the people who are listening, the people who are already with us, if you will, and that together we all need to take very seriously our commitment -- which comes from baptism -- that all of us together have a responsibility to share the good news, to share the Gospel with the world around us.

Q: What is the relationship between personal experience and faith?

A: In terms of experience, again I'll come back to St. Augustine, someone who we as Augustinians certainly appreciate and know very well, but I would say that Augustine is one of the church fathers who very clearly spoke about experience. And one of the reasons that "The Confessions" continues to be one of the widest-read books in the history of the world is precisely because of Augustine's insight into human experience. And he does a magnificent job of communicating both his own experience and what he lived and how that experience can indeed be a window, if you will, an opening to discovering a personal experience of God in human life.

Human experience, he says, is precisely where you can find God, and the humanity of Augustine is not something which leads into a kind of a personalized, egoistic, "it's all about me and only me" world, but quite the opposite. Because of Augustine's understanding of humanity, that human experience is actually the door that leads one into discovering who God is, and then a movement that Augustine speaks of in different areas about how going into God also leads you into solidarity with other people. And that second part of living in solidarity with others is perhaps a piece of the experience that is missing nowadays. So often today in the highly individualistic society that people are growing up in, people think that my experience is the criteria: "Am I happy?" or "Am I not happy?" What that might really be is "Do I feel pleasure?" or "Don't I feel pleasure?" or "Do I feel selfish?" and if I feel OK then that's all that matters.

And I think that certainly Augustine's experience says that, "Well, that isn't enough and maybe what you're calling happiness isn't authentic happiness because you're going to lose that, too." And most things that people seem to describe as "Well, why are you happy today?" are things that are either very superficial or at best, you know, important for a short period of time but that aren't going to last forever. And Augustine gives some insight into helping people understand that having an experience of God brings you far beyond yourself and includes that dimension of as what I would call, human solidarity, of understanding the universal brotherhood, sisterhood of men and women and that how an authentic experience of happiness has to include other people and has to include being concerned about other people and those are elements that express, I think, a very important part of the Gospel message. It's not just about me and my experience of God either. You might have people say, "Oh, I have an experience of God, and I don't have to do anything else." Well then, that's probably not an authentic experience of God because as we know from the Gospels, as we know from the apostolic letters, if you love God then you also need to be showing that by loving your neighbor and that the two go hand in hand.

And, so, experience can be a wonderful tool, if you will, to help bring people into an experience of Christ in their lives, of God in their lives. Augustine in "The Confessions" talks about friendship, talks about family, talks about the importance of his mother, talks about his father, talks about human ambition, talks about so many different aspects of human life and then goes on to explain how these things helped or did not help his own personal pathway to discovering God and to discovering what is really holy about life.

So, I think that this openness to experience is not something that is new, but something that's being rediscovered and that there are great treasures to be discovered there if, once again, people understand we're not talking about "It's how I want to do it," but rather how my understanding, my life can lead me into a much fuller understanding of what humanity is about, what human life is about and, therefore, what the encounter with God is about.

Q: What difference does faith make when considering the meaning of life and the reality of death?

A: It is precisely when one sits down and begins to reflect upon those ultimate questions that a choice is available to us, and I think that someone who, if you will, rationally and logically wants to embrace some kind of atheism -- if we can call it that, if any true atheists do exist -- that's a rather pessimistic and dark way to understand what life is about. And I think that the wisdom of the fathers, the wisdom of the church through centuries, the wisdom and the universal dimension of, if you will, religious experience shows that there is much more to life than that. And that as a matter of fact, it isn't all dark, and that when one comes to discover this mystery that it is something which goes far beyond anything that the superficial world of spectacle can offer to us, and I think that the wisdom of the ages, if you will, along with the experience that we can indeed live the peace, the true sense of happiness that those who do search for God in their lives, the happiness that they can find is indeed a gift that shows us what real truth is about, that shows us what real life is about and gives us an understanding to what the meaning of life is.
 

Pope Leo on media and evangelization. Full 2012 interview.

In 2012, Catholic News Service sat down with then-Father Prevost for a lengthy interview about media and evangelization.

Catholic News Service also asked then-Father Prevost to read the full text of the intervention he had prepared for the Synod of Bishops on the New Evangelization. That speech is presented in the two videos below:

Pope Leo XIV on the counterculture of the new evangelization (Part 1 of 2)

Then-Father Robert Prevost (now Pope Leo XIV) reads from his address to the world Synod of Bishops on the New Evangelization in 2012. Father Prevost discusses the need for the church to adequately respond to the challenges posed by modern mass media.

