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FRANCE. BAPTISM OF FAITH OR REACTIVE BAPTISM?

«Being Christian means bearing witness and, if necessary, fight the worst tendencies of the Prince who governs this world with all the political means granted to anyone with the right to think, speech and electoral vote. Baptismal faith is not something private, but how much more public can there be: active testimony. If not, everything risks being reduced to fear and emotion".

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The 4 March 2024 the Eiffel Tower lit up with the writing «My body, my choice» — my body, my choice - to celebrate the inclusion of the "right" to abortion in the French Constitution, first nation in the world to do so.

It's France itself, secular to the point of exasperation, never truly freed from the revolutionary anticlericalism that remained smoldering like embers under the ashes, the same as in 1793 transformed Notre-Dame into the temple of the Goddess Reason and which in the last two years has found itself celebrating something completely different: an explosion of requests for baptism among teenagers, young people and adults which is unprecedented in its recent history. In 2025 they went further 17.800 the catechumens baptized at Easter: 10.384 grown ups, the 45% more than 2024, beyond 7.400 teenagers among 11 e i 17 year old.

I couldn't help but be happy, be clear, before an adult who consciously asks for this sacrament of grace that cleanses from original sin and opens up the path of Christian life. but yet, I confess this without any pessimism, something about this phenomenon doesn't convince me and with all my heart I hope I have to say, in a few years, that I was wrong. I really want it, I'm wrong.

To understand the phenomenon we must start from two French fears, both real and competing. The first is that of an aggressive secularism that has never been content with separating the State from the Church - something sacrosanct, which Catholics themselves are right to defend to protect both freedoms: of the State and the Church - but which has progressively risen to supreme truth, to a substitute civil religion: it is not the first time in the history of France, the Goddess of Reason installed on the altar of Notre-Dame in 1793 it demonstrates it with the strength of the previous one. The second, less declared but no less widespread, it is instead constituted by the fear of a growing number of French people faced with the expansion of Muslim communities who refuse any integration and who have transformed entire neighborhoods - even in the capital - into enclaves where the law of Great Republic matters less than the law of the square. Exasperating and aggressive secularism on the one hand, fear of Islamization on the other: two pressures they generate, together, fear and confusion in a nation that, no matter how hard he tries to deny it, it cannot erase its Christian roots, an anthropological baggage that constitutes it profoundly, even before its history.

It is in this scenario that I believe it is legitimate to ask an uncomfortable question: these conversions arise from a flash of lightning on the road to Damascus - as happened, over the centuries, to famous people and countless strangers — or they are a reaction, a form of identity defense, an escape from fear dressed up as a sacrament? It would not be the first time that Christianity acts as a bond of people and a refuge in a moment of collective confusion: the case of Poland, in Europa, remains the most eloquent. But what came next is also instructive: in fact the specter of communism has fallen, who had made faith an act of national resistance, Poland has embarked on a secularization as rapid as that of France. Participation in Sunday mass, than in 1981 it was still about the 52,7% of the Polish faithful, she went down to the 46,8% In the 2001, al 40% In the 2011, until the 28,3% the 2021. Almost like for many, the common enemy against which faith was a barrier has disappeared, Christianity had lost its subjective and social utility and purpose.

To understand this mechanism It is worth taking a step back in history, because the link between collective fear and a return to faith - and conversely the link between widespread well-being and religious disaffection - is not an invention of the twentieth century. In Europe devastated by the Black Death of 1347-1351, which wiped out almost half the population in just a few years, popular religiosity exploded to the point of bordering on excess: the flagellant movement was born, who crossed the cities in procession practicing public self-flagellation as extreme penance, convinced that he was acting under direct inspiration from God; pilgrimages and vows multiplied, the cult of the patron saints from the plague grew enormously, San Rocco above all. It was such an exasperated religiosity that the Supreme Pontiff Clement VI had to intervene with two bulls, in July and September 1349, to condemn its excesses and publicly prohibit its practices, a sign that the Church too, in the face of collective terror, he recognized the risk of a refuge-faith capable of bordering on fanaticism.

A case closer to us and in some ways Spain mirrors the Polish one. National Catholicism in the post-Franco war, who had made faith a pillar of identity in a country torn apart by the civil war - during which, between 1936 and the 1939, the anticlerical persecution in the areas controlled by the republicans cost lives, according to the reference study by the historian Antonio Montero Moreno, about 6.832 religious, thirteen bishops included, as well as thousands of lay people killed for their faith - first went through the economic boom of the 1960s and then, above all, the democratic transition and the decades of peace and growing freedom that followed: and it is precisely in those decades that the collapse came, sudden. In just twenty years Spain has gone from a country where the 92% of the population grew Catholic to one in which only the 66% still declares itself as such: over twelve million fewer people, the largest contraction in Europe in absolute terms; baptisms have come down from 325.271 In the 2007 a 214.271 in recent years, today more than half of Spanish children are not baptized and among young people come 18 to the 24 years ago, over half now declare themselves non-Catholic. The seminars emptied at the same time: -30% of seminarians in the last decade e 10.615 parishes up 23.286 — more than half — are today without a resident priest.

It is certainly no coincidence that Spain, in this same thirty years of galloping de-Christianization, has become the European laboratory from which they were born, in sequence, some of the most radical legislative changes on the continent: same-sex marriage, introduced on 30 June 2005, third country in the world after the Netherlands and Belgium, with adoption rights included from day one; the express divorce of the same year, which eliminated any obligation of preventive separation; active euthanasia, legalized in March 2021, seventh country in the world to do so; the so-called ley trans of February 2023, which introduced the change of registered sex upon simple self-declaration, without any medical requirement, among the most permissive regulations in Europe. I don't claim that there is a plan behind all this - it would be unprovable - but the chronological coincidence between the void left by faith and the ground made available for these transformations remains at least a fact to reflect on.

The thread that binds the Black Death, post-Franco Spain and post-communist Poland is the same, mirror bed: in moments of great fear and collective uncertainty the churches fill up, often beyond the measure of authentic faith; in moments of peace and widespread prosperity they become empty, with them diocesan seminaries and religious novitiates are also emptying. In the poorest countries in the world, the bishops ask for financial aid to build seminaries from European bishops who, Meanwhile, they gradually closed their own, going so far as to sell most of the buildings and concentrate the few seminarians from all the dioceses of an entire ecclesiastical region in a single seminary. How authentic certain vocations are and how many aspiring priests are young people who are only looking for a better state of life and a role of maximum respect in their civil societies? All this is not a mechanical law, nor can grace be reducible to a sociological cycle. But it is a pattern that repeats itself with enough regularity to impose caution on anyone looking at the today 17.800 French catechumens and would certainly like to read in it a new springtime of faith, because this can only be assessed in several years.

An authentic conversion, especially in adulthood, it needs strong and well-considered reasons, it cannot be the result of emotion alone, of fear, of the need to belong in a moment of identity loss. Augustine, first a pleasure-loving libertine, then a Manichaean, he didn't convert to defend himself from something, but why something, or rather someone had reached him to the point of undermining all his intellectual and moral resistance. The same applies, in times closer to us, for conversions like that of Edith Stein, Jew and eminent philosopher, or by André Frossard, atheist and communist, later appointed member of the French Academy, all inspirations that arise from an encounter, not from a siege, I am the conscious and free fruit of that love that chases away fear (cf.. 1 GV 4,18). The risk, in France, is that a part of these 17.800 people found not Christ in the baptismal font, but a trench: a solid identity to oppose to a world - secularist on the one hand, Islamized on the other - perceived as hostile. This is not necessarily the case and it would be ungenerous and even dishonest to assume this a priori for everyone. S. AND. Mons. Olivier Leborgne, Bishop of Arras and former vice-president of the French Episcopal Conference, he explained that new catechumens often come from complicated lives, sometimes marked by wounds and experience entry into faith as a healing experience. And this is the language of authentic grace, not trenches, even more so, time will confirm or deny it.

So it takes time to distinguish one thing from another. Time is what is always missing from Easter statistics and what the Church instead, of always, to give: a serious catechumenate, an accompaniment that is not satisfied with the number and verifies the quality of the "yes" pronounced at the baptismal font, exactly what I had the opportunity to write in a forthcoming article of mine regarding the vocational crisis in Benedictine and Cistercian monasteries, massive entry without adequate discernment has already shown that it can betray, in other contexts, within a generation.

