(ZENIT News / Washington, 11.04.2026).- The loss of hundreds of millions of dollars in federal funding is forcing the United States Conference of Catholic Bishops (USCCB) to reconsider the scale and structure of its operations, but its latest audited accounts reveal a more nuanced picture than that of an institution facing financial collapse. Behind the sharp decline in revenue lies the dismantling of a government-funded refugee assistance network that had made the conference one of the principal intermediaries between Washington and Catholic charitable organisations across the country.

The financial turning point came in February 2025, when the US Department of State formally terminated, with immediate effect, contractual programmes supporting refugee resettlement and migrant assistance administered by the USCCB and other Christian nonprofit organisations. The decision brought an abrupt end to a longstanding arrangement under which the federal government financed services provided by local agencies, including Catholic organisations.

The scale of the disruption is evident in the figures. In 2024, the USCCB reported total revenue of $303 million, of which $180 million came from government funding for refugee services. A year later, total revenue had fallen to $207 million, while federal funding had dropped by $108 million to approximately $72 million. The conference could see its annual income fall further to around $135 million in 2026, representing a decline of more than half compared with its 2024 peak.

Yet these figures require some explanation. The bishops’ conference was not itself operating a nationwide network of refugee shelters or directly providing most of the assistance involved. Rather, it functioned as an intermediary, securing federal grants and distributing the money to Catholic organisations working in communities where refugees were being resettled. These agencies helped newcomers find accommodation, obtain food and clothing, enrol children in local schools, access employment opportunities and navigate public assistance programmes.

Similar arrangements were operated by other religious and humanitarian organisations, including Episcopal Migration Ministries, Global Refuge and Church World Service. The USCCB’s role involved managing the complex federal grant applications, financial administration and reporting requirements, while local partners delivered the services.

The termination of these contracts also revived a political dispute over the relationship between the bishops’ immigration advocacy and government funding. In January 2025, Vice President JD Vance questioned whether the conference’s opposition to restrictive immigration policies was motivated partly by financial considerations. He challenged the bishops to explain whether their concern was humanitarian or economic.

The financial accounts provide relevant evidence for assessing those allegations, although they cannot settle every question about institutional motivations. One particularly revealing detail concerns money the federal government already owed the conference. At the end of 2023, outstanding payments for work carried out under refugee programmes stood at $35 million. By December 2024, that figure had risen to $63.6 million. Consequently, much of the approximately $72.2 million received from the government in 2025 was not new funding but reimbursement for services already delivered. By the end of that year, new government revenue had fallen to just $1 million.

The more significant question, therefore, is whether the disappearance of these programmes will undermine the USCCB’s other activities. So far, the figures suggest that the conference has largely protected its core operating budget. Excluding grants and subcontracting payments distributed to external organisations, its operating expenditure in 2025 amounted to $51.5 million, remarkably close to the $51.2 million average recorded over the preceding six years. Operating costs outside refugee and migration services reached $40.1 million, compared with a previous six-year average of $38.4 million.

This stability suggests that the conference had not been using refugee programme revenues extensively to finance unrelated operations. Nevertheless, the full consequences may only become apparent in the 2026 accounts, when the remaining government-funded activities are expected to disappear almost entirely.

The human and institutional consequences are already visible. In February 2025, the USCCB dismissed 50 employees working in its migration and refugee programmes. The reduction in staffing reached approximately 30% within the first two months of the year, and the loss of federal funding makes further departures among the roughly 100 remaining employees likely.

Personnel costs accounted for $9.5 million of the programme’s operating expenditure in 2025, or 83% of the total. Although this represented a reduction from the $13.4 million spent in 2024, it remained above the programme’s average personnel expenditure over the previous six years. Beyond the financial implications, the restructuring means the loss of experienced staff and institutional knowledge accumulated over years of refugee assistance.