Pope Leo XIV on the counterculture of the new evangelization (Part 2 of 2)

Then-Father Robert Prevost (now Pope Leo XIV) reads from his address to the world Synod of Bishops on the New Evangelization in 2012. Father Prevost discusses the need for the church to adequately respond to the challenges posed by modern mass media.

Catholic News Service had a chance to interview the future pope again in 2023 right after Pope Francis made him a cardinal. CNS asked if his views had changed since his 2012 talk and the mass media’s promotion of "abortion, euthanasia, and the homosexual lifestyle."

Pope Leo on inclusion in the church

In 2012, the future Pope Leo XIV spoke out against the mass media’s promotion of "abortion, euthanasia, and the homosexual lifestyle." In 2023, after being named cardinal by Pope Francis, CNS asked if his views had changed.

CNS also asked Cardinal Prevost, who was then-prefect for the Dicastery of Bishops, how he responds to problems with bishops or dioceses.

Cardinal Prevost on bishops and unity with Rome

On the sidelines of the consistory Sept. 30, 2023, CNS asked Cardinal Robert F. Prevost, prefect for the Dicastery of Bishops, how he responds to problems with bishops or dioceses.

Reporting by CNS Rome is made possible by the Catholic Communication Campaign. Give to the CCC special collection in your diocese May 31-June 1 or any time at: https://bit.ly/CCC-give

VATICAN CITY (CNS) -- Cardinal Michael Czerny said that when Cardinal Robert F. Prevost was elected pope and chose the name Leo XIV, "I rejoiced, I really rejoiced."

The new pope said he chose his name in homage to Pope Leo XIII, often referred to as "the father of Catholic social teaching," recognizing that the church's social doctrine needs to be renewed to respond to the new industrial revolution, including the development of artificial intelligence, which poses "new challenges for the defense of human dignity, justice and labor."

Speaking to Catholic News Service May 13, Cardinal Czerny said, "The issue of work is of vital importance to the vast majority of people on the planet" and Pope Leo has made it clear that it is an issue important to him as well.

People all over the globe, he said, are asking themselves how they can survive and thrive and support their families when decent, fulfilling jobs are becoming more difficult to find. 

"Society doesn't seem to be even remotely ready to face this problem -- just keep discarding the workers and applauding AI for its innovations," Cardinal Czerny said.

But AI is just one example, he said. "Climate change, human rights violations, war, environmental degradation: they all contribute to the same result, which is the destruction of jobs, the elimination of jobs and the increasing difficulty of earning one's living."

"It is a huge and threatening problem," the cardinal said, "and I'm very glad that Pope Leo has signaled how much the church cares about this, how engaged the church promises to be with this issue, which touches the very essence of what it means to be human, the essence of human dignity and not only the quality of life, but the very possibility of living together in harmony and also living a decent life, a dignified human life."

The issue of migration also is tied to the issue of work, Cardinal Czerny said, because a lack of decent jobs can force people to leave their homelands and finding work is one of the first things migrants and refugees do when they reach their destinations.

But "now they are in the same boat with everyone else," he said, trying to find a decent job. Initially, migrants and refugees tend to take the jobs no one else wants because they are badly paid, unstable and unfulfilling. 

Closing a country's borders to immigrants is not going to help the country's citizens find decent jobs because fewer and fewer decent jobs exist, Cardinal Czerny said.

An anti-immigrant stance is not a "position based on reason," he said. "It is based rather on feelings of fear and insecurity and confusion."

Turning specifically to the United States, Cardinal Czerny said that "what jobs meant in the context of the American Dream, in simple words, was that 'My kids are going to work and go do even better than I am,' but that's over. That is over."

However, with "demagoguery and propaganda and fake news," he said, many Americans are led to believe that "closing the borders and throwing out foreigners or undocumented people is going to make America prosperous and secure like they remember it was, and that we are going to live happily ever after and better without these people. It's just not true."

Cardinal Czerny said the distinction between the need for missionaries in places like Peru, where Pope Leo XIV spent decades ministering, and in Europe or North America also has disappeared.

"All parts of the church throughout the world have to be missionary," he said, "and in some ways, it is easier if you are going to a place like Chiclayo (Peru), which is known to everyone as a missionary church, than it is in New York or San Francisco, but it's just as important."

