False inner peace bears no fruit, so we must ask the Lord for the grace of conversion today, not tomorrow. This challenging text sees the Lord, through the prophet, urging people to reflect on their behaviour, decide to change it, and rebuild God’s ruined house.

A lazy people who do not trust in the Lord’s help

The prophet Haggai sought to inspire a people who were apathetic and had succumbed to bitterness and a defeatist mentality. For years, the people had done nothing to rebuild the Temple in Jerusalem, which their enemies had destroyed, so the Lord sent his chosen one to rebuild the Temple. However, the people still did not have the will to get up and start again; they did not allow themselves to be helped by the Lord, who wanted to lift them. And this is the drama of these people, and ours too, when a spirit of lukewarmness overcomes us, when this lukewarmness of life comes, when we say: Well, yes, Lord, okay… but slowly, slowly, Lord, that would be enough… I’ll do it tomorrow! So that we can say the same thing tomorrow, and tomorrow will postpone it until the day after tomorrow, and so on… And the result is a life of delaying the decision to convert our hearts, to change our lives…

Spiritual lukewarmness is “cemetery peace”

Spiritual lukewarmness hides behind uncertainties, and many people’s lives end up in tatters because they did nothing but maintain peace for themselves. This is ‘cemetery peace’. When we embrace this attitude of spiritual lukewarmness, we turn our lives into a cemetery; that is not life. It is simply a way of closing ourselves off so that problems do not affect us. Like those people who said: ‘Yes, we are in ruins, but let’s not take any risks; let’s not rock the boat.’ We are used to living like this..

Waking up from “gentle spiritual anaesthesia”

Something like this can happen to us, too. For example, when we keep putting off until tomorrow decisions about the little things that are not right and that the Lord wants us to change. Let us ask the Lord to help us “wake up from the spirit of lukewarmness,” to fight against this gentle anaesthesia of spiritual life. Let us ask the Lord for the grace not to fall into this spirit of “half-hearted Christians” or, as old women say, “Christians like rose water,” that is, without substance—Christians who are good, with much work, but “sow much and reap little.” Lives that were very promising but ultimately brought nothing.

The Pope also spoke about the risks of artificial intelligence, blessing same-sex couples, and supporting victims of abuse.

In his first major interview, Pope Francis said that there will be no ordination of women or same-sex marriages, and that in cases of abuse, the accused also have rights.

He reiterated that there will be no ordination of women or same-sex marriages, and that in cases of abuse, the accused also have rights.

These days, a book of interviews with Pope Leo XIV by American journalist and Vaticanist Elise Ann Allen from the Crux Now portal is being published in Spanish. Based on two interviews, the publication is titled León XIV: Ciudadano del mundo, misionero del siglo XXI (Leo XIV: Citizen of the World, Missionary of the 21st Century). Allen met with the Pope on 10 July in Castel Gandolfo and on 30 July in his apartment in Piazza del Sant’Uffizio. Both interviews lasted approximately 1.5 hours. The English and Portuguese editions are scheduled for release in early 2026. Excerpts from the interviews were published on 14 September, the Pope’s 70^(th) birthday, with more published four days later.

The Pope shared with Allen his childhood, his arrival in Peru as a young missionary, and his pastoral experiences during a turbulent period for Peruvian society, which had shaped him.

He also spoke about his service as Prior General of the Augustinians and his service as bishop in Peru.

Preserving the spirit of sodality does not necessarily mean maintaining all structures.

Allen also discusses the topic of synodality with the Pope. The Pope fully supports Francis’ synodality, especially openness, willingness to understand others, and the involvement of every member of the Church through prayer and reflection.

At the same time, Leo XIV states that preserving the spirit of synodality does not necessarily mean maintaining all the structures, procedures, and systems that Francis has established, such as round tables or “conversations in spirit,” which some consider liberating. In contrast, others find them unclear or lacking significant substance.

Another topic covered in the book is sexual abuse within the Church. According to the Pope, it is essential to show authentic and deep compassion for victims and sensitivity towards them. He expressed understanding for their frustration with the delays, but also warned against the risk of false accusations that can destroy a priest’s life.

