A Pontificate of the Peripheries

Eight years after reportedly finishing as the runner-up in the 2005 conclave that elected Pope Benedict XVI, Cardinal Bergoglio was picked by the College of Cardinals to succeed the German-born Pope. The newly elected pontiff — the first non-European pope since Gregory III in 741 — immediately set the tone for his pontificate. "You know that the duty of the conclave was to give a bishop to Rome," he declared from the loggia of St Peter's Basilica on the evening of his election. "It seems that my brother cardinals went almost to the end of the world to get him. But here we are."

Many of the concerns he pursued in Argentina and at Aparecida became foundations for his papacy. He shunned traditional papal garments and moved into the Domus Sanctae Marthae, the Vatican guest-house, instead of the traditional papal apartments in the Apostolic Palace. He continually emphasised the need for a Church that "goes out of herself to evangelize," searching out and accompanying those on the "peripheries" of human existence. Important maxims from the Francis pontificate — the Church as a field hospital, "going out to the margins," and the need for Church leaders to "smell like the sheep" — were complemented by a series of powerful images, such as the Holy Father washing the feet of prisoners and a young Muslim on Holy Thursday, embracing a disfigured man in St Peter's Square, and posing for selfies with young people.

Pope Francis repeatedly re-emphasised the centrality of this evangelical approach. "The true Church is at the peripheries," he stated in Disney's documentary "The Pope: Answers," released in April 2023.

His first trip outside Rome after his election was to the small Mediterranean Italian island of Lampedusa, where he drew attention to the plight of undocumented migrants crossing deadly seas to enter Europe. He often spoke of the terrible plight of migrants and refugees, the divide between the global North and South and between the developing and wealthy countries, warning against economic policies that exploit poorer nations, a reflection of his familiarity with capitalism from a Latin American perspective.

A Papacy for Women's Voices in the Church

 Colleen Dulle

As Pope Francis' legacy is debated in the coming weeks, months and years, one key area for examination will be his advancement of women in the Vatican, whether his changes were sufficient, and whether they will last.

Undoubtedly, Pope Francis appointed more women to positions of authority, most notably in 2025, when he appointed both the first female Prefect (the top position) of a Vatican dicastery and the first female President of the Vatican City State's government. Still, the progress was slow, at times marked by embarrassing gaffes, particularly early in his pontificate; and to some observers, it stood in tension with his opposition to ordaining women to the priesthood or diaconate—though Pope Francis himself did not see these as contradictory.

In fact, Pope Francis' reforms with respect to the role of women in the Church are best understood through his monumental reform of the Roman Curia's Constitution in 2022—the first reform of its kind since 1988—when he officially separated the power of governance in the Vatican from the power conferred on a man by Holy Orders—that is, sacramental power. His distinction between these two kinds of authority in the Church is the key to understanding his promotion of women to roles previously held only by cardinals and bishops, without making women cardinals and bishops.

Women in the Vatican

The Vatican Pope Francis leaves behind looks very different from the one he was elected to lead in 2013. In addition to appointing the first woman Prefect of a dicastery and President of the city-state's government, Pope Francis appointed the first woman Secretary (the number two role in a dicastery) and several women Undersecretaries, both religious and lay.

Pope Francis never stopped being a Jesuit

Fr James Martin SJ

In 2005, a few days before the conclave that elected Cardinal Joseph Ratzinger as Pope, I was having breakfast in my Jesuit community. At the table was a Jesuit who had retired after working in Rome for many years. On that day, The New York Times ran a story that included a list of the papal "electors"—the cardinals who would soon travel to Rome to elect a pope.

After one name were the initials "S.J.," which meant this cardinal was a Jesuit. But the name was unfamiliar to me. So I said, innocently, "Who is Jorge Mario Bergoglio from Argentina?"

My fellow Jesuit's face darkened, and he said, "Oh, he would be terrible!"

He explained that Cardinal Bergoglio had been a Jesuit Provincial (that is, Regional Superior) at a young age, and was so divisive that he had virtually split the Argentine Province into two camps: pro-Bergoglio and anti-Bergoglio. "Terrible!" he said again. A few days later, Cardinal Ratzinger was elected, and took the name Pope Benedict XVI. I forgot about Jorge Mario Bergoglio.

