In an era where labor is increasingly reduced to productivity metrics and profit margins, Saint Joseph the Worker stands as a powerful counterexample that reminds us of work’s deeper significance.

As a carpenter who provided for the Holy Family with his hands, Joseph exemplified the inherent dignity of labor, demonstrating that every honest job—regardless of its simplicity or status—holds profound value beyond its economic output.

His quiet life powerfully affirms that workers are not merely economic instruments but human beings deserving of respect, fairness, and justice.

The Catholic tradition has long upheld Saint Joseph as the patron of workers not simply to inspire industriousness, but to advocate for labor justice. Pope Leo XIII’s groundbreaking encyclical Rerum Nova rum in 1891 marked the Church’s formal entry into labor discussions, defending workers’ rights to fair wages, reasonable hours, and safe conditions.

This tradition continues through Pope Francis, who regularly challenges economic systems that treat people as disposable components in the machinery of commerce. This consistent teaching reflects a fundamental truth: behind every job stands a person with inherent dignity; behind every worker exists a family with hopes, struggles, and aspirations.

Today, millions face working conditions that undermine human dignity. In Amazon warehouses, algorithms track employees’ movements down to the second, pushing human bodies to machine-like efficiency.

Farmworkers harvest the food that fills our tables while earning poverty wages and facing dangerous pesticide exposure. Gig workers juggle multiple apps and jobs without benefits or stability, their labor treated as a commodity rather than a human contribution.

A Walmart employee working full-time might still require food stamps to feed their family, while executives earn bonuses that could lift thousands out of poverty. These are not merely economic inefficiencies—they represent moral failures in how we organize work.

Saint Joseph’s example points toward a different vision. Scripture tells us little about Joseph’s carpentry business, but we can reasonably conclude he was not driven by wealth accumulation or status-seeking.

He worked to provide for his family with dignity and to contribute meaningfully to his community. His labor extended God’s creative power—building, repairing, and crafting rather than exploiting or extracting.

If Christ himself was raised in a home where work was honored—where Joseph worked from love rather than greed—then work’s value becomes inseparable from the worker’s inherent worth. Every job must respect the person performing it.

Joseph was not merely a symbol but a working man facing real economic pressures. As a craftsman in Roman-occupied Galilee, he navigated an economy stacked against ordinary laborers.

When an unexpected pregnancy came, followed by political violence forcing his family to flee as refugees to Egypt, Joseph likely experienced the precarious reality many workers face today—the challenge of providing stability amid uncertainty.

His experience bridges ancient struggles with contemporary ones, reminding us that labor justice is not an abstract ideal but a lived necessity.

Work transcends mere economic transaction to become a form of participation in creation itself. For many, work represents not just income but vocation—a way to contribute meaningfully and express their God-given gifts.

When workers face exploitative conditions or insufficient wages, their ability to find fulfillment through their labor vanishes. This represents not merely economic dysfunction but spiritual impoverishment.

Work should enable dignified living, family support, and meaningful community contribution—when these basic rights disappear, our common humanity suffers.

Faith communities have historically stood at the forefront of labor movements precisely because they recognize this spiritual dimension. The 1912 “Bread and Roses” textile strike in Lawrence, Massachusetts—where workers famously demanded not just subsistence wages but dignity and beauty in their lives—was supported by religious leaders who saw labor justice as a moral imperative.

Similarly, Dr. Martin Luther King Jr. was assassinated while supporting sanitation workers striking for recognition of their humanity with signs reading simply, “I AM A MAN.” These movements understood what Joseph’s life exemplifies—that labor justice is not charity but fundamental right.

The Gospel teaching that “the laborer deserves his wages” remains elusive for many. When people work multiple jobs just to afford basic necessities, when workers lack healthcare or adequate rest, when their efforts go undervalued while executives receive astronomical compensation, we face not merely economic imbalance but moral failure.

Joseph’s life offers an alternative vision of work rooted in justice, service, and human dignity. Behind every employment statistic lies a human story, a family, and a future that depends on fairness in our economic arrangements.

His feast day on May 1st (coinciding with International Workers’ Day in many countries) reminds us of the ongoing struggle for labor rights and highlights work’s sacred character. It prompts us to examine how our economic systems either uphold or undermine human dignity.

Yet beyond this single commemoration, Joseph’s example should inspire continuous commitment to creating workplaces where every person is treated with respect commensurate with their intrinsic worth.

The quiet strength, perseverance, and commitment to righteousness that characterized Joseph’s life remain necessary today. The struggle for fair wages, safe environments, and recognition of labor rights represents not just an economic battle but a profound moral imperative demanding attention from all who believe in justice.

Honoring Joseph means standing alongside those denied dignity in their work—recognizing that every worker, regardless of position, deserves fairness and respect not as market concessions but as reflections of their essential humanity.

Work may be a necessity, but it must become a dignity-affirming experience rather than a dignity-denying one. Joseph of Nazareth, the carpenter whose hands built not just furniture but a home filled with love and security, demonstrates this enduring truth.

His labor was not merely about survival but about service and creation. His example challenges us to transform our understanding of work from burden to blessing—a blessing requiring protection from exploitation and injustice.

His legacy demands we create a world that values workers not for what they produce but for who they are: bearers of the divine image whose worth transcends all economic calculation.

The post The Dignity of Work Transcends Our Economic Systems appeared first on Indian Catholic Matters.

Jacqueline Kelly –

Saint Joseph is considered to be “the most hidden of the saints”. Nazareth, Jerusalem and Bethlehem were the three scenes in which Saint Joseph’s life played a prominent part. He was a descendant of King David and King Solomon. [Matthew 12:42] and from whose family the Redeemer was to descend [Romans 9:5].

According to the Catholic Encyclopaedia, the Apocryphal date for Joseph’s birth is 90 B.C. in Bethlehem and the Apocryphal date of his death is 18 A.D. in Nazareth. Joseph was named after the Biblical Patriarch Joseph, son of Jacob. The etymological meaning could be “May God add unto [me] you”.

Saint Joseph was a carpenter, and he had nothing to offer our Saviour but his calloused hands a heart full of devotion and love and instead of pomp of the world, poverty and obscurity. Joseph is the Patron Saint of the Dying because, assuming he died before Jesus’ public life, he died with Jesus and Mary close to him, the way we all would like to leave this earth.

When the angel first addressed Saint Joseph as “Son of David” [Matthew 1:20], a royal title used also for Jesus, the great promise made to the family of David was fulfilled in and through Saint Joseph. He was the head of the Holy family, the legal father of our Saviour and the Spouse of the Mother of God; and like Abraham, Joseph was a man of faith and obedience; like Jacob, a man of patience; like Joseph of Egypt, a man of purity; like David, a man according to God’s own heart; like Solomon, a man of wisdom. In the New Testament, too, his position is unique and a “just man” [Matthew 1:19]. Only to Mary was he second in virtue and holiness. Saint Joseph was “the man according to God’s own heart”, “His right-hand man”. [Psalm 79:18] and it is with confidence that he looked to the guiding hand of Providence [Psalm 118:166].