‘Victims must be treated with great respect and understanding. Those who have suffered deep wounds as a result of abuse sometimes carry these wounds with them for their entire lives,’ said the Pope. While Leo XIV acknowledges the need to treat victims with sensitivity and compassion, he also stresses the importance of safeguarding the rights of the accused.

‘People are increasingly saying that the accused also have rights, and many believe that these rights have not been respected.’ The Pope emphasised that, in more than 90 per cent of cases, allegations of abuse are substantiated. However, he added that there are also priests whose lives have been ruined by false accusations.

While it is important to punish perpetrators of violence and offer financial compensation to victims, the Holy Father says that these steps alone are not enough. ‘It would be naive of me or anyone else to think that, even if we have provided financial compensation and dealt with the cause by dismissing the priest, these wounds will simply disappear,’ he said.

According to the Pope, victims of abuse who have suffered deep pain need to be supported by the Church. ‘They, too, are part of the Church; they still want to be part of it. I know people who have left the Church because of the pain they have suffered, and their choice must be respected.’

According to Pope Leo XIV, the Church must improve its support for victims. ‘I think many of us are still learning how best to support these people through their suffering. In my opinion, this is one area where we still need the help of experts.’

The Pope also acknowledged the frustration of victims and critics of the Church that legal proceedings take too long.

The Church will not change its doctrine on marriage

Another section of the published book interview deals with LGBTI Catholics. Pope Prevost says that his stance will be similar to that of his predecessor, namely, one of welcome without changing Church teaching.

‘I am trying to express what Francis said very clearly: “Todos, todos, todos” (everyone, everyone, everyone). The Church invites everyone, not because of their identity, but because they are a child of God.’

Pope Francis currently has no specific plans to engage with the LGBTI community, but he has emphasized the importance of inclusion. At the same time, however, he defends the traditional family based on marriage between a man and a woman. During the synod, he claims that a cardinal from the Global East told him that the Western world is obsessed with sexuality.

‘For some people, human identity is exclusively about sexual identity. For many people in other parts of the world, however, this is not a primary issue in terms of how we should treat each other,’ said the Pope, acknowledging that this topic is a highly polarizing issue within the Church. He noted that many people want the Church to change its doctrine on homosexuality. Still, he expressed his conviction that ‘before we even begin to consider changing what the Church says on any issue, we must change attitudes’. The pontiff considers it very unlikely that the Church’s doctrine on sexuality and marriage will change in the near future. In the interview, he also criticised church groups in Northern Europe for organising ceremonial blessings of same-sex couples.

According to the head of the Church, these actions are contrary to the document Fiducia supplicans, which states that “we can bless everyone, but we are not looking for a way to ritualize a certain kind of blessing, because that is not what the Church teaches.”

“Individuals will be welcomed and accepted,” he said, adding that priests who regularly hear confessions have listened to “all people” with “all their life situations and decisions they have made” and will not judge, but for now, “the teaching of the Church will remain as it is.”

Leo XIV claims that during his visit to Rome, he already raised the issue of “human dignity and how important it is for all people, regardless of where they were born, to find ways to respect human beings” with US Vice President J. D. Vance.

“It is clear that certain things are happening in the United States that are cause for concern,” the Pope notes.

On the subject of women’s roles, the Pope openly states that he intends to follow in his predecessor’s footsteps, including appointing women to certain leadership positions. However, he will not further explore the issue of women’s ordination, as it is controversial and causes tension. “For now, I have no intention of changing the Church’s teaching in this area.”

Regarding the pre-conciliar Mass, Leo XIV warns that the situation has become unmanageable and has led to polarisation. He believes that it can be discussed to reach a reasonable agreement.

The Pope also argues that the reform of the Roman Curia carried out by Francis requires adjustments. ‘Some of the decisions taken probably need to be adjusted.’ He also revealed that the Vatican’s finances are not as bad as assumed, although the pension fund does need to be analyzed.

Another part of the interview is devoted to artificial intelligence, a topic that concerns the successor to St Peter. ‘It will be very difficult to discover God’s presence in artificial intelligence. In human relationships, we can at least find signs of God’s presence.’

