Pope Francis has signed a new anti-corruption law for the Vatican, which prohibits employees from using tax havens investing in companies that go against Church teaching.
“Faithfulness in things of little account is related, according to Scripture, to faithfulness in the important ones,” begins the motu proprio on anti-corruption for members of Vatican management signed by Francis April 26. “Just as being dishonest in things of little importance is related to being dishonest in important matters.”
The Holy See adheres to the United Nations Merida Convention against Corruption, and is therefore compelled to conform to the best practices for preventing and combating corruption. To that end, employees at all managerial levels of the Vatican – from cardinals to lay executive personnel – will be obliged to sign, every two years, a declaration in which they attest that they have not benefitted from any special amnesty or pardon, nor received convictions for crimes, either in the Vatican City State or abroad.
The declaration also demands the employees not to be shareholders or have interests in companies that operate for purposes or in sectors contrary to the Catholic Church’s social teaching. This includes the weapons industry, pornography, or pharmaceutical companies that produce products related to artificial contraception and abortion.

The Vatican’s divine worship office announced May 1 the addition of seven new invocations to the Litany of St Joseph. The seven invocations, in Latin, are Custos Redemptoris, Serve Christi, Minister salutis, Fulcimen in difficultatibus, Patrone exsulum, Patrone affli-ctorum, and Patrone pauperum. The Congregation for Divine Worship and the Discipline of the Sacraments wrote a letter to the presidents of bishops’ conferences May 1, the feast of St Joseph the Worker, explaining the inclusion of the new invocations.

While millions of laypeople around the world are recognized as catechists in their parish or diocese, Pope Francis is preparing to formally institute the “ministry of catechist.”
Pope Francis often has spoken of the importance of selecting, training and supporting catechists, who are called to lead people to a deeper relationship with Jesus, prepare them to receive the sacraments and educate them in the teachings of the church.
In many parts of the world, especially in communities with-out a resident priest, catechists are the leaders of the local Catholic community, evangelizing, convoking and guiding their fellow Catholics in prayer and works of charity. And, in missionary territories under the guidance of the Congregation for the Evangelization of Peoples, they already serve with a specific mandate from their bishop.
The congregation’s 1997 Guide for Catechists noted that “the Code of Canon Law has a canon on catechists involved in strictly missionary activity and describes them as ‘lay members of Christ’s faithful who have received proper formation and are outstanding in their living of the Christian life. Under the direction of missionaries, they are to present the Gospel teaching and engage in liturgical worship and in works of charity.’”

The Vatican press office said May 5 that Pope Francis’ apostolic letter “Antiquum Ministerium” (“Ancient Ministry”), instituting the ministry, would be released May 11.

Prayer is “dialogue with God” and spontaneous spoken prayer is an “anchor” to cling to, remembering that when the apostles who saw Jesus in silent prayer asked him how they should pray, he taught them to recite the Our Father, in which “there is everything”. Therefore “do not fall into arrogant pride and do not despise spoken prayer, the prayer of the simple”.
Spontaneous vocal prayer was the subject of Pope Francis general audience continuing his series of catechesis on prayer.
Speaking again from his private library he said: “Prayer is dialogue with God; and every creature, in a certain sense, ‘dialogues’ with God. In the human being, prayer becomes word, invocation, song, poetry … The divine Word became flesh, and in the flesh of every man the word returns to God in prayer”.
In the Bible we learn to ensure that “everything comes to the light of the word, that nothing human is excluded, censored. Above all, pain is dangerous if it remains covered, closed inside us…. A pain closed within us, which cannot express itself, simmers, it can poison the soul: it is fatal”.
“The first human prayer – Francis later said – is always a vocal recitation. Lips always move first. Although we all know that praying does not mean repeating words, yet vocal prayer is the safest and it is always possible to practice it. Feelings, however noble, are always uncertain: they come and go, abandon us and return. Not only that, even the graces of prayer are unpredictable: at some moment consolations abound, but on the darkest days they seem to evaporate completely. Prayer of the heart is mysterious and at times hidden. The prayer of the lips, the one that is whispered or recited in a choir, is always available, and necessary like manual labour.”

