Speaking to journalists outside Castel Gandolfo on Tuesday evening, Pope Leo renews his appeal for humanitarian assistance in Gaza, warns against the use of artificial intelligence in warfare that disregards human life, and highlights ongoing dialogue with AI Company Anthropic.

Speaking to journalists outside his residence in Castel Gandolfo on Tuesday evening, Pope Leo once again called on the international community to assist the people of Gaza, insisting that human rights must be respected “for everyone”.

Responding to a question about activists involved in the Gaza-bound Global Sumud Flotilla, following reports that some had been handcuffed and blindfolded., the Pope said that “we must renew our appeal for the respect of the human rights” of every person.

He went on to lament the continued suffering of civilians in Gaza, noting that “unfortunately, the people of Gaza are still not receiving humanitarian aid”. The Pope explained that this situation “is provoking protests” and with them complications, including those who were involved in the Flotilla. 

“I would also like to renew this not only as an invitation, but truly as an appeal”, he continued, urging “all authorities to assist and accompany the people of Gaza, and to help begin reconstruction”. “The people are truly suffering”, the Pope said, adding that they “continue to suffer greatly”.

Asked what it means when unarmed peace activists are met with violence, Pope Leo warned of the danger of fuelling further hatred. “We are provoking more and more hatred,” he said, adding that “violence does not help. From any side”. Instead, the Pope stressed the need “to return to negotiations” and “to seek, through dialogue, to resolve problems”, always “respecting the human rights of everyone”.

As Pope Leo XIV’s encyclical ‘Magnifica humanitas‘ is unveiled, Professor Anna Rowlands, theologian at Durham University, tells Vatican News that such a powerful message—addressing both the benefits and dangers of our AI era—will leave an enduring mark on the Church and the world.

 “There is not a tomorrow to begin thinking about these issues.”

Professor Anna Rowlands, theologian at Durham University in the United Kingdom, stressed this point in an interview with Vatican News following the release of Pope Leo XIV’s first encyclical, Magnifica humainitas: On safeguarding the Human Person in the Time of Artificial Intelligence, presented at the Vatican on May 25. 

The document, signed by Pope Leo on May 15 – the 135th anniversary of Pope Leo XIII’s landmark encyclical Rerum Novarum – was unveiled in the Vatican’s New Synod Hall in the presence of the Pope himself. Professor Rowlands was among the speakers at the presentation.

Speaking to Vatican News on the side-lines of the event, Professor Rowlands described the encyclical as “an absolutely vital contribution” for two principal reasons.

First, humanity is facing a moment of profound urgency regarding the technological issues addressed in the document.  “There is not a tomorrow to begin to think about these issues,” she warned, “because their impact on workplaces, on labour, on immigrants, on families, on political society and on conflicts globally is now, and was yesterday, and will continue tomorrow as well.”

She acknowledged that many people feel uncertain or unqualified to engage with questions surrounding artificial intelligence. Professor Rowlands suggested that one of the central concerns of Magnifica Humanitas is ensuring that these questions are not left solely to private spaces shaped primarily by profit rather than by human dignity.

“How do we create common spaces,” she asked, “where particularly the voices of the most marginalized, and those most harshly affected by the reality of an algorithmic order, a digital horizon, and an AI world, are heard first?” The encyclical insists that those voices must be central to any conversation aimed at promoting the common good.

The Holy Father, challenges society to reflect on fundamental questions: “What do we think human life is? Who are we as human beings? What vision and goal are we aiming for in our humanity and in our lives together?”

“He offers us both a very strong set of criticisms,” she continued, “of the false storylines, the false narratives about what it means to be human, particularly those that place power and domination over others, whether in politics, war, conflict, or the economy.” In contrast to those narratives, Pope Leo proposes “a rather beautiful vision of a civilization of love.”

The encyclical urges humanity to recover a shared moral imagination, especially “a way of seeing one another and the world that recognizes the inherent value of the human person.” The encyclical warns against transferring human dignity to technological tools or imagining that AI could somehow become “more human” than humanity itself, while simultaneously diminishing our own humanity.

At the same time, the document is also an invitation. “We need together to build that civilization of love,” and we only do that through fully living into a sense that we are finite creatures created for love, yearning for justice, and that we create that world together in participation.”

Professor Rowlands concluded by reflecting on Magnifica humanitas within the broader tradition of Catholic social teaching.

“Magnifica humanitas is fresh and new because it is addressing AI,” but it stands within a long tradition of encyclicals focused on industrialization, capitalism, the condition of work, and the meaning of technology for human beings.” The message of Pope Leo XIV’s encyclical, she suggested, is one that will resonate far beyond the present and will impact generations.

