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.”

The devotion to Our Lady of Manaoag, spanning over four centuries, represents one of the most profound spiritual and cultural legacies in the Philippines, Asia’s largest Catholic-majority nation. Rooted in a 1610 apparition where a humble farmer reportedly heard a heavenly “call” to build a sanctuary on a hilltop, the event defined the town’s identity and gave it its name—”Manaoag,” derived from the local term meaning “to call.”

Although the Vatican has not officially recognized the apparition, the mission of the “Lady who calls” has flourished through centuries of grassroots faith and missionary dedication. Historically, the region was initially named Santa Monica under the Augustinians, but after the mission was transferred to the Dominicans in 1605, the church was relocated to its present site to honor the Virgin’s perceived wish. This transition underscores the Church’s historical adaptability and its enduring commitment to following the spiritual movements and needs of the local community.

The ethical weight of this devotion is manifested in its long-standing reputation for powerful miracles, such as the reported resurrection of a child in 1627 and modern accounts of aid provided to couples struggling with infertility. Known affectionately as “Apo Baket,” the image portrays Mary as a maternal figure of strength and protection, carrying the child Jesus—a vision that continues to inspire missionary zeal, hope, and personal transformation. The recent coronation centennial gained immense national significance with the formal participation of President Ferdinand Marcos Jr. and First Lady Liza Araneta-Marcos.

The liturgical re-enactment of the 1926 crowning served as a powerful symbol of the unique intersection between church and state in the Philippines. By presenting the crown to be blessed by the apostolic nuncio, Archbishop Charles Brown, the President demonstrated a public reverence for the spiritual foundations that underpin the nation’s social fabric. This symbolic gesture, where the secular leader witnessed the crowning performed by the dean of the diplomatic corps, highlights a shared mission of unity and international concord. Ultimately, the centennial celebration reaffirmed that the “call” of Manaoag remains a living ethical directive to pursue the common good through a faith that restores and heals.

The mystery of the Incarnation, where the eternal Word enters human vulnerability, serves as a foundational reminder that God bridges the infinite gap to humanity through tangible presence and relationships. In our tech-saturated era, the central mission is to explore how artificial intelligence can enhance this teaching without eroding its deeply human core.

Far from replacing the warmth of a teacher’s voice, these tools can actually amplify the incarnational touch, making abstract truths feel personal and lived. Just as Jesus did not send a manual but walked dusty roads to meet people where they were, technology offers ways to personalize the spiritual encounter for diverse learners with varying needs.

Immersive tools like virtual reality allow students to transition from spectators to participants in biblical history, while AI acts as a gentle guide, tailoring theological lessons to individual reflections. This adaptability mirrors the intimacy of Christ’s ministry, meeting students in their specific struggles. Ethically, AI serves to democratize access to sacred wisdom, breaking down geographical and linguistic barriers to echo Christ’s outreach to the margins.

By automating tasks like summarization and resource curation, technology frees educators to prioritize the relational heart of theology—dialogue, prayer, and communal discernment. Ultimately, the integration of technology in faith formation is not about digital distraction; it is about using every available means to foster an encounter with the Word made flesh, ensuring that the story of salvation remains an accessible, vibrant gift for the entire human family in the modern age.

Stella Maris, the Catholic maritime apostolate, is calling for urgent prayer and advocacy for approximately 20,000 seafarers stranded in the Persian Gulf due to the U.S. and Iran conflict. As the Strait of Hormuz remains blockaded, these innocent workers face extreme mental fatigue and physical danger. Under the guidance of the Vatican’s Dicastery for Promoting Integral Human Development and with the support of Pope Leo XIV, the ministry seeks to accompany those caught in geopolitical crossfire.

Sister Joanna Okerke and Bishop Frank Schuster emphasize that their mission is to advocate for the human dignity of those often forgotten at sea. Beyond the immediate war, the apostolate addresses the ethical crisis of ‘ship abandonment,’ which reached record levels in 2025, leaving thousands uncompensated and isolated by vessel owners.

By providing spiritual intercession and practical support, Stella Maris fulfills its namesake as ‘Our Lady, Star of the Sea,’ ensuring the vulnerable are not abandoned to storms, piracy, or the indifference of earthly powers and geopolitical strife.

The Chaldean Synod has elected Archbishop Amel Shamon Nona as the new patriarch of the Chaldean Catholic Church, succeeding Cardinal Louis Raphael Sako, who submitted his resignation to Pope Leo XIV on March 9 amid a financial and legal scandal concerning a former Chaldean bishop in San Diego. The election took place during the synod’s meetings held in Rome since April 9. This election comes at a critical time for both the Chaldean Church and the wider region amid ongoing political challenges, in Iraq and the Middle East, as well as internal ecclesial issues related to unity, and the organization of Church life both locally and in the diaspora.

