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Catholic bishops in Africa release final report addressing pastoral challenge of polygamy #Catholic NAIROBI, Kenya — Catholic bishops in Africa have released a final report addressing the pastoral challenge of polygamy across Africa. The 25-page document responds directly to the mandate that the multiyear XVI Ordinary General Assembly of the Synod of Bishops, the Synod on Synodality, gave to members of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) “to promote theological and pastoral discernment on the issue of polygamy.”Compiled by a SECAM commission made up of selected theologians and professionals from relevant ecclesiastical disciplines, the report presents a structured reflection on the phenomenon through what it describes as a process of “quadruple listening”: attentive engagement with African cultural realities, sacred Scripture, Church teaching on Christian marriage, and pastoral practices already operative within ecclesial communities across the continent.Polygamy within the context of the African familyThe report begins by situating polygamy within the broader cultural and religious context of the African family. According to the SECAM commission: “The African family is built on the covenant: an alliance between human groups, an alliance with ancestors, and an alliance with God.”Within this worldview, the birth of children is central. The commission members explained that “at the heart of this family, the child represents an inestimable treasure, a divine blessing. He perpetuates the name of the lineage while helping to consolidate the present life.”It is within this framework that members of the SECAM commission situated polygamy, defined as “a marital regime in which an individual is linked at the same time to several spouses.” They clarified that although the term technically includes both polyandry and polygyny, the latter — a man married to multiple women — remains by far the most common form in Africa.Historically, the practice emerged from specific social needs. In early agrarian and nomadic societies, large families provided economic stability and security, they noted, recalling: “Polygamous marriages were practiced not only for the sake of large families, but also for reasons of solidarity, alliances, and political objectives.”Marriage in traditional African societies also carried communal and spiritual dimensions that made divorce rare, they further noted, recalling that marriage ceremonies involved not only the spouses but entire families and even calling upon ancestors, reflecting a deeply communal understanding of family life. SECAM president Cardinal Fridolin Ambongo (left) and secretary-general Father Rafael Simbine Junior (right). | Credit: ACI Africa Biblical discernmentTurning to Scripture, the SECAM commission members noted that the Bible itself reflects diverse marital practices. In the Old Testament world, “forms of marriage varied, from polygamy to monogamy,” and several biblical figures lived in polygamous unions.Nevertheless, the commission members stressed in the report that monogamy gradually emerged as the biblical ideal. They pointed to the Book of Tobit as a text that strongly “exalts monogamy,” describing families that are “strictly monogamous” and characterized by fidelity and religious devotion.The commission members interpreted this development as part of what they call a “divine pedagogy.” According to their report, God allowed polygamy historically but ultimately revealed the ideal of monogamous marriage through Christ.“In his Son, he shows that polygamy is not the ideal couple desired by God,” they said, emphasizing Jesus’ teaching that marriage is a union between “one man and one woman.”This biblical reflection also addressed one of the most common cultural motivations for polygamy — infertility. The commission insisted that biological impediments to fertility do not justify polygamy.They explained that biblical tradition broadens the understanding of motherhood and fatherhood beyond biological reproduction. True fruitfulness, the commission members wrote, can consist in fidelity to God and virtuous life rather than biological offspring alone.Ethical questions raised by polygamyThe report on the pastoral challenges of polygamy raised ethical questions about whether the core meaning of Christian marriage can be reconciled with polygamous unions. The commission highlighted the Christian understanding of marriage as a total mutual gift between two persons.“If marriage translates into ‘the gift of oneself to another,’ one might wonder how a man or woman can experience this ‘gift of self’ by giving themselves to several wives or husbands at the same time,” they observed.Commission members also raised questions about emotional and psychological dimensions, asking whether shared marital relationships risk undermining authentic communion between spouses.The Christian understanding of marriage, they noted, is further illuminated by the apostle Paul’s comparison of marriage with the relationship between Christ and the Church — a singular and exclusive covenant of love.Pastoral challenges: Baptism and sacramental lifeThe commission acknowledged that polygamy has long posed pastoral challenges for the Church in Africa, especially when individuals living in polygamous unions seek baptism or integration into Catholic communities.Historically, missionaries often approached the issue by requiring monogamy as a condition for baptism, they recalled, adding that “monogamous marriage was therefore a requirement for being or becoming a Christian.”Today, however, pastoral practice has evolved in many African dioceses, they said, identifying several pastoral approaches currently used within local churches.One approach requires a man seeking full sacramental participation to choose one spouse while continuing to provide for the other women and their children.Another response is the “permanent catechumenate,” in which a polygamous individual participates in catechetical formation and community life without receiving baptism or the other sacraments due to the continuing marital situation.A third practice involves baptizing the first wife when she has been placed in a polygamous relationship without her consent. In such cases, she may be fully integrated into the Christian community while remaining within her family environment.Position on baptism for polygamistsOne of the clearest conclusions of the SECAM commission concerned the sacrament of baptism. The commission argued that baptizing someone who intends to remain in a polygamous union risks undermining the theological meaning of baptism itself.“Baptizing a polygamist who will continue to remain so would give every appearance of legitimizing this irregularity and could distort or even devalue baptism of its substance,” they stated.For this reason, the commission recommended that baptism should normally follow a clear commitment to monogamous marriage.According to their report, polygamous catechumens should undergo thorough preparation and be ready to “accept the Gospel message, adhere to the Christian ideal, and commit to monogamous marriage before receiving baptism.”Implications for Catholics living in polygamous familiesAt the pastoral level, the members of the commission stressed accompaniment rather than exclusion. The Church, the report says, must practice “a pastoral approach of proximity, listening, and accompaniment.”This approach acknowledges that many polygamous families cannot easily dissolve existing marital bonds. In such cases, pastoral accompaniment may maintain the family structure while gradually introducing the Christian vision of marriage.The commission noted that some members of polygamous families — particularly the first wife and children — may meet the conditions for full sacramental participation, while others may live their faith “in a penitent manner and in the hope of full integration into the community of Jesus’ disciples.”Ultimately, the commission members framed the issue as part of a broader process of inculturation. The challenge for the Church in Africa, they concluded, is to present the Gospel within cultural realities while remaining faithful to the Christian understanding of marriage.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.
