“We gather not first to celebrate ourselves, but to consecrate, to entrust… and to place our whole nation into the Sacred Heart of Jesus Christ,” Archbishop William E. Lori of Baltimore said in his homily.

The liturgy took place on the final day of the U.S. Conference of Catholic Bishops’ spring plenary meeting, during the nation’s 250th anniversary year.

In the hours leading up to the Mass, bishops concluded their assembly with reflections that centered on the meaning of devotion to the Sacred Heart in contemporary life.

Archbishop Alexander Sample of Portland, Oregon, described the devotion as a response to modern forms of spiritual strain, including loneliness and the pressure to measure personal worth by achievement or failure. Drawing on Pope Francis’ encyclical Dilexit Nos, he said contemporary culture often unsettles identity itself.

“The Sacred Heart of Jesus answers that question decisively,” Sample said. “When we know that we are loved by Christ, we no longer need to build our identity on achievements or failures.”

He added that devotion to the Sacred Heart offers freedom from fear, self-centeredness, despair, and superficiality while also calling believers to bring that love into public life. “The world needs witnesses whose hearts resemble the heart of Jesus,” he said.

Archbishop Shelton Fabre of Louisville, Kentucky, reflected on the Sacred Heart as a source of communion within the Church, emphasizing that unity within the Church is not built on shared preference but on divine initiative and grace. He described the Church as “a brotherhood not created by personal preference, affinity, or ideology but by the providence of God and the will of Jesus Christ.”

Archbishop Bernard Hebda of St. Paul and Minneapolis pointed to the devotion as a path of interior renewal grounded in prayer and sacramental life. Citing St. John Henry Newman’s phrase “cor ad cor loquitur” (“heart speaks to heart”), he said the deepest encounter with Christ takes place in a personal, interior communion shaped by prayer and the Eucharist.

Shortly before the Mass, bishops spent time in Eucharistic adoration and benediction and venerated the relics of St. Margaret Mary Alacoque, the 17th-century French nun whose visions helped spread devotion to the Sacred Heart throughout the Church.

‘The Sacred Heart does not divide’

In his homily, Lori placed the consecration within the broader moral and spiritual tensions of Church and national life, framing it as an act of trust rather than achievement.

“To love as Christ loves is the true measure of Christian discipleship, and it is the true measure of our humanity,” he said.

He acknowledged that this measure has often not been lived out. “Indeed, it has sometimes obscured it almost beyond recognition,” he said, noting the reality of division, sin, and failure alongside moments of grace.

Lori said the act of entrustment is not an assertion of strength but an admission of dependence on mercy. “We cannot come to the heart of Christ while pretending we have no need of his mercy,” he said.

The future, he emphasized, cannot ultimately be secured by human systems or planning. “The future belongs to God, not to political movements, economic forces, or human plans,” he said.

He then described the Sacred Heart as the source of reconciliation itself, not merely a devotional image but a living reality that reshapes those who turn to it.

“The Sacred Heart does not divide, it reconciles,” he said. “It does not harden hearts, it transforms them. It does not simply invite us to receive love; it sends us forth to share it.”

Reflecting on the Gospel, he described Christ as fully entering the human condition with “a heart that has known joy and sorrow, friendship and betrayal, suffering and sacrifice.”

“The Sacred Heart reveals a savior who desires not merely our obedience, but our friendship,” he said. “Not simply our service, but our communion with him.”

That communion, he added, is meant to shape the whole of Christian life. “To remain in his love and allow that love to shape everything we do,” he said.

Prayer of entrustment

Following the homily, Archbishop Paul S. Coakley of Oklahoma City, president of the U.S. Conference of Catholic Bishops, led the solemn prayer of consecration, placing the moment within a wider historical and theological tradition.

He recalled that 127 years earlier Pope Leo XIII consecrated the human race to the Sacred Heart of Jesus, presenting the Orlando liturgy as a continuation of that same act of entrustment.

“In that same spirit, we now consecrate the United States of America,” Coakley said, noting that Christ “in his own blood has removed all divisions and made of many nations one people of God.”

He led repeated invocation throughout the prayer: “Most Sacred Heart of Jesus, have mercy on us.”

The consecration prayer addressed Christ as the “Desire of Nations and Center of History,” asking him to bless the United States, heal the nation’s wounds, and bring reconciliation, justice, and peace where they are lacking.

It also gave thanks for the blessings bestowed upon the country, affirmed the dignity of every person as a gift from the Creator, and made reparation for offenses against God and human dignity.

The prayer further asked that the Church in the United States be a visible sign of Christ’s presence in the world, pointing “all people to [his] infinite love.” It prayed for peace in families and communities, the reconciliation of broken relationships, the repair of injustices, and the healing of the nation through a deeper union with the Sacred Heart of Jesus.

‘A powerful moment in our national story’

President Donald Trump also issued a message marking the consecration, calling it “a powerful moment in our national story” and linking it to Bishop John Carroll’s post-Revolutionary consecration of the United States to the Blessed Virgin Mary.

He described the moment as part of a broader spiritual inheritance, noting that American history has long been shaped by public expressions of faith.

“As Catholic bishops consecrate the United States of America to the Sacred Heart of Jesus in this 250th year of our independence, we recommit ourselves,” he said, calling for renewed attention to the nation’s “spiritual identity and great civilizational inheritance.”

Trump called the consecration “a poignant reminder that America has always been guided by the loving hand of God,” framing it as both reflection and renewal during the semiquincentennial year.