Scripture merely says that Joseph was the husband of Mary of whom was born Jesus, who is called Christ [Matthew 1:16]; that he was told by the Angel to take unto himself Mary his wife [Matthew 1:20]; that he was espoused to the Virgin Mary before the angel delivered his heavenly message to her [Luke 1:27]. According to Jewish law and custom the matrimonial contract was essentially sealed with the espousals.

And so, Joseph set out for Bethlehem with Mary because she too as heiress had to be enrolled as there went forth throughout the land a decree of the Roman Emperor Augustus that all the subjected kingdoms, which included the Jewish provinces, should be enrolled together with their inhabitants. It was his duty to support Mary in her services to the Child Jesus.

After the presentation of Jesus in the Temple, Saint Joseph returned with Mary and the Divine Child to Nazareth [Luke 1:39]. That night, an angel appeared to Joseph in a dream and brought him, the following message: “Arise, take the child and the mother, and go to Egypt and be there until I shall tell thee. Behold, Herod seeks to destroy the child.” Every word of it entailed sacrifice and hardship. The life of exile in Egypt, as may be imagined, was one of toil and suffering. Joseph plied the carpenter’s trade, while Mary spun and did needlework. He waited in Egypt without question until the angel told him it was safe to go back [Matthew 2:13-23] His one concern was for the safety of the child entrusted to him. Saint Joseph had really intended to take up his permanent abode at Bethlehem. But the angel advised him to go to Nazareth.

Nazareth became the pleasant home and garden spot of Christ’s youth, and Joseph was the protector and guardian of this Flower of Paradise.

When Jesus stayed in the Temple at the age of 12, Joseph [along with Mary] searched with great anxiety for three days for him. [Luke 2:48] We also know that Joseph treated Jesus as his own son for over and over the people of Nazareth say of Jesus, “Is this not the son of Joseph?’ [Luke 4:22] Joseph revered God so much. He followed God’s commands in handling the situation with Mary and going to Jerusalem to have Jesus circumcised and Mary purified after Jesus’ birth. Holy Scripture makes particular mention of the fact that the parents of Jesus every year journeyed to Jerusalem for the celebration of the Pasch. [Luke 2:42]

Spiritual leaders are fond of calling Saint Joseph the Shadow of the Heavenly Father. He is the image of the Heavenly Father as regards authority. Saint Joseph is a sublime, venerable and amiable reflection of the Eternal Father. He is the model of the hidden and interior life as he is called the most obscure among the saints.

In his encyclical on Saint Joseph, Pope Leo XIII described Saint Joseph as “the model and protector of virginal integrity”. The Church’s constant tradition holds that Joseph lived a life of consecrated chastity.

The earliest records of a formal devotional following for Saint Joseph date to the year 800 and references to him as nutritor Domini [educator/guardian of the Lord began to appear in the 9^th century and continued growing to the 14^th century. St. Thomas Aquinas discussed the necessity of the presence of St. Joseph in the plan of the Incarnation.

In the 15^th century, major steps were taken by St. Bernadine of Siena, Pierre d’Ailly and Jean Gerson. And Gerson wrote Consideration sur Saint Joseph and preached sermons on Saint Joseph at the Council of Constance. In 1889, Pope Leo XIII issued the encyclical Quamquam pluries in which he urged Catholics to pray to St. Joseph, as the Patron of the Church in view of the challenges facing the Church.

Josephology, namely, the theological study of St. Joseph, is one of the most recent theological disciplines. In 1989, on the occasion of the centenary of Quamquam pluries Pope John Paul II issued Redemptoris Custos [Guardian of the Redeemer], which presented St. Joseph’s role in the plan of redemption, as part of the ‘redemption documents’ issued by John Paul II such as Redemptoris Mater to which it refers.

Together with the Blessed Virgin Mary and the Child Jesus, Joseph is one of the three members of the Holy family. The formal veneration of the Holy family began in the 17^th century by Franҫois de Laval. Saint Joseph a humble man was highly exalted by God and honoured by the Catholic Church and imitated by all the faithful.

We celebrate two feast days in honour of Joseph: March 19, for Joseph, husband of Mary and May 1, for Joseph, the worker. Pope Sixtus IV [1471-1484] was the first Pope to introduce the Feast of Saint Joseph in Rome in1479.  It then became obligatory with Pope Gregory XV in 1621. Whenever the Church faced some critical moments in her history, the Popes immediately sought the intercession of Saint Joseph. In 1870, Pope Pius IX declared Saint Joseph the Patron of the Universal Church and Pope Saint John XXIII inserted his name into the Roman Canon of Holy Mass in 1962. Pope Francis dedicated a year to Saint Joseph.

Earlier, in 1889, Pope Leo XIII had proposed St. Joseph as a model particularly for “proletarians, workers, and the underprivileged”. Pope Benedict XV placed before workers “in a particular manner the example of St. Joseph, that they may follow him as their special guide and may honour him as their heavenly Patron”.

And Pope Pius XI chose the workman of Nazareth as Patron in the struggle against atheistic communism: “To hasten the advent of the peace of Christ in the Kingdom of Christ, so ardently desired by all, we place the vast campaign of the Church against world communism under the standard of St. Joseph her mighty Protector. He belonged to the working class, and he bore the burdens of poverty for himself and the Holy family….In a life of faithful performance of everyday duties, he left an example for all those who must gain bread by the toil of their hands”.

It was, finally, Pope Pius XII in 1955 who gave concrete expression to the special relationship between St. Joseph and the working class by proclaiming the feast of St. Joseph the Worker, and fixing it on May 1, [Labour Day].

The Pope assured his audience at the Catholic Association of Italian Workers and the “working people of the entire world” in St. Peter’s Square: “You have at your side a Shepherd, a defender and a Father.”

“Our intention in doing so is to bring all men to recognize the dignity of labour. It is our hope, that this dignity may supply the motive for the formation of a social order and a body of law founded on the equitable distribution of rights and duties …. We are certain that you are indeed pleased, for the humble working man of Nazareth not only personifies before God and the Church the dignity of those who work with their hands, but he is also the constant guardian of yourselves and your families”.

The litany of Saint Joseph was composed expounding his noble life and virtues as a model to husbands, fathers, the afflicted, expectant mothers, travellers, immigrants, house sellers and buyers, craftsmen, engineers and working people in general.

Holy Mother Church directs Christian workers to look up to St. Joseph their Patron as model and example of Christian workmanship. As St. Bernard of Clairvaux says, “Imagine his worth from his very name, which means, ‘increase’!” Work per se was never meant to be a punishment; rather, it formed the plan of God. And, so, whether we make a chair or build a Cathedral, we are called upon to bear fruit with our hands, our hearts and minds for the ultimate purpose, viz., the building up of the Body of Christ.

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The Archdiocese of Goa and Daman on Wednesday joyously welcomed eight new priests into its fold at the historic Se Cathedral in Old Goa. The sacred occasion marked a profound milestone in the spiritual life of the archdiocese, as Bishop Simião Fernandes, Auxiliary Bishop of Goa and Daman, ordained eight deacons to the priesthood during a solemn Eucharistic celebration that resonated with faith, hope, and a deep commitment to service.

