Africa: the living gold of the Church — and now you come to us!”

A silent but powerful revolution is taking place in the heart of the Catholic Church, a turning point that brings with it the scent of the red African earth, of faith lived with body and soul, of the spirit that does not give up. The recent appointments in the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life, desired by Pope Leo XIV, confirm a line that is not only administrative or functional, but profoundly prophetic. Africa, which for centuries has been considered a land of mission and need, is today indicated as a living source, as a new spiritual wealth, as a burning fire that can warm a European Church that is tired, dull, wounded by vocational deserts and by the weariness of the heart. Pope Francis, in his years of pontificate, has often looked at Africa with eyes full of gratitude and hope, sensing that where faith is young and full of energy, a strength is kept that cannot be ignored. The choice of figures linked to the African, missionary and consecrated experience, such as Sister Tiziana Merletti at the head of the Dicastery, is a symbolic but also practical gesture: it marks a path that does not go back, but advances towards a synodal Church, where all cultures meet and enrich each other. Africa, today, is no longer just the recipient of the Gospel, but has become a protagonist, capable of evangelizing in turn, bringing an incarnate faith, sung, lived with passion and rooted in pain and hope. It is in the parishes of Ghana, in the villages of Malawi, in the seminaries of Congo that the Gospel takes flesh in surprising ways, with priests who live in poverty but with a luminous dignity, with consecrated women who cross the savannah to visit the sick, with young people who discover in the Word of God a freedom deeper than the promises of the world. And now something miraculous is happening: those sons and daughters of Africa, who received the faith from European missionaries, are now returning to walk the streets of Europe, called by dioceses that can no longer support the weight of pastoral care alone, of parishes without pastors, of bell towers that ring but no one answers. African priests are coming to Italy, France, Germany, not to make up the numbers but to bring life, smiles, prayer, the ability to relate, a spirit of sacrifice, and trust in the future. They, who learned the Gospel from white and wrinkled hands, now give it back with a young voice, with dark skin that does not divide but unites, with different accents but with the same love for the Eucharist and for the people of God. It is a mutual gift, a cycle that is fulfilled, an embrace between continents, an act of evangelical justice. Those who gave now receive, and those who receive do so with gratitude, because they have understood that without this new lifeblood the Church risks dying of self-referentiality. African vocations are not only numerous, they are also solid,forged in hardship, in the lack of means, in authentic prayer, in shared responsibility. This is why more and more dioceses look at those seminarians with eyes full of hope and at their communities with profound respect. It is a paradigm shift that asks humility from Europe and audacity from Africa, but which can become the most fruitful turning point of our time. Instead of closing parishes, let us open hearts and borders. Instead of complaining about the lack of vocations, let us cultivate those that arrive, welcoming them as seeds fallen from another season yet capable of sprouting here, now, in the folds of our cities. The Pope has shown us the way, with gestures and names that speak clearly: the Curia opens, the consecrated world becomes international, Africa becomes the cornerstone and guide of a new way of being Church. It is up to us not to miss this train of the Spirit. It is up to the European bishops to recognize the value of those who knock, not to conquer but to serve. It is up to the communities to welcome these priests not as strangers, but as brothers, as sons of the same baptismal promise, as evangelizers called to give oxygen to a tired faith. And if the heart of the mission has always been to leave, today the challenge is also to know how to receive. From Africa comes not only a new generation of pastors, but a different way of being Church: more community-based, more joyful, more connected to daily life. It is time to throw open the doors. It is time to say thank you. It is time to start again from where the Gospel has put down deep roots. And now, truly, you come to us. And we, finally, are ready to welcome you.From Africa comes not only a new generation of pastors, but a different way of being Church: more community-based, more joyful, more connected to daily life. It is time to throw open the doors. It is time to say thank you. It is time to start again from where the Gospel has put down deep roots. And now, truly, you come to us. And we, finally, are ready to welcome you.From Africa comes not only a new generation of pastors, but a different way of being Church: more community-based, more joyful, more connected to daily life. It is time to throw open the doors. It is time to say thank you. It is time to start again from where the Gospel has put down deep roots. And now, truly, you come to us. And we, finally, are ready to welcome you.