If in a few years France dei 17.800 catechumens the 2025 it will be a more Christian France and not just a more frightened France that has looked for a fort, then I must have been wrong. And it will be, per me, the greatest joy. If not, we will have witnessed: one part, to the Eiffel Tower illuminated to celebrate the inclusion of “right” to abortion in the French Constitution, on the other to an army of reactive baptized people who will not have understood that being Christian means bearing witness and, if necessary, fight the worst tendencies of the Prince who governs this world with all the political means granted to anyone with the right to think, speech and electoral vote. Baptismal faith is not something private, but how much more public can there be: active testimony. If not, everything risks being reduced to fear and emotion.

From the island of Patmos, 28 September 2026

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FRANCE. BAPTISMS OF FAITH OR REACTIVE BAPTISMS?

«Being Christian means bearing witness and, when necessary, fighting — with all the political means granted to anyone with the right to think, speak and vote — against the worst excesses of the Prince who rules this world. Baptismal faith is not something private, but the most public thing there can be: active witness. If not, everything risks being reduced to fear and emotion».

— Contemporary ecclesial affairs —

.

On 4 March 2024 the Eiffel Tower lit up with the words «My body, my choice» — my body, my choice — to celebrate the enshrining of the “right” to abortion in the French Constitution, the first nation in the world to do so. This is the same France, secular to the point of exasperation, never truly freed from the revolutionary anticlericalism that has gone on smoldering like an ember beneath the ash, the same France that in 1793 turned Notre-Dame into the temple of the Goddess Reason and that in the last two years finds itself celebrating something altogether different: an explosion of requests for baptism among adolescents, young people and adults with no precedent in its recent history. In 2025 more than 17,800 catechumens were baptized at Easter: 10,384 adults, 45% more than in 2024, and over 7,400 adolescents between the ages of 11 and 17.

I could only be glad, let it be clear, before an adult who consciously asks for this sacrament of grace that washes away original sin and opens the path to the Christian life. And yet, I confess without any pessimism, something about this phenomenon does not entirely convince me, and with all my heart I hope to have to say, a few years from now, that I was wrong. I truly wish to be wrong.

To understand the phenomenon, one must start from two French fears, both real and concurrent. The first is that of an aggressive secularism that has never been content merely to separate Church from State — a sacrosanct principle, which Catholics themselves are right to defend in order to safeguard both freedoms, that of the State and that of the Church — but that has progressively set itself up as supreme truth, as a substitute civil religion: it is not the first time in the history of France; the Goddess Reason enthroned on the altar of Notre-Dame in 1793 demonstrates this with the force of precedent. The second, less openly declared but no less widespread, consists instead in the fear felt by a growing number of French people before the expansion of Muslim communities that reject all integration and that have turned entire neighborhoods — even in the capital — into enclaves where the law of the Great Republic counts for less than the law of the street. Exasperated, aggressive secularism on one side, fear of Islamization on the other: two pressures that together generate fear and bewilderment in a nation which, however hard it tries to deny it, cannot erase its own Christian roots, an anthropological inheritance that constitutes it at its depths, even before its history does.

It is in this scenario that I consider it legitimate to ask an uncomfortable question: do these conversions arise from a Damascus-road revelation — as has happened, over the centuries, to celebrated figures and to countless unknown ones — or are they a reaction, a form of identity self-defense, a flight from fear dressed up as a Sacrament? It would not be the first time that Christianity has served as a people’s bond and refuge in a moment of collective disorientation: the case of Poland, in Europe, remains the most eloquent. But what came afterward is instructive too: once the specter of communism had fallen — communism that had made faith an act of national resistance — Poland embarked on a secularization every bit as rapid as France’s own. Sunday Mass attendance, which in 1981 still involved 52.7% of Polish faithful, fell to 46.8% in 2001, to 40% in 2011, and down to 28.3% in 2021. As though, for many, once the common enemy against which faith had stood as a bulwark was gone, Christianity had lost its own usefulness and its subjective and social purpose.

To understand this mechanism, it is worth taking a step back in history, because the link between collective fear and a return to faith — and, conversely, the link between widespread prosperity and religious disaffection — is no invention of the twentieth century. In the Europe devastated by the Black Death of 1347-1351, which cut down nearly half the population within a few years, popular religiosity exploded to the point of excess: the flagellant movement was born, processing through cities practicing public self-flagellation as extreme penance, convinced they were acting under God’s direct inspiration; pilgrimages and vows multiplied, and the cult of the saints who protected against plague grew beyond measure, Saint Roch above all. It was a religiosity so overwrought that Pope Clement VI had to intervene with two bulls, in July and September 1349, to condemn its excesses and publicly forbid its practices — a sign that even the Church, faced with collective terror, recognized the risk of a refuge-faith capable of sliding into fanaticism.

A case closer to us, and in certain respects a mirror of the Polish one, is Spain. National Catholicism in the post-war Francoist era, which had made faith an identity pillar in a country torn apart by civil war — during which, between 1936 and 1939, anticlerical persecution in the zones controlled by the Republicans cost the lives, according to the reference study by the historian Antonio Montero Moreno, of roughly 6,832 clergy and religious, including thirteen bishops, in addition to thousands of laypeople killed for their faith — passed first through the economic boom of the 1960s and then, above all, through the democratic transition and the following decades of peace and growing freedom: and it is precisely in those decades that the collapse arrived, sudden. In barely twenty years Spain went from a country where 92% of the population grew up Catholic to one where only 66% still declares itself so: more than twelve million people fewer, the largest contraction in Europe in absolute terms; baptisms fell from 325,271 in 2007 to 214,271 in recent years, today more than half of Spanish children are not baptized, and among young people aged 18 to 24 more than half now declare themselves non-Catholic. Seminaries have emptied at the same pace: a 30% drop in seminarians over the last decade, and 10,615 out of 23,286 parishes — nearly half — are today without a resident priest.

It is surely no coincidence that Spain, in this same thirty-year span of galloping dechristianization, became the European laboratory from which, in sequence, some of the continent’s most radical legislative turning points were born: same-sex marriage, introduced on 30 June 2005, the third country in the world to do so after the Netherlands and Belgium, with the right to adoption included from the very first day; express divorce that same year, which eliminated any requirement of prior separation; active euthanasia, legalized in March 2021, the seventh country in the world to do so; the so-called ley trans of February 2023, which introduced the change of legal sex on simple self-declaration, with no medical requirement whatsoever, among the most permissive regulations in Europe. I am not claiming that behind all this lies a design — that would be impossible to prove — but the chronological coincidence between the void left by faith and the ground made available for these transformations remains, at the very least, a fact worth pondering.

The thread linking the Black Death, post-Francoist Spain and post-communist Poland is the same one, read as in a mirror: in moments of great fear and collective uncertainty, churches fill up, often beyond the measure of authentic faith; in moments of peace and widespread prosperity, they empty, and with them diocesan seminaries and religious novitiates empty too. In the world’s poorer countries, bishops ask for financial aid to build seminaries from European bishops who, meanwhile, have been progressively closing their own, going so far as to sell off much of the property and to concentrate in a single seminary the few seminarians from every diocese of an entire ecclesiastical region. How many of certain vocations are genuine, and how many aspiring priests are instead simply young men seeking a better state of life and a position of the utmost respect within their own civil societies? None of this is a mechanical law, nor can grace be reduced to a sociological cycle. But it is a pattern that repeats itself with sufficient regularity to counsel prudence to anyone who today looks at France’s 17,800 catechumens and is tempted to read into them, without further thought, a new springtime of faith — because that can only be judged several years from now.