The bishops discussed engagement with the novena at the U.S. Conference of Catholic Bishops' (USCCB) spring plenary session in Orlando, Florida, on June 11. The Intercontinental Guadalupan Novena is a nine-year novena called for by Pope Francis in 2022 that anticipates the fifth centennial of the apparition of Our Lady of Guadalupe in 2031.

“We will celebrate 500 years since the appearance of Our Lady of Guadalupe, and at the same time, all of the graces we continue even now to experience under her patronage,” Bishop Robert Brennan of Brooklyn, New York, chair of the USCCB Committee on Cultural Diversity in the Church, said at the meeting.

The bishops of Mexico have been preparing for the quincentennial celebration  and in the past year invited the U.S. bishops' conference to participate in the celebration, Brennan said.

“The Mexican bishops are, together with the Vatican through the Pontifical Council for Latin America, calling this a … novena of years,” said Bishop Oscar Cantu of San José, California, chair of the USCCB Subcommittee on Hispanic and Latino Affairs.

“There is much depth to be plumbed for us in our diocese and our communities in these five years that remain for this novena,” he said.

As St. John Paul II said in his apostolic exhortation Ecclesia in America: “In blessed Mary, upon whom we see an impressive example of a perfectly inculturated evangelization.”

“Those are words that should echo in our hearts as we seek to evangelize our own churches in the United States,” Cantu said.

Cantu said bishops should reflect and ask, “How do we take the methodology that Mary used 500 years ago and adapt it to our own needs in the culture … in the 21st century here in the United States?” Cantu said bishops should consider not “only the message but the methodology of Mary.”

Cantu recalled Pope Leo addressed the Theological Congress a few months ago in Mexico City, saying Our Lady of Guadalupe is a lesson in divine pedagogy on the inculturation of saving truth. "‘La Morentia’ manifests Godʼs way of drawing close to his people,” Pope Leo said.

Plan for pastoral activity

Following the pope’s call, “the Subcommittee on Hispanic Latino Affairs is proposing three phases in the coming years for our pastoral activity, and weʼve looked to weave them into already existing activities,” Cantu said.

He proposed “Phase 1 of missionary activity in our dioceses and parishes … would lead up to the Eucharistic congress that is being planned nationally.”

The subcommittee proposed “having a tilma for each diocese that would be given to each ordinary for veneration in the cathedral … or in a designated place by the bishop,” he said. “The tilma can be used as a missionary presence to journey from parish to parish, or to key places in each diocese.”

The tilma would be “an exact replica of the original" and it will be “touched to the original, so it becomes a third-class relic,” Cantu said.

“Phase 2 would include the time from the National Eucharistic Congress to the Jubilee 2031, which will be the 500th anniversary,” he said. It would be initiated by the National Eucharistic Congress and would “then continue pilgrimages from parish to parish using the tilma that would go to each diocese,” he said.

Phase 3 would focus on “jubilee celebrations,” including the “2031 Jubilee to the ... great jubilee of the 2,000 years of redemption,” he said.

Then “we are proposing some kind of national celebration for 2031,” he said. “Weʼre not sure what that would look like,” but “we would certainly like to be in dialogue with the administration of the USCCB in that regard.”

“We already know there will be an international celebration in Mexico City” and “we know that Pope Leo has been invited to participate,” Cantu said. “He has not responded yet … But weʼre pretty sure that he will be there.”

The document, also known as “the Dallas Charter,” is a set of procedures originally established in 2002 to address allegations of sexual abuse of minors by Catholic clergy.

The bishops voted on the revised document at the United States Conference of Catholic Bishops' (USCCB) spring plenary session in Orlando, Florida, on June 11.

The revised charter offers changes and additions but maintains the focus of the original document “to address with transparency and accountability accusations of abuse committed by clergy,” said Bishop Barry Knestout of Richmond, Virginia, chair of the Committee on the Protection of Children and Young People, at the meeting.

The revision process began in 2021 and was done in collaboration with USCCB Committees on the Protection of Children and Young People; Canonical Affairs and Church Governance; Clergy, Consecrated Life, and Vocations; the Office of the General Counsel; and the National Review Board.

The new document offers a glossary “in response to repeated requests from dioceses on having more consistent definitions of various terms,” Knestout said.

“Among the influences drawn from the revisions of Book VI of the Code of Canon Law is the integration of the right of an accused to the presumption of innocence,” and “among the Vos Estis Lux Mundi general provisions is the identification of mandatory Church reporters to complement mandatory reporting to civil authorities,” he said.

The revised version also includes a “clear allowance for electronic letters of suitability” and “an added reference to the protection of information under the seal of the sacrament of penance,” Knestout said.

To ensure the charter focuses on abuse of minors, the Committee on Clergy, Consecrated Life, and Vocations will develop a separate document from the charter that will focus on standards of behavior for both clergy and laity with adults, including vulnerable adults.

Vote invites debate among bishops

Prior to voting, the bishops discussed and debated the topic. Some of the bishops inquired about the language within the document and offered proposed changes.

During the discussion, Archbishop Shawn McKnight of Kansas City, Kansas, proposed the bishops “postpone [the] vote until the next meeting,” which will be held in November. Bishop Earl Fernandes of Columbus, Ohio, seconded the motion as the bishops will not “lose very much by delaying” and to ensure his presbyteral council is “sufficiently consulted."

In response to the bishops in favor of the postponement, Knestout said that “there has been quite a bit of consultation already." He added: “I am not sure whatʼs gained through the additional time, other than … an opportunity for some dioceses and presbyterates to look at this again.”

Ultimately the majority voted not to postpone the vote. The bishops then approved the revised charter, with 176 voting yes, 22 voting no, and six abstaining.