Following the Regina Caeli prayer, Pope Leo XIV entrusts Chinese Christians to the Virgin Mary, praying that they might be witnesses of “hope and peace.” The Pope’s thoughts also turn to those suffering from the conflict in the Holy Land.

Following the Regina Caeli prayer on Sunday, the Pope marked the World Day of Prayer for the Church in China. The day of prayer, the Pope noted, coincides with the feast of the Blessed Virgin Mary Help of Christians, who is venerated “with profound devotion” at the Shrine of Sheshan in Shanghai.

Pope Leo thus entrusted the Chinese Christian community to Mary, in order that it might continue bear witness to the Gospel:

“Let us join our prayers with those of Chinese Catholics, as a sign of our affection for them and of their communion with the universal Church and with the Successor of Peter. May the intercession of the Queen of Heaven grant the believing community in China the grace of unity and give everyone the strength to witness the Gospel in their daily struggles, so that they might be seeds of hope and peace. In particular, I invoke eternal peace for the victims of the recent mining accident in northern China.”

The Pope then renewed his appeal to Mary, Help of Christians, entrusting to her “the Christian communities of the Holy Land, Lebanon, and the entire Middle East, who are suffering because of war.”

Over 500 children with suspected and confirmed cases of measles have died in Bangladesh since March, according to the country’s health ministry

Al Amin, who lives with his family in the Bangladeshi capital of Dhaka, says his daughter had all her vaccines, apart from measles. On 8 March Al Amin took Akira to hospital, suffering with what he thought was a normal fever. She improved, went home, and then started developing a rash, a high fever and sores in her mouth. She was discharged and readmitted to hospital a total of five times, Al Amin says; only on the fifth occasion did a doctor tell him she was suffering from measles. Akira was put on life support. She died 27 days after she was first admitted. Over 500 children with suspected and confirmed cases of measles have died in Bangladesh since March, according to the country’s health ministry.

The health minister said last week that doctors and nurses treating those with the virus have had their Eid holiday leave cancelled and the government has been running a mass vaccination campaign to slow the spread and save lives. Akira’s parents tried on four occasions to get her vaccinated against measles, but were unable.

Al Amin says he and his wife still torture themselves, thinking that their daughter may have picked up the virus in the hospital. Al Amin says he and his wife still torture themselves, thinking that their daughter may have picked up the virus in the hospital. “From the ticket counter line to the x-ray room, there was a measles patient everywhere,” he says.

He is angry; that his child couldn’t get a vaccine, that her symptoms were missed, that he feels the hospitals failed to keep patients with measles apart from others.

In just over two months, the number of suspected cases of measles have reached over 60,000 in Bangladesh, according to the health ministry. The exact number has not been confirmed, as many are waiting for results from the laboratory.

Highly contagious, measles spreads quickly through coughs and sneezes and is particularly dangerous for unvaccinated young children under the age of 5.

Fr. Gerardo Saco Jr., who had been named bishop of Tagbilaran, announced he would not proceed with his ordination scheduled for May 26, leaving the diocese without a bishop months after its last prelate was transferred.

“After much prayer and careful discernment, I humbly inform the faithful of the Diocese of Tagbilaran of my decision not to proceed with my Episcopal Ordination scheduled on May 26, 2026,” Saco said.

He described the move as a “change of heart” and asked for understanding from the faithful. “It comes from a deep awareness of my own human limitations and inadequacies” .

The Diocese of Tagbilaran, located in Bohol province in the central Philippines, has been without a bishop since September 2025, when Archbishop Alberto Uy of Cebu was transferred to his current post. Saco had been serving as diocesan administrator at the time of his appointment.

In a separate statement, Archbishop Alberto Uy of Cebu confirmed that the Vatican had accepted Saco’s decision.  “Bishop-elect Gerardo ‘Jingboy’ Saco Jr. has communicated to the Holy Father his decision not to proceed with his episcopal ordination. The Papal Nuncio has informed that the Holy Father has accepted his decision,” Uy said. He acknowledged the response of the local Church, saying the development “has brought sadness to many of us, especially the faithful of the Diocese of Tagbilaran.”

Saco said he would continue his ministry as a priest. “Please be assured of my continued commitment as a priest, to journey with you in faith in the Risen Lord, who never abandons us in moments of trial and need,” he said.

Thailand’s Catholic bishops are reshaping the way future priests are formed by investing in the training of seminary formators, emphasizing accompaniment, emotional maturity, and pastoral leadership in response to the challenges of a rapidly changing world.