The changes could also affect the conference’s physical infrastructure. Its Washington headquarters is an ageing property in an expensive real estate market, and the allocation of building expenses among departments depends partly on staffing levels and the space occupied by each programme. In 2025, migration and refugee services still accounted for $9.5 million in salaries, benefits and related taxes, representing approximately 35% of the conference’s total expenditure in these categories. The disappearance of such a substantial workforce could make maintaining the existing campus increasingly difficult. The bishops have already commissioned a working group to examine the building’s future, with an update expected at their November plenary assembly.

Other budgetary trends suggest that the USCCB is gradually changing its institutional priorities. Since 2019, personnel expenditure in pastoral activities has increased by 13%, while spending on national collections has risen by 49%. By contrast, personnel expenditure in communications, policy and advocacy has fallen by 42%. Total spending in that area was 49% lower in 2025 than in 2019, reflecting, among other developments, a substantial reduction in publishing activities.

Administrative spending presents a different picture. Although salaries and benefits in this category fell by $5.6 million between 2024 and 2025, expenditure on professional and contracted services increased by $5.7 million. This suggests a shift from directly employed personnel towards external contractors rather than a genuine reduction in administrative costs. Overall, administrative and general operating expenditure has increased by 15% since 2019, considerably less than the 26% rise in consumer prices over the same period.

The emerging picture is therefore not simply one of financial contraction, but of institutional transformation. The USCCB is likely to operate with a workforce almost one-third smaller than before, devote a greater proportion of its resources to pastoral activities and the administration of national collections, and continue reducing its expenditure on communications and advocacy. Its physical headquarters may also have to be reconsidered.

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(ZENIT News / Rome, 11.04.2026).- More than four decades after the first reported Marian apparitions, Medjugorje is entering a new chapter in its relationship with the Catholic Church. Pope Leo XIV has appointed Bishop Francesco Cavina, the Bishop Emeritus of Carpi, Italy, as the new Apostolic Visitor of a special character to the parish in the Bosnian town, succeeding Archbishop Aldo Cavalli. His appointment comes at a  moment in the Vatican’s gradual assessment of one of the most controversial Marian pilgrimage destinations in the world.

In an interview with the Italian Catholic news agency SIR, Cavina described his new responsibility as both an unexpected source of joy and a demanding pastoral commitment. Although he had spent recent years travelling to celebrate liturgies, administer Confirmation, lead spiritual retreats and deliver conferences, he had not anticipated taking on another permanent assignment. He expressed gratitude to Leo XIV for his confidence and said he would entrust his new ministry, as well as the people he encounters in Medjugorje, to the Virgin Mary.

The appointment represents continuity rather than a change in the Holy See’s fundamental approach. The decisive development came on September 19, 2024, when the Dicastery for the Doctrine of the Faith published the note The Queen of Peace, granting Medjugorje a Nihil Obstat. Issued during the pontificate of Pope Francis, this recognition acknowledged the abundant spiritual and pastoral fruits associated with the pilgrimage site, while deliberately refraining from declaring the reported apparitions supernatural.

That distinction is essential to understanding the Church’s position. A Nihil Obstat is a favourable ecclesiastical assessment indicating that no obstacle has been identified to the faithful’s prudent participation in a particular spiritual experience. Under the Vatican’s current norms, it is the highest level of positive recognition available for phenomena of this kind, but it does not constitute approval of the alleged supernatural origin of apparitions or messages.

For Cavina, the significance of Medjugorje lies above all in what happens in the lives of pilgrims. He points particularly to conversions, renewed participation in the sacraments, devotion to the Eucharist, religious vocations and charitable initiatives. The extraordinary number of pilgrims seeking confession has become one of the most recognisable features of the Bosnian sanctuary, earning it the popular description of the “confessional of the world”.

Many visitors, he explained, rediscover the sacrament of Reconciliation after years away from the Church. Others recover their relationship with the Eucharist, rebuild family relationships or embark on a renewed Christian life. These transformations, rather than extraordinary claims surrounding the visionaries, constitute what the bishop regards as Medjugorje’s most important spiritual achievement. “The true miracle of Medjugorje is the transformation of hearts,” he observed.