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Catholic bishops in Africa release final report addressing pastoral challenge of polygamy #Catholic NAIROBI, Kenya — Catholic bishops in Africa have released a final report addressing the pastoral challenge of polygamy across Africa. The 25-page document responds directly to the mandate that the multiyear XVI Ordinary General Assembly of the Synod of Bishops, the Synod on Synodality, gave to members of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) “to promote theological and pastoral discernment on the issue of polygamy.”Compiled by a SECAM commission made up of selected theologians and professionals from relevant ecclesiastical disciplines, the report presents a structured reflection on the phenomenon through what it describes as a process of “quadruple listening”: attentive engagement with African cultural realities, sacred Scripture, Church teaching on Christian marriage, and pastoral practices already operative within ecclesial communities across the continent.Polygamy within the context of the African familyThe report begins by situating polygamy within the broader cultural and religious context of the African family. According to the SECAM commission: “The African family is built on the covenant: an alliance between human groups, an alliance with ancestors, and an alliance with God.”Within this worldview, the birth of children is central. The commission members explained that “at the heart of this family, the child represents an inestimable treasure, a divine blessing. He perpetuates the name of the lineage while helping to consolidate the present life.”It is within this framework that members of the SECAM commission situated polygamy, defined as “a marital regime in which an individual is linked at the same time to several spouses.” They clarified that although the term technically includes both polyandry and polygyny, the latter — a man married to multiple women — remains by far the most common form in Africa.Historically, the practice emerged from specific social needs. In early agrarian and nomadic societies, large families provided economic stability and security, they noted, recalling: “Polygamous marriages were practiced not only for the sake of large families, but also for reasons of solidarity, alliances, and political objectives.”Marriage in traditional African societies also carried communal and spiritual dimensions that made divorce rare, they further noted, recalling that marriage ceremonies involved not only the spouses but entire families and even calling upon ancestors, reflecting a deeply communal understanding of family life. SECAM president Cardinal Fridolin Ambongo (left) and secretary-general Father Rafael Simbine Junior (right). | Credit: ACI Africa Biblical discernmentTurning to Scripture, the SECAM commission members noted that the Bible itself reflects diverse marital practices. In the Old Testament world, “forms of marriage varied, from polygamy to monogamy,” and several biblical figures lived in polygamous unions.Nevertheless, the commission members stressed in the report that monogamy gradually emerged as the biblical ideal. They pointed to the Book of Tobit as a text that strongly “exalts monogamy,” describing families that are “strictly monogamous” and characterized by fidelity and religious devotion.The commission members interpreted this development as part of what they call a “divine pedagogy.” According to their report, God allowed polygamy historically but ultimately revealed the ideal of monogamous marriage through Christ.“In his Son, he shows that polygamy is not the ideal couple desired by God,” they said, emphasizing Jesus’ teaching that marriage is a union between “one man and one woman.”This biblical reflection also addressed one of the most common cultural motivations for polygamy — infertility. The commission insisted that biological impediments to fertility do not justify polygamy.They explained that biblical tradition broadens the understanding of motherhood and fatherhood beyond biological reproduction. True fruitfulness, the commission members wrote, can consist in fidelity to God and virtuous life rather than biological offspring alone.Ethical questions raised by polygamyThe report on the pastoral challenges of polygamy raised ethical questions about whether the core meaning of Christian marriage can be reconciled with polygamous unions. The commission highlighted the Christian understanding of marriage as a total mutual gift between two persons.“If marriage translates into ‘the gift of oneself to another,’ one might wonder how a man or woman can experience this ‘gift of self’ by giving themselves to several wives or husbands at the same time,” they observed.Commission members also raised questions about emotional and psychological dimensions, asking whether shared marital relationships risk undermining authentic communion between spouses.The Christian understanding of marriage, they noted, is further illuminated by the apostle Paul’s comparison of marriage with the relationship between Christ and the Church — a singular and exclusive covenant of love.Pastoral challenges: Baptism and sacramental lifeThe commission acknowledged that polygamy has long posed pastoral challenges for the Church in Africa, especially when individuals living in polygamous unions seek baptism or integration into Catholic communities.Historically, missionaries often approached the issue by requiring monogamy as a condition for baptism, they recalled, adding that “monogamous marriage was therefore a requirement for being or becoming a Christian.”Today, however, pastoral practice has evolved in many African dioceses, they said, identifying several pastoral approaches currently used within local churches.One approach requires a man seeking full sacramental participation to choose one spouse while continuing to provide for the other women and their children.Another response is the “permanent catechumenate,” in which a polygamous individual participates in catechetical formation and community life without receiving baptism or the other sacraments due to the continuing marital situation.A third practice involves baptizing the first wife when she has been placed in a polygamous relationship without her consent. In such cases, she may be fully integrated into the Christian community while remaining within her family environment.Position on baptism for polygamistsOne of the clearest conclusions of the SECAM commission concerned the sacrament of baptism. The commission argued that baptizing someone who intends to remain in a polygamous union risks undermining the theological meaning of baptism itself.