Bishop Francis Li Jianlin was ordained as the Bishop of the Apostolic Prefecture of Xinxiang in China on December 5, 2025. Pope Leo XIV appointed Bishop Li Jianlin on August 11, 2025, with approval from the Provisional Agreement between the Holy See and China. The ordination followed the acceptance of the resignation of Bishop Joseph Zhang Weizhu. Francis Li Jianlin was born in 1974 and received priestly ordination in 1999. He has served in various roles, including Parish Priest and formation of seminarians.
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On December 5, 2025, Bishop Francis Li Jianlin was consecrated as the Bishop of the Apostolic Prefecture of Xinxiang in Henan Province, China.1
This event marks a significant step in local Catholic leadership under the current pontificate.
Pope Leo XIV appointed Bishop Li on August 11, 2025, following the resignation of Bishop Joseph Zhang Weizhu from pastoral governance.1
The appointment was approved within the framework of the Provisional Agreement between the Holy See and the People's Republic of China, highlighting ongoing efforts to align official and underground church structures.1
Francis Li Jianlin was born on July 9, 1974, in Huixian, Henan Province, to a Catholic family.1
He underwent seminary formation from 1990 to 1999 in Zhengding and Yixian, Hebei, and was ordained a priest on July 23, 1999, by Bishop Nicola Shi Jingxian of Shangqiu.1
Post-ordination, he served as parish priest in Qinyang from 1999 to 2000, then focused on seminarian and religious formation until 2011, when he became parish priest in Jiaozuo.1
The consecration underscores the implementation of the 2018 Provisional Agreement, aimed at fostering unity in China's Catholic community.1
It reflects continuity in episcopal appointments, potentially easing tensions between state-sanctioned and Vatican-recognized hierarchies in the region.1
Investigate how the Holy See-China provisional agreement shapes episcopal appointments
The relationship between the Holy See and the People's Republic of China regarding the Catholic Church has long been marked by tensions, particularly in the area of episcopal appointments, which are central to maintaining the unity and hierarchical structure of the Church. While the provisional agreement signed in 2018 between the Holy See and Chinese authorities represents a significant development aimed at resolving these issues, the available sources primarily offer foundational principles from earlier papal teachings, emphasizing the Pope's authority, the need for dialogue, and the criteria for suitable bishops. These documents, originating from Pope Benedict XVI's 2007 letter and related materials, as well as the 2022 apostolic constitution Praedicate Evangelium, provide crucial context for understanding how such an agreement could shape appointments by prioritizing ecclesial communion over state interference, while fostering constructive engagement with civil authorities. Although the sources do not detail the specifics of the 2018 agreement itself—which postdates them—they outline the theological and canonical framework that informs any provisional arrangement, highlighting the Holy See's desire for freedom in appointments while acknowledging the social dimensions of the episcopal role in China.
At the core of Catholic teaching on bishop appointments is the principle that the Pope's role ensures the unity of the universal Church. The appointment of bishops is not merely an administrative act but a exercise of supreme spiritual authority, guaranteeing hierarchical communion and the apostolic succession. As articulated in Benedict XVI's letter, unauthorized episcopal ordinations inflict "a painful wound upon ecclesial communion and constitute a grave violation of canonical discipline," with the Code of Canon Law imposing severe sanctions on those involved (c. 1382). This underscores that any agreement must safeguard the Pope's mandate as the visible source of episcopal unity, rooted in the Petrine ministry.
In the Chinese context, where governmental authorities have historically influenced selections due to the social and civil implications of bishops' roles, the Holy See insists that this intervention remains strictly religious and does not infringe on state sovereignty. Benedict XVI recognizes the legitimacy of civil attentiveness to leaders who shepherd communities with broader societal impact, yet he firmly positions papal appointments as essential to religious freedom, as affirmed in international documents. The explanatory note on the letter further clarifies that the clandestine ordinations some Chinese bishops undertook were not ideal but a response to undue state control, and the Holy See has granted faculties to restore communion where possible, always prioritizing fidelity to the Successor of Peter. This framework shapes any provisional agreement by requiring that civil recognition—necessary for practical effects like legal status—does not compromise the Church's autonomy in spiritual matters.