Several years later, I was helping a news programme during the next conclave, when the white smoke flowed up from the Sistine Chapel. Shortly afterward, the Camerlengo announced the name of the next Pope: Jorge Mario Bergoglio. All I could remember was my friend's comment: "Terrible!" Some Jesuit friends assumed that the newly elected Pope was a disgruntled "former Jesuit" who would be intent on reforming the Society of Jesus. (In terms of Church law, when a Jesuit is named bishop, he is "released" from his religious vows, but nearly every bishop—or cardinal—in this situation considers himself still to be a Jesuit.)

The man who took the name 'Francis' was probably more aware than anyone of his chequered reputation in the Society of Jesus, when he gave his first interview to a group of Jesuit magazines, including America, during the summer after he was elected.

What comes next?

Elise Ann Allen

Now that Pope Francis has died after returning to the Vatican after a prolonged hospital stay to fight a respiratory infection and pneumonia, his passing has marked the beginning of a papal transition phase, when the Church mourns the late pontiff and prepares to elect another.

For centuries, the process of a papal transition has been a source of vast interest and intrigue; the latest example of which is last year's film Conclave, starring Ralph Fiennes, Stanley Tucci, John Lithgow and Sergio Castellitto, and other big-name celebrities.

Pope Benedict XVI's shocking resignation in 2013 and Pope Francis' subsequent election, and Pope Francis' generally electrifying personality and personal style captured the world's attention in a way the Church had not for decades.

When Pope Benedict XVI died in 2022, it was an unusual and almost unprecedented set of circumstances, as it was the first time a sitting Pope had celebrated the funeral of his immediate predecessor.

There was also no official period of mourning, no sede vacante interim period, and no conclave to elect a new Pope.

Pope Benedict XVI died, Pope Francis' passing, and the papal transition phase that it has ushered in marks the first time the Church has experienced this dynamic in 20 years, when Pope John Paul II died and Benedict XVI himself was elected in April 2005.

The question, then, of what exactly happens from the time a sitting pope dies to the time a new one is elected, has bubbled up again following Pope Francis' death.

Pope Francis' last "URBI ET ORBI" Message - Easter Blessing 2025

Saint Peter's Square; Sunday, April 20, 2025

Christ is risen, alleluia!

Dear brothers and sisters, Happy Easter!

Today, at last, the singing of the "Alleluia" is heard once more in the Church, passing from mouth to mouth, from heart to heart, and this makes the people of God throughout the world shed tears of joy.

From the empty tomb in Jerusalem, we hear unexpected good news: Jesus, who was crucified, "is not here; He has risen" (Lk 24:5). Jesus is not in the tomb; He  is alive!

Love has triumphed over hatred, light over darkness, and truth over falsehood. Forgiveness has triumphed over revenge. Evil has not disappeared from history; it will remain until the end, but it no longer has the upper hand; it no longer has power over those who accept the grace of this day.

Sisters and brothers, especially those of you experiencing pain and sorrow, your silent cry has been heard, and your tears have been counted; not one of them has been lost! In the passion and death of Jesus, God has taken upon Himself all the evil in this world, and, in His infinite mercy, has defeated it. He has uprooted the diabolical pride that poisons the human heart and wreaks violence and corruption on every side. The Lamb of God is victorious! That is why, today, we can joyfully cry out: "Christ, my hope, has risen!" (Easter Sequence)

The Resurrection of Jesus is indeed the basis of our hope. For in the light of this event, hope is no longer an illusion. Thanks to Christ — crucified and risen from the dead — hope does not disappoint! Spes non confundit! (cf. Rom 5:5). That hope is not an evasion, but a challenge; it does not delude, but empowers us.

Divine Mercy: Abundance of Action

Fr Joshan Rodrigues

In a world often obsessed with merit, fairness, and just rewards, the Divine Mercy comes as a radical contradiction. Mercy cannot be a transaction; it is not earned. It is sheer gift—overflowing, generous, and inclusive. This mercy of God does not calculate who is worthy and who is unworthy. It does not restrict itself to the so-called righteous. Rather, the Divine Mercy flows freely and abundantly to the just and the unjust, to the saint and the sinner. And perhaps, the most challenging truth of all is that we are called not just to admire God's Mercy, but to live it daily in our lives—through action, not just intention.