Bishops react to approval of charter

“Iʼm coming towards the conclusion of my own term as the chair. I inherited the [charter] process and I wanted to make sure it was concluded,” Knestout told EWTN News following the vote.

“This was … our best effort to make sure it was adapted to some of the developments and circumstances of the present,” he said. “So it can function as the guide for our ongoing work in caring for and making sure that we are providing safeguarding for children and young people within our diocese and do it in a good way that is respectful of the role of priests.”

As the bishops revised the document, it was “necessary for us to do two things as bishops,” Knestout said.

“One is to express our love for, our care for those who are victim survivors, and for all those whoʼve been injured or wounded because of the abuse issue or the crisis, and to assure them that ... with both transparency and accountability, [we] will address the issue and continue to do so in a vigilant way.”

It was also to reflect updates “from the developments that have occurred with canon law over the last eight years to also express in a tangible way our concern for our priests and for their needs” and “to address issues of due process and presumed innocence.”

It “tries to do both in a way thatʼs balanced and thatʼs authentic but is consistent and addresses the issue of the crisis in a way that will bring trust and healing over time,” he said.

While the charter was under review, the Committee on Canonical Affairs and Church Governance “wanted to keep clarity … that the charter is for protection of children and young people,” Bishop Thomas Paprocki of Springfield, Illinois, chair of the Committee on Canonical Affairs and Church Governance, told EWTN News.

“I think it has worked well over the last 25 years” and “I think these amendments that we had and the changes will be for the better,” he said.

“There were voices, and continue to be voices, that wanted to expand that to include other areas of misconduct, misconduct by bishops, or misconduct by priests with adults,” but there “are other avenues … for doing that,” Paprocki said.

“By not including vulnerable adults in the charter does not say that we donʼt think itʼs important,” but “it should be an entirely separate process, and in my experience it has been good to have that as a separate process.”

“I would also point out that there are some things already in existence,” he said. He detailed Pope Francis’ 2016 moto proprio As a Loving Mother, which “provides for the removal of bishops for different kinds of misconduct,” and Vos Estis Lux Mundi.

In contrast, McKnight told “EWTN News In Depth” it is “a missed opportunity” that the revised charter does not address the abuse of adults, abuses of power, and episcopal misconduct or cover-ups.

McKnight explained that he has previously “made a full proposal” that the bishops “consider not revising the charter but to honor it as an historical document written for its time period.”

“My proposal is that we have an integrated statement of moral commitment, like the charter, that would honor it but be organically related to it” and “encompass these other things that are just as pressing of an issue for our ecclesial life,” he said.

The bishops voting to not postpone the vote was also “a missed opportunity for us to exercise a bit more the approach that our Holy Father, Pope Leo, is asking us to do as bishops,” he said.

While “there has been extensive consultation over several years by conference leadership, the bishops as a body have not been involved in that other than four years ago was the last time we were consulted,” McKnight said.

“So my feeling was that … we should have the opportunity to take and solicit feedback from our own clergy and our own laypeople, and to work more collaboratively and in a spirit of co-responsibility,” he said.

Next steps

Going forward, “the administrative committee has asked the Committee for Clergy Consecrated Life and Vocations … [to] take up the next step of looking at issues of sexual misconduct with adults and with vulnerable adults,” Archbishop Ronald Hicks of New York, chair of the Committee for Clergy, Consecrated Life, and Vocations, told EWTN News.

“Weʼve accepted that as the committee, and we are going to start the work on producing such a document,” he said.

“As we do so … we are going to collaborate with all of the other agencies and those who are involved with sexual misconduct on how we respond as the USCCB within the Church,” Hicks said.

Having separate documents addressing different areas of abuse “is making sure that issues stay in their lane properly,” Hicks said.

The charter looks “at issues of children, minors, preventing abuse, protecting children, and also the accompaniment of victim survivors,” he said. “Then thereʼs opportunities for continued conversation of ‘What does abuse and sexual misconduct look like with adults or vulnerable adults?’”

“Let another document address that so that we are properly making sure we attend to the original outset of what the charter was meant for, which is the protection of children, the prevention of abuse, and the accompaniment of victim survivors,” Hicks said.

Nick Rolovich first sued Washington State University in 2022 after he was dismissed from the school for refusing the vaccination in 2021.

In his lawsuit Rolovich said the university failed to uphold its contract with him when it fired him for refusing the shot. The suit alleged that the firing was not made with “just cause” and that the school violated its contract in dismissing him over the dispute.

In the suit Rolovich said he “drew upon his study of the Bible, personal
prayer, personal experience, personal study, advice from others, advice from a Catholic priest, and the teachings of the Church in concluding that his conscience precluded him from receiving any available COVID-19 vaccine.”

A federal district court ruled against Rolovich in 2025. On June 10 the coach and his legal team appeared before the U.S. Court of Appeals for the 9th Circuit arguing the case.

Rolovich in his appeal has received the backing of the U.S. Department of Justice, which filed an amicus brief in the case arguing that the coach had provided “voluminous ... evidence where he asserted, and demonstrated evidence of, a sincere religious belief.”

“That evidence attested to his sincere Catholic beliefs and articulated the conflict between that belief system and his objection to taking the vaccine,” the government said, arguing that the appeals court should reverse the lower courtʼs ruling.

A decision from the appeals court will likely be handed down in the next few months. In a June 10 release, Joseph Davis — a senior attorney at the Becket Fund for Religious Liberty, which is representing the coach in the case — argued that the school fired Rolovich solely because it “disliked his beliefs.”

“Sidelining a coach for standing by his faith betrays the spirit of college athletics and religious freedom,” Davis said, arguing that the court should  "throw the flag on WSU’s unnecessary roughness and protect every American’s right to live and work according to their faith.”