Marco Baratto

“Dal Turbante al Tricolore: perché il riconoscimento dell’Unione Sikh Italia è un passo storico per l’Italia

Lo scorso 30 giugno 2025, la casa madre del sikhismo mondiale ha ufficialmente riconosciuto l'Unione Sikh Italia (USI), organismo federativo sorto nel 2021 per riunire la maggioranza dei centri Sikh del nostro Paese. Un riconoscimento che segna una svolta epocale nei rapporti tra la comunità Sikh italiana e le istituzioni, per due motivi profondamente significativi: il peso economico e sociale ormai acquisito dagli Sikh in Italia, e il dovere morale di gratitudine verso i tanti valorosi caduti Sikh che, durante la Seconda Guerra Mondiale, hanno combattuto – e spesso perso la vita – per la liberazione del nostro territorio.

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1. Una comunità in crescita, ora fra le colonne dell'economia nazionale

Secondo dati aggiornati, in Italia vivono oggi tra i 150 000 e i 200 000 fedeli Sikh  concentrati soprattutto in Lombardia, Emilia-Romagna, Veneto, Friuli-Venezia Giulia e Lazio. Originari in massima parte del Punjab, molti sono emigrati negli anni Ottanta-Novanta e si sono radicati in zone come Agro Pontino e Pianura Padana

I Sikh operano soprattutto nei settori dell'agricoltura, dell'allevamento e dell'industria lattiero-casearia – basti pensare al Parmigiano Reggiano e al Grana Padano – ma anche nella logistica, ristorazione e edilizia. Secondo una stima, il 33 % di loro lavora nel comparto agricolo e il 37 % in quello industriale . Il loro contributo ha infatti spinto imprese in affanno, rallentate dalla carenza di manodopera, verso una nuova efficienza produttiva ed export.

Oggi i Sikh in Italia non sono più marginali: sono padroni delle dinamiche economiche di interi territori. L'USI, che raccoglie oltre 50 centri e gurdwara sparsi su tutto il territorio nazionale  rappresenta una comunità coesa, giuridicamente riconosciuta e capace di dialogare con le istituzioni. L'intesa ufficiale con l'autorità mondiale sikh legittima l'USI non solo spiritualmente, ma anche sul piano rappresentativo e organizzativo: un segnale chiaro che l'Italia ha tra le mani un interlocutore autorevole, in grado di favorire integrazione, dialogo interreligioso e crescita condivisa.

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2. Memoria e riconoscenza: i Sikh della Seconda Guerra Mondiale

Il riconoscimento assume un valore storico e morale ancora più profondo se si considera la militanza dei Sikh nella liberazione dell'Italia. Schierati nell'Ottava Armata Britannica contro il nazifascismo (1943‑45), migliaia di soldati indiani, per metà Sikh, combatterono nelle battaglie del Sangro, Cassino, Linea Gotica e nella liberazione di Roma, Firenze, Ferrara 

In totale, si stima che quasi 50 000 soldati anglo‑indiani presero parte alla campagna d'Italia: circa il 50 % riportò ferite, e 5 782 persero la vita  Solo nella sola zona di Forlì, 496 soldati (Sikh e indù) sono sepolti nel cimitero di guerra e nel "Forlì Cremation Memorial"  Qui ogni anno, dal 2004, si tiene una commovente cerimonia commemorativa che richiama rappresentanti delle istituzioni locali, l'esercito italiano e la comunità Sikh 

In Romagna, sono circa 500 i Sikh caduti per liberarci dal nazifascismo . Anche Monte Cavallara, sul Mugello, fu teatro del sacrificio di decine di giovani Sikh impegnati nella battaglia, che liberarono l'Appennino e soccorsero la popolazione oppressa . Questi uomini, molti giovanissimi, morivano senza aver visto la loro patria libera, ma con il turbante al capo e l'animo di soldati coraggiosi. Solo dalle loro tombe, dal sacrificio silenzioso, si leva oggi il grido di gratitudine delle comunità locali e dell'intero Paese.