The ordination ceremony was a grand spiritual event, attended by a large assembly of clergy, religious, faithful, and family members, all gathered to witness and support the newly ordained priests as they embraced their sacred vocation. Concelebrated by Fr José Remedios Fernandes, Vicar General, Fr Candido Fernandes, Director of the Pastoral Institute, Fr Donato Rodrigues, Rector of the Patriarchal Seminary of Rachol, and numerous other priests, the Mass was a powerful testament to the enduring faith and unity of the Goan Catholic community.

Bishop Simião Fernandes delivered an inspiring homily centered on the theme “Shepherds Unto Jesus, Signs of Hope.” He urged the new priests to cultivate a deep, personal relationship with the Lord through prayer and Eucharistic adoration, emphasizing that such spiritual nourishment is essential for them to become true signs of hope in the world. Drawing on the example of Pope Francis, whose life is guided by the heart of Christ, Bishop Fernandes exhorted the priests to radiate hope and compassion as shepherds who serve selflessly.

Highlighting the mission of the priesthood, Bishop Simião reminded the newly ordained that their calling is to reach out especially to the marginalised-the poor, the sick, the elderly, the youth, and those on the peripheries of society. “Prayer is essential in the life of a priest. Without it, we cannot truly be signs of hope,” he said, underscoring the spiritual foundation necessary for effective ministry.

He further emphasised the importance of communion among priests, encouraging them to build unity not according to personal ideas but in alignment with the mind and heart of Jesus. Concluding his homily, Bishop Simião prayed that the new priests would become shepherds after the heart of Jesus and living signs of hope, while also expressing gratitude for the gift of priesthood and honoring those celebrating their golden and silver jubilees this year.

The newly ordained priests come from diverse backgrounds across Goa, each bringing unique experiences and a shared passion for serving God’s people:

Fr. Jason Keith Fernandes (Caranzalem), who completed his priestly studies at the Pontifical Beda College in Rome, holds a law degree and a PhD, having worked in environmental education and development before answering God’s call. His ordination theme, “Non Clamor Sed Amor” (“Not Noise, But Love”), reflects his commitment to humble and loving service.

Fr. Sheldon Michael D’Souza (Salvador do Mundo), who began his seminary journey early and pursued philosophy studies through IGNOU, embraced the theme “Jesus, make my heart like unto Thine,” symbolizing his desire to mirror Christ’s heart in his priestly ministry.

Fr. Malcolm Palmer Colaco (Navelim), with a master’s degree in sociology, served in multiple parishes and Caritas-Goa, adopting the theme “All to all for the glory of God…” to guide his pastoral work.

Fr. Jason Cajetan Travasso (Nagoa-Bardez), educated internationally with a BBA, focused his ministry on outreach and inclusivity, inspired by the theme “…to seek and save the lost.”

Fr. Valfern Barbosa (Raia), who balanced seminary formation with academic pursuits, chose the theme “Tend My Sheep,” emphasizing care and responsibility for the faithful.

Fr. Frazer Xavier Vaz (Vasco), an engineering graduate who embraced his calling later, reflected on the treasure of God’s grace with the theme “We are just the jars of clay; God has put His treasure in it.” (2 Cor. 4:7)

Fr. Benny Fernandes (Siroda), who joined the seminary after high school and earned a philosophy degree, adopted the theme “Saved by Love, Sent to Love,” highlighting the transformative power of divine love.

Fr. Slater Alemão (Chinchinim), with a background in nautical science and literature, embraced the theme “Anchored in Christ, Proclaiming Hope to Life,” symbolizing steadfast faith and hope.

The liturgical celebration was enriched by the participation of Norbert D’Silva, Spiritual Director at Seminary Niwas, Duler, who served as liturgical commentator, and Fr. Afonso Mendonça, Director of the Diocesan Liturgical Centre, who animated the liturgy. The Santa Cecilia Choir of the Patriarchal Seminary of Rachol, under the direction of Fr. Mathew Rebelo, lifted hearts with sacred music, enhancing the solemnity and joy of the occasion.

Fr. Slater Alemão, speaking on behalf of the newly ordained, expressed heartfelt gratitude to God, their families, mentors, and the faithful for their unwavering support and prayers.

In a touching gesture, the Archdiocese also felicitated priests celebrating their Silver and Golden Jubilees, recognizing decades of dedicated service that have shaped the spiritual landscape of Goa and Daman. This intergenerational celebration of priestly vocation underscored the continuity and vitality of the Church’s mission.

The ordination not only marks the beginning of a new chapter for the eight priests but also breathes fresh hope into the Archdiocese of Goa and Daman. As Bishop Simião Fernandes reminded the congregation, the priesthood is a call to be shepherds who embody hope, compassion, and service-qualities desperately needed in today’s world.

With their diverse talents, rich educational backgrounds, and heartfelt dedication, these new priests stand ready to shepherd their communities with humility and love, inspired by the example of Pope Francis and the enduring message of Christ’s mercy.

The Archdiocese of Goa and Daman, steeped in centuries of faith and tradition, now embraces these new shepherds who will carry forward its mission with zeal and grace, lighting the path for countless souls to find solace, strength, and hope in the embrace of the Church.

This extraordinary day at the Se Cathedral was not just a ceremony but a profound affirmation of faith, a celebration of vocation, and a beacon of hope for the future of the Church in Goa and Daman. The newly ordained priests, with their hearts anchored in Christ, are poised to become living signs of hope, shepherding their flocks with compassion and unwavering dedication.

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The service commenced with the hymn “Make Me a Channel of Your Peace,” a tribute to St. Francis of Assisi and a favourite of Pope Francis, setting a reflective and prayerful tone. Attendees collectively prayed for the intentions of the universal Church, culminating in the recitation of the Our Father, emphasizing shared spiritual values across different faiths.

In a solemn gesture of respect, dignitaries offered floral tributes to commemorate Pope Francis’s life and legacy. A specially curated video highlighted the Pope’s humility, global vision, and unwavering dedication to marginalized communities, striking a deep chord with those present. Martin Maier, Consul General of Switzerland and Dean of the Diplomatic Corps, lauded the Pope’s advocacy for peace, stating, “His Holiness reminds us that dialogue and solidarity are the cornerstones of a just world”.

Archbishop John Rodrigues of Bombay shared personal reflections on his encounters with Pope Francis, emphasizing the Pontiff’s “radical love for the poor and his ability to bridge divides.” He urged all present to embody this spirit, calling on them to “become artisans of peace, mending the fractures in our world through small acts of mercy.” Archbishop Rodrigues also expressed gratitude to Governor Radhakrishnan for his participation, noting that his presence underscored India’s pluralistic ethos and the universal values Pope Francis represented.