“Baptizing a polygamist who will continue to remain so would give every appearance of legitimizing this irregularity and could distort or even devalue baptism of its substance,” they stated.For this reason, the commission recommended that baptism should normally follow a clear commitment to monogamous marriage.According to their report, polygamous catechumens should undergo thorough preparation and be ready to “accept the Gospel message, adhere to the Christian ideal, and commit to monogamous marriage before receiving baptism.”Implications for Catholics living in polygamous familiesAt the pastoral level, the members of the commission stressed accompaniment rather than exclusion. The Church, the report says, must practice “a pastoral approach of proximity, listening, and accompaniment.”This approach acknowledges that many polygamous families cannot easily dissolve existing marital bonds. In such cases, pastoral accompaniment may maintain the family structure while gradually introducing the Christian vision of marriage.The commission noted that some members of polygamous families — particularly the first wife and children — may meet the conditions for full sacramental participation, while others may live their faith “in a penitent manner and in the hope of full integration into the community of Jesus’ disciples.”Ultimately, the commission members framed the issue as part of a broader process of inculturation. The challenge for the Church in Africa, they concluded, is to present the Gospel within cultural realities while remaining faithful to the Christian understanding of marriage.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.

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SECAM has issued a 25-page final report addressing the pastoral challenge of polygamy across Africa, a direct response to a mandate given at the Synod on Synodality.

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‘God wants to cover us in robes of grace,’ Catholic fashion writer says #Catholic According to Catholic author Mary Harper, the way we dress can be a way to express faith, human dignity, and personal identity.Harper, author of “The Liturgical Style Guide,” in which she explores how faith should influence how we dress, noted that the Bible shows the symbolic importance of clothing: “It’s actually pretty amazing how, throughout both the Old Testament and the New … clothing is mentioned over 100 times... The majority of times, it’s meant to be a sign of God’s mercy and providence.”This symbolism appears from the very beginning of the Bible, she said in a recent interview posted by the Archdiocese of Miami. Mary Harper, author of “The Liturgical Style Guide,” explores how faith can influence even everyday dress. | Credit: Archdiocese of Miami After original sin, Adam and Eve tried to cover themselves by sewing together fig leaves, which Harper called “flimsy.”“What does God do? He literally slaughters an animal, the first sacrifice in Scripture. He covers them in leather garments because he wants them to have something that’s worthy, something that’s good, something that’s actually going to protect them and be lasting,” she explained.According to Harper, this biblical image helps us understand human dignity. “God wants to cover us in robes of grace,” she said, also recalling the parable of the prodigal son, when the father “puts a robe on him and a ring on him, as a reminder of his goodness and his dignity and his identity.”That’s why even something as ordinary as getting dressed every day can have a spiritual dimension. “Even through something that we do every day — getting dressed for the day — the Lord is speaking his providence over you. He desires to lavish you in grace. Even getting dressed in the morning is a way to remember putting on Christ, putting on your baptismal garment again, remembering who you are and who you’re called to be in Christ,” she pointed out.Harper grew up Catholic in New Orleans. She earned her master’s and bachelor’s degrees in theology from Ave Maria University and is the founder of LiturgicalStyle.com, a project dedicated to reflecting on the theological significance of clothing based on the Bible, the stories of the saints, and the liturgical calendar.She also writes for litanynyc.com a Catholic made-to-measure clothing company that seeks to apply the Church’s social teaching in its production process.Clothing as a form of Christian witness“Whether I intend it or not, my clothing is going to communicate something. You wear a school uniform, it tells you what school you go to; priests put on vestments that tell you about the liturgical season. Well, there’s great power in that,” she said.From that perspective, she added, clothing can become a form of Christian witness. “I have the capacity to communicate the Gospel through my very garments, through intentionality, creativity, and beauty.”The author also cautioned that the Christian view of modesty avoids two extremes: absolute individualism and fear of the body.“One extreme is, I can wear whatever I want, I don’t care what anyone else thinks about it. At the same time, we don’t want to get to the point of, ‘I don’t know how to dress myself well, and I’m so scared of doing the wrong thing … [and] nothing can show because my body is bad,’” she explained.“The Church has never said that,” Harper added, noting that Christian teaching on the goodness of the human body is developed in depth in St. John Paul II’s theology of the body.More than strict rules, she argued, the key lies in discerning: “What is it that I want to communicate through what I’m wearing?” Harper also explained that modesty involves considering the context and the activity.“It is my responsibility to wear something that makes sense for the activity at hand, for the environment that I’m in, and that allows me to be fully present. That’s a service to everyone around me and to myself,” she stated, citing as an example the impracticality of wearing flip flops to hike in the Rocky Mountains.Drawing inspiration from the saintsHarper also proposed a creative idea for living out one’s faith in everyday life: finding inspiration in the saints when choosing what to wear.This does not mean, she clarified, that we imitate them literally. “I’m not telling you to go around wearing a Carmelite habit,” she joked.Rather, she suggested small symbolic gestures: “If you have Western boots, you can say you’re wearing them in honor of St. Teresa of the Andes,” who loved horseback riding. Or “when you wear jeans, you can think of her, because she just loved to be this great adventurer and going into the mountains” and “I’m going to ask her to pray for me."Creativity and freedom in the Christian lifeFor Harper, the relationship between faith and clothing should not become a source of scrupulosity or pressure.“Sometimes we can get so caught up saying, ‘If I’m a ‘real Catholic,’ then I’m going to dress in this particular way.’ I think it’s really easy to get kind of scrupulous when it comes to clothing,” she reflected.Instead, she recommended bringing the matter to prayer and discernment with trusted individuals. “If you have any concern about, ‘Am I dressing in a way that is good?’, talk to someone who knows your heart,” she advised.Finally, Harper encouraged living out Christian creativity in these everyday details as well: “The Holy Spirit is creative."“When you get dressed for the day, if you just say, ‘Come, Holy Spirit,’ he’s going to show up. It’s going to be awesome and joyful, and it’ll be more fun.”This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.