Several Catholics in the U.S. have won high-profile lawsuits in recent years over their refusals to take the COVID-19 vaccine.

The University of Colorado’s medical school in late 2025 agreed to pay out a massive eight-figure settlement after it required multiple staffers, including a Catholic doctor, to obtain the COVID-19 vaccination.

In 2024, meanwhile, Catholic Michigan resident Lisa Domski received $12.7 million in a religious discrimination lawsuit against Blue Cross Blue Shield of Michigan after it fired her over her refusal to take the vaccine.

Several individual plaintiffs and patients‘ rights groups filed the suits in two U.S. district courts arguing against the states’ respective laws that permit doctors to intentionally cause the death of patients deemed terminally ill, a process known as “medical aid in dying,” a term used in state law.

Illinois Gov. JB Pritzker signed the stateʼs assisted suicide bill into law in December 2025, while New York Gov. Kathy Hochul signed her own stateʼs bill in February of this year. Both measures have been ardently opposed by Catholic leaders.

The Illinois suit — brought by two plaintiffs and several groups including the Institute for Patients' Rights and the National Council on Independent Living — argues that the stateʼs law removes the “ethical obligation of every physician to do no harm,” nullifying a doctorʼs requirement to, in part, “actively prevent the patient from ... suicide.”

The state is offering suicide as a “reasonable option” for medical patients, the suit argues, and permits suicide to be “encouraged by physicians.”

The New York law, meanwhile — which is scheduled to go into effect in August — presents a “looming threat” to individuals with disabilities, the lawsuit in that state says, in part because it does not require medical officials to “consider a patient’s psychiatric or psychological condition or how that may affect their suicidality” when they ask for help in dying.

The New York suit argues that the law will allow patients to obtain suicide assistance even if they are not suffering from terminal conditions; it further alleges that the law would allow patients to “make themselves eligible” for suicide by “declining available medical treatment.”

Both suits argue that the respective suicide regimes violate state and federal laws, including disability protection laws; the suits further claim that the rules violate equal-protection provisions under the 14th Amendment to the U.S. Constitution.

Matt Vallière, president and executive director of the Institute for Patients' Rights, which is a party in both suits, said in a June 11 press release that the laws “create a separate and unequal system in which people with life-threatening disabilities are offered death instead of the support programs everyone else gets.”

The lawsuits “are about affirming that every person has inestimable value and dignity, regardless of age, disability, or prognosis, and ensuring that no one is treated as disposable under the law,” he said.

The filings are the fourth and fifth lawsuits filed as part of a national effort by the initiative End Assisted Suicide, a coalition group targeting state suicide laws on behalf of people with disabilities.

Catholic leaders in both states have sharply criticized the assisted suicide laws. New York Archbishop Ronald Hicks said this month that the stateʼs law would usher in a “new and frightening era” there.

“How long before this so-called ‘compassion’ for the terminally ill evolves from a ‘choice’ into an expectation to kill oneself for all sorts of vulnerable individuals, including those with disabilities, the elderly, and those in impoverished and medically underserved communities?” the prelate said.

The Illinois bishops, meanwhile, described their stateʼs assisted suicide law as a “dangerous and heartbreaking path.”

“Rather than investing in real end-of-life support such as palliative and hospice care, pain management, and family-centered accompaniment, our state has chosen to normalize killing oneself,” the bishops said.

The bill, passed by the state Assembly in March and by the state Senate on June 2, now heads to Gov. Kathy Hochul to be signed into law.

Under the new law, “mother” would be replaced with “gestating parent,” and “father” would be “non-gestating parent.” The words “paternity” and “filiation” would be replaced with “parentage.”

The New York State Catholic Conference issued a memorandum on June 10 noting the bishops’ opposition to the new law, calling it “politically charged” and “unnecessary.”

“The truth is that mothers are mothers, and fathers are fathers,” the bishops wrote. “Words matter, and serious changes to our governing language serve only to wash away the importance of these roles in our society.”

“The yearslong push in our state for abortion on demand and up until birth, the endless millions of dollars funneled to Planned Parenthood, and the legalization of commercial surrogacy have reduced women to vessels and babies to disposable commodities,” they said.

“The Legislature’s final twist of the knife is now apparently removing the term ‘mother’ altogether,” they wrote. “We must reverse course and recognize the importance of both mothers and fathers and pursue changes that truly support women and families.”

The legislation (Senate Bill S9316/Assembly Bill A8382A) targets parts of the Family Court Act and laws having to do with, among others, domestic relations, social services, vehicle and traffic, alcoholic beverage control, child support statutes, and education law.

On June 3, Hochul said she was unfamiliar with the specifics of the bill and would familiarize herself with them before commenting.

“I have until the end of the year to review them and make a decision,” she said, though according to New York state law, now that the Legislature is adjourned, she has 30 days to sign it. If she does not, the bill is automatically pocket-vetoed (it dies and does not become law).

New York’s bishops urged Hochul “to veto this upsetting legislation and uphold the importance of both mothers and fathers in our state,” saying the bill’s “wholesale effect will be to mock the foundation of the family.”

The bishops accused legislators of “political pandering and appeasing a small group of very loud advocates.”

“Erasing the terms ‘mother’ and ‘father’ from our laws will not help struggling New Yorkers afford groceries, access healthcare, or find housing, but it will further muddy what is true and good,” they wrote.

All 38 Senate Democrats who voted supported the measure, while all 22 Republicans voted against it. One Democrat also voted no, joining the unanimous Republican opposition. The bill had previously passed the Assembly 91-46 on March 19, with almost all Democrats voting for it and almost all Republicans against.