An authentic conversion, especially in adulthood, needs strong and well-examined reasons; it cannot be the offspring of mere emotion, of fear, of the need to belong in a moment of identity disorientation. Augustine, first a hedonistic libertine and then a Manichaean, was not converted in order to defend himself from something, but because something — or rather, someone — had reached him, dismantling every intellectual and moral resistance he had. The same holds, in times closer to our own, for conversions such as that of Edith Stein, a Jewish woman and eminent philosopher, or of André Frossard, an atheist and communist who was later made a member of the Académie française — all of them revelations born of an encounter, not of a siege, the conscious and free fruit of that love which drives out fear (cf. 1 Jn 4:18). The risk, in France, is that some of these 17,800 people may have found at the baptismal font not Christ, but a trench: a solid identity to set against a world — secularist on one side, Islamized on the other — perceived as hostile. It need not be so, and it would be ungenerous, even dishonest, to presume it a priori for everyone. His Excellency Bishop Olivier Leborgne, Bishop of Arras and formerly vice-president of the French Bishops’ Conference, has explained that the new catechumens often come from complicated lives, at times marked by wounds, and experience their entry into the faith as an experience of healing. And that is the language of authentic grace, not of a trench — all the more so as it will be time to come that confirms or disproves it.

Time is therefore needed to tell one thing from the other. Time is precisely what Easter statistics always lack, and what the Church, as ever, knows how to give: a serious catechumenate, an accompaniment that is not satisfied with the numbers and that verifies the quality of the «yes» spoken at the baptismal font — exactly what, as I have had occasion to write in an article of mine soon to be published concerning the vocational crisis in Benedictine and Cistercian monasteries, a massive intake without adequate discernment has already shown itself capable of betraying, in other contexts, within the space of a single generation.

If, some years from now, the France of the 17,800 catechumens of 2025 turns out to be a more Christian France and not merely a more frightened France that went looking for a stronghold, then I will have been wrong. And that, for me, will be the greatest joy. If not, we will have witnessed: on one side, the Eiffel Tower lit up to celebrate the enshrining of the “right” to abortion in the French Constitution, and on the other an army of reactive newly baptized who will not have understood that being Christian means bearing witness and, when necessary, fighting — with all the political means granted to anyone with the right to think, speak and vote — against the worst excesses of the Prince who rules this world. Baptismal faith is not something private, but the most public thing there can be: active witness. If not, everything risks being reduced to fear and emotion.

From The Island of Patmos, 28 September 2026

.

FRANCE. BAPTISM OF FAITH OR REACTIVE BAPTISM ?

“To be a Christian means to bear witness and, if necessary, fight — by all political means recognized to anyone who has the right to think, of speech and vote - the worst excesses of the Prince who governs this world. Baptismal faith is not a private thing, but what is most public there is : active testimony. Otherwise, everything risks being reduced to fear and emotionality”.

— Church news —

.

the 4 mars 2024, the Eiffel Tower lit up of the inscription “My body, my choice », to celebrate the inclusion of the “right” to abortion in the French Constitution, France thus becoming the first nation in the world to do so. It's the same France, secular to the point of exasperation, never really freed from the revolutionary anticlericalism that remained smoldering like an ember under the ashes, the same one who, in 1793, transformed Notre-Dame into a temple of the Goddess Reason and which, the last two years, finds himself celebrating something completely different : an explosion of baptism requests among adolescents, young people and adults, unprecedented in its recent history. On 2025, more than 17 800 catechumens were baptized at Easter : 10 384 adults, either 45 % more than 2024, and more than 7 400 adolescents aged 11 at 17 ans.

I could only be happy, let us understand it well, in front of an adult who asks in full conscience this sacrament of grace which cleanses from original sin and opens the path to Christian life. And yet, I admit it without the slightest pessimism, something about this phenomenon doesn't quite convince me, and I sincerely wish I had to say, in a few years, that I was wrong. I really wish it, cheat on me.

To understand the phenomenon, we must start from two French fears, both real and concurrent. The first is that of an aggressive secularism which has never been content to separate the State from the Church – a sacrosanct thing., that Catholics themselves are right to defend for the protection of the two freedoms, that of the State and that of the Church - but which has gradually established itself as the supreme truth, a religion civil de substitution : this is not the first time in French history, the Goddess Reason installed on the altar of Notre-Dame in 1793 demonstrates it with the force of the precedent. The second, less reported but just as widespread, is due to the fear of a growing number of French people facing the expansion of Muslim communities who refuse any integration and who have transformed entire neighborhoods – including in the capital – into enclaves where the law of the Great Republic weighs less than the law of the street. Exasperating and aggressive secularism on one side, fear of the Islamization of others : two pressures which together generate fear and dismay in a nation which, despite all his efforts to deny it, cannot erase its own Christian roots, an anthropological background which constitutes it in its depths, even before its history.

It is in this context that I believe it is legitimate to ask a disturbing question : Are these conversions born from a flash on the road to Damascus – as happened?, over the centuries, to famous people and countless unknowns — or are they a reaction, a form of identity defense, a flight from fear which is clothed in the Sacrament ? It would not be the first time that Christianity has served as national glue and refuge in a moment of collective dismay. : the case of Poland, a Europe, remains the most eloquent. But what came next is just as instructive : the specter of communism once fallen - it which had made faith an act of national resistance -, Poland is engaged in secularization as rapid as that of France. Participation in Sunday mass, which still concerned 52,7 % Polish faithful in 1981, fell to 46,8 % in 2001, at 40 % in 2011, until 28,3 % in 2021. As if, for many, the common enemy having disappeared - the one against whom faith was a bulwark -, Christianity had lost its usefulness and purpose, both subjectively and socially.

To understand this mechanism, it is appropriate to take a step back in history, because the link between collective fear and return to faith — and, conversely, the link between widespread prosperity and religious disaffection — is not a 20th century invention. In Europe devastated by the Black Death of 1347-1351, which decimated almost half the population in a few years, popular religiosity exploded to the point of sinking into excess : the flagellant movement was born, who traveled through cities in procession practicing public self-flagellation as extreme penance, convinced of acting under the direct inspiration of God ; pilgrimages and vows multiplied, the cult of saints protecting the plague experienced disproportionate growth, Saint Roch at the head. It was such an exacerbated religiosity that the sovereign pontiff Clement VI had to intervene with two bulls, in July and September 1349, to condemn its excesses and publicly prohibit its practices - a sign that the Church itself, in the face of collective terror, recognized the risk of a faith as a refuge likely to sink into fanaticism.

A case closer to us, and in some respects the mirror of the Polish case, is that of Spain. National Catholicism in the post-Franco war, who had made faith a pillar of identity in a country emerging from a civil war - during which, between 1936 and 1939, anticlerical persecution carried out in republican-controlled areas cost lives, according to the reference study by the historian Antonio Montero Moreno, approximately 6 832 religious, thirteen bishops included, as well as thousands of lay people killed for their faith —, first went through the economic boom of the 1960s, Then, Above all, the Democratic Transition and the decades of peace and increasing freedom that followed : It was precisely during these decades that the collapse occurred, suddenly. In barely twenty years, Spain has gone from a country where 92 % of the population grew up in Catholicism in a country where only 66 % still declare themselves Catholic : more than twelve million fewer people, the largest contraction in Europe in absolute value ; baptisms fell from 325 271 in 2007 at 214 271 in recent years, today more than half of Spanish children are not baptized, and among the young people of 18 at 24 ans, more than half now declare themselves to be non-Catholic. The seminars emptied at the same rate : -30 % of seminarians over the last decade, and 10 615 parishes on 23 286 — almost half — are today deprived of a resident priest.

It is certainly no coincidence that Spain, during these same thirty years of galloping dechristianization, became the European laboratory from which were born, in sequence, some of the most radical legislative turning points on the continent : same-sex marriage, introduced the 30 June 2005, third country in the world to do so after the Netherlands and Belgium, with the right to adoption from day one ; the express divorce of the same year, which removed any obligation of prior separation ; active euthanasia, legalized in March 2021, seventh country in the world to do so ; the so-called trans law of February 2023, who introduced the change of civil status upon simple declaration, without any medical requirements, one of the most permissive laws in Europe. I am not saying that there is a design behind all this – that would be undemonstrable –, but the chronological coincidence between the void left by faith and the ground made available for these transformations remains, at the very least, a fact worth reflecting on.