The Pope also expressed concern about fake news, admitting that he has “little tolerance for those who talk about alternative facts”. ‘No, facts are facts,’ he said.

After his election, he revealed that someone had created a fake video of him falling down the stairs. “Why do people consume fake news like this?” Something is going on. People want to believe in conspiracies; they seek out fake information, and that is destructive,” he commented.

He also revealed that someone had recently asked him for permission to create an artificial pope with a website where people could arrange private audiences and ask questions. “I said I wouldn’t approve it. If an avatar shouldn’t represent anyone, then I think it should be the Pope,” he concluded.

Real name Francesco Forgione

Saint

Feast day: September 23

* May 25, 1887 Pietrelcina, Italy

† September 23, 1968 San Giovanni Rotondo, Italy

Meaning of name: pious, religious (Latin)

On May 25, 1887, in the small Italian village of Pietrelcina, Francesco was born to the family of farmer Grazia and his wife Giuseppa Forgione, named after St. Francis of Assisi. Even as a child, it was clear that he was an exceptional child of God. He was very pious and wanted to become a priest even as a boy. He became a Capuchin and donned the Capuchin habit in 1902 at the age of sixteen. Furthermore, he took the name Pio. After seven years of study, he was ordained a priest in 1910.

His entire life was marked by suffering and supernatural interventions. On September 20, 1918, Father Pio, kneeling before his large cross, received the stigmata—the wounds of the crucified Jesus Christ. This made him the first stigmatized priest in the history of the Church. The doctor who examined these wounds could only conclude that they were not of natural origin. Some time before his death in 1968, the stigmata disappeared, leaving no scars. The skin was completely restored. Many who met him said that the blood flowing from the stigmata had the scent of flowers. In addition to this supernatural fact, Padre Pio had the gift of bilocation and could also read people’s hearts. So many people came to see him that he often heard confessions for 10–12 hours a day. He correctly guessed what penitents needed and always found the right words to bring people closer to God.

He died on September 23, 1968, at the age of 81. About 100,000 people attended his funeral. He was beatified on May 2, 1999, and canonized on June 16, 2002, by Pope John Paul II. The places where Padre Pio lived are important destinations for pilgrims from all over the world.

BIOGRAPHY

Moric commanded a legion composed of zealous Christians. He was an example to his soldiers, both in valor and in faith and love for Christ. Because they were Christians, their legion was decimated, and eventually they gave their lives for Christ one by one. It occurred on the territory of the city of Saint-Maurice in the canton of Moric, commanded a legion of zealous Christian soldiers. He set an example to his soldiers in terms of his courage, faith, and love for Christ. Because they were Christians, their legion was decimated, and they all eventually gave their lives for Christ. This took place in the city of Saint-Maurice in the canton of Valais, Switzerland. Alais, Switzerland.

BIOGRAPHY FOR MEDITATION

A LEGION WORTHY OF HONOR

This is part of an army that was formed from men native to Upper Egypt, mainly from Thebes (today). The chief commander was Mauritius (also known as Moric), and the other commanders were Exsuperius and Candidus. They set an example of bravery and Christian principles for their soldiers. The exact number of soldiers or martyrs in this legion is unknown. The Golden Legend speaks of 6,666 men. They were gradually executed during the persecution under the joint rule of Emperors Diocletian and Maximian until 305. Diocletian was based in Nicomedia in the east, while Maximian was based in Milan and then Ravenna in the west. Between 286 and 302, Maximian led his army to southern Gaul, where he suppressed the Bagaudae rebellion. Mauricio’s legion was ordered to move to join Maximian’s army near Lake Geneva.