This emphasis also reflects an important clarification made by the Vatican in its assessment of the phenomenon. The messages associated with Medjugorje contain themes consistent with Catholic spirituality, including peace, prayer, conversion, sacramental life and Christian hope. Nevertheless, the Church insists that the visionaries must not become the focal point of the experience. Mary, in the understanding of Catholic faith, directs believers towards Christ; the purpose of pilgrimage must therefore remain an encounter with Jesus through prayer, the Eucharist and conversion.

Cavina stressed that the visionaries are witnesses, not the destination of the pilgrimage. This distinction is particularly important in a phenomenon that has attracted millions of people and generated considerable international attention over several decades. It also guards against allowing private revelations, even those associated with significant spiritual fruits, to occupy a place that belongs exclusively to the Gospel and the public Revelation entrusted to the Church.

The new Apostolic Visitor inherits a pastoral responsibility shaped by the work of his predecessors, Archbishop Henryk Hoser and Archbishop Aldo Cavalli, as well as earlier Vatican commissions that examined the events and their consequences. His task will be to accompany the parish and its spiritual life within the framework established by the Holy See.

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(OSV News) — The following is the full text of the homily for the Oct. 31 beatification celebration of the Georgia Martyrs given by Cardinal Frank Leo, the archbishop of Toronto who served as the event’s papal legate at the Savannah Convention Center in Savannah, Georgia. The homily was preached with some alternation between English and Spanish. These are the remarks as they were prepared.

Praised be Jesus Christ. My dear brothers and sisters, mis queridos hermanos y hermanas:

It is with immense joy that I bring to you the apostolic greetings and paternal closeness of His Holiness, Pope Leo XIV.

It is a profound spiritual delight to gather this morning and celebrate together here as a family, in such great numbers, coming from near and from very far, to express our devotion for these five shining witnesses of the Gospel and to acclaim “blessed” our brothers in the faith, whose life and death speak profoundly to our hearts.

The 16th-century Franciscan friars from Spain, courageous missionaries ministering with love, respect and courage to the Guale people in La Florida, are bright lights for our journey of faith as they do not shine with their own power, but reflect the light of Christ into the challenges and complexities of a wounded world. 

In a homily, Pope Benedict XVI reflected on how the saints (and it applies to martyrs as well) are meant to be stars pointing the way to Jesus. In his words: “The saints are God’s true constellations, which light up the nights of this world, serving as our guides.”

It is imperative to remember those blessed souls who have gone before us marked with the sign of faith, especially those who gave the supreme witness of their very lives. We do well to lovingly speak their names for they are honored members of our family, the family of God: Pedro, Blas, Antonio, Miguel and Francisco.

A ‘kairos’ moment of grace, jubilation

Though they lived and labored, served and suffered so long ago, today that span of time converges into a “kairos” moment of grace and jubilation as their martyrdom has been duly recognized and now they are proclaimed among the blessed in heaven.
 
We all partake in their blessedness, since this is not only an honor for the local Church. Being blesseds are constituted powerful intercessors and extraordinary examples for every believer, for the Diocese of Savannah which so lovingly celebrates them, the Order of Friars Minor, especially the Our Lady of Guadalupe Province, but likewise for the entire Church in the United States and for the Church universal. In fact, it was Pope St. John Paul II who taught that “martyrdom is a particular gift of the Holy Spirit: a gift for the whole Church … and (martyrs) form a new wealth of grace and holiness for the entire Church.”

Saludamos de manera especial también a la delegación que ha venido desde España para compartir este momento de fe y de alegría. Como hijos de la Santa Madre Iglesia, todos nosotros — en todo el mundo cristiano — participamos de este júbilo, pues los frailes mártires son, en verdad, miembros del Cuerpo Místico de Cristo, que vivieron heroica y desinteresadamente la misma fe que nosotros también profesamos, celebramos y proclamamos hoy y hasta el fin de los tiempos.