The thread that connects the Black Death, post-Franco Spain and post-communist Poland is the same, read in mirror : in times of great fear and collective uncertainty, the churches are filling, often beyond the measure of authentic faith ; in times of peace and widespread prosperity, they empty themselves, and with them the diocesan seminaries and religious novitiates are also empty.. In the poorest countries in the world, bishops ask for financial aid to build seminaries from European bishops who, in the meantime, gradually closed theirs, going so far as to sell a large part of their buildings and to concentrate in a single seminary the rare seminarians from all the dioceses of an entire ecclesiastical region. How much, among certain vocations, are they authentic, and how much, on the contrary, are young aspiring priests only seeking a better standard of living and a role of the greatest respect within their civil societies? ? All this is not a mechanical law, and grace cannot be reduced to a sociological cycle. But it is a pattern that repeats itself with sufficient regularity to impose caution on anyone looking at the 17 800 French catechumens and would like to read there without further delay a new spring of faith, because this can only be judged in several years.

An authentic conversion, especially in adulthood, needs strong and carefully considered reasons ; she cannot be the daughter of emotion alone, fear, of the need to belong in a moment of identity disarray. Augustin, first libertine enjoyer then Manichaean, does not convert to defend himself from something, but because something – or rather someone – had reached him to the point of shaking all his intellectual and moral resistance. It is the same, in a time closer to our own, for conversions such as that of Edith Stein, Jewish and philosopher badge, or André Frossard, atheist and communist, later elected member of the French Academy : all these fulgurations are born from an encounter, not a seat, and are the conscious and free fruit of this love which banishes fear (cf. 1 Jn 4, 18). The risk, In France, is that part of these 17 800 people found on the baptismal font not Christ, but a trench : a solid identity to oppose to a world – secularist on one side, Islamized by the other — perceived as hostile. It is not said that this is so, and he would be petty, even dishonest, to presume it a priori for all. Mgr Olivier Leborgne, bishop of Arras and former vice-president of the Conference of Bishops of France, explained that new catechumens often come from complicated lives, sometimes marked by injuries, and experience their entry into faith as a healing experience. And this is the language of authentic grace, not that of the trench - all the more reason to let the time to come provide confirmation or denial.

So it takes time to distinguish one from the other. Time is precisely what is always missing from Easter statistics, and what the Church, elle, always knows how to give : a serious catechumenate, an accompaniment which is not satisfied with the number and which verifies the quality of the “yes” pronounced at the baptismal font – exactly what, as I had the opportunity to write in an article to be published soon on the vocational crisis in Benedictine and Cistercian monasteries, mass entry without adequate discernment has already shown that it could betray, in other contexts, within a generation.

And, in a few years, the France of 17 800 catechumens from 2025 reveals itself as a more Christian France, and not only a more frightened France gone in search of a fort, then I would have been wrong. And it will be, In my opinion, the greatest joy. Otherwise, we will have attended, on the one hand, at the illuminated Eiffel Tower to celebrate the inclusion of the “right” to abortion in the French Constitution, and on the other hand to an army of reactive baptized people who will not have understood that being Christian means witnessing and, if necessary, fight — by all political means recognized to anyone who has the right to think, of speech and vote - the worst excesses of the Prince who governs this world. Baptismal faith is not a private thing, but what is most public there is : active testimony. Otherwise, everything risks being reduced to fear and emotionality.

From the Island of Patmos, the 28 september 2026

.

FRANCE. BAPTISM OF FAITH OR REACTIVE BAPTISM??

«Being a Christian means witnessing and, if necessary, combat - with all recognized political means those who have the right to think, word and vote — the worst deviations of the Prince who rules this world. Baptismal faith is not something private, but the most public that can exist: the active testimony. Otherwise, everything runs the risk of being reduced to fear and emotion.

- Ecclesial news -

.

The 4 March 2024 the Eiffel Tower lit up with the inscription «My body, my choice» — my body, my choice — to celebrate the inclusion of the “right” to abortion in the French Constitution, first nation in the world to do so. It's the same France, secular to the point of exasperation, who never truly freed himself from revolutionary anticlericalism, and that continues to simmer like an ember under the ashes; the same as in 1793 transformed Notre-Dame into a temple of the Goddess Reason and that in the last two years has celebrated something very different: an explosion of baptism requests among teenagers, young people and adults unprecedented in recent history. On 2025 were more than 17.800 catechumens baptized at Easter: 10.384 adults, a 45% more than in 2024, and more than 7.400 teenagers from 11 and 17 years.

I couldn't help but rejoice, let it be clear, before an adult who asks with full conscience for the sacrament of grace that cleanses from original sin and opens the path of Christian life. And yet, I confess it without any pessimism, something that in this phenomenon does not convince me at all, and I wish with all my heart to have to say, in a few years: I made a mistake. I really want to be wrong.

To understand the phenomenon we must start from two French fears, both real and concurrent. The first is that of an aggressive secularism that has never been content with separating the State from the Church — a sacrosanct thing., and that Catholics themselves have reasons to defend to protect both freedoms: that of the State and that of the Church —, and that has progressively emerged as the supreme truth, as a substitute civil religion. It is not the first time in the history of France, the Goddess Reason enthroned on the altar of Notre-Dame in 1793 demonstrates with force the precedent. The second, less declared, but no less widespread, Instead, it is the fear of a growing number of French people who, faced with the expansion of Muslim communities that reject all integration and have turned entire neighborhoods — also in the capital — into enclaves where the law of Great Republic weighs less than the law of the street. Infuriating and aggressive secularism, on the one hand, fear of Islamization by another: two pressures that together generate fear and confusion in a nation that, no matter how hard you try to deny it, cannot erase his own Christian roots. An anthropological baggage that constitutes her in the deepest part, even before its own history.

It is in this scenario where I consider it legitimate to raise an uncomfortable question: Are these conversions born from a flash on the road to Damascus — as has happened, throughout the centuries, to famous people and countless strangers — or are they a reaction, a form of identity defense, an escape from fear that is clothed in Sacramento? It would not be the first time that Christianity serves as a mortar for the people and a refuge in a moment of collective confusion.: the case of Poland, in Europe, remains the most eloquent. But what came next is also instructive.: the specter of communism fallen, who had made faith an act of national resistance, Poland undertook secularization as fast as France. Participation in Sunday Mass, that in 1981 still reached 52,7% of the Polish faithful, descended to 46,8% in 2001, al 40% in 2011, until the 28,3% in 2021. As if, for many, the common enemy against which faith acted as a dam has disappeared, Christianity would have lost its own usefulness and subjective and social purpose.

To understand this mechanism It is worth taking a step back in history, because the link between collective fear and the return to faith — and, the other way around, the link between general well-being and religious detachment — not a 20th century invention. In Europe devastated by the Black Death of 1347-1351, that decimated almost half of the population in a few years, popular religiosity exploded to the point of bordering on excess: the flagellants movement was born, who toured the cities in procession practicing public self-flagellation as extreme penance, convinced of acting by direct inspiration from God. Pilgrimages and votes multiplied, and the cult of the saints who protected the plague grew disproportionately, like Saint Roque to first place. It was a religiosity so exasperated that the Supreme Pontiff Clement VI had to intervene with two bulls, in July and September 1349, to condemn their excesses and publicly prohibit their practices. A sign that even the Church, in the face of collective terror, recognized the risk of a faith-refuge capable of degenerating into fanaticism.

A case closer to us and, in certain aspects, speculate in Polish, it's Spain. National Catholicism in the post-Franco war, who had made faith a pillar of identity in a country that had been torn apart by a civil war — during which, between 1936 and 1939, anticlerical persecution in Republican-controlled areas cost lives, according to the reference study by historian Antonio Montero Moreno, to some 6.832 religious, thirteen bishops, and thousands of lay people murdered for their faith —, first went through the economic boom of the sixties, and above all, the democratic transition with the decades of peace and increasing freedom that followed: and it is precisely in those decades when the collapse came, sudden. In just twenty years, Spain has gone from being a country where 92% of the population grew in the Catholic faith to one where only the 66% is still declared as such: more than twelve million fewer people, the largest decline in Europe in absolute terms; baptisms have fallen from 325.271 in 2007 a 214.271 in recent years; Today more than half of Spanish children are not baptized, and among the young people of 18 a 24 years more than half declare themselves non-Catholic. The seminaries have emptied at the same rate: a decrease in 30% in number of seminarians in the last decade, and 10.615 of the 23.286 — parishes, almost half — today lack a resident priest.