The renewed approach marks a shift away from formation models focussed primarily on academics and discipline toward a more holistic framework rooted in the Vatican’s 2016 document, Ratio Fundamentalis Institutionis Sacerdotalis. 

Church leaders in Thailand said formators must be prepared to guide seminarians through changing social realities, digital culture, and the demands of transparent and accountable ministry while deepening their own spiritual and human formation.

Central to the approach is the call for formators to become true spiritual guides who understand the personal journeys of seminarians and accompany them in their vocation. Church leaders also stressed that formators themselves must undergo ongoing conversion, continually deepening their human and spiritual maturity. The renewed vision was reflected in a recent training course held at Baan Phu Waan, west of Bangkok.

Organized by the Catholic Bishops’ Conference of Thailand, the program brought together formators from diocesan seminaries and religious congregations, including participants from Dominic Savio Seminary. The course was directed, and focused on strengthening four essential dimensions of formation: human, spiritual, intellectual, and pastoral.

A distinctive feature of the program was its use of the See–Judge–Act method, a pastoral approach developed by Belgian Cardinal Joseph Cardijn and widely used in Catholic social teaching. The method encourages participants to engage reality through observation, reflection, and concrete action. It begins with examining real-life situations and their underlying causes, followed by reflection in the light of Scripture and Church teaching, before leading to responses aimed at promoting justice and transformation.

South Korea’s Catholic medical network has launched the country’s first hospital AI ethics charter, with Church leaders insisting that artificial intelligence must never replace human compassion and responsibility in caring for the sick.

The Catholic Medical Center (CMC), one of the country’s largest Catholic healthcare systems, formally unveiled its “Medical AI Ethics Charter” during the “CMC Ethical AI Transformation Symposium” held May 7 at the Catholic University of Korea in Seoul.

The charter outlines four core principles and 12 implementation guidelines centered on human dignity, medical accountability, data ethics, social justice, and ecological responsibility. Its provisions include commitments to ensure that artificial intelligence strengthens rather than replaces relationships between patients and healthcare workers that medical personnel remain ultimately responsible for treatment decisions, and that patient privacy and fairness are protected. Archbishop Peter Chung Soon-taick attended the symposium alongside Archbishop Giovanni Gaspari, government officials, healthcare executives, and academic leaders.

In his address, Archbishop Chung said healthcare must remain rooted in human relationships despite rapid technological advances. “The essence of healthcare is not the transmission of knowledge, but a ‘human relationship’ in which life recognizes and respects another life,”

He warned that while machines may assist healthcare workers, they cannot replace human accompaniment and compassion. “Machines can analyze

 suffering, but they cannot accompany us in the face of that suffering,” he said, stressing that such accompaniment “must remain a human responsibility.”

The archbishop also expressed hope that even in an AI-driven medical environment, patients would continue to encounter compassion through healthcare workers. “Even on the day when artificial intelligence becomes fully integrated into medical practice, I pray that those who suffer may still feel, through healthcare workers and by their side, that they are loved by God,”

The ordination of the 46-year-old paediatrician drew attention not only because of his unusual background, but also because it reflected a lifelong path shaped by service, faith, and quiet discernment. Priests with medical backgrounds remain rare in Indonesia, placing Fr. Yandis among a small number of Catholic clergy and religious who once pursued careers in medicine before entering Church ministry. His journey bridges two worlds often associated with healing: medicine and pastoral care.

Before entering seminary formation, Fr. Yandis worked at several hospitals, including Borromeus Hospital and St. Yusup Hospital in Bandung. Patients and colleagues knew him as a paediatrician. Within Church circles, however, signs of a possible vocation had long been noticed.

Born and raised in Jakarta, Fr. Yandis came from St. Anna Church in Duren Sawit Parish, East Jakarta. After graduating from high school, he enrolled at the Faculty of Medicine of Atma Jaya Catholic University of Indonesia, where he studied from 1998 to 2005. He later specialized in paediatrics at the University of Santo Tomas in Manila from 2008 to 2018 before completing an equivalency program at Padjadjaran University in Bandung, West Java.

Even while immersed in medicine, Church life remained part of his daily rhythm. From a young age, he served as an altar server and remained active in pastoral activities. During his formation as a diocesan priest candidate in the Diocese of Bandung, he carried out pastoral work at the “Sahabat” tutoring centre from 2016 to 2018 and later became an altar server mentor at St. Paul Church in Toha Parish, Bandung, from 2019 to 2020. Following his ordination by Bishop Antonius Subianto Bunjamin of Bandung, the newly ordained priest was assigned to St. Mary Parish Church in Cirebon for his first pastoral ministry.