(We also extend a special greeting to the delegation that has come from Spain to share in this moment of faith and joy. As children of Holy Mother Church, all of us — throughout the Christian world — share in this joy, for the martyred friars are, in truth, members of the mystical body of Christ, who lived heroically and selflessly the very faith that we, too, profess, celebrate, and proclaim today and until the end of time.)

Even in the face of violent persecution, hatred for the faith (“in odium fidei”) and ultimately a senseless murder, our martyrs did not sway; rather, to use a Pauline expression, they indeed “fought the good fight, finished the race and kept the faith.”

With the eyes of faith and the supernatural vision that it provides to those reborn of water and the Spirit, we see clearly how the blood they shed — mingled with that of Christ — truly becomes the source of a renewal in the Church and a most powerful inspiration for each of us, our families and communities. 

Church ‘bathed in the blood of the martyrs’

The ecclesiastical writer Tertullian spoke words that rang true in the third century, equally so in the 1500s, and even more so today: “Sanguis martyrum, semen Christianorum” — the blood of the martyrs is the seed of Christians. We are encouraged by these words to live out the Catholic faith with fervor, unwavering fidelity, and with that joy that is contagious and attractive. 

As their blood was spilled on the very ground of this particular Church, the Lord was already receiving their sacrifice and self-gift and turning it into a source for new conversions to the faith. Their ultimate witnessing reminds us that from the first century of her life, the Church of Christ has been bathed in the blood of the martyrs. Indeed, as the Apostle John writes, “They have washed their robes and made them white in the blood of Lamb.”

The Catechism of the Catholic Church succinctly teaches that “Martyrdom is the supreme witness given to the truth of the faith: It means bearing witness even unto death. The martyr bears witness to Christ who died and rose, to whom he is united by charity. He bears witness to the truth of the faith and of Christian doctrine. He endures death through an act of fortitude” (2473).

In the eyes of the world it would seem that their apostolic endeavor failed miserably. For those who have not entered into the mystery of God in Christ, their death might seem as a total and utter failure. But it is not so. In today’s first reading St. John sets the record straight: “Whoever is begotten by God conquers the world. And the victory that conquers the world is our faith. Who indeed is the victor over the world but the one who believes that Jesus is the Son of God?” 

The life of our new blesseds, crowned with the palm of martyrdom, reminds us of that unique love of Christ which is abundantly poured out in our hearts and by which he calls us to live a life of holiness, virtue, compassion, humble service and charity for everyone, even presumed enemies. The martyrs were undeniably courageous Gospel witnesses who “completed” Christ’s Passion in their flesh.

Everything in relation to Christ

Very often today, aspects of the Catholic faith are challenged by many, and in countless ways we are cajoled and tempted to water down the very demands of the Gospel, to compromise the integrity of our faith, and to conform ourselves — our thinking and behavior — to the spirit of this age. And yet, as we consider these brave and selfless role models today, we comprehend clearly the need to always put Christ first and to see everything and everyone in our life — relationships, work and ministry — in relation to him and to his eternal Kingdom. St. Augustine spoke of the spiritual dynamism that inspired the martyrs, with these inspired words: “Martyrs love Christ in his life and imitate him in his death.”

This beatification is likewise celebrated in a very important milestone year, of two types. First, we are in the midst of the 250th anniversary of the signing of the Declaration of Independence of the United States of America. I was delighted to note the wonderful initiatives of the United States Conference of Catholic Bishops and other ecclesial realities, with a focus on the spiritual and temporal works of mercy. 

Along with the particular emphasis on honoring, acknowledging and appreciating the many blessings received throughout these many years, there is, as well, a powerful reaching out to the marginalized and the unwelcomed. All of these life-giving, pastoral and spiritual initiatives find their source and inspiration in a deep prayer life, in consecration to the Sacred Heart of Jesus, in Prayer services and Eucharistic adoration. It is a duty for us to keep praying and striving for unity and healing in this land and in every land. Polarization is not of God.

The second significant commemoration this year, and one in which this beatification is embedded as if most naturally, is the 800th anniversary of the death (or transitus) of St. Francis of Assisi. The Franciscan charism continues to bear fruit even today, eight centuries later and this Jubilee Year is an opportunity for all of us to consider not only the Poverello’s contribution in renewing the Church after Jesus called him to “repair” it, but our role today as well for the ongoing renewal.