Il riconoscimento dell'USI da parte dell'autorità mondiale sikh assume dunque un valore simbolico straordinario: non è solo un riconoscimento religioso, ma la ratifica di un patto di memoria. Di un'Italia che non dimentica chi ha contribuito a renderla libera, e che attribuisce alla comunità Sikh, con l'USI, un posto riconosciuto nella trama civile e istituzionale del paese.

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Verso un futuro condiviso: dialogo, tutela e senso di responsabilità

L'Unione Sikh Italia, conosce un dialogo con il Vaticano e ascoltata al Ministero dell'Interno – dove ha richiesto il riconoscimento giuridico ufficiale della religione Sikh – può ora contare su un appoggio spirituale e morale internazionale. Questo permette all'Italia di costruire una relazione più solida con la comunità Sikh, confidando in un interlocutore che promuove:

• integrazione interculturale, valorizzando la convivenza civile e la cooperazione economica e sociale,

• dialogo interreligioso, all'insegna del rispetto e della tolleranza reciproca,

• volontariato e impegno civile, secondo i principi democratici e costituzionali.

Da parte delle istituzioni, il riconoscimento internazionale dell'USI implica l'urgenza di compiere passi concreti: dallo sblocco della registrazione giuridica della religione Sikh, alla valorizzazione delle cerimonie commemorative, alla promozione di percorsi formativi e di inclusione, sempre nel segno del rispetto verso i simboli religiosi (turbante, kirpan rituale, ecc.).

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Conclusione

Il riconoscimento da parte dell'autorità mondiale del sikhismo non è un gesto simbolico fine a se stesso: è il frutto di una comunità che, pur fiera delle proprie radici, ha deciso di integrare valori, tradizioni e identità nel tessuto civile italiano, contribuendo in modo tangibile al benessere economico, alla sicurezza alimentare, e alla memoria condivisa.

È il riconoscimento del peso dei Sikh oggi, come lavoratori, famiglie, titolari di imprese agricole e industriali, attivi nella vita dei territori. E al tempo stesso è l'omaggio alla loro storia antica, fatta di coraggio, sacrificio e ammutolito senso del dovere, testimoni silenziosi della liberazione d'Italia.

Un atto, infine, di gratitudine collettiva: verso chi indossò il turbante sulle trincee europee, morendo per un ideale che è lo stesso da cui nacque la nostra libertà, e verso chi oggi porta quel medesimo turbante nelle nostre campagne, città e aziende, costruendo un futuro insieme.

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Nota sui numeri: La precisione è importante: dei circa 50 000 soldati anglo‑indiani, 5 782 caddero, il 50 % dei combattenti fu ferito. A Forlì riposano 496 caduti, mentre in Romagna si rievocano circa 500 vite spezzate in battaglia. Castelli di memoria che chiedono rispetto, riconoscimento e cura continua.

Marco Baratto

From Death Merchants to Peace Builders: Pope Leo XIV’s Prophetic Rebuke of Global Rearmament”

By Marco Baratto

In a world increasingly gripped by conflict, division, and militarization, Pope Leo XIV's address to the participants of the Plenary Assembly of the "Riunione delle Opere per l'Aiuto alle Chiese Orientali" (ROACO) stands out as a voice of moral clarity and spiritual urgency. Delivered in the wake of a high-level global summit that controversially called on nations to increase military spending, the Pope's speech is nothing short of a prophetic denunciation of the logic of war and a heartfelt plea for peace, justice, and human dignity.

The Tragic Illusion of Rearmament

At the heart of Pope Leo XIV's speech lies a scathing critique of the rearmament agenda that is once again gaining traction among world powers. In an era where international summits no longer speak the language of diplomacy, but rather of deterrence and supremacy, the Pope's words are a sharp counterpoint. He unflinchingly identifies the drive to rearm as not only misguided, but tragically illusory.

Rearmament, according to Leo XIV, offers the false promise of security while sowing the seeds of future devastation. It replaces the fragile but essential framework of international law with the brutal logic of force. "It is shameful for humanity," he declares, "that the strength of international and humanitarian law no longer obliges, having been replaced by the presumed right to compel others by force." This phrase encapsulates his radical opposition to the justification of military build-ups under the guise of protecting peace.