Cardinals and Bishops accused of criminal offences by Vatican magistrates, can now be tried by the Tribunal of the Vatican City State instead of the Court of Cassation presided over by a cardinal, as had been the case until now. Pope Francis made the change in an Apostolic Letter issued motu proprio, which amends the judicial system of the Vatican State promulgated in March 2020. However, trials will still require the Pope’s prior authorization before they can proceed.
The change in legislation comes after Francis himself had addressed the issue at the inauguration of the judicial year in the Vatican on 27 March. In Friday’s motu proprio, Pope Francis, citing his own words on that occasion, recalls “the overriding need for the current procedural system — also by means of appropriate changes in the law — to ensure the equality of all members of the Church and their equal dignity and position, without privileges that date back to earlier times and are no longer in keeping with the responsibilities that each person has in building up the Church.”
Pope Francis’ decision to abolish Article 24 of the law “on the judicial order of the Vatican City State,” — which provided for Cardinals and Bishops accused of criminal offences within Vatican City State to have recourse to the Court of Cassation — is therefore based on the principle of the equality of all members of the Church. The Court of Cassation is the Vatican’s Supreme Court, and in such cases would consist of three Cardinals and two or more associate judges.

Germany’s lower house of Parliament is considering re-placing state payments to the nation’s two largest churches. The Catholic and Protestant churches received combined state benefits of more than $650 million in 2020.
At a hearing in the interior affairs committee of the Bundestag, or lower house of parliament, they welcomed in principle the intention of legislation by the opposition liberal Free Democratic Party, the Greens and the Left Party and pointed out that it was in line with a constitutional mandate to abolish the payments, which date back to a 19th-century provision. By contrast, a number of legal experts said an alternative bill by the Alternative for Germa-ny party to simply phase out the benefits was unconstitutional, reported the German Catholic news agency KNA.
The bill by the three parties aims to create the necessary framework for agreements between the federal states, which currently make the payments, and the Catholic dioceses and Protestant regional churches.
Most of the state payments date back to 1803, when German imperial princes received expropriated church property as compensation for a loss of territory. In return, the princes paid the churches money on a regular basis.

Catholic laypeople in the Archdiocese of Cologne have called for a local synod to address the ongoing crisis in Germany’s most populous diocese.
“We must make every effort to reestablish a genuine dialogue between the cardinal, senior members of the diocesan leader-ship and the grassroots of the church,” said Tim-O. Kurzbach, president of the Cologne arch-diocesan council of Catholics.

The translation of the Bible to be used in the new edition of the lectionary for Mass in England and Wales is being amended to use gender-inclusive language where contextually appropriate, The Tablet can reveal.
For 18 months, the Depart-ment of Christian Life and Wor-ship of the Bishops’ Conference of England and Wales has been adapting the text of the English Standard Version Catholic Edi-tion so that inclusive translations are used whenever translators’ footnotes in the original text of the ESV-CE indicate they are appropriate, for example when the Greek word adelphoi (bro-thers) refers to both men and women.
The wording of the ESV-CE has been adapted to make it more inclusive approximately 142 times in the two volumes of the lectionary already prepared.
The Archbishop of Cardiff, George Stack, chair of the Department of Christian Life and Worship, told The Tablet: “We can’t change the language of the Bible, but we can adapt it so that it speaks powerfully to people in this age.”

One of the most formative moments early in my artistic journey was hearing Andrew Peterson’s song “Let There Be Light.” I was in my late teens at the time, just beginning to grapple with the musical gifts that would eventually lead me to a career in composition. But as Peterson crooned the lyrics, “When your spirit is hovering over the deep / In the image of God just look into that darkness and speak,” I remember the light bulb illuminating in my mind: My creativity is an act of faith.
That singular notion has stayed with me throughout my life, fueling my creative work and giving me a sense of purpose. And I can think of numerous musicians, authors, poets, artists, and theologians who have similarly encouraged me along the way.
Fine artist Makoto Fujimura is undoubtedly such a figure. While his stunning work has captivated countless people around the world, the way he has lived out his vocation far exceeds the bounds of his artistry. Throughout his public life, he has promoted the interaction of art, culture, and faith through founding the International Arts Movement, establishing his own Fujimura Institute, and, more recently, serving as the director of the Brehm Center for Worship, Theology, and the Arts at Fuller Theological Seminary. He has also come alongside many other artists, advocating for them and supporting their efforts, as he did for me in writing the foreword to my first book.
In each of these pursuits, Fujimura has sought to promote a vision of what it means to create and how acts of creativity relate to our faith. Now, in his engaging book Art and Faith, Fujimura gathers the many themes from each corner of his vibrant career into a single volume that persuasively articulates a “theology of making” (to quote the book’s subtitle) while communicating that vision in a contemplative style that itself radiates the very creativity he advocates throughout the book.