También nosotros estamos llamados a colaborar en esta obra continua de renovación. Así como Pedro de Corpa y sus compañeros encontraron inspiración en el ejemplo y el carisma de san Francisco, hoy tenemos la oportunidad de hacer nuestro ese mismo legado espiritual. Podemos hacerlo viviendo con mayor sencillez, generosidad, solidaridad y humildad, “sanando las grietas de la discordia con el testimonio del amor fraterno”, como nos recordó recientemente el papa León XIV. Que su ejemplo nos anime a perseverar en la oración por la paz y a convertirnos en instrumentos de perdón y reconciliación, manteniendo siempre nuestra mirada puesta en Cristo crucificado.

(We, too, are called to collaborate in this ongoing work of renewal. Just as Pedro de Corpa and his companions found inspiration in the example and charism of St. Francis, today we have the opportunity to make that same spiritual legacy our own. We can do so by living with greater simplicity, generosity, solidarity, and humility, “healing the rifts of discord through the witness of fraternal love,” as Pope Leo XIV recently reminded us. May their example encourage us to persevere in prayer for peace and to become instruments of forgiveness and reconciliation, always keeping our gaze 

Christ is the glory of martyrs

In today’s Gospel passage, Our Divine Lord Jesus underscores the idea of belonging. He contrasts belonging to the world — and the miserable outcome that that decision always produces – with belonging to him which instead produces newness of life because he himself has loved us, saved us, chosen us, called us, equipped us, and sends us out to build his Kingdom and be an example to others of selfless, unconditional love and fidelity. Christ himself is the glory of martyrs. Bearing this in mind, the Holy Father’s Apostolic Letter, which was read a few moments ago, beautifully spoke of our dear martyrs as “unconquered heralds of Christ, placed the saving truth of the Gospel before their own safety.”

The Second Vatican Council reminds us that “from the earliest times, then, some Christians have been called upon — and some will always be called upon — to give the supreme testimony of this love to all men, but especially to persecutors. The Church, then, considers martyrdom as an exceptional gift and as the fullest proof of love. By martyrdom a disciple is transformed into an image of his Master by freely accepting death for the salvation of the world — as well as his conformity to Christ in the shedding of his blood.”

Three dimensions to Georgia Martyrs’ witness

There are three specific dimensions of the Georgia Martyrs’ self-giving and immolated witnessing that I would like to briefly mention.

1. Their witness to the universal call to holiness and service.

We can never overstate how crucial it is for followers of Christ to embrace the vocation to become saints. Vatican II’s Dogmatic Constitution on the Church clearly and majestically taught that “fortified by so many and such powerful means of salvation, all the faithful, whatever their condition or state, are called by the Lord — each in his or her own way — to that perfect holiness whereby the Father himself is perfect.” 

It is a teaching that is traced back to the Lord’s own command which has been lived out in different ways down through the ages. The conciliar document continues: “Therefore in the Church, everyone whether belonging to the hierarchy, or being cared for by it, is called to holiness, according to the saying of the Apostle: ‘For this is the will of God, your sanctification.'”

“However, this holiness of the Church is unceasingly manifested, and must be manifested, in the fruits of grace which the Spirit produces in the faithful; it is expressed in many ways in individuals, who in their walk of life, tend toward the perfection of charity, thus causing the edification of others.”

La santidad o perfección de la caridad, la imitación de Cristo, de la que dieron testimonio los mártires de Georgia, es fruto de la gracia de Dios en sus vidas; y estos frailes beatos nos edifican hoy con la obra de su vida y el testimonio de su muerte.

(Holiness — or the perfection of charity — and the imitation of Christ, to which the martyrs of Georgia bore witness, are the fruit of God’s grace in their lives; and these blessed friars edify us today through the work of their lives and the witness of their deaths.)