It is no coincidence that precisely Spain, in this same thirty years of rampant de-Christianization, has become the European laboratory from which they were born, in sequence, some of the most radical legislative changes on the continent: same-sex marriage, introduced on 30 June 2005, third country in the world to do so after the Netherlands and Belgium, including the right to adoption from day one; the quick divorce that same year, which eliminated any requirement for prior separation; active euthanasia, legalized in March 2021, seventh country in the world to do so; the so-called trans law of February 2023, that introduced the change of registered sex by simple self-declaration, without any medical requirement, among the most permissive regulations in Europe. I do not claim that there is a design behind all this — it would be unprovable —, but the chronological coincidence between the void left by faith and the terrain available for these transformations remains, at least, a fact to reflect on.

The thread that unites the black plague, post-Franco Spain and post-communist Poland is the same, reflected in time like a mirror: In moments of great fear and collective uncertainty, churches fill, often beyond the measure of authentic faith; in times of peace and widespread prosperity they are emptied, and with them the diocesan seminaries and religious novitiates are also emptied.. In the poorest countries in the world, The bishops ask for financial aid to build seminaries from European bishops who, meanwhile, they have been progressively closing theirs, going so far as to sell a large part of its buildings and concentrate the few seminarians from all the dioceses of an ecclesiastical region in a single seminary.. How authentic are certain vocations?, and how many aspiring priests are actually just young people seeking a better state of life and a role of maximum respect in their own civil societies? All this is not a mechanical law, nor can grace be reduced to a sociological cycle. But it is a pattern that is repeated with sufficient regularity to impose caution on anyone who looks at the 17.800 French catechumens and want to read in them, without a doubt, a new spring of faith, because this can only be assessed in several years.

A true conversion, especially in adulthood, needs strong and contrasted reasons; It cannot be the daughter of mere emotion, of fear, of the need to belong in a moment of identity confusion. Augustine, first happy libertine and then manichean, He didn't convert to defend himself from something, but because something - or rather someone - had reached him to the point of disarming all his intellectual and moral resistance.. The same goes, in times closer to us, for conversions like Edith Stein's, Jew and distinguished philosopher, or André Frossard's, atheist and communist, later appointed member of the French Academy: all of them fulgurations that are born from an encounter, not from a siege, conscious and free fruit of that love that expels fear (cf. 1 Jn 4,18). The risk, in France, is that a part of these 17.800 people have found in the baptismal font not Christ, but a trench: a solid identity to oppose a world — secular on the one hand, Islamized by another — perceived as hostile. It is not necessarily said that it is so, and it would be mean, and even dishonest, show it off a priori for everyone. Mons. Olivier Leborgne, bishop of Arras and former vice president of the French Episcopal Conference, has explained that new catechumens often come from complicated lives, sometimes marked by wounds, and live the entry into faith as a healing experience. And that is the language of authentic grace., not from the trench — all the more reason will be the time to come that will confirm or deny.

It is necessary, therefore, time to distinguish one thing from another. Time is precisely what is always missing from Easter statistics, and what the Church instead, since always, knows how to give: a serious catechumenate, an accompaniment that is not satisfied with the number and that verifies the quality of the “yes” pronounced before the baptismal font — exactly what, as I have had the opportunity to write in a soon-to-be published article regarding the vocational crisis in Benedictine and Cistercian monasteries, massive entry without adequate discernment has already proven to be able to betray, in other contexts, over the course of a generation.

If in a few years the France of the 17.800 catechumens from 2025 turns out to be a more Christian France, and not only a more frightened France that looked for a fort, then I must have been wrong. and it will be, for me, the greatest joy. Otherwise, we will have attended: on the one hand, to the illuminated Eiffel Tower to celebrate the inclusion of the "right" to abortion in the French Constitution; for another, to an army of reactive baptized people who will not have understood that being Christian means witnessing and, if necessary, combat - with all recognized political means those who have the right to think, word and vote — the worst deviations of the Prince who rules this world. Baptismal faith is not something private, but the most public that can exist: the active testimony. Otherwise, everything runs the risk of being reduced to fear and emotion.

From the Island of Patmos, 28 of September 2026

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THE SYMBOLIC LANGUAGE OF THE LITURGY

Standing or kneeling during liturgical prayer is anything but indifferent. Every gesture somehow falls within that dimension of announcement and instruction which is an integral part of the liturgical action and therefore cannot be left to the temporary taste of each individual.

— Liturgical ministry —

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The liturgy is undoubtedly an announcement of salvation, but above all concrete communication of this salvation, which is expressed through gestures and attitudes. Consequently the liturgy does not only use words, but also of symbolic language; he uses signs that evoke the mystery and already give a foretaste of it, as many prayers after communion recall.

When preparing a liturgical celebration we cannot forget this fundamental dimension at all, otherwise we risk overestimating the secondary and forgetting the essential; to have a beautiful, spectacular "ceremony"., which pleases the eye, but which leaves the heart empty; you risk saying a lot of words, but not to communicate anything at all.

FROM WALKING TOGETHER TO THE LITURGICAL PROCESSION

When it comes to procession, thoughts immediately turn to those public processions with images or statues of the Virgin Mary or the Saints. Processions that do not always constitute a clear and correct symbol of the Christian mystery, above all because heavy folkloric elements often intervene in them; and I say folkloric when things, after all, they're fine.

Every procession, even those that are done in church during Mass (entrance, presentation of gifts, Communion, etc.), has the aim of expressing the path of the Church, of the new people of God, towards the new temple and the new Jerusalem (cf.. AP 21,2), following in the footsteps of Christ.

The reference we can make, thinking about the procession, is at the Exodus: the event that saw the twelve tribes of Israel united on the same path. A journey guided by Moses and which brings together an entire people in its widest variety. A path that, according to the Bible, it has a fundamentally cultic purpose: God summons his people to worship him (cf.. Is 5,3). A journey that is undertaken in the name of union and which has a destination beyond the Red Sea, beyond the Jordan, beyond the waters of death. A path that is continually comforted by the real and mysterious presence of the Lord, who speaks to his people and gives them the law of life.

The procession is meant to remind us of this: we are Christians if we are on a journey; and we are not alone in making this journey, but we do it together with other brothers, supported and accompanied by the presence of the Risen One, as they summarize well, in sequence, the extraordinary images of the story of the disciples walking with Jesus towards Emmaus (cf.. LC 24,13-35).

STANDING AND KNEELING

Standing or kneeling during liturgical prayer he is anything but indifferent. Every gesture somehow falls within that dimension of announcement and instruction which is an integral part of the liturgical action and therefore cannot be left to the temporary taste of each individual. The attitudes to be assumed during the liturgical celebration are neither casual nor aimed at efficiency or external order. That is, they do not serve to change position to avoid boredom and tiredness, nor to make the ceremony more pleasing to the eye. I'm, rather, true symbolic actions. Among these, standing is undoubtedly one of the most important and significant.

Standing because children of God resurrected with Christ. The iconography of the catacombs always presents us with the figure of the standing person praying. Furthermore, it is symptomatic that the priest at the altar, since the beginning, say all presidential prayers standing. It is then very significant that in the ancient Church, according to many authoritative testimonies, it was even forbidden to kneel on Sunday and during the fifty days of Easter.

Standing it is therefore the normal attitude of the Christian who, even if a sinner, he is aware of his dignity as a child of God, received from that Jesus who died and rose again for the salvation of all.

In liturgical prayer the Church wants to make this announcement. In private, then, everyone can take the attitude they want. The conciliar reform therefore did not "secularize" the liturgy, but he gave it back its symbolic charge and also its function as an announcement to the world.

Standing waiting for the Lord to come. Standing in liturgical prayer also has a further meaning, always linked to the announcement of the Paschal mystery. That is, it is the eschatological announcement, of Christian life as the expectation of the final coming of Christ. Jesus himself invites his disciples to be like those servants who stand, with the belt around his hips and the lamps lit, they await their master when he returns from the wedding to open the door immediately as soon as he arrives and knocks (cf.. LC 12,35).