The prayer service concluded with a collective commitment to serve as “ambassadors of love and peace,” inspired by the Pope’s enduring legacy. Archbishop Rodrigues remarked, “In a world yearning for healing, we are called to be channels of God’s grace, just as Pope Francis urged.” This gathering not only honoured the late Pope but also highlighted the power of interfaith collaboration as a beacon of hope addressing humanity’s deepest challenges, resonating far beyond Mumbai’s shores.

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As the world mourns, not just for the passing of a pope, but for the departure of a shepherd who truly walked among his flock. Pope Francis, Jorge Mario Bergoglio, has left an indelible mark on the Catholic Church and the world, a legacy woven with threads of humility, compassion, and an unwavering commitment to unity. His voice, a beacon of conscience in a world often shrouded in darkness, may be silent, but its echoes will resonate for generations to come.

From the moment he ascended to the papacy in 2013, Pope Francis redefined the very essence of leadership. He chose the name Francis, a homage to the saint of Assisi, signaling a departure from the pomp and circumstance that had often defined the papacy. He was, above all, a pastor—one who, in his own words, “smelled of the sheep.” He eschewed the trappings of power, choosing instead to embrace simplicity, service, and a deep connection with the marginalized.

Francis reminded us that Christian institutions are not ivory towers, but “fields for the wounded.” He saw the Church not as a fortress, but as a field hospital, tending to the spiritual and physical needs of those on the peripheries. He challenged the faithful to step outside their comfort zones, to encounter the poor, the forgotten, and the excluded.

In a world often quick to judge and condemn, Pope Francis preached a gospel of mercy. He reminded us that God’s mercy is not weakness, but the ultimate expression of strength—a force that can heal wounds, bridge divides, and transform hearts. He extended this mercy to all, regardless of their background or beliefs, urging us to see the inherent dignity in every human being.

He broke down walls of division and hatred not with force, but with the gentle weapons of love, service, and tenderness. His papacy was marked by acts of profound humility: washing the feet of prisoners, embracing refugees, and speaking out against injustice with unwavering conviction. In a time of global fear and uncertainty, he offered a message of hope, reminding us of the joy that can be found in faith, community, and service to others.

Pope Francis was a tireless advocate for ecumenism, the movement to promote unity among Christian denominations and foster dialogue with other faiths. He understood that division weakens the Church’s witness and diminishes its ability to serve the world.

His vision of ecumenism was not about erasing differences, but about recognizing the shared values and common mission that unite all Christians. He emphasized the importance of “encounter,” of building authentic relationships based on mutual respect and understanding. He reached out to leaders of other Christian traditions, forging bonds of friendship and collaboration.

His commitment to interfaith dialogue extended beyond Christianity. He met with leaders of other world religions, seeking common ground and working together to address global challenges. He recognized that peace and justice can only be achieved through cooperation and mutual understanding.

Even confined to a wheelchair in his later years, Pope Francis continued to “walk with the world,” using his voice and his presence to advocate for the poor, the oppressed, and the environment. His physical limitations did not diminish his spirit or his commitment to serving others.

Pope Francis’s vision for ecumenism is perhaps best articulated in his 2013 apostolic exhortation, Evangelii Gaudium (“The Joy of the Gospel”). In this document, he laid out a blueprint for a Church that is outward-looking, compassionate, and committed to building bridges of unity.

He described Christians as “pilgrims journeying alongside one another,” urging them to put aside suspicion and mistrust and to focus on their shared goal: “the radiant peace of God’s face.” He emphasized the importance of dialogue, practical cooperation, and openness to learning from other Christian traditions.

Evangelii Gaudium has served as a guiding light for ecumenical efforts around the world, inspiring Christians to work together on social issues, to defend the poor, to promote peace, and to protect creation. It is a testament to Pope Francis’s belief that unity is not just a theological ideal, but a practical necessity for a world in need of healing and reconciliation.

Pope Francis’s legacy is not just in the policies he enacted or the speeches he delivered, but in the lives he touched. He reminded us that the Church’s mission is not to condemn, but to embrace; not to judge, but to forgive; not to divide, but to unite.

His example challenges each of us to become bridge-builders in our own communities—to reach out to those who are different, to stand with the marginalized, and to work for peace in a world hungry for hope. His papacy was a testament to the transformative power of love, compassion, and humility.

As we mourn his passing, let us also celebrate his life and his legacy. Let us honour his memory by continuing his work, by building bridges of encounter, and by striving to create a world where all are welcomed, valued, and loved. Though the shepherd’s crook has been laid down, the path he illuminated remains, guiding us toward a future of unity, peace, and justice. His voice may be silent, but the song of his heart will continue to inspire us for generations to come.

Fr. Tom Mangattuthazhe is the Secretary for Ecumenism at Northeast India Regional Bishop’s Council (NEIRBC), Guwahati, Assam.

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Easter Monday my world turns upside down in the afternoon.  I receive the news from the ICM Editor, almost at the instant it was released.  Pope Francis is no more, he tells me.

In the time since then, I experience a profound sadness in me, just like I experienced when I lost my father.  It is the same for billions of Catholics all over the world, and for non Catholics too.  Pope Francis was a leader from the heart.  As a writer, I followed his various letters, communications and catechesis with great interest.  They presented the Church teachings through a modern lens.

As details of Pope Francis’ last testament and his typical day and  last hours emerge, I am struck at how he has modelled his life on two of the greatest Saints to walk this earth – the founder of the Jesuit order to which Pope Francis belonged, St Ignatius of Loyola, and St Francis of Assisi, the beggar of Christ, founder of the Franciscans, whose name Francis took up.

I have been blessed to be closely associated with these two great orders, and wanted to share some insights gained from that in the following lines:

It was fascinating to note that a normal day in the life of Pope Francis began at 430 am with almost two hours dedicated to personal prayer, the examen and meditating on the day’s Scriptures.  Pope Francis would then make his way to the 7am Mass during which he would say a homily from the heart, and commence his busy day thereafter. Attending an Ignatian retreat recently made me familiar with the contemplative method of reading the scriptures that St Ignatius of Loyola followed and all Jesuits do.  Pray, Prepare and Review.  The Pray aspect would be reading the scripture a couple of times, Prayer would be contemplation of up to an hour , and Review would be  writing down the points revealed in contemplation from two perspectives: What is God saying to me? What is my response to God’s call?

This rock solid foundation every day in Scriptural study, contemplation and prayer, is what helped Pope Francis get through a very busy day.  It is in fact a practise worthy of emulation, if we can reach out to God, instead of our mobile , for the first few hours of the day.

The Jesuits work all the time, and one of their founding principles is to be at the service of the Pope at all times.  I was told by a senior Jesuit who I go to for Confession periodically, that St Ignatius worked till the very end of his life.  Even in the last days, when he knew his life was ebbing away, he was focussing on building up of his order for the Lord, the Company of Jesus.  He passed away without receiving the Blessing of the Pope or any last rites.