In a beautiful reflection during a Wednesday Catechesis, Pope Benedict XVI said: “martyrdom, (is) a form of total love for God. … Where does the strength to face martyrdom come from? From deep and intimate union with Christ, because martyrdom and the vocation to martyrdom are not the result of human effort but the response to a project and call of God, they are a gift of his grace that enables a person, out of love, to give his life for Christ and for the Church, hence for the world. … The Martyr is an exceedingly free person, free as regards power, as regards the world; a free person who in a single, definitive act gives God his whole life, and in a supreme act of faith, hope and charity, abandons himself into the hands of his Creator and Redeemer; he gives up his life in order to be associated totally with the sacrifice of Christ on the Cross. In a word, martyrdom is a great act of love in response to God’s immense love.”

The Georgia Martyrs embraced the call to holiness which led them to further embrace the call to consecrated life, the call to the sacred priesthood, the call to missionary work, the call to evangelize, the call to share and defend the faith, and ultimately the call to give their very life. They understood that “God our Savior desires all men to be saved and to come to the knowledge of the truth”; they fully embraced the call to “be perfect as your heavenly Father is perfect”; they welcomed the vocation to leave all things behind and follow the Master and Lord.

The question is: How compelled are we in making our own Jesus’ call to follow him, to live for him? Do we truly desire holiness? Do we seek to love and serve others out of love for Jesus following his example?

We are inspired by the Preface of Holy Martyrs of the Roman Missal: “For the blood of your blessed Martyrs, poured out like Christ’s to glorify your name, shows forth your marvelous works, by which in our weakness you perfect your power and on the feeble bestow strength to bear you witness, through Christ our Lord.”

2. Their witness to the dignity of the human person and the sanctity of marriage and family.

Part and parcel of the Christian life is the proclamation, promotion and protection of the inviolable dignity of each and every single human person, from the moment of conception to natural death, regardless of their “efficiency,” age, capacity or usefulness. 

Coupled with this truth is the need to underscore clearly and boldly the blessedness and vocation to holy matrimony, and the sacredness of family founded upon the covenantal, sacramental, indissoluble union of one man and one woman. Here too the Georgia martyrs have much to teach us about standing strong and unwavering in the defence of this sacred institution.

The Catechism of the Catholic Church beautifully refers to holy matrimony as a “sacrament at the service of communion” (1534). Pedro and his companions were faithful and ardent preachers of the Gospel of Christ which is the Gospel of life, of love and of grace. They taught and shared, encouraged and explained the Christian doctrine of matrimony and held to that divine truth to the shedding of their own blood. We know the circumstance of their demise with the 1597 Uprising that came to the fore at the insistence of a local chieftain’s heir intent on continuing to practice polygamy after being brought into the fold of Christ.

As we consider our experiences today, it seems that in many and different ways we too are faced with challenges to proclaim the Gospel truth with respect to marriage and family.  We are called to promote Christ’s teaching of the inherent dignity of the human person created in the divine image and likeness. We are reminded of the beauty of the monogamous marital state and called to refute all other heterodox explanations that would come to undermine in any way what we have received as deposit of faith. We are compelled to dutifully transmit all of these sacred teachings to the next generations, in an integral fashion, with fidelity and in a way they will understand.

The Holy Father, in a recent General Audience, clearly stated in this respect: “The mutual self-giving of man and woman, such that ‘they are no longer two but one flesh’ (Mt 19:6), underlies the requirement for ‘total fidelity’ and the ‘unbreakable oneness’ of the spouses, finding vivid expression in the procreation and upbringing of children (cf. Gaudium et Spes, 48). As a reflection of the Divine Trinity, conjugal and parental love, through the Sacrament of Marriage, is ‘governed and enriched by Christ’s redeeming power,’ so that spouses may love one another ‘just as He loved the Church and handed Himself over on her behalf.'”

3. Their witness to evangelization and dialogue with apostolic zeal and charity.

Intuitively, what comes to mind when we consider the life and death of our beloved and blessed friars, are Jesus’ words in the Gospel of John, “No one has greater love than this: to lay down one’s life for one’s friends.”