According to reporting by Fox5 New York, the state Senate bill passed quickly and with no debate, “shocking” some lawmakers.

While there was a short floor speech last week by Republican State Sen. Dean Murray opposing the bill, the overall process was rushed as the legislative session wrapped up June 10.

“These terms matter,” Murray said. “'Mother' is one of the most sacred titles you can have. As is 'father,' 'grandmother,' grandfather.'”

He continued: “In fact ... the term mother is so important, we have a special day named after it,” referring to Motherʼs Day.

“Of course, now maybe we change that to Gestating Parentʼs Day ... and Fatherʼs Day, just change it to Parentʼs Day.”

Republican Rep. Claudia Tenney, a U.S. Congresswoman who previously served in the New York State Assembly from 2011 to 2016, issued a strong rebuke on social media, stating: “The party that can’t define a woman is now rewriting New York law to erase mothers and fathers. Only in Albany could ‘mom’ and ‘dad’ become too controversial.”

Proponents argue the new language is more inclusive and takes into account special cases that occur when there is no clear biological parent, such as in surrogacy and adoption situations.

Santiago Schnell, the provost of Dartmouth University and a former dean at the University of Notre Dame, told members of the United States Conference of Catholic Bishops at their plenary assembly in Orlando that they “could be more vocal” and “more pushy” when it comes to making sure that Catholic universities are faithful to their unique identity.

“I think you are being too respectful,” Schnell told the bishops during his June 10 talk. “You own the word ‘Catholic.’ We academic administrators, we don’t.”

Schnell delivered his pointed observations to the bishops at the end of a presentation on the state of Catholic higher education, during which the Ivy League administrator suggested that Catholic universities have focused more on imitating secular universities and chasing college rankings than on imaginatively living out their distinctive mission.

As a result, Schnell contended, the Church is failing to impact the intellectual and cultural life of the nation and even retain its own members.

“They’re leaving it because we don’t have intellectuals and we don’t have a proper formation in higher education that allows them to articulate effectively their faith, to themselves and others,” said Schnell, a frequent commentator on Catholic higher education and influential advocate for higher education reform in America.

One bishop in attendance described Schnell’s presentation as a “sober moment for the bishops.”

“Hopefully the topic motivated bishops to continue the hard work of calling our universities back to their ecclesial and evangelistic mission,” Bishop Andrew Cozzens of the Diocese of Crookston, Minnesota, told the National Catholic Register, the sister partner of EWTN News.

Schnell’s talk preceded a closed-door conversation on Catholic higher education with the U.S. bishops.

The Dartmouth provost’s talk marked the 25th anniversary of the U.S. implementation of Ex Corde Ecclesiae (“From the Heart of the Church”), the 1990 apostolic constitution in which St. John Paul II outlined the Church’s vision for Catholic universities and their relationship with bishops.

Promulgated amid growing tension between Catholic universities and the Church hierarchy, the document presents Catholic universities as participating directly in the Church’s mission.

While Ex Corde Ecclesiae emphasizes that a Catholic university itself has a responsibility for upholding its Catholic identity, St. John Paul II also taught that the local bishop “has the right and duty to watch over the preservation and strengthening” of the Catholic character of Catholic universities in his diocese.

A ‘Catholic paradox’

In his presentation, Schnell described a widening gap between the Church’s vision for Catholic higher education and universities that increasingly resemble their secular counterparts.

“These days, both Catholic institutions and non-Catholic institutions have become very secularized, and they’re doing this through imitation,” he said.

A major driver, he argued, is college rankings, which reward convergence more than distinction.

“Twenty-five years ago when I moved to the United States, I would give a seminar at the University of Chicago, I would give a seminar at Yale, and I would give a seminar at the University of Michigan, and I knew that I was in those universities,” said Schnell, who was born and raised in Venezuela and completed his graduate work in mathematical biology at England’s Oxford University. “Today … we have become so good imitations of each other that you cannot distinguish the place where you are.”

Catholic universities, he added, have followed the same path, becoming “indifferent and indistinguishable” from secular peers.

That shift, he said, has narrowed higher education’s purpose, reducing it to credentials and job preparation rather than intellectual and moral formation.

“It’s about training for the first job,” he said, critiquing the current status quo. “It’s not training for life.”

Schnell also argued that Catholic institutions are not producing enough intellectual and cultural leaders within the Church. He pointed to Hispanic Catholics, who represent a growing share of the Church but lag in educational attainment, as evidence of what he called a “Catholic paradox”: strong infrastructure paired with uneven outcomes.

He also criticized mission statements that increasingly resemble social-service or advocacy organizations.

“All academic institutions and mission statements, particularly the Catholics, have become what I call ‘NGOs,’” he said, referring to the acronym for nongovernmental organizations. “That’s not the mission of the Catholic university.”

Forming future Church doctors 

When Schnell turned to what he described as the core of his proposal, he pointed to a slide outlining a three-part framework for renewal in Catholic higher education focused on forming the Church’s next generation of intellectual leaders, clarifying the role of bishops in university life and strengthening the formative culture of Catholic campuses.

“Our mission shouldn’t be creating individuals who go to the workplace,” Schnell said. Instead, he said that Catholic universities should form scholars who have the potential to be doctors of the Church, i.e., saints who have made significant contributions to theology or doctrine. “That’s the primary mission of a Catholic institution.” 

Schnell said Catholic identity is sustained not only through governance but also through campus culture — what St. John Henry Newman called the “genius loci,” or spirit of place, formed in daily life.

“It’s the conversations that the students have while they are walking to their dorms or they are walking to the chapel,” he said. “It’s the conversations that they’re having about their faith.”