With this awareness it is beautiful and moving to pray standing. How beautiful and moving it is to walk together and on our feet to welcome the Body of Christ, true manna and bread come down from heaven, to support our journey towards eternity, towards those new heavens and that new earth. There are those who with Christ have conquered sin, standing, they sing the song of Moses and the song of the Lamb eternally before God (cf.. AP 15,2-3).

On your knees yes, but to get up again. Kneeling is also a significant attitude, which however finds its origin and space above all in private prayer. In fact, it expresses awareness of one's poverty, of one's sin. For this reason the attitude of kneeling entered the liturgy very slowly and with a certain parsimony, hand in hand with the spread of penitential rites, linked above all to the celebration of public penance. Liturgical attitudes that give space to kneeling are rare; moments that appropriately express the humble adoration and supplication of a whole people who feel crushed not so much by their own sin but rather by the infinite love of God. The General Instruction of the Roman Missal provides:

«They then kneel at the consecration, unless the state of health prevents it, the narrowness of the place, or the large number of those present, or other reasonable grounds. Those who do not kneel at the consecration, make a deep bow while the priest genuflects after the consecration" (n. 43).

In fact, one kneels not before the memory of a past event, but before the death and resurrection of the Lord who in that moment becomes truly present on the altar: and it is precisely because that death is already victorious, it's already Easter, that the knee bent before it is never the last word. But precisely thanks to this great love, man can and must get up to walk quickly towards that nuptial encounter which will make us fully participants in that divine life that is already within us and gives us the honor of standing before God as children.. Precisely for this reason in front of the tabernacle, in front of the maximum sign of that love that paid for our dignity, in private prayer of adoration, the normal attitude that comes naturally to us is to prostrate ourselves on our knees.

SIT TO LISTEN

Before the liturgical reform of the Second Vatican Council, sitting in Church was a simple functional attitude for the assembly; for the various ministers, sometimes, it was even regulated by meticulous choreographic details: body erect, hands on knees, feet together, hat on his head, various bows… Today, thanks to the reform of the Council which brought the liturgy back to its original sobriety, even sitting has returned to having a predominant symbolic function. In fact, nothing in the liturgy must be simply functional or worse, choreographic and ceremonial. For this reason it is important to know the meaning of these gestures in order to accept them and carry them out with the joy and enthusiasm of those who are aware of becoming in some way, with his person, sacramental instrument of announcement for the world.

Sign of listening. Within a liturgical celebration, sitting takes on precise meanings, out of any ambiguity and for this reason this attitude is not left to the individual taste of the moment. First of all, sitting is a sign of confidential interior listening, respectful and meditative. A listening experience that therefore matures deep feelings and courageous decisions. It is certainly no coincidence that even in human relationships when one wants to truly give space to listening to the other, we sit opposite each other. The norms of the Roman Missal remind us: «The prayer is over (collection) the reader goes to the ambo and proclaims the reading; everyone listens to it sitting down" (PNMR, 89). The rule is clear: it doesn't say that everyone reads for themselves. Because of this, while recognizing the positive services rendered by the "Mass leaflets", it is always legitimate and necessary to ask ourselves whether the price being paid is not too high. If in fact everyone or almost everyone reads on their own, the symbolic attitude that lies at the origin of sitting is nullified!

A Word that is addressed to a united people. But this attitude of listening described above is so important? It would not be enough for everyone to read the Word carefully on their own and try to put it into practice? A big temptation of which we are victims is that of being extremely insensitive to the liturgical dimension and of evaluating things only from an individual and moral efficiency perspective.. In doing so, however, we forget that Sacred Scripture is not primarily a book of meditation, but a word that God addresses to his people, a Word that aims above all to make the Church: «The people of God are gathered first and foremost through the Word of the living God» (Priesthood, n. 4).

The attitude of those who are seated and attentive to what is proclaimed therefore reveals the primary function of the Word of God which is to establish a dialogue of love not so much with individuals, but rather with the entire people of God, with the entire assembly considered as a single entity, in which the whole Church is visibly represented and truly present.

Here then is the ultimate meaning of every gesture described here: walk, stand, kneel, sit are not a script to be performed nor an ornament that veils otherwise poor words. The body of the assembly, in its moving and its stopping, it does not simply describe the faith of the Church: he does it. For this reason, no liturgical gesture can be left to chance or to the taste of the moment - because it is precisely through those gestures, even before through words, that the announced salvation becomes concretely present among his people.

From the island of Patmos, 26 September 2026

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THE SYMBOLIC LANGUAGE OF THE LITURGY

Whether one stands or kneels, the posture assumed during liturgical prayer is anything but indifferent. Every gesture belongs, in some sense, to that dimension of proclamation and instruction which is integral to the liturgical action, and therefore it cannot be left to each person’s passing preference.

— Liturgical pastoral care —

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The liturgy is undoubtedly an announcement of salvation, but above all it is the concrete communication of that salvation, expressed through gestures and postures. The liturgy therefore does not rely on words alone, but also on symbolic language; it uses signs that evoke the mystery and already let us taste it in advance, as many post-communion prayers recall.

In preparing a liturgical celebration, this fundamental dimension can never be forgotten, or we risk overvaluing what is secondary and losing sight of what is essential — risk turning it into a beautiful, spectacular “ceremony” that pleases the eye but leaves the heart empty; risk saying a great many words while communicating nothing at all.

FROM WALKING TOGETHER TO THE LITURGICAL PROCESSION

When we speak of a procession, our thoughts turn at once to public processions carrying images or statues of the Virgin Mary or the Saints. Such processions do not always constitute a clear and correct symbol of the Christian mystery, not least because they are often burdened with heavy folkloric elements — and I say “folkloric” when, all things considered, matters have gone well.

Every procession, including those that take place inside the church during Mass (entrance, presentation of the gifts, communion, etc.), is meant to express the journey of the Church, the new People of God, toward the new temple and the new Jerusalem (cf. Rev 21:2), following in the footsteps of Christ.

The reference we can draw, thinking of the procession, is to the Exodus: the event that united the twelve tribes of Israel in a single journey. A journey led by Moses, gathering an entire people in all its breadth and variety. A journey which, according to the Bible, has a fundamentally cultic purpose: God summons his people so that they may worship him (cf. Ex 5:3). A journey accomplished in unity, with a destination beyond the Red Sea, beyond the Jordan, beyond the waters of death. A journey continually accompanied by the real and mysterious presence of the Lord, who speaks to his people and gives them the law of life.

The procession exists to remind us of this: we are Christians only if we are on the move; and this journey is not one we make alone, but together with our brothers and sisters, sustained and accompanied by the presence of the Risen One — as the extraordinary sequence of images in the story of the disciples walking with Jesus toward Emmaus so beautifully sums up (cf. Page 24:13-35).

STANDING AND KNEELING

Whether one stands or kneels, the posture assumed during liturgical prayer is anything but indifferent. Every gesture belongs, in some sense, to that dimension of proclamation and instruction which is integral to the liturgical action, and therefore it cannot be left to each person’s passing preference. The postures to be assumed during the liturgical celebration are neither arbitrary nor ordered toward mere efficiency or outward tidiness. They do not exist simply to change position out of boredom or fatigue, nor to make the ceremony more pleasing to the eye. They are, rather, true symbolic actions. Among these, standing is undoubtedly one of the most important and significant.

Standing, because we are children of God risen with Christ. The iconography of the catacombs always depicts the figure at prayer standing upright. It is likewise telling that, from the earliest times, the priest at the altar says all the presidential prayers standing. And it is deeply significant that, according to many authoritative witnesses, the early Church forbade kneeling altogether on Sundays and throughout the fifty days of Easter.

Standing, then, is the normal posture of the Christian who, sinner though he may be, is conscious of his dignity as a child of God, received from that same Jesus who died and rose again for the salvation of all. In liturgical prayer the Church wishes to make this proclamation. In private prayer, everyone is free to take whatever posture they wish. The conciliar reform, then, did not “secularize” the liturgy; rather, it restored to it its symbolic power and its function as proclamation to the world.

Standing, in expectation of the Lord who comes. Standing in liturgical prayer carries a further meaning as well, still tied to the proclamation of the paschal mystery: it is the eschatological announcement, Christian life as the expectation of Christ’s final coming. Jesus himself invites his disciples to be like those servants who, standing, with their belts fastened and their lamps lit, wait for their master to return from the wedding feast, ready to open the door the moment he arrives and knocks (cf. Page 12:35).