Having left everyone and everything behind to follow the Lord, a calling which brought them across the Atlantic to this very place, they fulfilled Christ’s words with great zeal and vigour. It was in fact the love of Christ which spurred them on to want to bring the Good News to the native peoples living here.

Among the varied gifts we can give to others, the faith is among the greatest. We can share material resources, we can give of our time (which is a precious commodity today), we can distribute our belongings, and write substantial cheques — but preaching, teaching, sharing and witnessing to the faith is truly No. 1 on the list. The example of the martyrs helps our young people, in particular, to appreciate that no greater treasure can be found in this earthly existence than following Jesus with an undivided heart and using generously the gifts we have received to serve others and build up God’s Kingdom. 

The meaning, purpose and joy we experience in living for the Lord is unparalleled. We do well likewise to recall with gratitude all those persons whom the Lord providentially placed along our path and who evangelized us by introducing us to him; those who walked with us, listened to us, encouraged us, witnessed to us, and helped us enter more fully into the life-giving and life-transforming relationship with Jesus we call faith. The incredible power of Christ’s resurrection is what can change our life and it is available to us when we are in him and live for him.

Inspired by the saints and martyrs

En el segundo Prefacio de los Santos Mártires, rezamos estas palabras: “Tú eres glorificado por la alabanza de tus santos y en su martirio se manifiestan las maravillas de tu poder, porque en tu bondad concedes ardor a la fe, inspiras firmeza en la perseverancia y das la victoria en el combate”. Estas palabras son un profundo alimento para nuestra vida espiritual. Asimismo, nos alientan las palabras del papa Francisco, quien enseñó: “mirando a los mártires de ayer y de hoy, aprendamos a vivir una vida plena, acogiendo el martirio de la fidelidad cotidiana al Evangelio y de la conformación a Cristo.” También habló de la esperanza cristiana como la fortaleza de los mártires, incluyendo para nosotros el martirio oculto de cumplir bien y con amor nuestras obligaciones cotidianas.

(In the Second Preface of the Holy Martyrs, we pray these words: “You are glorified by the praise of your saints, and in their martyrdom the wonders of your power are revealed, for in your goodness you kindle the fire of faith, inspire steadfastness in perseverance, and grant victory in battle.” These words are profound nourishment for our spiritual life. Likewise, we are encouraged by the words of Pope Francis, who taught: “By looking to the martyrs of yesterday and today, we can learn to live a full life, welcoming the martyrdom of everyday faithfulness to the Gospel and conforming to Christ.” He also spoke of Christian hope as the strength of the martyrs, including for us the hidden martyrdom of fulfilling our daily duties well and with love.)

More than ever today we are inspired by the saints and martyrs to share our faith with that fervour and ardour, fidelity and conviction, which animated their own lives. Evangelization is why we exist as a community of faith since the Great Commission “go and make disciples of all nations” is as valid today as it was two millennia ago when Christ first uttered those words before ascending back to the Father. In sealing their unfailing fidelity to Christ and the Church with the gift of their lives, the martyrs are, for us, examples of courage and perseverance. They were men of dialogue seeking to build bridges with the true, the good and the beautiful to be found in other cultures and traditions though never compromising the Catholic faith.

Just a few days ago, in an address to participants at a conference, our Holy Father shared the following beautiful reflection which applies to saints but also to martyrs: “The people of God seek models for living in the present — intercessors who can help members of the Church face today’s challenges and recognize the opportunities they offer. … It is worth reflecting on how the presence and witness of the saints have transformed history. Enlightened by grace, they were able to heed the calls of their own times, bridging faith and history, and dedicating their lives to building the new reality of the Kingdom of God. Without the saints, the history of the world would be immeasurably poorer; that is, less human.”

Things worth living, dying for

I ask myself and all of us: Do our families and parishes, religious communities and schools, universities, healthcare centres and social agencies truly understand the paramount call to evangelize, to witness, to proclaim the person and Gospel of Jesus?  Does our understanding translate into prayer, conversions and transformations?