In the parable of the labourers in the vineyard, Jesus closes with the landowner asking a piercing question to those who felt cheated: "Are you envious because I am generous?" (Matthew 20:15). It is a question that confronts our deep-seated sense of fairness and entitlement, and contrasts it with the unmerited generosity of God. That question invites us into a new way of seeing—not just who deserves mercy, but how boundless that mercy really is.

However, instead of living as an inclusive community that celebrates the gratuity and abundance of God's grace, we often choose to adopt a mentality of scarcity in the Church. Some of us believe that only a few Christians in the Church actually live their faith in the way God intends for us. We base our judgments on regular attendance at Church, practice of devotions, the number of hours spent helping out in church, membership of parish Cells and Associations, etc. These are the "real" or "true" Christians. The rest are nominal Christians who have fallen for the evils of "secularism" in the outside world. It is a perspective based on the mistaken belief that God is to be found only in select places and people. The rest need saving.

But the Divine Mercy doesn't work this way. It is not rationed out based on human definitions of worthiness. It is poured out in abundance—on cradle Catholics and seekers, on the devout and the doubting, on the rule-keepers and the rule-breakers.

Hope in the Endless Ocean of Divine Mercy

Dr Fr John Singarayar SVD

Divine Mercy flows like an endless ocean, offering boundless compassion and forgiveness, regardless of our sins or shortcomings. It whispers a profound truth: no matter how far we stray, God's love remains constant, always ready to welcome us home.

I remember a time when guilt and shame weighed heavily on my heart. I had wounded someone dear to me with careless words, and the regret felt unbearable. In that moment of darkness, I believed myself unworthy of God's love. Then, during a quiet afternoon of prayer in a small church, I felt His presence wash over me like a gentle wave. It was as if He whispered directly to my soul, "I love you, and I forgive you. Come back to me." Tears streamed down my face as I realised that God's mercy transcended my failings. This moment transformed everything, giving me courage to seek reconciliation, and begin anew.

This encounter with mercy filled me with a hope that permeates every aspect of my life. I discovered that my past mistakes do not define me. With God's mercy, I can always start again. There is a profound freedom in this understanding, a lightness that comes from knowing I do not carry my burdens alone. This hope extends beyond earthly existence, offering the promise of eternal salvation that sustains me through life's trials, and gives purpose to my days.

In daily challenges—whether facing tight deadlines at work or navigating tension with loved ones—I draw strength from knowing God walks beside me, offering His mercy and guidance. This awareness helps me persevere when paths grow difficult, and inspires greater patience and understanding towards others. I have found that approaching people with mercy softens my heart, and creates space for healing connections.

A Pilgrim's Walk

Fr Leon Cruz SDB

On March 29, I stood in Piazza Pia at the Vatican beside fellow Missionaries of Mercy, preparing to enter the Holy Door of St Peter's Basilica in a solemn procession. We were meant to carry the Jubilee Cross, but due to the presence of numerous other groups, an extra Cross could not be found. Undeterred, we began the procession, reciting the prayers as planned. Then, quite unexpectedly, a volunteer approached and handed me the Jubilee Cross. It was an unforgettable moment—leading my fellow Missionaries of Mercy into St Peter's Basilica with the Jubilee Cross in hand.

From the Basilica, the procession continued to the Vatican Gardens, to the Grotto of Our Lady of Lourdes. There, all the Missionaries of Mercy, joined by His Excellency, Archbishop Rino Fisichella—the Pro-Prefect for the Section for the New Evangelization of the Dicastery for Evangelization—prayed the Holy Rosary for the recovery of our beloved Holy Father, Pope Francis.

As I carried the Cross, I was struck by a profound thought: "For no merit of mine should this sacred Cross be in my hands. Only God knows how grace works—or the power of someone's prayers."

The Missionaries of Mercy were originally appointed by Pope Francis during the Jubilee Year of 2016, with a special mandate: to preach God's mercy, administer the Sacrament of Reconciliation, and absolve certain sins reserved to the Holy See. For this current Jubilee Year, we had gathered in the Vatican from March 28 to 30 for a formation programme titled 24 Hours for the Lord. It included opportunities for Confession, a procession with the Jubilee Cross, the recitation of the Holy Rosary for the Holy Father, the celebration of the Holy Eucharist, and a powerful symphonic concert—Missa Papae Francisci.