Coming to St Francis of Assisi, no other saint embraced poverty and simplicity in life as he did.   A son of one of the wealthiest men in town, his conversion experience made him renounce everything, even the clothes that his earthly father provided. He embraced Lady Poverty with great love and embraced Sister Death. Whilst dying, asked his beloved brothers to lower him to the bare ground, without clothes and ended his life in a very simple manner, being buried near the chapel dedicated to Mother Mary. He died praising God and singing Psalms 41.  It is remarkable that the order he founded, the Franciscans, follow to the letter the directives of St Francis to this day, and I witness this from my close association with the Franciscans.

I think the great influence of St Ignatius of Loyola and St Francis of Assisi on his life, is the reason that Pope Francis worked till the very last day of his life through the Easter Tridium, washing feet, addressing the faithful in the St Peter’s Square, being driven in his beloved Popemobile and even receiving the US Vice President J D Vance.  The video and picture grabs from that last day shows he was clearly unwell, but he pushed through, for us, doing the work faithfully till the end that he was entrusted to do, just as St Ignatius did.

He also wanted a simple life as St Francis did, even in death. This is the reason Pope Francis wanted a simple burial, in a simple wooden cask in the papal Basilica of St Mary Major, giving up the pomp of a Papal Funeral, which would have had three nesting coffins made of cypress, lead and oak, besides other symbols  including being buried in the Vatican grottos below St Peter’s Basilica. He leaves this world and the Papacy as he started it, in simplicity and humility.

I look through what Pope Francis said on death , and this address seems apt:

“Our whole life appears like a seed that will have to be buried so that its flower and its fruit can be born. It will be born, along with everything else in the world. Not without labor pains, not without pain, but it will be born.

And the life of the risen body will be a hundred and a thousand times more alive than we have tasted it on this earth.”   – Pope Francis

The words of St Francis of Assisi come to mind, as it seems to be the way that Pope Francis lived his life:

“Keep a clear eye toward life’s end. Do not forget your purpose and destiny as God’s creature. What you are in his sight is what you are and nothing more. Remember that when you leave this earth, you can take nothing that you have received…but only what you have given; a full heart enriched by honest service, love, sacrifice, and courage.”
― Francis of Assisi

Requiescat in Pace Franciscus

The post The Influence of St Ignatius and St Francis on Franciscus appeared first on Indian Catholic Matters.

The commentaries on the life and death of Pope Francis have been about his life and his work.  They include the statements of bishops here in California and in India and by the international Global Goenkars community.  Few had a working relationship with him during his papacy except for Cardinal Gracias of Mumbai and our Joseph Naik Vaz Institute.

For example, Cardinal Felipe Neri of Goa and Cardinal Oswald Gracias of Mumbai, and Archbishop Cordileone of San Francisco praised his saintly life and his caring concern for the poor and the marginalised who suffer most from economic injustice and environmental damage, and for his appeals for compassion and help to immigrants and refugees.  Everyone was unanimous in praising his reforms within the Church.  They referred to their meetings with the very approachable Pope, and his warmth toward all people he met.  Some praised him for his efforts at inclusivity toward women, and other communities such as the LGBT community.  Pope Francis showed Christ’s all-embracing love and compassion toward all.

We have a different Pope Francis story to tell:  Our St. Joseph Vaz connections

First, the amazing coincidence of the day.  Pope Francis died on April 21, the birthday of St. Joseph Vaz whom His Holiness canonized in 2015.  He gave us Goans, Mangaloreans, and Sri Lankans — our first canonized Saint.  We are honored by this mysterious coincidence of the date of his entry into eternal life and the “Communion of Saints” and the birthday of the Saint the Church calls the Son of India, and Apostle of Sri Lanka and Kanara (India).

Another Pope Francis-Vaz link to is that both had a pastoral love for refugees.

Pope Francis spoke about the need to help and support immigrants and refugees, even a few days before his death.  We have this precious refugee link to Pope Francis in that he canonized Saint Joseph Vaz who came as a refugee from Dutch persecution in northern Sri Lanka to the Buddhist kingdom of Kandy.  St. Joseph Vaz spent 23 years caring for and ministering to refugees in Sri Lanka, as Pope Francis has asked us to do, giving them the Eucharist, food and material help, nursing care at his clinics around Sri Lanka.

At his Canonization, Pope Francis praised St. Joseph Vaz as a model of Christian charity and what the Church herself does, taking care of those in need and those who are sick, just as St. Joseph Vaz had done during a smallpox epidemic in Kandy.

One final Vaz link to Pope Francis is my encounter with Cardinal Mario Grech, Pope Francis’ closest advisor on the Synod, just three weeks before His Holiness passed away.   We met on April 4^th this year at the Conference on “Synod and Mission” organised by the Jesuit Santa Clara University.  I was able to tell Cardinal Grech that St. Joseph Vaz trained the laity to run his network of underground chapels and churches that he organised under Dutch persecution, just as Pope Francis wants us to do.  His Indian Oratorians and this loyal Sri Lankan Catholic laity ran that persecuted Church for 146 years when they were cut off from Rome.  Thus St. Joseph Vaz, his Indian missionaries, and his Sri Lankan Laity were the forerunners and models of synodal missionaries that Pope Francis was advocating for in the future Church.

I was able to send Cardinal Grech as well as to Santa Clara University, and to the Jesuit School of Theology, our heartfelt condolences on the death of Pope Francis and to say that by a beautiful spiritual coincidence, our Synodal Pope and future saint had passed into eternal life on the April 21^st birthday of our Synodal Missionary Saint Joseph Vaz.

Filomena Saraswatif Giese heads Joseph Naik Vaz Institute at Berkeley, California

The post Pope Francis Died on the Birthday of St. Joseph Vaz appeared first on Indian Catholic Matters.

The Morning After: Grief, Memory, and a Piercing Realization

The news of Pope Francis’s passing came quietly, amid the clamour of a world too accustomed to loss. For many, it was just another headline; for those of us who had witnessed his efforts to reshape the Church, it marked the end of an era. It feels as though we’ve lost the last bridge between radical Christian hope and political action—between faith and the world it seeks to transform.

This grief is not merely personal; it is deeply political. Pope Francis was no flawless saviour, but his papacy represented an unprecedented attempt to challenge the Church’s centuries-old structures of power. He confronted not only the entrenched conservative Catholicism but also the broader, invisible forces that maintain empires, suppress marginalized voices, and co-opt spirituality to serve control.

Synodality as Disruption: A New Theology of Power

Pope Francis’s vision of Synodality was not just about procedural reforms—it was a direct challenge to the hierarchical, top-down system of the Church. His call for synodality embodied a theology of listening, of walking together. It was an echo of the early Church, of liberation theology, and of grassroots organizing. It sought to reclaim power with the people, rather than asserting control over them.

He tried to shift the Church from a one-way monologue to a dialogue—a horizontal discernment rather than a vertical command. But even within this vision, there was the ever-present risk of tokenism. We have all seen, within institutions—religious and secular alike—how participation can often become little more than a show. Committees take the place of communities, and “walking together” turns into a well-funded parade that leaves the marginalized at the gates.

This is not a critique of synodality itself, but of the institutional resistance to true change. Those who benefit from unseen power often disguise themselves with the language of participation, while quietly maintaining the status quo.