His story now adds another chapter to the little-known history of Indonesian clergy and religious with medical backgrounds. For Fr. Yandis, the journey from physician to priest reflects two vocations rooted in the same mission: caring for human life.

The UN Secretary‑General has warned that the escalating crisis in the Strait of Hormuz could push tens of millions of people into poverty, drive a sharp rise in global hunger and potentially tip the world toward recession.

The escalating crisis in the Strait of Hormuz could push tens of millions of people into poverty, drive a sharp rise in global hunger and potentially tip the world toward recession, the UN Secretary‑General warned. Antionio Guterres said restrictions on free passage through the strategic waterway are impeding the delivery of oil, gas, fertilizer and other critical commodities, tightening pressure on an already fragile global economy.

According to UN projections, even an immediate end to shipping and trade disruptions would leave supply chains struggling for months. 

Global growth would fall from 3.4% to 3.1%, inflation would rise to 4.4% and trade would slow sharply, adding strain to economies still recovering from the pandemic and the war in Ukraine.

The head of UN Project Services is leading a task force exploring a possible humanitarian corridor, while the International Maritime Organization is developing plans to evacuate ships and crews if safe passage can be secured.

The consequences worsen significantly if Iranian attacks, threats and the U.S. blockade of Iranian ports continue through midyear. 

UN estimates show 32 million people could be pushed into poverty, fertilizer shortages would reduce crop yields, 45 million more people would face extreme hunger and years of development gains could be erased.

A worst‑case scenario — with severe disruptions lasting through the end of the year — raises the risk of a global recession with far‑reaching economic, political and social impacts. The UN chief said the effects of the crisis are accelerating, not accumulating, and warned that prolonged restrictions will make the damage harder to reverse. He urged all parties to restore navigational rights and reopen the strait to stabilize global supply lines.

A recent nationwide survey claiming a whopping 97 percent of respondents believe they enjoy freedom to practice their faith has raised eyebrows in Indonesia, with critics saying the findings are far removed from reality.

Lingkaran Survei Indonesia, a survey and political consultancy institution, released the results of its “Public Evaluation and Commitment to Pancasila” survey on April 12. Pancasila, Sanskrit for “Five Principles,” refers to the national ideology of the world’s largest Muslim-majority nation. The principles are belief in one God, civilized humanity, national unity, deliberative democracy and social justice.

The survey was conducted from March 4 to March 12 among 2,020 people aged 17 and older. It found that 56.6 percent felt “very free” in terms of religious freedom, while 40.7 percent felt “quite free.” Only 1.1 percent felt “less free,” 0.5 percent considered themselves “very unfree,” and 1.1 percent were unsure.

However, critics questioned the survey’s methodology, noting that 87 percent of respondents were Muslim, about 10 percent Christian and the remainder belonged to other faiths. They say rising religious intolerance and repression of minority faiths in Indonesia have become causes for serious concern. Ethnically, the survey included 40 percent Javanese, 15 percent Sundanese, with the remainder made up of Batak, Madurese, Betawi, Minang, Malay and other groups.

About 87 percent of Indonesia’s estimated 287 million people are Muslim, 11 percent Christian and the rest belong to other faiths, including Hinduism and Buddhism, according to official data. The 2025 report from the US Commission on International Religious Freedom painted a troubling picture of religious freedom in the country.

Indonesia’s religious freedom conditions are poor, the report said. Despite constitutional protections for freedom of religion or belief, the Criminal Code and other laws restrict worship, targeting religious minorities such as Protestants, Catholics, Ahmadiyyah Muslims, Jehovah’s Witnesses and Baha’is. A new Criminal Code took effect in 2026, broadening the criminal definition of blasphemy, the report said. Religious minorities also face challenges in constructing places of worship, as local authorities often refuse to issue permits.

Bagus Sudarmanto, a senior lecturer at the University of Indonesia and a journalist, urged caution in interpreting the survey results. “The results of this survey must be read with great caution, as they are highly subjective and do not reflect the true reality”.

“The majority group dominates the sample, and this has the potential to obscure the experiences of minorities. Perception-based survey questions are also susceptible to social bias, especially when face-to-face interviews are involved”.

He said indicators of religious freedom in Indonesia “have not been tested against concrete cases of discrimination.” “These results reflect a subjective sense of security, not the actual structural conditions of religious freedom in Indonesia.” He called on researchers to be transparent about regional distribution and the context of local conflicts so that “their interpretations do not mislead the public.”