Schnell warned that Catholic character can erode when faculty and administrators do not actively share the Church’s mission.

In some cases, he said, universities have prioritized conformity over fidelity to that mission. Schnell recalled declining an invitation to lead a Catholic university after learning that only about 12% of its faculty and fewer than a quarter of its students were Catholic.

“According to your definition, that’s no longer a Catholic institution,” he recalled his wife telling him.

As the presentation concluded, Schnell returned briefly to the role of bishops in helping to shape the character of Catholic universities.

“What is the participation of the bishops?” he said, telling the gathered Church leaders that the members of a Catholic university were “their flock.”

“They’re not mine. They’re not going to be the flock of any academic administrator.”

This story was first published by the National Catholic Register, the sister partner of EWTN News, and has been adapted by EWTN News.

Following the morning Mass, pilgrims processed several blocks in the rain from the basilica to Baltimore’s Washington Monument, one of the city’s most recognizable civic landmarks, praying and singing as they accompanied the Blessed Sacrament through the city’s historic streets.

The Baltimore stop is part of the 2026 National Eucharistic Pilgrimage, which is traveling under the theme “One Nation Under God” as the United States prepares to mark the 250th anniversary of the signing of the Declaration of Independence.

In his homily, Monsignor Jay O’Connor reflected on the meaning of pilgrimage and the public witness of carrying the Eucharist through cities, towns, highways, and waterways across the country.

“This National Eucharistic Pilgrimage, which is of Jesus through the streets and the highways and the plains and the waterways of our country, brings the blessing of the real presence of Jesus into the heart and soul of our fellow citizens and our country,” he said.

The basilica, completed in 1821, is the first cathedral constructed in the United States. It was built under the leadership of Bishop John Carroll, the first bishop of the United States, making the Baltimore stop a significant moment for a pilgrimage moving through many of the original 13 colonies during the nation’s semiquincentennial year.

O’Connor said pilgrimage is not meant to be easy, citing St. John Paul II’s teaching that God uses the challenges of the journey to form his people.

“Through the challenges of the journey, God forms us into the people he calls us to be — a community of missionary disciples,” he said.

The celebrant also recalled a previous Eucharistic procession in Baltimore, when a man came out of his home and asked what was happening as the procession passed through his neighborhood.

“One pilgrim responded, ‘Jesus is walking through your neighborhood,’” he said. “The man asked, ‘Can I join you?’ And he was invited to walk the rest of the way with the pilgrims. That’s what a pilgrimage is.”

For the perpetual pilgrims accompanying the Eucharist along the Cabrini route, the journey has included long days of travel, prayer, public witness, and constant movement.

“It’s been very busy,” said John Paul Flynn, one of the perpetual pilgrims. “But it’s through that busyness, I think, that you start to lean more into it and lean more into the graces that are there.”

He said the experience of traveling with the Blessed Sacrament has been unlike anything else.

“Getting to be with Jesus all the time is a really unique experience,” he said, noting that the pilgrims even have adoration in the van as they travel.

The pilgrimage was scheduled to continue through Maryland with stops in Severna Park and Annapolis before crossing the Chesapeake Bay by boat to Kent Island and the Diocese of Wilmington.

The Cabrini route is named for St. Frances Xavier Cabrini, the Italian-born missionary sister who became the first U.S. citizen to be canonized a saint. Cabrini dedicated her life to serving immigrants, orphans, the sick, and the poor, founding schools, hospitals, and orphanages across the United States and beyond.

The route began over Memorial Day weekend in St. Augustine, Florida, and is traveling north along the Eastern Seaboard before concluding in Philadelphia over Independence Day weekend.

She hastily scribbled the concept and script that would eventually become a commercial that is set to reach large crowds at the FIFA 2026 World Cup.

“It felt as though I had been handed a glimpse of people whose stories had yet to be told,” Gillett told EWTN News. “I wrote everything down immediately.”

Gillett’s idea was about encounter — giving people the chance to encounter the survivors of abortion.

“Again and again, Christ revealed truth through encounter,” Gillett said. “He met people face-to-face. He restored sight not only to the blind but to those who could see physically while remaining blind to deeper realities.”

Gillett’s nonprofit, Faces of Choice, is scheduled to run a series of advertisements during the 2026 FIFA World Cup, which will reach global audiences. The ads give abortion survivors a chance to speak and be heard.

“My hope is that when the world sees these men and women, something deeper than opinion will be awakened,” Gillett said. “Not because people hear a new argument, but because they find a human being looking back at them.”

Truth through encounter

“At its heart, Faces of Choice is an invitation to encounter,” Gillett said. “We exist to help people see what has too often remained unseen: that behind every discussion about abortion stands a human being made in the image of God, with a name, a face, and a story.”

“The doctrine of the Imago Dei is not merely a theological concept. It is a reality that demands recognition,” Gillett said. “Every human life possesses an inherent dignity that is not earned, granted by society, or dependent upon circumstance. It is bestowed by God himself.”

“For me, this work is not only about defending life,” Gillett said. “It is about restoring visibility to people whose humanity has too often been denied, and inviting both the Church and the world to see them.”

Gillett originally had an advertisement set to play at the Super Bowl in 2020 — but just days before the game, the advertisement was blocked from airing.

“What seemed like a closed door opened an expanse to an enormous gateway — one that has ultimately led us toward the threshold of introducing abortion survivors to the world through the 2026 FIFA World Cup, one of the largest audiences in human history, with projected viewership in the billions,” Gillett said.

Faces of Choice’s motto can be summed up in a simple phrase, Gillett said: “‘Choice’ is not merely a word. ‘Choice’ is a person.”