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‘God wants to cover us in robes of grace,’ Catholic fashion writer says #Catholic According to Catholic author Mary Harper, the way we dress can be a way to express faith, human dignity, and personal identity.Harper, author of “The Liturgical Style Guide,” in which she explores how faith should influence how we dress, noted that the Bible shows the symbolic importance of clothing: “It’s actually pretty amazing how, throughout both the Old Testament and the New … clothing is mentioned over 100 times… The majority of times, it’s meant to be a sign of God’s mercy and providence.”This symbolism appears from the very beginning of the Bible, she said in a recent interview posted by the Archdiocese of Miami. Mary Harper, author of “The Liturgical Style Guide,” explores how faith can influence even everyday dress. | Credit: Archdiocese of Miami After original sin, Adam and Eve tried to cover themselves by sewing together fig leaves, which Harper called “flimsy.”“What does God do? He literally slaughters an animal, the first sacrifice in Scripture. He covers them in leather garments because he wants them to have something that’s worthy, something that’s good, something that’s actually going to protect them and be lasting,” she explained.According to Harper, this biblical image helps us understand human dignity. “God wants to cover us in robes of grace,” she said, also recalling the parable of the prodigal son, when the father “puts a robe on him and a ring on him, as a reminder of his goodness and his dignity and his identity.”That’s why even something as ordinary as getting dressed every day can have a spiritual dimension. “Even through something that we do every day — getting dressed for the day — the Lord is speaking his providence over you. He desires to lavish you in grace. Even getting dressed in the morning is a way to remember putting on Christ, putting on your baptismal garment again, remembering who you are and who you’re called to be in Christ,” she pointed out.Harper grew up Catholic in New Orleans. She earned her master’s and bachelor’s degrees in theology from Ave Maria University and is the founder of LiturgicalStyle.com, a project dedicated to reflecting on the theological significance of clothing based on the Bible, the stories of the saints, and the liturgical calendar.She also writes for litanynyc.com a Catholic made-to-measure clothing company that seeks to apply the Church’s social teaching in its production process.Clothing as a form of Christian witness“Whether I intend it or not, my clothing is going to communicate something. You wear a school uniform, it tells you what school you go to; priests put on vestments that tell you about the liturgical season. Well, there’s great power in that,” she said.From that perspective, she added, clothing can become a form of Christian witness. “I have the capacity to communicate the Gospel through my very garments, through intentionality, creativity, and beauty.”The author also cautioned that the Christian view of modesty avoids two extremes: absolute individualism and fear of the body.“One extreme is, I can wear whatever I want, I don’t care what anyone else thinks about it. At the same time, we don’t want to get to the point of, ‘I don’t know how to dress myself well, and I’m so scared of doing the wrong thing … [and] nothing can show because my body is bad,’” she explained.“The Church has never said that,” Harper added, noting that Christian teaching on the goodness of the human body is developed in depth in St. John Paul II’s theology of the body.More than strict rules, she argued, the key lies in discerning: “What is it that I want to communicate through what I’m wearing?” Harper also explained that modesty involves considering the context and the activity.“It is my responsibility to wear something that makes sense for the activity at hand, for the environment that I’m in, and that allows me to be fully present. That’s a service to everyone around me and to myself,” she stated, citing as an example the impracticality of wearing flip flops to hike in the Rocky Mountains.Drawing inspiration from the saintsHarper also proposed a creative idea for living out one’s faith in everyday life: finding inspiration in the saints when choosing what to wear.This does not mean, she clarified, that we imitate them literally. “I’m not telling you to go around wearing a Carmelite habit,” she joked.Rather, she suggested small symbolic gestures: “If you have Western boots, you can say you’re wearing them in honor of St. Teresa of the Andes,” who loved horseback riding. Or “when you wear jeans, you can think of her, because she just loved to be this great adventurer and going into the mountains” and “I’m going to ask her to pray for me."Creativity and freedom in the Christian lifeFor Harper, the relationship between faith and clothing should not become a source of scrupulosity or pressure.“Sometimes we can get so caught up saying, ‘If I’m a ‘real Catholic,’ then I’m going to dress in this particular way.’ I think it’s really easy to get kind of scrupulous when it comes to clothing,” she reflected.Instead, she recommended bringing the matter to prayer and discernment with trusted individuals. “If you have any concern about, ‘Am I dressing in a way that is good?’, talk to someone who knows your heart,” she advised.Finally, Harper encouraged living out Christian creativity in these everyday details as well: “The Holy Spirit is creative."“When you get dressed for the day, if you just say, ‘Come, Holy Spirit,’ he’s going to show up. It’s going to be awesome and joyful, and it’ll be more fun.”This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

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Mary Harper explains the positive dimension of choosing what to wear and what it can express, urging Catholics to invite the Holy Spirit into their fashion choices.