The Mirror Between Church and World: Neoliberal Humanitarianism and the Replication of Power

For many of us working within rights based approach to development and humanitarian organizations, especially those linked to religious institutions, the contradictions are stark. These institutions often speak the language of justice, empowerment, and accompaniment, but in practice, they remain hierarchical, patriarchal, and disconnected from the people they claim to serve.

Much like the Church, these organizations mirror the same structures they profess to critique. They are caught in webs of donor dependence, performative inclusion, and bureaucratic reporting. Leadership remains centralized, and local voices—especially Indigenous ones—are absorbed into structures that offer platforms but not real power.

This is not by accident; it is the system working as intended. The same neoliberal logic that drives global capital has infected humanitarian work, privatizing suffering and professionalizing solidarity. In this landscape, Pope Francis’s call for a synodal Church was a radical political act—a challenge to the managerialism that has become the dominant force even within faith-based work. And for this, he was loved, despised, misunderstood, and ultimately resisted.

Francis Against the Machine: Why His Revolution May Never Be Realised

If Vatican II cracked open a window, Pope Francis tried to blow the doors wide open. But revolutions do not flourish in environments thick with compromise. His gestures—washing the feet of prisoners, embracing migrants, apologizing to Indigenous Peoples—were powerful. But symbolic acts, while necessary, cannot undo the centuries of doctrine that have been shaped by colonialism and patriarchy.

He appointed laywomen, championed climate justice, and challenged the idolatry of markets. Yet the Church’s machine remained largely intact. The Curia adapted without transforming. Bishops who should have echoed his radical vision chose silence, or worse, sabotaged it.

Francis, the revolutionary shepherd, often found himself walking alone. His vision was not just about a pastoral shift, but a radical reordering of power—from Rome to the margins, from clerics to communities, from secrecy to synodality. It was a vision too large for the Church’s current structure to hold, and like so many prophets before him, his ideas may only find life in the struggle of those who continue after his death.

The Empire Within: Why the Church Mirrors the World It Seeks to Transform

The Catholic Church doesn’t just operate in the world—it mirrors it. Its structures often reproduce the same caste hierarchies, patriarchal norms, and exclusionary politics found in the states and systems it critiques.

In India, for example, those fighting Hindu supremacy or corporate hegemony must also contend with caste-based discrimination inside Catholic dioceses. The Church’s discomfort with feminism and indigenous autonomy often mirrors the anxieties of postcolonial nation-states. The bishops, called to be shepherds, often become gatekeepers. And the People of God are reduced to passive recipients of liturgy and aid rather than active agents of history.

This contradiction is not merely spiritual—it is deeply political. It is about who has the power to decide, who is listened to, and who benefits. Until the Church confronts its own internal empire, its gospel will remain fragmented, and its mission domesticated.

In Pope Francis, we saw a Church willing to confront this empire. His death should not mark the end of that vision—it must serve as the spark that ignites the prophetic imagination of the faithful, from the Andes to the hills of Northeast India, from the Amazon to Bangkok. Prophets don’t die. They multiply.

The Synodality That Might Never Be—Unless…

If the Church allows the moment Pope Francis created with bare hands—worn, bruised, mocked, and resisted—to slip away, it may never come again. Synodality is not a project or a program; it is a reckoning. It is not mere consultation; it is confrontation—with one’s own comfort, collusion, and conscience.

Francis did not simply suggest walking together—he shattered the floor that kept the laity below and raised the prophetic voices from the periphery. Yet, like Vatican II, synodality is already at risk of being diluted with curated listening, bureaucratic diagrams, and doctrinal anesthetization. “Unity,” they say, “requires order.” But order without justice is not unity—it is enforced silence.

The betrayal is already underway.

Across the world—Latin America, India, Oceania, Africa, from the Amazon to Asia—bishops and religious leaders continue to weaponize silence, paternalism, and ecclesial opacity. They invoke tradition to maintain control. They keep dialogue superficial. They confuse power with pastoral care. The synodal process is either being co-opted or ignored altogether. As with Vatican II, the real fear is not failure, but slow suffocation—the slow dismantling of a dream that is quietly buried.

What Then Must Emerge?

A Church no longer obsessed with purity, but hungry for justice. A Church that isn’t afraid of Marxists, feminists, Indigenous spiritualities, or queerness—but one that is curious, wounded, and humble enough to learn from those it once exiled. A Church where the hierarchy understands it must listen more than speak, and speak only after walking with the wounded. A Church that can say, “We were wrong”—and still live.

For synodality to endure, it must break open the sacristies and secretariats. It must expose the caste systems within dioceses. It must end the clericalism in religious orders. It must no longer treat women as appendages in a masculine salvation story. It must recognize that “walking together” is not just poetry—it is praxis. And praxis, as Latin American theologians have taught us, is always political.

This is not about reform. It is about metanoia—a fundamental transformation of soul, structure, and story.

If this fails, the Church will not die. But it will ossify. It will become a museum of rituals detached from the cries of the Earth and the crucified of history. It will preach from pulpits but weep in catacombs.

But if it succeeds—if the laity rise, if the peripheries speak, if the Church remembers the weight of the Gospels and the wounds of the people—then the synodality that Pope Francis began will become not just a phase, but a future.

And that future, like the Galilean he followed, will begin not in Rome…

James Pochury is an Executive Member of the Indian Catholic Forum of the North East.

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# chhotebhai –

Focus now shifted to the Camerlengo (the papal custodian till the election of the new pope).  It was now his duty to follow the guidelines for the election of a new pope as specified in Universi Dominici Gregis (UDG), promulgated by Pope John Paul II on 22/2/1996, with minor changes made by Pope Francis.  The Camerlengo, after declaring the See vacant, had to give 15 days to a maximum 20 days notice to the cardinals to assemble in Rome for the Conclave[1].

There were several conditions pertaining to secrecy and any outside interference.  Before the actual election process started there could be a fair exchange of views[2]. But the electors were forbidden to make promises in exchange of votes, even in private gatherings[3], and any kind of Simony (financial considerations) would result in latae sententiae excommunication[4].

For the Conclave all the Cardinal Electors would be housed in St Martha’s Hostel[5].  Once they entered the Sistine Chapel total secrecy would have to be maintained. The chapel would be sanitised for any audiovisual recording devices[6].  Nor would they be allowed access to any forms of communication that could influence their decisions[7].  The secrecy of the election process would have to be maintained even after the elections[8].

There was an elaborate process of checking, counting and scrutinizing the ballots.  Voting would be by secret ballot.  A two thirds majority was required for a person to be elected[9]. On the first day of voting there would be only one ballot, and subsequently two ballots a day[10]. All inconclusive ballots had to be burnt before the next ballot[11].  Even personal notes made by the electors during the balloting would be simultaneously burnt[12]. If after three days there was no result then there would be a one day break for prayer and discussion among the electors themselves.  After 7 ballots there would a break, then again another 7 ballots[13]. If despite the process there was no two thirds majority, then only the two persons with the highest number of votes would remain in the fray, and whoever of those two got the highest votes, would be declared elected[14].