Finally heard: Abortion survivors speak

Gillett takes inspiration from Rosa Parks and Martin Luther King Jr., who “helped reveal the full humanity and dignity of African Americans in a society that had too often ignored both,” she said.

“Most cultural debates eventually reach a point where arguments alone stop stirring hearts,” Gillett said. “Historyʼs great turning points often occur when people come face-to-face with those whose humanity can no longer be denied.”

“Abortion survivors occupy a uniquely powerful place in this conversation, because their very existence reveals a reality many people have never considered,” Gillett said.

Hope Hoffman survived a dilation and curettage abortion at 10 and a half weeks' gestation, about three months of pregnancy.

“She bears a visible scar on her head from where the abortion instrument cut into and crushed her skull,” Gillett said. “Today she lives with cerebral palsy, yet she radiates joy, courage, a profound appreciation for life, and hope.”

“When someone looks into the eyes of a survivor and realizes, ‘I never knew people like this existed,’ something changes,” she said. “When they understand that saying ‘I supported your mother’s choice’ to a survivor of abortion means the person before them would cease to exist in the success of that ‘choice,’ the conversation moves from argument to conscience.”

Hoffman shared her thoughts, saying: “I became very upset while thinking about how some people say that an unborn child is not a person.”

“Being small, different, or not yet born doesnʼt change who you are,” Gillett recalled Hoffman saying. “I know this better than most."

Another abortion survivor, Imre Téglásy of Hungary, survived multiple abortion attempts in 1952.

Gillett described him as “remarkable.”

“Since then, he has gone on to help save over 50,000 babies from abortion throughout Europe, raise a large family of his own, and devote himself to serving women and children in need,” Gillett said.

“What stands out most is not simply survival," Gillett said. “It is what many survivors have done with the lives they were nearly denied.”

“I have met survivors who live with significant physical disabilities, survivors who endured lifelong medical complications, survivors who have wrestled with profound emotional wounds, and survivors who have experienced extraordinary forgiveness and spiritual healing,” she continued. “There is a recurring theme among most of them: gratitude, forgiveness, resilience, and purpose. Many see their lives not merely as lives that were spared but as ones entrusted with a mission.”

“What is heartbreaking is how often they have remained unseen,” Gillett said. “What is transformative is what happens when they are finally heard.”

The vote took place during the bishops’ plenary assembly in Orlando, Florida, after Duluth Bishop Daniel J. Felton asked members to consider whether it was advisable to advance the cause on the local level.

The bishops also approved advancing the cause of sainthood for John Rick Miller, a layman and international missionary known as the “ambassador of the Virgin Mary.”

Presenting the request to his fellow bishops, Felton described Buh as “a remarkable example of missionary discipleship” whose “love for Christ and the Church led him to leave his homeland of Slovenia and dedicate his life to the people of northeastern Minnesota.”

“His story remains profoundly relevant for the Church today,” Felton said. “For we live in a missionary age.”

The action marks another step in a process that has been developing in the Diocese of Duluth for several years. In 2024, the diocese began formally exploring whether Buh’s cause should move forward, consulting clergy and the faithful about devotion to the priest and his reputation for holiness.

Buh was born in 1833 in what is now Slovenia and was ordained in 1858. After emigrating to the United States, he became one of the most influential Catholic missionaries in northern Minnesota during a period of rapid immigration and settlement.

Known for extensive travels across the region — often by horseback over long distances and difficult terrain — Buh ministered to immigrant mining communities and Native American settlements at a time when priests could spend weeks or months covering a single mission circuit. He helped establish more than 50 parishes and missions and later served as vicar general of the Diocese of Duluth.

Felton said Buh anticipated key elements of modern Catholic teaching on evangelization.

“He immersed himself in the communities that he served. He learned their languages, understood their customs and struggles and, most importantly, learned the language of their hearts,” Felton said.

Buh spoke six languages, including Ojibwe, an Algonquian language, which Felton said he learned so that he could “faithfully serve and evangelize the Indigenous communities.”

He added that Buh’s pastoral method was rooted in presence and listening.

“He began by listening after learning their language, their story, and their needs,” Felton said. “His example reminds us that evangelization begins with presence, listening, and genuine love for the people entrusted to our care.”

The proposal brought before the bishops follows several years of preparatory work in the Diocese of Duluth. In October 2023, Felton appointed Father Richard Kunst to help evaluate whether sufficient devotion to Buh existed among the faithful to warrant moving forward with a cause.

‘A true spiritual father’

Although Buh died in 1922, interest in his life has persisted within the Diocese of Duluth. Advocates of the cause point to both his missionary work and the reputation for sanctity that followed him during his lifetime and after his death.

Felton said the faithful of northeastern Minnesota have long regarded Buh as “a true spiritual father,” reflected in the title by which he became known, the “patriarch of the Diocese of Duluth.”

His ministry coincided with demographic changes in northern Minnesota as mining and railroad expansion drew new immigrant communities to the region. His fluency in multiple languages allowed him to minister across cultural lines, particularly among European immigrant groups who often lacked stable parish structures in their early years in the United States.

At his funeral, Church leaders praised his decades of missionary service across remote communities in northern Minnesota. In the years since, his memory has remained particularly strong in the region.

“Stories of his life continue to be shared throughout our region, even to this day,” Felton told the bishops. “There are accounts of his sacrifices while traveling through severe winters, his tireless efforts to provide both spiritual and material assistance, and the deep trust people placed in his prayers.”

“For generations, devotion to Monsignor Buh has endured,” he added.

Interest in Buh’s cause has increased in recent years. His remains were exhumed in 2024 and transferred to the Cathedral of Our Lady of the Rosary in Duluth, where they were formally entombed in 2025.