The details provided differ somewhat. Chief commander was Mauritius (also known as Moric), and the other commanders were Exsuperius and Candidus. They set an example of bravery and Christian principles for their soldiers. The exact number of soldiers or martyrs in this legion is unknown. The Golden Legend speaks of 6,666 men. They were gradually executed during the persecution under the joint rule of Emperors Diocletian and Maximian until 305. Diocletian was based in Nicomedia in the east, while Maximian was based in Milan and then Ravenna in the west. Between 286 and 302, Maximian led his army to southern Gaul, where he suppressed the Baghdad rebellion. Mauricio’s legion was ordered to move to join Maximian’s army near Lake Geneva. The details provided differ somewhat. Karnak) and the surrounding area. It was exceptional in that it was composed of Christians who could be faithful to their faith, and no one and nothing could separate them from Christ.

The chief commander was Mauritius (Moric) and the other commanders were Exsuperius and Kandidus. They were an example of bravery and Christian principles to their soldiers. The number of army or martyrs of this legion is not precisely known. The golden legend speaks of 6666 men. Their gradual execution falls during the persecution under Emperor Diocletian and Maximian, who ruled together until 305. Diocletian in the east, based in Nicomedia, and Maximian in the west, was based in Milan and then Ravenna. This Maximian went with his army to southern Gaul between 286 and 302, where he suppressed the Bagaud rebellion. Mauricio’s legion was ordered to move and was to join Maximian’s army near Lake Geneva. The details given are somewhat different.

After crossing the Alps, Maximian camped at the foot of Mount St. Bernard in the Rhone Valley near Octodur ( later Martigny) and had festivities held there with sacrifices to the pagan gods to ensure victory for the army. The soldiers were probably supposed to take an oath at the pagan altars to fight against the Ba gauds and prosecute Christians as enemies of the state and gods. The Theban Legion learned of this and changed the direction of the journey. She continued outside the imperial camp through the Again Strait to Lake Geneva. However, the imperial orders caught up with them, and Mauritius answered them approximately as follows: “We are determined to serve the Emperor faithfully and bravely against enemies, but we cannot sacrifice to idols or participate in the persecution of our Christian brothers and sisters.”

Maximian was angered by this resistance and ordered that, due to disobedience, every tenth man of the Theban Legion should be killed according to military laws. However, even after his soldiers complied with the order, the soldiers of the Theban Legion did not change their attitude. Their comrades, especially Mauritius and Candid, encouraged them to be patient and perseverant, reminding them that their executed brothers had already won, that they had attained the crown of martyrdom, and that one must not be afraid to follow with Christian bravery and faithfulness to God.

The emperors said that they had pledged themselves to him for service with flesh and blood, but with heart and soul that they belonged to God. And they will conscientiously obey him unless it is orders contrary to the will of God.

The emperor’s response was to decimate the legion repeatedly. Finally, he surrounded the Theban Legion with his army and ordered their massacre.

This legion was already remembered at the martyrdom of Felix and Regulus on the 26th. 6. The remains of the martyrs were raised in Agana around 380, and a shrine was built over the site of the find by the Bishop of Wallis, Theodor, which became a place of pilgrimage. In 445, the story of the Theban Legion was recorded as St. Eucherie of Lyon. King Sigismund decided in September 515 that a monastery be established here at the temple of these martyrs. It was plundered by the Lombards in 574 and by the Saracens in the 10th century. In 1128, it was taken over by the Augustinians. The current basilica in Saint-Maurice-en-Valais is already the eighth building on the site of the tomb of the martyrs.

In 962, on the initiative of Emperor Otto, the cult of martyrs of the Theban Legion was confirmed papally.

In 1158, King Vladislav I brought from Milan for the main Prague church the bone and sword of St. Mauritius, and later the St. Vitus temple received even more parts from the remains of his legion.

RESOLUTION, PRAYER

The memory of these martyrs is a call to bravery and an incentive for me to examine the conscience of my relationship with other Christians. Would I be willing to make a sacrifice of my life for them as soldiers from this legion? – Like Christ? How should my willingness, which I should approach, begin to manifest itself? – They are questions for my own resolutions.

Almighty, eternal God, You gave the holy martyrs of the Theban Legion the strength to bravely endure suffering for Christ and confirm faith in him with martyrdom; give us, too, Your divine help, to confess You with our lives courageously. We ask this through Your Son Jesus Christ, our Lord, for he lives and reigns with You in the unity of the Holy Spirit throughout the ages of ages. 

