A senior Georgian Orthodox priest has been jailed for the attempted murder of the secretary of the Church’s leader of 40 years, Patriarch Ilia II. Archpriest Giorgi Mamaladse received a nine-year sentence from the City Court in Tbilisi for plotting to poison Shorena Tetruashvili, the patriarch’s long-serving assistant, in what prosecutors said was an attempt to “gain more power” in the Georgian Church. The priest, who headed the Church’s property management service, as well as a church-owned medical centre, was arrested last February at the capital’s international airport. He was carrying cyanide and a pistol in his luggage and was preparing to board a flight to Berlin, where the 84-year-old patriarch was receiving medical treatment.

Georgian newspapers said the case relied on evidence from a journalist with intelligence links, who had secretly recorded the 31-year-old priest requesting help in obtaining the poison. The priest’s defence lawyer insisted Giorgi Mamaladse had not received a fair trial and was ready to take his appeal to the European Court of Human Rights.

The number of Catholics who believe “the law should allow an abortion if a woman decides on her own she does not wish to have a child” rose to 61% in 2016, a large increase from 39% in 2012 and 33% in 1985, according to the 2016 British Social Attitudes survey.

The percentage of Catholics stating pre-marital sex “is not at all wrong” doubled over the same time period from 38% in 1985 to 76% in 2016. The report found an even greater shift in Catholic attitudes towards same sex relationships. While only 9% said these were “not wrong at all” in 1985, by last year 62% of Catholics agreed with this view.

Catholic views on abortion have been highlighted recently by Conservative MP and leading Brexit supporter Jacob-Rees Mogg, who said in an interview on 6th September that, as a devout Catholic, he opposed abortion, even in pregnancies occurring after rape or incest.

The Social Attitudes Survey found that the highest percentage of people who agreed with its pro-abortion statement were those with no religion, at 78% in 2016.

With towns and cities such as Qaraqosh and Bashiqa in Iraq’s Nineveh Plains now liberated from Islamic State (IS) forces and their original inhabitants begin-ning to return, there is confidence among some local Christian leaders that life is slowly beginning to get back to normal.

“I am optimistic, yes, very optimistic,” says Qaraqosh’s Syriac Catholic Archbishop Yohanna Petros Mouche. “When you look around the villages you see that life is back again.”

A drive through Qaraqosh proves his point. A young boy cycles by, carrying a plastic bag full of bread, while Arabic graffiti on the wall of a house in Bashiqa burnt down by retreating IS forces reads: “Tomorrow will be more beautiful.” The return of Nineveh’s Christians is most visible in Qaraqosh. About 1,500 families – more than 20% of the total Christian population before IS came – have now gone back. A local priest, Father George, has helped facilitate the return through a Centre for Support and Encouragement, a project based in Nineveh’s liberated towns to help returnees who fled the IS invasion.

On 15 June 2014, twin attacks by Al-Shabaab on Mpeketoni left 52 people dead. The attackers killed all who could not recite Muslim prayers, before destroy-ing their homes. A group of around 30 heavily armed men in military gear, suspected to be Al-Shabaab militants, killed three men in Lamu West, near Hindi, at about 1.30 am on September 6.

In eastern coastal Kenya, along the Somali border, Lamu has been beset by Islamist attacks for years. This has instilled fear in regions where Christians are the minority. Wednesday’s attackers, armed with AK-47 rifles, surrounded homes in Bobo village and called out the names of the non-Muslim men, according to local sources.

When the men came out, the assailants ordered them to show their ID cards, before beheading them. The three victims were all Christians.

Gerald Wanjohi was one victim; his wife Catherine climbed onto the roof when the attackers broke down their door. “They were speaking in Somali and broken Swahili,” she testified. Al-Shabaab has targeted Kenyan Christians for years, attacking churches, public places and buses.

On 18 August, three Kenyan Christians were hacked to death by Al-Shabaab militants after they refused to recite the Islamic prayer of faith. A fourth Christian – the mentally challenged older brother of one of the three – was also killed.

In July, the radical Islamist group beheaded nine Kenyans – some of whom belonged to a local church – in the Pandaguo area of Lamu West. This practice appears to be a change of strategy for the group, which has used Improvised Explosive Devices (IEDs), guns and grenades in the past to attack Kenyan Christians.

As World Watch Monitor reported last month, Al-Shabaab has set up bases in Boni, a forest that straddles the Kenyan-Somali border. The group has been using the forest as a cover to attack villages on the Kenyan side, according to security sources.

“All roads do not need to go through Rome!” – Deligne.

Everything is clear for the former president of the Argentine Bishops Conference who has become Pope. Decisions in the Church do not necessarily need to go through Rome.

“Excessive centralization, rather than proving helpful, complicates the Church’s life and her missionary outreach,” he lamented in §32 of Evangelii gaudium, the document that is the program for his pontificate.

For several months, the C9 (the nine cardinals who advise him on the reform of the Curia) have tackled the question of Church decentralization.

During its latest meeting in mid-June, the group studied “the possibility of transferring certain faculties of the Roman dicasteries to local bishops or bishops conferences in a spirit of healthy decentralization.”

The example given then was that of permanent deacons who currently need to ask authorization from Rome to remarry if they are widowed or wish to be ordained as priests if they are widowers or celibate.

Such authorizations could eventually be given by bishops conferences and no longer by the Congregation for the Clergy.

But according to Greg Burke, director of the Holy See Press Office, this is just one of many examples of decentralization currently being considered by the C9.

“In many dicasteries, there are things of this nature that depend on Rome but which need not necessarily do so,” he explained.

The Pope’s recently published “motu proprio” on liturgical translations, Magnum principium, is typical of this desire.

As a result of John Paul II’s Liturgiam authenticam the work of liturgical translation became blocked, with the Congregation for Divine Worship responsible for verifying that the original Latin was “translated integrally and very precisely.” The outcome was that it ended up imposing its decisions on bishops conferences. By recalling that the work of “faithfully preparing the versions of the liturgical books in current languages” needs to be carried out in a “collaboration full of reciprocal, attentive and creative confidence” between the bishops conferences and Rome, Pope Francis has transformed this situation.

In the Curia, however, certain offices have seen these changes as a loss of Rome’s power to make decisions that are binding for all dioceses.