Such person would be asked to give his consent and not refuse for fear or weight of office[15].  He would then be asked to state by which name he would like to be known[16]. Interestingly, nowhere in the electoral process is there mention of black or white smoke emanating from the chimney to indicate the outcome of the ballots.  These were probably popular traditions that got added to the process.

Now that Pope Francis was no more, speculation was rife on his successor.  There were comments on his papacy, but far from as critical as those for when Pope Benedict XVI had announced his resignation on 10^th February 2013.

At that time the Agence France Presse (AFP) had described him as a “diehard traditionalist and a lightening rod of controversy”, one who had “rejected the ordination of women and marriage of priests”.  He had “championed Christianity’s European roots” and had “fiercely opposed abortion, euthanasia and gay marriage” and had “reintroduced the long discarded Latin mass”. He had a “disastrous public relations record that got him into hot water with Muslims, Jews, gays, native Indians, Poles, AIDS activists and even scientists”.  In September 2006 “he appeared to endorse the view of an obscure 14^th century Byzantine emperor that Islam is inherently violent”.

The New York Times was equally scathing in its comments.  It too described his papacy “as both conservative and contentious”.  He had asserted that “Catholicism is true and other religions are deficient; in that the modern, secular world, especially in Europe, is spiritually weak, and that Catholicism is in competition with Islam”. CNN Rome noted that “Benedict’s time as pope has been marked with a series of scandals and controversies, including hundreds of new allegations of sexual abuse by priests”.

However, a non-Christian writer was more charitable, not so much to Benedict, but to the Catholic Church as an institution.  Farrukh Dhondy described himself as a deeply sceptical cultural, non-ritualistic Zoroastrian”[17]. He opined that “Nothing becomes Benedict’s office as his leaving of it”[18]. He felt that “through his resignation he demonstrated for our sceptical times that the papacy is not a throne, but a grave responsibility”[19].

He had words of wisdom for the church.  “No other religion in the world today has the means to boost such a humble and at the same time grand gesture.  It is an affirmation by a man of faith of the sacrifice that faith teaches.  The world knows that Roman Catholicism has been persecuted and was also a cruelly persecuting religion … but it has settled down.  It has no fundamentalists because it sees itself as fundamental.  It has no jihadists, no terrorist training camps, no official crooks or conmen founding cults and making money, no badly managed rituals in which people are crushed to death”[20].  He concludes that “with enhanced respect, there is also a pontiff who resigns power through awesome humility”[21].

The Economic Times (ET) looked at the papacy or the Catholic Church from the economic point of view.  Paris based business writer Bennet Voyles proffered some interesting information in the ET Magazine[22]. He says “The Church is still an enormous enterprise.  Shuttered churches in Europe and the US may give the impression that the Church is fading away, but a look at its account books suggests otherwise.  In the US alone, the “Economist” estimates, the church spends about 170 billion dollars on hospitals and other charities every year.  More money that 495 of the Fortune 500 earn … The church is the single largest land owner in Manhattan … In Italy the church owned about 20% of all commercial real estate … Worldwide estimates of church holdings were 177 million acres, which stitched together as a single parcel would amount to a country larger than France”[23]. So there was a lot more at stake than just doctrinal issues.  So much for the followers of him who had said, “Foxes have holes, and birds of the air have nests; the son of man has nowhere to lay his head” (Mat 8:20).

In contrast, criticism of Francis’ papacy was muted, probably because of his very lovable persona and lifestyle that was indeed worthy of emulation.  The questions were more along the lines of what Rev Desmond deSouza CssR had raised.  “Was his papacy more a matter of style than substance?  Had he walked to the edge of the river, then seeing the raging torrent, stepped back?”  However, he left very little room for criticism from dispassionate observers.  The fiercest criticism, as was to be expected, came from the well heeled conservative lobby.

Speculation for the next pope was rife.  Even bookies got into the act; not having learnt their lessons.  After Benedict’s resignation in 2013, “Paddy Power, Ireland’s largest bookmaker, is now offering 11/4 odds on Angelo Scola, Cardinal of Venice, 7/2 on Peter Turkson of Ghana, and 9/2 on Marc Ouellet of Quebec, Canada.  Meanwhile, across the Irish Sea, Ladbrokes has Cardinal Turkson in the lead, followed by Marc Ouellet and Angelo Scola”[24]. They got it wrong.

A Reuters report in the Hindustan Times was titled “New Pope from Latin America, Africa?”[25] It observed that “the time may be coming for the Roman Catholic Church to elect its first non-European leader, and it could be a Latin American”[26]. Cardinal Kurt Koch of Zurich, Switzerland, had then said, “It would be good if there were candidates from Africa or South America”[27].  William Hall bookmakers had put odds of 2-1 on Cardinal Francis Arinze of Nigeria, 5-2 on Turkson, followed again by Ouellet.  All wrong.

Even deSouza, who had served at the Vatican, was off the mark.  Among the probables that he listed were Turkson again, followed by Monsengwo of Kinshasa, Robert Sarah from Guinea, all Africans; Luis Tagle of the Philippines, and five Latin Americans – Oscar Maradiaga of Honduras, Leonardo Sandri of Argentina, and three Brazilians – Odilo Scherer of Sao Paolo, Claudio Hummes and Joao de Aviz[28]. Nevertheless deSouza did have prophetic insight when he said “The cardinals will probably look for a pope who will retire after 10-15 years or so”[29]. This certainly proved true in the case of the one they chose – Francis.

The cardinal electors had gathered in Rome.  They entered the Sistine Chapel.  The seal of secrecy was imposed.  The question this time was, not so much who, as from where?  Again Europe and North America, the white supremacists, seemed to have been ruled out.  The toss up was between another Latin American, African or Asian.

At the previous conclave the major concern was the credibility of the church, hence they chose a credible face like Bergoglio.  Now the electors were looking for somebody with a background in moral theology and pastoral experience, not those sitting in curial bureaucratic offices.  They were also deeply concerned about the catholicity (universality) of the church, rather than its Roman appendage.

Crowds gathered.  TV Crews were looking for vantage points from where they could spot the chimney of the chapel, as also the balcony where the new pope would appear.  After the 7^th ballot, which was at noon on the third day, white smoke emerged from the chimney.  A pope had been elected.  The alacrity with which the choice was made indicated a great degree of consensus.

Before the Conclave began, the bookies were at it again.  Among the hot favourites were Pietro Parolin (born 1955) the Italian, who was Secretary of State, Luis Antonio Tagle (1957) Prefect of the Congregation for Evangelisation from the Philippines, Reinhard Marx (1953) from Munich who was also the Co-ordinator for the Council of Economy, Baselios Thottunkal (1959) head of the Syro–Malankara Rite from Trivandrum, Joseph Tobin CssR (1952) from Newark USA, Angelo de Donatis (1954) the Vicar General of Rome, Miguel Guixot (1952) of Spain in charge of the Pontifical Council for Inter-Religious Dialogue, Jean-Claude Hollerich SJ (1958) from Luxemburg, Cristobal Romero Sdb (1952) from Rabat, Morroco and Diendonne Nzapalainga CSSp (1967) from the Central African Republic,.  The odds on favourites were Parolin (Italy) and Tagle (Philippines).