With this awareness, it is beautiful and moving to pray standing. Just as it is beautiful and moving to walk together, and standing, to receive the Body of Christ — true manna, bread come down from heaven, to sustain our journey toward eternity, toward those new heavens and that new earth. There, those who with Christ have conquered sin stand and sing forever before God the song of Moses and the song of the Lamb (cf. Rev 15:2-3).

Kneeling, yes — but in order to rise. Kneeling is likewise a significant posture, though it finds its origin and its place above all in private prayer. It expresses an awareness of one’s own poverty, one’s own sin. For this reason, kneeling entered the liturgy only very slowly and sparingly, in step with the spread of penitential rites, tied above all to the celebration of public penance. There are few liturgical moments that make room for kneeling — moments that fittingly express the humble adoration and supplication of a whole people who feel overwhelmed not so much by their own sin as by the infinite love of God. The General Instruction of the Roman Missal states:

“The faithful should kneel at the consecration, unless prevented by reasons of health, lack of space, the large number of people present, or some other good reason. Those who do not kneel ought to make a profound bow when the priest genuflects after the consecration” (no. 43).

We kneel, in fact, not before the memory of a past event, but before the death and resurrection of the Lord, who at that very moment becomes truly present on the altar: and it is precisely because that death is already victorious, is already Easter, that the knee bent before it is never the last word — so that the acclamation “We proclaim your Death, O Lord, and profess your Resurrection until you come again” might, implicitly, sound like standing before the Risen One, living and true. But it is precisely because of this immense love that man can and must rise again, to walk swiftly toward that nuptial encounter which will make us fully sharers in that divine life already within us, and which grants us the honor of standing before God as his children. It is for this same reason that before the tabernacle — before the supreme sign of that love which paid the price for our dignity — the posture that comes to us spontaneously in private adoration is to prostrate ourselves on our knees.

SITTING TO LISTEN

Before the liturgical reform of the Second Vatican Council, sitting in church was, for the assembly, largely a simple matter of practicality; for the various ministers, at times, it was even governed by meticulous choreographic detail: an upright body, hands on the knees, feet together, biretta on the head, various bows… Today, thanks to the Council’s reform, which restored to the liturgy its original sobriety, sitting too has recovered a predominantly symbolic function. Nothing in the liturgy, in fact, should be merely functional or, worse, choreographed and ceremonial. This is why it matters to understand the meaning of these gestures, so as to embrace and perform them with the joy and enthusiasm of one who knows that, through his own person, he becomes in some way a sacramental instrument of proclamation to the world.

A sign of listening. Within a liturgical celebration, sitting takes on precise meanings, free of any ambiguity, and for this reason the posture is not left to individual taste in the moment. First, sitting is a sign of confidential, interior, respectful and meditative listening — a listening that matures deep feelings and courageous decisions. It is surely no accident that, even in human relationships, when we truly wish to make room for listening to another, we sit down facing them.

The norms of the Roman Missal remind us: “When the prayer has ended, the reader goes to the ambo and proclaims the reading; all listen while seated” (GIRM, 89). The rule is clear: it does not say that everyone reads for themselves. For this reason, while acknowledging the real service rendered by the “Mass leaflet,” it remains right and necessary to ask whether the price we pay for it is not too high. For if everyone, or nearly everyone, reads on their own, the symbolic gesture at the root of sitting is emptied of its meaning.

A Word addressed to a people united. But is this attitude of listening really so important? Would it not be enough for each person to read the Word attentively on their own and strive to put it into practice? A great temptation to which we fall victim is that of being largely insensitive to the liturgical dimension, judging everything only in individual and moral-efficiency terms. In doing so, however, we forget that Sacred Scripture is not, first and foremost, a book for meditation, but a word that God addresses to his people — a Word whose primary aim is to build the Church: “The People of God is formed into one, in the first place, through the word of the living God” (Priesthood, no. 4).

The posture of those who sit attentively to what is proclaimed thus reveals the primary function of the Word of God: to establish a dialogue of love not so much with individuals as with the whole People of God — with the entire assembly considered as a single subject, in which the whole Church is visibly represented and truly present.

Here, then, is the ultimate meaning of every gesture described above: walking, standing, kneeling, sitting are not a script to be performed, nor an ornament veiling words that would otherwise be poor. The body of the assembly, in its moving and in its stillness, does not merely describe the Church’s faith: it enacts it. This is why no liturgical gesture can be left to chance or to the whim of the moment — because it is precisely through these gestures, even before words, that the salvation proclaimed becomes concretely present in the midst of God’s people.

From The Island of Patmos, 26 September 2026

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THE SYMBOLIC LANGUAGE OF THE LITURGY

Standing or kneeling during liturgical prayer is not at all indifferent. Each gesture forms part, in some way, of that dimension of announcement and instruction that is an integral part of the liturgical action, and therefore it cannot be left to the momentary pleasure of each one.

— Liturgical Pastoral —

.

.

The liturgy is undoubtedly an announcement of salvation, but above all concrete communication of that salvation, which is also expressed through gestures and attitudes. That is why the liturgy does not use only words, but also of symbolic language: uses signs that evoke mystery and that, somehow, They let us taste it beforehand, as many prayers after communion remember.

When preparing a liturgical celebration this fundamental dimension cannot be forgotten at all; Otherwise there is a risk of overvaluing the secondary and forgetting the essential.: to make a spectacular “ceremony”, that satisfies the eye but leaves the heart empty; There is a risk of saying many words without communicating anything at all..

FROM WALKING TOGETHER TO THE LITURGICAL PROCESSION

When talking about procession, The thought immediately runs to those public processions with images or statues of the Virgin Mary or the Saints. Processions that, in fact, they do not always constitute a clear and correct symbol of the Christian mystery, especially because heavy elements of folklore often intervene in them; and I say folkloric when things are going well.

All procession, including those done in church during Mass (Prohibited, presentation of gifts, communion, etc.), Its purpose is to express the path of the Church, of the new people of God, towards the new temple and the new Jerusalem (cf. AP 21,2), following in the footsteps of Christ.

The reference we can make, thinking about the procession, It's the Exodus: event that united the twelve tribes of Israel on the same path. A path guided by Moses that brings together an entire people in its widest variety. A path that, according to the bible, It has a fundamentally cultic purpose: God summons his people to worship him (cf. Ex 5,3). A path that is carried out under the sign of union and that has a goal beyond the Red Sea, beyond the Jordan, beyond the waters of death. A path continually comforted by the real and mysterious presence of the Lord, who speaks to his people and gives them the law of life.

The procession is intended to remind us of this: We are Christians if we are on the way; and we do not travel this path alone, but with other brothers, sustained and accompanied by the presence of the Risen One, as a summary, in its sequence, the extraordinary images of the story of the disciples who walk with Jesus towards Emmaus (cf. LC 24,13-35).

STANDING AND KNEELING

Standing or kneeling during liturgical prayer is not at all indifferent. Each gesture forms part, in some way, of that dimension of announcement and instruction that is an integral part of the liturgical action, and therefore it cannot be left to the momentary pleasure of each one. The attitudes that must be assumed during the liturgical celebration are not casual nor are they ordered to efficiency or external order.. They are not used to change posture to avoid boredom or fatigue, nor to make the ceremony more pleasing to the eye. Son, rather, true symbolic actions. Among them, standing is undoubtedly one of the most important and significant.

Standing because we are children of God resurrected with Christ. The iconography of the catacombs always presents the figure of the praying man standing. Besides, It is significant that the priest, at the altar, say from the beginning all the presidential prayers standing. And it is very significant that in the ancient Church, according to numerous authorized testimonies, It was even forbidden to kneel on Sunday and during the fifty days of Easter.

Stand is, therefore, the normal attitude of the Christian who, even though I am a sinner, He is aware of his dignity as a child of God, received from that Jesus who died and rose again for the salvation of all.