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The religious sisters in Vatican leadership #Catholic VATICAN CITY — Religious sisters and consecrated women are a formidable presence inside Vatican City State and the Roman Curia, with recent years seeing their number and prominence rise.The increasing presence of women in the Vatican has been well documented. According to the Vatican, the percentage of women grew from 19.2% to 23.4% during the first decade of Pope Francis’ pontificate.According to a study done at the end of 2024, there were 1,318 women in a total workforce of around 6,000. There is no publicly available data on how big a share of the female presence is composed of consecrated women and religious sisters.Sister Nathalie Becquart, XMCJ, was one of the first women to be appointed to a major role at the Vatican when she was named undersecretary of the General Secretariat of the Synod of Bishops in 2021. She was also the first woman to vote at a synodal assembly.Becquart told EWTN News that during her five years at the Vatican not only have women been given more key positions, but they are also serving in less visible, though no less important, roles.“At the Vatican now, you have more women as consultors to the different dicasteries or member of the dicasteries, on different commissions,” she said. “We had women in all our commissions as experts, as facilitators, inside the synod.”In August 2025, Pope Leo appointed Sister Iuliana Sarosi, CMD, and Sister Martha Driscoll, OCSO, consultors of the Dicastery for Clergy. Sister Raffaella Petrini, FSE, president of the Governorate and of the Pontifical Commission for Vatican City State. | Credit: Daniel Ibáñez/EWTN News Sister Raffaella Petrini of the Franciscan Sisters of the Eucharist is the first woman in the history of the Church to head the Vatican City State.She was appointed president of the Governorate and of the Pontifical Commission for Vatican City State — the equivalent of a kind of governor — in March 2025 after serving as secretary general of the city state for four years.Petrini is also one of the first women to be a member of the Dicastery for Bishops. Pope Francis appointed Petrini, consecrated virgin María Lía Zervino, and Sister Yvonne Reungoat, FMA, members in July 2022.Since 2023, the undersecretary of the Administration of the Patrimony of the Apostolic See (APSA) is also a religious sister: Sister Silvana Piro, FMGB.Serving at the VaticanBecquart described coming to the Vatican to work as “an adventure.”“For me, being appointed at the Vatican has been a little bit like being sent to be a missionary in Papua New Guinea or in Brazil. It’s arriving in a new context, a new experience, learning a new language, new ways of working. A new culture, I would say, a new environment,” the sister said. Sister Nathalie Becquart, XMCJ, is an undersecretary for the General Secretariat of the Synod of Bishops. | Credit: Daniel Ibañez/EWTN News Becquart noted that one of the qualities religious sisters in general bring to their service at the Vatican is “a deep connection with real life.” As well, many “have started at the grassroots [ministering to] the people where they are. So we bring also this experience of being with others, especially with the poor and the most marginalized.”Margherita Romanelli, a non-religious sister who recently retired after working for 31 years in the Dicastery for Promoting Integral Human Development, told EWTN News “the recent appointments of women to top positions have greatly helped other women working [in the Vatican] to feel valued and to commit themselves to working for the common good, alongside men.”Romanelli, who is also president of the Women in the Vatican Association (DIVA), said the association was founded in 2016 because some women “felt the need to come together to respond to the needs of their female colleagues and, above all, to gain greater visibility within the Vatican. Their goal is therefore to create a network of friendship and solidarity.”In the Dicastery for Promoting Integral Human Development, where Romanelli worked, economist Sister Alessandra Smerilli, FMA, is the first woman to hold the No. 2 position.Smerilli was named secretary in April 2022 after serving for eight months as interim secretary and, prior to that, almost half a year as undersecretary, starting in March 2021. Before starting in the Roman Curia, Smerilli was also a councilor of the Vatican City State. Sister Alessandra Smerilli, FMA, secretary of the Vatican Dicastery for Promoting Integral Human Development. | Credit: Daniel Ibáñez/EWTN News Religious sisters serving religiousIn one department at the Vatican, there has been a revolution of women religious in leadership over the last year.In 2025, first Pope Francis, and then Pope Leo XIV, put two religious sisters in charge of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life, starting with Sister Simona Brambilla of the Consolata Missionaries.Appointed prefect in January 2025, Brambilla is the first woman ever named prefect of a dicastery. She leads together with Cardinal Ángel Fernández Artime, SDB, who is pro-prefect of the same dicastery.Brambilla, who served as superior general of the Consolata Missionary Sisters from 2011 to 2023, was secretary of the dicastery for religious and consecrated life since October 2023.The sister, who trained as a nurse before entering religious life, was a missionary in Mozambique in the late 1990s. She then returned to Italy, where, with her advanced degree in psychology, she taught at the Pontifical Gregorian University in its Institute of Psychology. She was head of the institute of Consolata Missionary Sisters from 2011 until May 2023.In May 2025, Pope Leo XIV named Sister Tiziana Merletti, a Franciscan Sister of the Poor, secretary of the same dicastery.Merletti, a former superior general of her order, is an expert in canon law who taught at the Pontifical University Antonianum.With Sister Carmen Ros Nortes, NSC, who has been undersecretary of the same dicastery since 2018, three of the department’s top five positions are filled by religious sisters.