The Pope directly challenges the ethical and logical foundations of militarization. He exposes the cynical narrative that perpetuates the arms race: that more weapons will deter aggression, that preemptive strikes ensure safety, and that strength equates to peace. He does not mince words—this is not strategic prudence, but moral failure. It is the triumph of fear over wisdom, of profit over human life.

A Prophetic Exposure of War Profiteering

Perhaps the most powerful and politically charged passage in the entire address is Pope Leo XIV's rebuke of what he calls the "merchants of death." These are the global arms dealers, defense contractors, and complicit political systems that profit from the suffering of others. "People are becoming increasingly aware," he states, "of the amount of money going into the pockets of death merchants—money that could be used to build hospitals and schools, but instead is used to destroy those already built."

Here, the Pope does more than denounce war; he indicts the global military-industrial complex. He brings attention to the perverse economy that thrives on conflict—a system where bombs are dropped not to protect civilians, but to meet defense contracts; where wars are prolonged not out of necessity, but out of financial incentive.

The Pope's allusion to the words of the prophet Isaiah—"they shall beat their swords into plowshares"—is not mere poetry. It is a direct challenge to turn weapons into tools of life, to redirect military budgets toward the needs of the poor, the sick, and the oppressed. His voice carries the weight of both the Gospel and the cries of countless innocent victims from Ukraine to Gaza, from Syria to Sudan.

Between Herod and Pilate: A Spiritual Call to Action

Rather than stop at denunciation, Pope Leo XIV moves his listeners—especially those in the global Church—toward discernment and responsibility. In a particularly moving segment, he contrasts the witness of Christ with the actions of two biblical figures who symbolize the failure of moral leadership: Herod and Pilate.

Herod, the Pope notes, killed innocent children out of fear of losing power. Today, children are still being killed—not by swords, but by drones, bombs, and missiles, as collateral damage in wars justified by security rhetoric. Pilate, for his part, represents the passive cowardice of those who "wash their hands," avoiding responsibility while enabling injustice. These two figures are as relevant now as ever: they are the archetypes of those who kill directly, and those who enable killing by doing nothing.

In contrast stands Christ, who "defeated evil by loving from the cross." For Pope Leo XIV, this is the model of true leadership—not domination or silence, but sacrificial love and unwavering justice. He calls Christians everywhere, and especially in the embattled Eastern Churches, to bear witness through fidelity to this example, not aligning themselves with the "tentacles of power" but standing firmly in the meek strength of the Gospel.

The Role of the Church in a Time of War

The Pope acknowledges the tragic disruption of ROACO's assembly, caused by the impossibility of participants from the Holy Land to travel due to ongoing violence. Yet he transforms this absence into a spiritual mandate: to make every tragic image and news report an opportunity for prayer, intercession, and concrete aid.

But he goes further. Prayer and charity are essential, but not sufficient. What the world needs, the Pope insists, is testimony—the lived witness of peace, truth, and resistance to evil. This is especially crucial in the Christian East, where communities are tempted to flee or to compromise their faith for survival. To them he offers gratitude and encouragement: "Thank you, brothers and sisters," he says, "for the testimony you give when you remain in your lands as disciples and witnesses of Christ."

This is a Church that refuses to align itself with violence, even when surrounded by it. A Church that builds rather than bombs, that heals rather than wounds, that loves rather than hates. In this testimony lies the real counter-narrative to war—a vision of the world not as a battlefield of interests, but as a shared home where the dignity of every person is defended.

Conclusion: The Cost of Peace

In a geopolitical climate that increasingly equates strength with weaponry, Pope Leo XIV's address is a necessary disruption. It calls us to question not only the policies of governments but the values that drive them. Are we building a world based on fear and control, or on justice and solidarity? Are we investing in life, or in death?

The cost of peace is high. It demands sacrifice, courage, and truth-telling. It requires disarming not only our weapons, but our hearts—letting go of pride, vengeance, and greed. Pope Leo XIV's voice is not that of a neutral observer, but of a shepherd wounded by the suffering of his flock. And in this cry, the world is given a choice: to follow the path of Herod and Pilate, or to follow Christ—on the way of the cross, which alone leads to resurrection.