Ruby Ramblings – Deo Gratias!

Fr Austin Norris

Down memory lane, as I go backward and forward, and as I turn one day and more past the Ruby Jubilee of my Priestly Ordination (1985-2025), I have God Almighty to thank, and all of my well-wishers and friends, family and parishioners down these many years.

From humble beginnings at Chimbai Road, Bandra – Saint Andrew's parish, with the solid and vibrant witness of the Late Monsignor (Servant of God) George Fernandes, Late Monsignor Nereus Rodrigues, Late Father Rufus Pereira, Late Father Stephen Nazareth and late Father Alex Carvalho, I received a calling to the priesthood, not least fuelled by daily family prayer, the Altar Servers Sodality, and regular Catechism classes.

Traversing from Bandra West to Goregaon East in the vehicle of the Late Monsignor Jonathan Dias to join the Seminary after college studies, in 1978, Ruby Jubilee seemed far away, not even on the horizon! The musical ability stoked by the Late Father Stephen Nazareth and his maestro brother, Late Father Aniceto Nazareth, and adding more chords to the repertoire, I have managed to hold forth with guitar et al in my ministry as a priest. The Seminary professors – all brilliant, and my Rectors, Late Bishop Ferdinand Fonseca and Bishop Bosco Penha, as well as my ordaining Archbishop, (Late) Simon Pimenta, were exemplary and kind people.

Ordination day, April 13, 1985 – six of us were ordained for Bombay. Since then, two have gone to their reward – Tommy Kuruvilla and Thomas Cano – and four of us – Anselm Gonsalves, Adrian Ferreira, Denis Gonsalves and yours truly – still labour 'in this vale of tears' assisted by God's immense grace.

Serving under several venerable Parish Priests, where I found my wings and strengthened pastoral abilities over these years – the Late Monsignor Jonathan Dias, late Fr Joe D. Pereira, Late Fr Denis Pereira, Fr Joe B. Fernandes (Snehalaya), Late Fr Anthony J. D'Souza, Late Fr Luciano Miranda, Late Fr Salvador Rodrigues and Fr Ralph Fernandes; I cannot thank them enough for their counsel and encouragement.

The Carpenter Father of the Carpenter of Nazareth

Fr Gerry O'Shaughnessy SDB

I never really liked the depiction of Joseph as some old man who cared for Mary and Jesus as a gentle grandfather—at home with his pipe and slippers. The danger of such a vision relegates Joseph to a passive character in the Holy Family who can be easily forgotten. However, the tradition of the Church sees someone very active and deeply involved in the beautiful story of salvation.

In his Apostolic Letter entitled Patris corde (With a Father's Heart), Pope Francis describes Saint Joseph as a beloved father, a tender and loving father, an obedient father, an accepting father, a father who is creatively courageous, a working father, a father in the shadows. Joseph is the earthly father of Jesus as the Infancy narratives clearly relate. Joseph is seen as the 'man of honour' who will not subject his beloved Mary to punishment on realising that she was pregnant. Mary's confusion and trust is eventually shared by Joseph. The Word of God comes to him in a dream and changes his life forever. He learns, like Mary, to put his trust in a God who trusts fully in him.

Joseph is the one who gave Jesus a start and an experience in the world of work; from their return to Nazareth to the Baptism in the Jordan, we have no biblical details about the life of Jesus: 30 years that are seen as 'hidden'.

When the pilgrim visits Nazareth, the main focus is obviously the Basilica of the Annunciation, built over what is assumed to be the home of Mary. I love to visit the nearby Church of St Joseph which is referred to as the 'Church of Nutrition'. Again, tradition tells us that this twentieth-century building has its foundations in a cave that was thought to be Joseph's workshop. It was in this place of work that Joseph earned his wages, and was able to put food on the table for the Holy Family; his work provided their nutrition. It is possible, but the reality was that Joseph was probably one of an army of craftsmen needed to build Herod's new city at Sepphoris, just an hour's walk from Nazareth.