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The religious sisters in Vatican leadership #Catholic VATICAN CITY — Religious sisters and consecrated women are a formidable presence inside Vatican City State and the Roman Curia, with recent years seeing their number and prominence rise.The increasing presence of women in the Vatican has been well documented. According to the Vatican, the percentage of women grew from 19.2% to 23.4% during the first decade of Pope Francis’ pontificate.According to a study done at the end of 2024, there were 1,318 women in a total workforce of around 6,000. There is no publicly available data on how big a share of the female presence is composed of consecrated women and religious sisters.Sister Nathalie Becquart, XMCJ, was one of the first women to be appointed to a major role at the Vatican when she was named undersecretary of the General Secretariat of the Synod of Bishops in 2021. She was also the first woman to vote at a synodal assembly.Becquart told EWTN News that during her five years at the Vatican not only have women been given more key positions, but they are also serving in less visible, though no less important, roles.“At the Vatican now, you have more women as consultors to the different dicasteries or member of the dicasteries, on different commissions,” she said. “We had women in all our commissions as experts, as facilitators, inside the synod.”In August 2025, Pope Leo appointed Sister Iuliana Sarosi, CMD, and Sister Martha Driscoll, OCSO, consultors of the Dicastery for Clergy. Sister Raffaella Petrini, FSE, president of the Governorate and of the Pontifical Commission for Vatican City State. | Credit: Daniel Ibáñez/EWTN News Sister Raffaella Petrini of the Franciscan Sisters of the Eucharist is the first woman in the history of the Church to head the Vatican City State.She was appointed president of the Governorate and of the Pontifical Commission for Vatican City State — the equivalent of a kind of governor — in March 2025 after serving as secretary general of the city state for four years.Petrini is also one of the first women to be a member of the Dicastery for Bishops. Pope Francis appointed Petrini, consecrated virgin María Lía Zervino, and Sister Yvonne Reungoat, FMA, members in July 2022.Since 2023, the undersecretary of the Administration of the Patrimony of the Apostolic See (APSA) is also a religious sister: Sister Silvana Piro, FMGB.Serving at the VaticanBecquart described coming to the Vatican to work as “an adventure.”“For me, being appointed at the Vatican has been a little bit like being sent to be a missionary in Papua New Guinea or in Brazil. It’s arriving in a new context, a new experience, learning a new language, new ways of working. A new culture, I would say, a new environment,” the sister said. Sister Nathalie Becquart, XMCJ, is an undersecretary for the General Secretariat of the Synod of Bishops. | Credit: Daniel Ibañez/EWTN News Becquart noted that one of the qualities religious sisters in general bring to their service at the Vatican is “a deep connection with real life.” As well, many “have started at the grassroots [ministering to] the people where they are. So we bring also this experience of being with others, especially with the poor and the most marginalized.”Margherita Romanelli, a non-religious sister who recently retired after working for 31 years in the Dicastery for Promoting Integral Human Development, told EWTN News “the recent appointments of women to top positions have greatly helped other women working [in the Vatican] to feel valued and to commit themselves to working for the common good, alongside men.”Romanelli, who is also president of the Women in the Vatican Association (DIVA), said the association was founded in 2016 because some women “felt the need to come together to respond to the needs of their female colleagues and, above all, to gain greater visibility within the Vatican. Their goal is therefore to create a network of friendship and solidarity.”In the Dicastery for Promoting Integral Human Development, where Romanelli worked, economist Sister Alessandra Smerilli, FMA, is the first woman to hold the No. 2 position.Smerilli was named secretary in April 2022 after serving for eight months as interim secretary and, prior to that, almost half a year as undersecretary, starting in March 2021. Before starting in the Roman Curia, Smerilli was also a councilor of the Vatican City State. Sister Alessandra Smerilli, FMA, secretary of the Vatican Dicastery for Promoting Integral Human Development. | Credit: Daniel Ibáñez/EWTN News Religious sisters serving religiousIn one department at the Vatican, there has been a revolution of women religious in leadership over the last year.In 2025, first Pope Francis, and then Pope Leo XIV, put two religious sisters in charge of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life, starting with Sister Simona Brambilla of the Consolata Missionaries.Appointed prefect in January 2025, Brambilla is the first woman ever named prefect of a dicastery. She leads together with Cardinal Ángel Fernández Artime, SDB, who is pro-prefect of the same dicastery.Brambilla, who served as superior general of the Consolata Missionary Sisters from 2011 to 2023, was secretary of the dicastery for religious and consecrated life since October 2023.The sister, who trained as a nurse before entering religious life, was a missionary in Mozambique in the late 1990s. She then returned to Italy, where, with her advanced degree in psychology, she taught at the Pontifical Gregorian University in its Institute of Psychology. She was head of the institute of Consolata Missionary Sisters from 2011 until May 2023.In May 2025, Pope Leo XIV named Sister Tiziana Merletti, a Franciscan Sister of the Poor, secretary of the same dicastery.Merletti, a former superior general of her order, is an expert in canon law who taught at the Pontifical University Antonianum.With Sister Carmen Ros Nortes, NSC, who has been undersecretary of the same dicastery since 2018, three of the department’s top five positions are filled by religious sisters.