A look at history: The Christian message arrived in Korea from China around 1780. Korean travelers brought it, and the first Christian communities began to form in Korea thanks to the laity. Soon after, missionaries from the West arrived in the country, particularly those from France. Around the middle of the following century, they and many local martyrs gave their lives spreading the faith in Korea. Their blood became the seed of new Christians. As was the case elsewhere, the initial spread of Christianity was associated with significant persecution, supported by the 1802 law that prohibited the propagation of the Christian faith under penalty of death. Among those who believed that God should be obeyed more than the powerful in this world was Pope John Paul II. 6. During a pastoral visit to South Korea on 5 October 1984, he declared 103 saints. This was the first canonization to be held outside of Rome since 1369.

THE FIRST MARTYRS IN KOREA

The first recorded instance of Christianity in Korea dates back to around 1620. However, in this isolated country, Christ’s teachings were quickly suppressed. More than a hundred years later, lay people who believed in Christ and his saints brought great spiritual benefits. They finally sealed their testimony with their blood.

In 1784, Mr Yi Song-hun, a member of the Korean delegation, received baptism and the name Peter from the French missionary Jean Joseph de Grammont in Beijing. Not only did his group bring the Holy Scriptures to Korea, Peter also successfully spread Christian faith, particularly among the intellectuals.

Ng-hun was baptized and given the name Peter by the French missionary Jean Joseph de Grammont in Beijing. His group not only brought the Holy Scriptures to Korea, but Peter also successfully spread Christian faith, particularly among the intellectuals.

Seven years later, a significant number of Christians began to cause concern for the government. In 1794, the Chinese priest Jakub Cho arrived in Korea and worked tirelessly in the country for seven years. He was then captured and condemned alongside around three hundred Christians. The government expressed concern that the spread of foreign culture and civilization could threaten its sovereignty. Despite the bloody oppression, the local church gained strength and sent a petition to Rome, asking for a priest and a bishop. However, Pope Pius VII, who was a prisoner of Napoleon at the time, could not comply. It was not until the election of Pope Gregory XVI that an apostolic vicar from France was appointed to Korea in 1831; however, he died en route. It took about two years for the new bishop to reach the country. Two French priests, Petr Maubant and Jakub Chastan, accompanied the newly appointed bishop, Lawrence Imbert, as well as the Chinese priest Patrick Ryu. In 1839, the French clergy were arrested for organising the church on the 21^(st). September, they were martyred (see overview nos. 42–44 for more information). They were replaced by: Bishop Ferréol, missionary Antonín Daveluy, and the first indigenous priest, Ondrej Kim Taeg.

As the first Korean priest, Andrew Kim Taegon is remembered here by the local layman Paul as the first, although he would be in 72nd place in the subsequent chronological overview.

Born in 1821 in Solmoe, Chungcheong, Korea, he was the son of the farmer Ignatius Kim Chejun, who died on 26 April 1839. At the age of 15, he travelled to Macau with two companions to prepare for the priesthood. He first attempted to return to his homeland in December 1842, but did not succeed until almost three years later. He was ordained in Shanghai on the 17^(th). August 1845. One of his first tasks was to organize the transportation of French missionaries from Shanghai to Korea by boat. This was accomplished on 12 October. At the request of Bishop Ferré, he liaised with Chinese fishermen to facilitate correspondence with foreign countries. In 1846, he was arrested and imprisoned for being a Christian.

During the interrogation, the mandarin asked Andrew Kim if he was a Christian, to which he confirmed. When asked by the king why he practiced the forbidden religion, he answered: ‘Because it is true. It teaches me to honor God and will grant me eternal bliss.” When threatened with beatings if he did not renounce God, he replied: ‘As you wish. I will never leave my God.’ They then tied a large wooden board around his neck and threw him in a dungeon. The board prevented him from moving or lying down. His hands were handcuffed, and ropes were wrapped around his body at the kidney area. Two imprisoned sailors and curious onlookers watched his suffering, and Andrew Kim preached to them. After a few days, he was taken to Kim Kaitsu, the governor. There, too, he preached the fundamental truths of the faith, determined to lay down his life for it. During the interrogation, they demanded that he reveal the names of other Christians. However, he emphasized that this would go against the commandment of love. He was sentenced to death. He was tortured in Saenamt’o, near Seoul, and on the coast on the 16^(th). Likewise, he was beheaded. Christians buried his body in the mountains.

