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No, there is no "communion" between Christians and Muslims
There are words that in politics serve to embellish a discourse, but in the mouth of a pope or pontifical account cannot be used as if they were modeling clay. «Communion» is one of them.
The scandal involving former Jesuit Marko Rupnik continues to grow without clearing up key uncertainties. Far from moving toward a clear resolution, the case appears increasingly surrounded by silence, opacity and lack of official information, even under the current pontificate, according to Il Messaggero.
The second Sunday of Easter, known today as Divine Mercy Sunday, is not a celebration that arose simply through liturgical development, but rather the fruit of a concrete request from Christ to Sister Faustina Kowalska, which in time was embraced by the entire Church.
The figure of Cardinal József Mindszenty summarizes, with uncomfortable clarity, the tragedy of the Catholic Church in the second half of the twentieth century. Not for what he was, but for what was done with him.
Italian journalist and writer Vittorio Messori, one of the most influential figures in contemporary Catholic thought, has died at age 84 on the evening of Good Friday, leaving behind a body of work that shaped several generations and a style that did not shy away from controversy when truth was at stake.
The Chrism Mass is used to evaluate communion among traditional priests. Rome does not universally require concelebration, but bishops use it to detect resistance. Cases like Dijon and Valence show conflicts over refusal. The refusal is interpreted as rejection of post-conciliar magisterium, leading to withdrawal of permissions. Tension persists between liturgical identity and episcopal pressure.
The progressive displacement of the Roman Canon in pontifical celebrations has become an observable fact that can no longer be interpreted as mere contingency. Under the pontificate of Leo XIV, the systematic choice of modern eucharistic prayers—especially the third—confirms a stable preference for texts introduced following the 1968 liturgical reform, to the detriment of the venerable Canon that for centuries constituted the invariable nucleus of the Roman rite.
The Paul VI Foundation has published a text which, under the guise of bioethical reflection, arrives at a position difficult to sustain on both intellectual and moral grounds. The article, signed by José Ramón Amor Pan, addresses the case of Noelia Castillo — the 25-year-old woman euthanized in a hospital belonging to the Order of the Camillians — and presents it as a « collective failure ». However, descending from the theoretical to the concrete, it introduces claims that alter the axis of analysis and shift responsibility toward parents who still mourn the corpse of their euthanized daughter.
Some readers have reproached us for disseminating the photographs of Robert Prevost participating in a Pachamama ritual in Brazil in 1995. The reproach is understandable. It does not come from hostility, but often from good laypeople, priests, bishops and even cardinals who suffer seeing these things and who perceive that publishing them adds unease where there is already enough. I do not rule out that they may be right. Nor do I have absolute certainty about what is always the best way to act in these cases.