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The percentage of Vatican employees who are women grew from 19.2% to 23.4% during the first decade of the last pontificate.

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Vatican synod report urges women’s input in preparing future priests #Catholic The General Secretariat of the Synod has published a preliminary report urging that women’s “views and assessments” be given due weight in the discernment of candidates for priesthood and warning against seminary models that separate future priests from the ordinary life of the people of God.The text gathers conclusions from a synod study group tasked with examining priestly formation in a synodal key. The proposals are not definitive and have been forwarded to Pope Leo XIV for review.One central concern in the report is the need to rethink seminary formation so it does not foster a culture of separation from parish life. “The formation itinerary must not create artificial environments detached from the ordinary life of the faithful,” the document says, calling instead for formation in “close contact with the daily life of the people of God.”The report says the seminary “should not be a prolonged experience far from the people of God” and proposes “other formative modules along the way, not alternative but complementary to the ‘place/time’ of the seminary.” Those modules could include residence in parish communities or other ecclesial settings, while avoiding any further extension of overall formation time.Such isolation, it warns, can become fertile ground for unhealthy dynamics. The report says this approach “will avoid the condition of separation where irresponsibility, dissimulation, and clerical infantilism are more easily bred.”The document also stresses the importance of a “real experience of the life of faith and commitment in the Christian community” before entering specific vocational paths, describing it as an indispensable condition for initial discernment.On selection for ordination, the report says the people of God should be “truly listened to” in the process “in view of the conferral of holy orders,” including consultation with the candidate’s pastor and those who have known his pastoral service — “giving due importance also to the views and assessments of women.”The publication is part of a broader move toward transparency as the synod releases the work of its study groups, with additional reports expected in the coming weeks, including texts on liturgy in a synodal perspective and on the status of episcopal conferences, ecclesial assemblies, and particular councils.This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.
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Vatican synod report urges women’s input in preparing future priests #Catholic The General Secretariat of the Synod has published a preliminary report urging that women’s “views and assessments” be given due weight in the discernment of candidates for priesthood and warning against seminary models that separate future priests from the ordinary life of the people of God.The text gathers conclusions from a synod study group tasked with examining priestly formation in a synodal key. The proposals are not definitive and have been forwarded to Pope Leo XIV for review.One central concern in the report is the need to rethink seminary formation so it does not foster a culture of separation from parish life. “The formation itinerary must not create artificial environments detached from the ordinary life of the faithful,” the document says, calling instead for formation in “close contact with the daily life of the people of God.”The report says the seminary “should not be a prolonged experience far from the people of God” and proposes “other formative modules along the way, not alternative but complementary to the ‘place/time’ of the seminary.” Those modules could include residence in parish communities or other ecclesial settings, while avoiding any further extension of overall formation time.Such isolation, it warns, can become fertile ground for unhealthy dynamics. The report says this approach “will avoid the condition of separation where irresponsibility, dissimulation, and clerical infantilism are more easily bred.”The document also stresses the importance of a “real experience of the life of faith and commitment in the Christian community” before entering specific vocational paths, describing it as an indispensable condition for initial discernment.On selection for ordination, the report says the people of God should be “truly listened to” in the process “in view of the conferral of holy orders,” including consultation with the candidate’s pastor and those who have known his pastoral service — “giving due importance also to the views and assessments of women.”The publication is part of a broader move toward transparency as the synod releases the work of its study groups, with additional reports expected in the coming weeks, including texts on liturgy in a synodal perspective and on the status of episcopal conferences, ecclesial assemblies, and particular councils.This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

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The report also warns seminaries must not become an “artificial environment” detached from the ordinary life of the faithful.