Following the election, the Chaldean bishops issued a statement saying: “After deep spiritual and fraternal deliberations, conducted in a spirit of prayer and ecclesial discernment, and mindful of the apostolic responsibility entrusted to them, the fathers of the synod elected the patriarch of the Chaldean Church according to the established canonical procedures. After completing the required ballots, and in accordance with the will expressed by the synod, His Excellency Archbishop Amel Shamon Nona was elected patriarch of the Chaldean Church and chose for himself the name His Beatitude Patriarch Mar Paul III Nona.”

The statement continued: “His Beatitude accepted the election in accordance with canonical norms, expressing his reliance on God’s grace and his commitment to exercise his patriarchal ministry with fidelity and responsibility, in full communion with the fathers of the synod, in service of the unity of the Chaldean Church and its mission in the homeland and the diaspora.” “The fathers of the synod raise their prayers to the Lord Jesus Christ, the good shepherd, asking that he grant the elected patriarch wisdom and strength”. They affirm their confidence that “this ministry will contribute to strengthening the faithful in their faith, enhancing their unity, and revitalizing the Church’s mission in bearing witness to the Gospel.”

The synod also called on all members of the Chaldean Church – clergy and faithful alike – to unite around the new patriarch and support him through prayer and shared responsibility for the good of the Church and the growth of its mission.

Nona was born in Alqosh in northern Iraq in 1967. He was ordained a priest in 1991 after completing his studies at the Patriarchal Seminary in Baghdad. He later pursued higher studies in Rome, earning a doctorate in theological anthropology from the Pontifical Lateran University. He served in the parishes of Alqosh before being appointed archbishop of Mosul in 2009, during a period marked by escalating violence against Christians in Iraq. During the events of 2014, he left Mosul along with his faithful following the takeover of the city by the terrorist group ISIS, marking a pivotal moment in the modern history of the Chaldean Church. In 2015, the Holy See appointed him head of the Chaldean Eparchy of St. Thomas the Apostle in Australia and New Zealand, where he continued his pastoral ministry among the Chaldean diaspora.

His appointment comes following the resignation of Cardinal Raphael Sako, who announced that he submitted his resignation to Pope Leo XIV of his own free will on the morning of March 9 so he could “dedicate himself quietly to prayer, writing, and simple service.” The timing sparked controversy within the Chaldean community. Pope Leo XIV on March 10 accepted the resignation of Bishop Emanuel Shaleta, a Chaldean Catholic bishop arrested in San Diego in March on charges of embezzling Church funds. Sako had allegedly attempted to support or transfer the embattled bishop to a higher position, leading many to question whether the financial scandal played a role in the patriarch’s decision.(EWTN news)

The installation of Archbishop Khalid Rehmat closes a turbulent chapter for Pakistan’s largest Catholic diocese. A Capuchin Franciscan friar has been installed as archbishop of Lahore, assuming leadership of Pakistan’s largest Catholic diocese after a turbulent period marked by the removal of his predecessor. Archbishop Khalid Rehmat, OFM Cap, 57, was installed as head of the Archdiocese of Lahore on March 28 in a ceremony that acknowledged a period of “particular difficulties and challenges” following the removal of Archbishop Sebastian Shaw, OFM, in August 2024 – an unprecedented development in the country’s Catholic history.

During the liturgy, Vicar General Father Asif Sardar read the Urdu translation of the papal bull, which referenced the trials faced by Pakistan’s largest Catholic diocese, home to an estimated 577,000 faithful. “We devote all our energies to the governance of the ship of the Church, which for different reasons is sometimes assailed by waves, requiring the guidance of both ourselves and the devoted pastors appointed by us. For this reason, we have turned our attention to the metropolitan see of Lahore,” he said, quoting Pope Leo XIV.

The remarks were widely interpreted as an indirect reference to Shaw, who was appointed apostolic Vicar of Quetta and installed at St. Mary’s Catholic Church on March 24. Prior to that, he had been residing at the Franciscan Friars Minor house in Karachi while on what Church authorities described as a sabbatical. Shaw has faced multiple allegations in recent years, including claims of financial mismanagement and misconduct involving Church funds and properties, circulated in media reports and on social media. In 2017, he drew criticism for allowing a political address by Maryam Nawaz, now chief minister of Punjab, at Sacred Heart Cathedral during an election campaign. Further controversy emerged in 2021 when a Christian activist shared on social media photographs and documents alleging irregular land transactions linked to Shaw. (EWTN News.)