The sources express a clear aspiration for a negotiated accord that balances ecclesial integrity with practical dialogue. Benedict XVI explicitly trusts that "an accord can be reached with the Government so as to resolve certain questions regarding the choice of candidates for the episcopate, the publication of the appointment of Bishops, and the recognition—concerning civil effects where necessary—of the new Bishops on the part of the civil authorities." This provisional structure would involve joint consultation on candidates, ensuring they are "worthy priests, respected and loved by the faithful, models of life in the faith," with pastoral experience to handle the burdens of leadership. If local dioceses lack suitable candidates, cooperation among neighboring bishops is encouraged, extending the consultative process beyond national borders to maintain universality.
Such an agreement, as envisioned, would mitigate the "demeaning of the Petrine and episcopal ministries" caused by state agencies overriding Church decisions, promoting instead a vision where bishops exercise legitimate authority in communion with the Pope. The compendium reinforces this by rejecting any "independent" Church model incompatible with Catholic doctrine, while praising Chinese bishops who have suffered persecution as witnesses to unity. In practice, this shapes appointments by integrating civil proposals into a process where the Holy See retains veto power and final approval, preventing illicit ordinations and fostering reconciliation between official and underground communities. The explanatory note highlights Benedict's hope for progress in dialogue to achieve "the full exercise of the faith by Catholics as a result of respect for genuine religious freedom," extending to normalized Holy See-China relations.
Under the curial reforms of Praedicate Evangelium, the Dicastery for Bishops oversees all aspects of episcopal provision worldwide, including in challenging contexts like China. It considers proposals from particular Churches, episcopal conferences, and nuncios, consulting local bishops and even the faithful to ensure cultural sensitivity. Criteria for candidates are determined in dialogue with conferences, periodically evaluated to address diverse needs—relevant for China's unique socio-political environment. Resignations and other transitions follow canonical norms, maintaining transparency. While this document does not reference China specifically, it provides the operational backbone for any provisional agreement, ensuring that appointments align with universal standards rather than local impositions. In a Holy See-China accord, the dicastery would likely vet Chinese-proposed candidates against these criteria, consulting the universal episcopate to preserve global communion.
The sources emphasize that episcopal appointments are intertwined with the Church's mission in China, where divisions between registered and unregistered communities have caused suffering. Benedict XVI revokes prior special faculties granted to Chinese clergy, urging adherence to general norms and direct recourse to the Holy See, as improved communications allow. This shift supports a provisional agreement by enabling normalized processes, such as joint selection committees, while revoking ad hoc permissions that arose from past restrictions. The letter also addresses ecclesiastical circumscriptions, altered by civil changes, proposing open dialogue with Chinese bishops and authorities to realign them pastorally. Such adjustments would shape appointments by clarifying diocesan boundaries, ensuring bishops lead stable, unified communities.
Controversies persist, as sources note divergent interpretations: some bishops accepted state ordinations for pastoral reasons but sought papal reconciliation, while others remained clandestine to avoid compromise. Benedict urges unity, supported by martyrs' examples, without condemning individuals harshly. More recent developments, like the 2018 agreement, build on this by reportedly allowing papal approval of a triple list of candidates proposed by China, though renewals (as of 2020 and 2022) indicate ongoing evaluation. However, the sources' principles take precedence: any shaping of appointments must uphold the Church's sacramental structure, avoiding state dominance.
In summary, the Holy See-China provisional agreement, as informed by these foundational texts, shapes episcopal appointments by embedding civil consultation within a canonical framework that prioritizes papal authority, candidate suitability, and ecclesial unity. It advances the dialogue Benedict XVI envisioned, promoting religious freedom and reconciliation, though full implementation requires continued fidelity to Catholic doctrine amid evolving circumstances.