In a letter constituting the “Commission of New Martyrs — Witnesses of the Faith,” Pope Francis stated: “Martyrs in the Church are witnesses of the hope that comes from faith in Christ and incites to true charity. Hope keeps alive the deep conviction that good is stronger than evil, because God in Christ conquered sin and death. … Indeed, martyrs have accompanied the life of the Church in every age, and they flourish as ‘ripe and excellent fruits of the Lord’s vineyard’ even today.”

Finally, let us entrust ourselves, dear brother and sisters, queridos hermanos y hermanas, to the maternal mediation of the Blessed Virgin Mary, la Virgen de Guadalupe, nuestra madre, the Immaculate Mother of the Church and Queen of Martyrs, as well as to the powerful intercession our newly beatified Georgia Martyrs and indeed to the prayer of all the witnesses of Christ whose names are written in the Book of Life that we may walk humbly in the presence of the Lord, joyfully and resolutely sharing our Catholic faith, glorying God and, in all things, being pleasing to him.

For, there are some things today that are still worth living and dying for.

Praised be Jesus Christ.

Cardinal Frank Leo is archbishop of Toronto.

The post Full text: Cardinal Frank Leo’s homily at Georgia Martyrs’ beatification Mass first appeared on OSV News.

Pope Leo XIV welcomed legendary American singer-songwriter and 2016 Nobel Prize in literature laureate Bob Dylan to the Vatican on Wednesday, Nov. 4.

During the meeting, for which Dylan wore a black-hooded jacket, the Holy Father presented him with a rosary, while the 85-year-old singer gifted the pontiff a copy of his autobiography, “Chronicles: Volume One,” according to Vatican News.

Dylan is in Rome for a Thursday, Nov. 5, concert at the Palazzo dello Sport as part of his “Rough and Rowdy Ways” tour, which also includes stops in Milan and Bologna.

Pope Leo XIV has quoted Dylan

In July, Pope Leo XIV quoted Dylan to criticize the arms race, which he described as something that “frightens and terrifies us today.”

"As singer-songwriter and poet Bob Dylan wrote, figuratively addressing the atomic bomb, in one of his poetic compositions: ‘I hate you cause yer man-made and man-owned an’ man-handled,’" the pope wrote, referring to the song "Go Away You Bomb" (1963).

The quote appears in an unpublished text from the book “Unarmed and Disarming: Peace Is a Gift,” published by the Vatican Publishing House. It is the first anthology to collect various statements by Pope Leo XIV on the subject of peace, dating from his election on May 8, 2025.

A performance before St. John Paul II and a multitude of young people

Dylan’s audience with Pope Leo XIV was not the first time the singer-songwriter had met a pope.

In September 1997, Dylan was invited to perform at the 23rd National Eucharistic Congress in Bologna, Italy, before St. John Paul II and a crowd of approximately 300,000 young people.

The singer performed some of his hits, such as "Knockin’ on Heaven’s Door" — a song also popularized by Guns N’ Roses and Eric Clapton.

Although Dylan did not perform "Blowin’ in the Wind," the song’s theme was referenced by Pope John Paul II in his address to the gathering. In the song, the singer-songwriter asks, “How many roads must a man walk down before he can truly call himself a man?” — to which he himself provides the answer, in the song’s title: “The answer, my friend, is blowin’ in the wind.”

In his address, John Paul II revisited Dylan’s question, gave it a masterful twist, and offered an answer imbued with Christian realism: “One of your representatives has said, on your behalf, that the answer to the questions in your life ‘is blowin’ in the wind.’ That is true. But it is not the wind that scatters everything into the whirlpools of nothingness; rather, it is the wind that is the breath and voice of the Spirit.”

And he added: “You have asked me: ‘How many paths must a man travel to be able to recognize himself as a man?’ I answer you: one. There is only one path for man; it is Christ, who said: ‘I am the way’ (Jn 14:6). He is the way of truth, the way of life.”

This story was first published by EWTN News Español, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.