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Head of U.S. bishops joins call for Notre Dame to drop appointment of pro-abortion professor #Catholic U.S. Conference of Catholic Bishops President Archbishop Paul Coakley is urging the University of Notre Dame to drop the leadership appointment of an outspoken pro-abortion professor, joining nearly a dozen bishops in calling on the historic Catholic university to back away from the controversial decision. The controversy at Notre Dame exploded this week after Fort Wayne-South Bend, Indiana, Bishop Kevin Rhoades on Feb. 11 expressed “dismay” and “strong opposition” to the school's appointment of Professor Susan Ostermann as director of the school’s Liu Institute for Asia and Asian Studies.Ostermann has in the past spoken out strongly in favor of abortion and sharply criticized the pro-life movement, at times suggesting that its roots are in "white supremacy" and misogyny. Rhoades said Ostermann's beliefs, coupled with her leadership promotion at the Catholic school, were “causing scandal to the faithful of our diocese and beyond.”Multiple U.S. bishops from around the country backed Rhoades's call throughout the week, with Coakley himself speaking out about the controversy on Feb. 13. "I fully support Bishop Kevin Rhoades in his challenge to Notre Dame to rectify its poor judgement in hiring a professor who openly stands against Catholic teaching when it comes to the sanctity of life, in this case protection of the unborn," Coakley said in a statement on X. TweetThe statement was shared hundreds of times on X, including by Cardinal Joseph Zen Ze-kiun, the bishop emeritus of Hong Kong. Though criticism against Notre Dame's decision has come from top Catholic leadership in the U.S. throughout the week, the school has indicated that it will be standing by its plan to have Ostermann lead the institute. Notre Dame told EWTN News on Feb. 13 that Ostermann is "a highly regarded political scientist and legal scholar" who is "well prepared" to serve in the role. At the same time the university stressed its “unwavering” commitment “to upholding the inherent dignity of the human person and the sanctity of life at every stage.” Ostermann herself has told media that she “respect[s] Notre Dame’s institutional position on the sanctity of life at every stage." She has described herself as "fully committed to maintaining an environment of academic freedom where a plurality of voices can flourish."
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Head of U.S. bishops joins call for Notre Dame to drop appointment of pro-abortion professor #Catholic U.S. Conference of Catholic Bishops President Archbishop Paul Coakley is urging the University of Notre Dame to drop the leadership appointment of an outspoken pro-abortion professor, joining nearly a dozen bishops in calling on the historic Catholic university to back away from the controversial decision. The controversy at Notre Dame exploded this week after Fort Wayne-South Bend, Indiana, Bishop Kevin Rhoades on Feb. 11 expressed “dismay” and “strong opposition” to the school's appointment of Professor Susan Ostermann as director of the school’s Liu Institute for Asia and Asian Studies.Ostermann has in the past spoken out strongly in favor of abortion and sharply criticized the pro-life movement, at times suggesting that its roots are in "white supremacy" and misogyny. Rhoades said Ostermann's beliefs, coupled with her leadership promotion at the Catholic school, were “causing scandal to the faithful of our diocese and beyond.”Multiple U.S. bishops from around the country backed Rhoades's call throughout the week, with Coakley himself speaking out about the controversy on Feb. 13. "I fully support Bishop Kevin Rhoades in his challenge to Notre Dame to rectify its poor judgement in hiring a professor who openly stands against Catholic teaching when it comes to the sanctity of life, in this case protection of the unborn," Coakley said in a statement on X. TweetThe statement was shared hundreds of times on X, including by Cardinal Joseph Zen Ze-kiun, the bishop emeritus of Hong Kong. Though criticism against Notre Dame's decision has come from top Catholic leadership in the U.S. throughout the week, the school has indicated that it will be standing by its plan to have Ostermann lead the institute. Notre Dame told EWTN News on Feb. 13 that Ostermann is "a highly regarded political scientist and legal scholar" who is "well prepared" to serve in the role. At the same time the university stressed its “unwavering” commitment “to upholding the inherent dignity of the human person and the sanctity of life at every stage.” Ostermann herself has told media that she “respect[s] Notre Dame’s institutional position on the sanctity of life at every stage." She has described herself as "fully committed to maintaining an environment of academic freedom where a plurality of voices can flourish."

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The school has indicated it will stick by its decision for Professor Susan Ostermann to lead a university institute.

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Webb Zooms into Helix Nebula – A new image from NASA’s James Webb Space Telescope of a portion of the Helix Nebula highlights comet-like knots, fierce stellar winds, and layers of gas shed off by a dying star interacting with its surrounding environment. Webb’s image also shows the stark transition between the hottest gas to the coolest gas as the shell expands out from the central white dwarf.
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Webb Zooms into Helix Nebula – A new image from NASA’s James Webb Space Telescope of a portion of the Helix Nebula highlights comet-like knots, fierce stellar winds, and layers of gas shed off by a dying star interacting with its surrounding environment. Webb’s image also shows the stark transition between the hottest gas to the coolest gas as the shell expands out from the central white dwarf.

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A new image from NASA’s James Webb Space Telescope of a portion of the Helix Nebula highlights comet-like knots, fierce stellar winds, and layers of gas shed off by a dying star interacting with its surrounding environment. Webb’s image also shows the stark transition between the hottest gas to the coolest gas as the shell expands out from the central white dwarf.

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