Though the white smoke had emerged at noon, till 4 pm there was no sign of the Camerlengo emerging with his Latin announcement “Habemus Papam”.  The crowd  got restive to see the next man donning the white robes of the pope. Tradition had it that the Vatican tailor would always keep three sizes of papal robes ready, so that at least one would fit the new incumbent.  At 5 pm the drapes parted and the Camerlengo appeared.  There was a hushed silence and then joyous shouts of Viva il Papa. Instead of the traditional Latin, the Camerlengo used the local Italian to announce “Noi abbiamo un papa”. Was this in itself a portent of what was to come?  Was the new pope an Italian after all? Oh the Holy Spirit and its surprises!  Nothing white appeared; neither a white face, not a white garment.  The face was ebony black, and the garment was a chocolate brown.  The man to emerge on the balcony was Cardinal Fridolin Besungu, a Capuchin, from the archdiocese of Kinshasa, the Democratic Republic of Congo, earlier known as Zaire or the Belgian Congo.  It was the largest diocese in Africa.

This is an abridged version. A few months after its publication the relatively unknown Fridolin was made one of Pope Francis’ 9 advisors.

 [1] UDG No 37

[2] Ibid No 81

[3] Ibid No 79

[4] Ibid No 78

[5] Ibid No 42

[6] Ibid No 51

[7] Ibid No 57

[8] Ibid No 60

[9] Ibid No 62

[10] Ibid No 63

[11] Ibid Nos 68/70

[12] Ibid No 71

[13] Ibid No 74

[14] Ibid No 75

[15] Ibid No 86

[16] Ibid No 87

[17] “Leaving Office Early”, Farrukh Dhondy, Hindustan Times dt 15/2/2013

[18] Ibid

[19] Ibid

[20] Farrukh Dhondy

[21] Ibid

[22] “Punting on the New Pope”, Bennet  Voyles, The ET Magazine dt 17-23/2/13

[23] Ibid

[24] Ibid

[25] Hindustan Times dt 12/2/13

[26] Ibid

[27] Hindustan Times dt 12/2/13

[28] “Glimpses into the Uniqueness of Recent Popes”, Desmond deSouza CssR, Pgs 41-43

[29] Ibid

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The funeral Mass of His Holiness Pope Francis will be solemnly celebrated on the parvis of Saint Peter’s Basilica in Vatican City on Saturday, April 26, 2025, at 10:00 a.m. local time (India time 1.30 pm), marking the first day of the traditional nine-day mourning period known as the Novendiali.

This announcement was officially made today by the Office of Liturgical Celebrations of the Supreme Pontiff, following the death of the pontiff on April 21 at the age of 88.

The funeral liturgy will be presided over by Cardinal Giovanni Battista Re, the Dean of the College of Cardinals, who at 91 years old, is a veteran churchman with a long history of service including his tenure as Prefect of the Congregation for Bishops. Cardinal Re will lead the rites in accordance with the recently updated Ordo Exsequiarum Romani Pontificis, the official liturgical book governing the funeral rites of Roman Pontiffs, which was revised and approved by Pope Francis himself in 2024. This edition introduced several significant changes to papal funerals, including the elimination of the traditional three-coffin system and the simplification of the body’s presentation.

The funeral Mass will be attended by the Patriarchs and Cardinals, who are requested to arrive by 8:30 a.m. at the Braccio di Costantino, bringing their white damask mitres for the ceremony. Archbishops and Bishops will also participate, assembling directly in their reserved sector in Saint Peter’s Square by 8:30 a.m., dressed in appropriate liturgical vestments including the amice, surplice, cincture, and red stole. Members of the Papal Chapel who wish to attend without concelebrating must request special notification and wear their choral habits, assembling by 9:00 a.m. on the parvis of Saint Peter’s Basilica.

Following the Eucharistic celebration, the rites will conclude with the Ultima commendatio and Valedictio, prayers that formally commend the soul of the deceased pontiff to God. After these final prayers, the coffin will be solemnly carried into Saint Peter’s Basilica and subsequently transferred to the Basilica of Saint Mary Major for burial.

Pope Francis’s burial at Saint Mary Major marks a historic departure from centuries of tradition, as he will be the first pope in over 100 years not to be interred in Saint Peter’s Basilica. This decision reflects the pope’s personal devotion to an icon of the Virgin Mary housed at Saint Mary Major, a place he had expressed a wish to be buried near, describing it as “my great devotion” and stating that “the place is already prepared”. His burial will be simple, in accordance with his wishes, “in the ground, without particular decoration,” with his papal name inscribed in Latin as “Franciscus”.

The funeral rites will follow the protocols set by the Ordo Exsequiarum Romani Pontificis, which includes the formal ascertainment of death by the Camerlengo of the Holy Roman Church, Cardinal Kevin Joseph Farrell. The Camerlengo also oversees the rite of translation, which is the procession of the pope’s body from his residence at Casa Santa Marta to Saint Peter’s Basilica, scheduled for Wednesday, April 23 at 9:00 a.m. local time. This procession includes a moment of prayer and the singing of the Litany of the Saints.

The pope’s body currently lies in an open coffin in the chapel of Casa Santa Marta, where the public and clergy have been able to pay their respects since his death. The new funeral rites approved by Pope Francis last year specify that the body is to be displayed in a simple coffin rather than on an elevated bier, allowing the faithful a more intimate veneration experience.

On the night before the funeral, the coffin will be sealed in a ceremony presided over by the Camerlengo and senior cardinals. A white cloth will be placed over the pope’s face, and a bag containing coins minted during his papacy along with a one-page official account of his pontificate (known as the “rogito”) will be placed inside the coffin. This document is read aloud before being sealed within the coffin, with a copy retained in the Vatican archives.

The funeral is expected to draw numerous dignitaries and world leaders, reflecting Pope Francis’s global influence during his 12-year papacy, which was marked by his advocacy for marginalized communities and efforts to reform the Church. Among the confirmed attendees is former U.S. President Donald J. Trump, who announced he and First Lady Melania Trump will attend the funeral in Rome.

This solemn occasion not only marks the end of Pope Francis’s impactful pontificate but also initiates the period of sede vacante, the vacancy of the papal seat, which will culminate in the conclave to elect his successor. The College of Cardinals has already convened to finalize funeral arrangements and begin preparations for the upcoming papal election.

The funeral of Pope Francis on April 26, 2025, will be a historic and deeply spiritual event, blending ancient liturgical traditions with the personal wishes of the late pontiff. It will be held in the heart of the Catholic world, Saint Peter’s Square, presided over by the Dean of the College of Cardinals, and conclude with the pope’s burial at Saint Mary Major, a site reflecting his profound Marian devotion. The world watches as the Church honours a pope who shaped its modern era with humility, simplicity, and a call for mercy.

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