And, the cardinal said, "there is no bishop of a diocese without poor, marginalized, invisible and probably also exploited people," so clearly one cannot say it is easier to be a missionary bishop "in Chicago than in Chiclayo."

CNS also asked Cardinal Czerny, a close collaborator of Pope Francis, how the cardinals managed to elect a new pope so quickly while still mourning Pope Francis. 

"I think it is thanks to tradition," he replied. "If we had arrived and there was no preset procedure and we had to start figuring out how we are going to go about this, it would take a month or two months or three months."

But having a clear procedure, he said, "we were carried by the tradition," and "the tradition freed us to be sensitive to the Holy Spirit, so that we did not have to fuss about the details."

Asked about small earlier signs that Pope Leo's pontificate will be different from Pope Francis' -- signs like the new pope appearing on the balcony wearing the red mozzetta or cape or giving his blessing in Latin -- Cardinal Czerny said it is too early to start talking about how this pope will be different, although of course he will be.

"The early days of Pope Leo are not choreographed," Cardinal Czerny said. "He is not making his choices or using his words to send messages. He is beginning as best he can, and he is communicating as best he can. And if you want to read significance into this choice or that word or this repetition, you have to wait three months or six months or a year."

Cardinal: Leo's early choices aren't key to his papacy

Cardinal Michael Czerny told Catholic News Service that he did not think it would be helpful for people to scrutinize every early decision of Pope Leo XIV as if decisions like appearing on the balcony of St. Peter's wearing the traditional mozzetta or...

VATICAN CITY (CNS) -- Among his first messages, Pope Leo XIV expressed his intention to strengthen the Catholic Church's ties with the Jewish community.

"Trusting in the assistance of the Almighty, I pledge to continue and strengthen the church's dialogue and cooperation with the Jewish people in the spirit of the Second Vatican Council's declaration 'Nostra Aetate,'" the pope wrote in a message to Rabbi Noam Marans, director of interreligious affairs at the American Jewish Committee (AJC).

Promulgated 60 years ago, "Nostra Aetate" affirmed the Catholic Church's spiritual kinship with the Jewish people and condemned all forms of anti-Semitism.

The pope's message signed May 8 -- the day of his election -- was posted on the AJC's X account May 13.

The AJC is an advocacy group that "stands up for Israel's right to exist in peace and security; confronts antisemitism, no matter the source; and upholds the democratic values that unite Jews and our allies," according to its website.

Although Pope Leo did not address the Israel-Hamas war explicitly after praying the "Regina Coeli" with pilgrims in St. Peter's Square May 11, he called for an "immediate ceasefire" in the Gaza Strip. 

"Let humanitarian aid be provided to the stricken civil population, and let all the hostages be freed," he said.

Pope Leo also sent a personal message to Rabbi Riccardo Di Segni, the chief rabbi of Rome, "informing him of his election as the new pontiff," according to a statement posted May 13 on the Facebook page of Rome's Jewish community.

In his message, the statement said, "Pope Leo XIV committed himself to continuing and strengthening the dialogue and cooperation of the church with the Jewish people in the spirit of the Vatican II declaration 'Nostra Aetate.'"

"The chief rabbi of Rome, who will be present at the celebration of the inauguration of the pontificate (May 18), welcomed with satisfaction and gratitude the words addressed to him by the new pope," the statement added.

Jews have lived in Rome since long before Christ was born, and centuries of interaction between the city's Jewish community and the popes means Jewish-Vatican relations in the city have a unique history, much of it sad.

In 2010, when Pope Benedict XVI visited the Rome synagogue, the staff of the Jewish Museum of Rome, located in the synagogue complex, planned a special exhibit illustrating part of that history.

The centerpiece of the exhibit was comprised of 14 decorative panels made by Jewish artists to mark the inauguration of the pontificates of Popes Clement XII, Clement XIII, Clement XIV and Pius VI in the 1700s.

For hundreds of years, the Jewish community was obliged to participate in the ceremonies surrounding the enthronement of new popes -- often in a humiliating manner.

Various groups in the city were assigned to decorate different sections of the pope's route between the Vatican and the Basilica of St. John Lateran, the pope's cathedral. The Jewish community was responsible for the stretch of road between the Colosseum and the Arch of Titus, which celebrates the Roman Empire's victory over the Jews of Jerusalem in the first century. The Roman victory included the destruction of the Temple, Judaism's holiest site, and the triumphal arch depicts Roman soldiers carrying off the menorah and other Jewish liturgical items.

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Contributing to this story was Cindy Wooden in Rome.