In liturgical prayer The Church wants to make this announcement. In private, instead, everyone can assume the attitude they prefer. The conciliar reform, therefore, has not “secularized” the liturgy, but has given it back its symbolic load and also its function of announcement to the world.

standing, waiting for the Lord to come. Standing in liturgical prayer also has a further meaning, always linked to the announcement of the paschal mystery. It is about, indeed, of the eschatological announcement, of the Christian life as awaiting the final coming of Christ. Jesus himself invites his disciples to be like those servants who, standing, with the waist cinched and the lamps lit, They wait for their lord when he returns from the wedding, to open it as soon as it arrives and knocks (cf. LC 12,35).

With this awareness it is beautiful and moving to pray standing. How beautiful and moving it is to walk together and, standing, receive the Body of Christ, true manna and bread from heaven, to support our path to eternity, Towards those new skies and that new earth. Over there, those who have overcome sin with Christ sing standing, eternally, before God, the song of Moses and the song of the Lamb (cf. AP 15,2-3).

On your knees yes, but to get up. Being on your knees is also a significant attitude, which, however, finds its origin and its place above all in private prayer. Expresses awareness of one's own poverty, of one's own sin. That is why the attitude of kneeling entered the liturgy very slowly and with a certain parsimony., at the same rate that penitential rites spread, linked above all to the celebration of public penance. There are few liturgical moments that give space to be on our knees.; moments that opportunely express the humble adoration and supplication of an entire people who feel overwhelmed, not so much because of his own sin, how much for the infinite love of God. The General Ordination of the Roman Missal provides:

«Let them kneel in the consecration, unless health prevents it, the narrowness of the place, the large number of faithful present or other reasonable causes. Those who do not kneel for the consecration bow deeply while the priest genuflects after the consecration. (n. 43).

We kneel, indeed, not before the memory of a past event, but before the death and resurrection of the Lord, that at that very moment becomes truly present on the altar: and it is precisely because that death is already victorious, It's already Easter, so the knee bowed before her is never the last word - so the acclamation "We announce your death, we proclaim your resurrection. ¡Ven, Lord Jesus!» could implicitly sound like standing before the Risen One, alive and true. But it is precisely thanks to this great love that man can and must rise to walk without delay towards that nuptial encounter that will make us full participants in that divine life that is already in us., and that grants us the honor of standing before God as children. For that very reason, before the tabernacle, in front of the supreme sign of that love that paid for our dignity, In the private prayer of adoration the attitude that springs spontaneously to us is that of prostrating ourselves on our knees..

SITTING TO LISTEN

Before the liturgical reform of the Second Vatican Council, sitting in church was, for the assembly, a practically functional attitude; for the different ministers, instead, sometimes it was even regulated by minute choreographic details: upright body, hands on knees, feet together, biretta on the head, various inclinations… Today, thanks to the reform of the Council that has returned to the liturgy its original sobriety, sitting has also recovered a predominantly symbolic function. Nothing in the liturgy, indeed, must be simply functional or, even worse, choreographic and ceremonial. That is why it is important to know the meaning of these gestures to accept them and perform them with the joy and enthusiasm of someone who is aware of becoming, somehow, with his own person, into a sacramental instrument of announcement to the world.

Listening sign. Within a liturgical celebration, sitting takes on precise meanings, free of all ambiguity, and that is why this attitude is not left to the individual pleasure of the moment. First of all, sitting is a sign of confidential listening, interior, respectful and meditative; a listen that, for it, makes deep feelings and brave decisions mature. It is no coincidence that also in human relationships, when you really want to give space to listen to the other, let's sit in front of each other.

The norms of the Roman Missal remind us: «Finishing the collect prayer, the reader addresses the ambo and proclaims the reading; "Everyone listens to it sitting down." (OGMR, 89). The rule is clear: It doesn't say that everyone reads on their own.. That's why, recognizing the positive service provided by the “little sheets of Mass”, It is still legal and necessary to ask ourselves if the price paid for this is not too high. Yes indeed all, or almost all, they read on their own, the symbolic gesture that is at the origin of sitting is emptied of meaning.

A Word addressed to a united people. But is this attitude of listening that we have just described really so important?? Wouldn't it be enough for each one to read the Word on his own?, carefully, and will strive to put it into practice? A great temptation of which we are victims is to be extremely insensitive to the liturgical dimension and value things only in terms of individuality and moral efficacy.. By doing so, however, we forget that the Holy Scripture is not, first of all, a meditation book, but a word that God addresses to his people; a Word whose main purpose is to make the Church: “The people of God are gathered first and foremost through the word of the living God.” (Priesthood, n. 4).

The attitude of those who remain sitting and attentive to what is proclaimed and revealed, therefore, the primary function of the Word of God: establish a dialogue of love not so much with individuals as with all the people of God, with the entire assembly considered as a single subject, in which the entire Church is visibly represented and truly present.

Behold, so, the ultimate meaning of each gesture described here: walk, stand, kneel, sit are not a script that is recited nor an ornament that disguises otherwise poor words. The body of the assembly, in its moving and in its stopping, does not simply describe the faith of the Church: to achieve. That is why no liturgical gesture can be left to chance or to the pleasure of the moment — because it is precisely through those gestures, even before through words, how the announced salvation becomes concretely present in the midst of his people.

Desde The Island of Patmos, 26 September of 2026

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EMMA BONINO AND THE DEATH OF A SAD WOMAN. PITY DOES NOT ERASE THAT TRUTH OF WHICH IT IS THE DAUGHTER, OTHERWISE IT WOULD JUST BE PIETISM

In Heaven there is an army of angelic creatures who owe the conquest of their eternal bliss to that baptism of blood in martyrdom called abortion.

- Actuality -

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Before writing this article I questioned myself as a Christian, priest and theologian on the relationship between piety and truth.

A Senator of the Republic, who in his youth was very close to Marco Pannella and Emma Bonino, the first one described me as a sunny and cheerful man, beyond his provocative public performances in front of the cameras, that they had a purposeful reason, sometimes studied or even scientific: «Marco Pannella» he told me «had a laughing look and eyes». A completely different description regarding the second: «Emma Bonino was a sad woman, His eyes were melancholy even when he laughed.".

Inveterate smoker, she never stopped smoking even after being diagnosed with lung cancer which affected her for a decade, finally died after a long respiratory illness. On its coherence, or perhaps on the lack thereof, I think it's legitimate to question myself: why did the one who fought for years to get a law on euthanasia approved not call Marco Cappato, he has personally assisted others several times in the process of assisted suicide? On abortion, instead, we don't ask ourselves the same question: it was herself, in the seventies, to set an example first hand, immortalized with a bicycle pump in her hand used to perform clandestine abortions. Two battles, two different consistencies: its one, abortion, he chose the direct gesture, on the other, l'euthanasia, reached the moment of its end, he preferred the opposite path to the one he had fought for so that it became law for everyone.

We all remember this sad woman who never missed an opportunity to define abortion as a "great social achievement", defining law n. 194 the 1978, which regulates the legalized killing of a human being, «an example of civilization». And here the mind can only rush to a completely different figure: Daniele Capezzone, currently director of the Roman newspaper Time, in the past parliamentarian and secretary of the Italian Radicals since 2001 al 2007. Daniele Capezzone, who is a secularist and an all-round liberal, several times, debating in various television programs on Mediaset networks, defined abortion as "a tragedy" and law no. 194 "a necessity", stating that he felt "discomfort in hearing it defined as a 'great achievement'". Here is the difference that I would like to underline: with whom - despite disagreeing with me in the doctrine that considers life sacred from the moment of conception -, recognizes abortion as having the moral weight of a tragedy that must be contained, dialogue remains possible, even fruitful. With those who made it a source of pride and a trophy to show off as a "great achievement", the dialogue stops before it even begins: not for my closure, but because between those who mourn an evil that they consider necessary and those who instead celebrate it as a good there is no common ground on which to meet, especially when human life is at stake.

I who believe in the immortality of the soul and eternal life, I don't know what happened to Emma Bonino, when I closed my eyes to this life he reopened them before the immediate judgment of God. One thing is certain in my faith: in Heaven there is an army of angelic creatures who owe the conquest of their eternal bliss to that baptism of blood in martyrdom called abortion. And I am sure that these Angels, the first to be able to fully understand the weight of a life spent against their very existence, they will be able to intercede with God with a mercy greater than any human judgement, because He alone has the last word on this sad woman.

From the island of Patmos, 11 September 2026

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