Pavel Chong Hasang was born in 1795 in Marae (now Neung-ne-ri), Gyeonggi-do Province, South Korea. His mother, Cecilia Yu Sosa, was 23 years old. 11. He was beaten with sticks in prison and died in 1839 at the age of 78. His younger sister, Elizabeth, was executed on 20 November 1839. In December 1839, his older brother and father were already imprisoned. 1801.

Pavel Chong is said to have lived in Seoul and helped the poor there since the age of 20. Not only did he pray for priests to be sent to his homeland, but he also wrote to the Pope to request it. During the winter of 1836–37, he assisted Bishop Imbert and his two priests on their missionary journey. They arrived in Korea on 31 December. 12. 1836. Interpreter Pavel remained with them, acting as a catechist. At that time, it is estimated that there were 9,000 Christians in Korea, a number that could no longer be concealed. Three missionaries were arrested on the 6th. 9. 1839, and were executed on the 21^(st. 9. The zealous layman Paul Chong Hasang was also caught. When questioned about defending and extolling the religion of foreigners, and perhaps depicting kings and mandarins as wrongdoers for banning it, he replied: ‘I have nothing to object to these words. So I have to die.’ He was beheaded in Seoul on 22 September.

Both Korean martyrs were among the 79 people who died for Christ between 1839 and 1846, and Pope Pius XI beatified them in July 1925. This group was canonized alongside the 24 martyrs from 1861 to 1867, who were beatified on 6 October 1968 by Pope Paul VI, during Pope John Paul II’s pastoral visit to Korea.

Appropriately, we should approach the gift of the priesthood with awe. However, if we view it merely as a function, we miss its essence. If we do not recognize it as a gift, we miss the essence of service, whether episcopal or priestly. Paul tells his disciple, ‘Do not neglect the gift that is in you’. The priesthood is a service, but first and foremost it is a gift from the Lord who looked at us and told us, ‘Follow me!’. It is certainly not a function or an employment contract..

If we do not protect the gift, there is a risk of deviation.
 It’s an employment contract. I have to do this and that; the doing comes second. First, I must accept the gift and treat it as such; everything else stems from contemplating the gift. When we forget this, we appropriate the gift and transform it into a function. The heart of the minister is lost, as is the look with which Jesus looked at us and said, ‘Follow me.’ Selflessness is lost. All the departures we know stem from this lack of contemplation of the minister as a gift, from the ugliest, which are terrifying, to the everyday, which leads us to focus on our own priesthood and not on the selflessness of the gift or the love of the one who gave us this gift: the gift of the priesthood. This gift was given through a prophetic word and the laying on of hands by presbyters. This applies to both bishops and priests.  Let’s do our best with goodwill, intelligence, and wit, but always to protect this gift.

It is not work that decides, but sensitivity to the gift

Of losing the central importance of the gift is human, we see it today in the Gospel. The Pharisee hosts Jesus in his house and neglects many rules of hospitality, including the gift of hospitality. Jesus shows it to him, pointing to a woman who gives him everything that the host has forgotten: water for his feet, a kiss to welcome him, and anointing his head with oil. There is this good man, a good Pharisee, but he forgot the gift of courtesy, the gift of coexistence, which is also a gift. We forget gifts whenever there’s some interest of ours in the background, when I want to do something myself, and do and do… Yes, we priests all have to do things, and the first task is to proclaim the Gospel, but it is necessary to protect the center, the source from which this mission springs, and that is the gift, which we received for free from the Lord. Let’s ask God to help us protect this gift, to perceive our ministry first as a gift, then as a service“, so that we do not destroy it „a do not become priests-entrepreneurs, producers“, focused on several things that distance us from the contemplation of the gift and distance us from the Lord who gave us the gift of the priesthood.