As supporters have examined Buh’s life and writings, Felton said he is remembered as “a beloved, gentle, humble, and generous priest” whose life was ordered toward helping others draw closer to God.

“He did not come to Minnesota in search of adventure or personal gain,” Felton said, “but out of a desire to serve Jesus Christ and to lead others.”

The bishops’ vote does not open the cause nor declare Buh a saint. Rather, it represents one of several preliminary steps in the canonization process.

If the process continues, the Vatican’s Dicastery for the Causes of Saints would need to grant a “nihil obstat” (“nothing stands in the way”), allowing the cause to be formally opened. At that point, Buh would receive the title “servant of God.”

Felton told the bishops that Buh’s witness speaks to the Church’s present missionary context.

“I truly do believe the Holy Spirit is lifting him up in this time,” he said. “I think the Holy Spirit has lifted him up for our times to be our inspiration, to be our guide.”

Miller was an American businessman and missionary known for numerous apostolates including the association "For the Love of God Worldwide," which promotes consecration to God through the Sacred Heart of Jesus and the Immaculate Heart of Mary.

The bishops voted in favor of moving the servant of God’s cause forward at the spring USCCB plenary meeting held in Orlando, Florida, on June 10.

As the bishops prepare to consecrate the U.S. to the Sacred Heart of Jesus, they referenced Miller’s cause, noting his long focus on national consecration.

“The Dicastery for the Causes of Saints has granted the confidence of the forum to the Archdiocese of Miami,” Archbishop Thomas Wenski of Miami said at the meeting. “This particular cause recognizes, or underscores, the vocation of the laity to holiness.”

“St. John Paul II wrote … that to ask to be baptized means to ask to become holy,” Wenski said. “Miller is a layman who, after a deep conversion, lived that baptismal call to holiness in an exemplary way, which is why we present his cause for your consideration today.”

Miller “was born in New York City in July 1948 into a Catholic family. He was a husband, a father of two children, [and] an international corporate executive,” Wenski said. “In 1988, after some years of distance from religious practice, he experienced a deep conversion through the intercession of the Blessed Mother."

“From that moment, his spiritual life rested on two inseparable pillars — a life of prayer, adoration, and daily Eucharist, before which he placed every apostolic initiative and intent, and also [an] intense Marian devotion, lived a filial entrustment to the Sacred Heart of Jesus and the Sorrowful and Immaculate Heart of Mary, and also the chaste heart of St. Joseph.”

“The three hearts … became the hallmark of his apostolate,” Wenski said. “He left a fervent and industrious corporate life and dedicated himself fully to the apostolate.”

Mission abroad

Miller’s work reached numerous nations, as he evangelized and taught the catechism across the globe.

“I think thereʼs enough evidence of holiness in multiple nations recognized by bishops and archbishops — Mexico, Colombia, and Ecuador, honored by many civil institutions,” Wenski said.

“He co-founded the Apostolate of St. Joseph in 2001, he founded the Guild of Our Lady of Willesden in London under Cardinal Cormac Murphy-OʼConnor, and with the Pallottine Fathers, he promoted 10 Marian shrines in southern India,” he said.

“Through his initiative, Colombia was consecrated to the Immaculate Heart of Mary in 2008. With that experience, the Mission for the Love of God Worldwide was born in 2009 and recognized in 2011 by the Ecuadorian Episcopal Conference as a private association of the faithful,” he said.

“Diagnosed with esophageal cancer at the end of 2012, he continued to evangelize until his final weeks,” Wenski said.

“His life is a testament to the living out, or the following, of Lumen Gentium that states that it belongs to the laity by their very vocation to seek the kingdom of God by engaging in temporal affairs, and directing them according to God’s will,” Wenski said.

“There is a pastoral need for lay models of holiness, and he and his life exemplified that,” Wenski said.

Miller joins the 87 U.S. Catholics on the official path to sainthood, in addition to the 11 canonized Americans who have already been declared saints.

The annual survey tracks American views about 20 subjects with moral implications. The issues that saw the largest decreases in support in 2026 were birth control, having children outside of marriage, sex between teenagers, gambling, and cloning animals.

Pollsters surveyed 1,001 adults from May 1–17. The report has a margin of error of plus or minus 4 percentage points. Pollsters asked whether the person finds the behaviors “morally acceptable” or “morally wrong.”

Joseph Meaney, senior ethicist at the National Catholic Bioethics Center, told EWTN News ethics cannot be measured by polling because “what is right is not necessarily popular,” but these polls “help us understand how effectively ethical conduct is being taught and perceived.”

“It is hopeful to see clear moral violations like using birth control and out-of-wedlock pregnancy losing support in American society,” he said.

Shifting views

The issue that saw the largest drop of societal support from 2025 to 2026 was having children outside of marriage, with the poll finding 58% of Americans believing this is morally acceptable and 35% saying it is morally wrong — a nine-point drop in acceptance from last year.

Pollsters found a partisan divide on the subject, with 76% of Democrats viewing it as morally acceptable, along with 56% of independents and 44% of Republicans.

For birth control, 83% of Americans called it acceptable and 11% called it morally wrong, which shows a seven-point drop in acceptance from the previous year. It found a slight partisan divide here as well, with 92% of Democrats accepting it, along with 81% of independents and 79% of Republicans.

As gambling becomes more widespread through websites and mobile applications, the societal acceptance dropped down to 57%, with disapproval rising to 35%. This is a six-point drop from the previous year. It has acceptance from 66% of Democrats, 55% of Republicans, and 53% of independents.

Societal acceptance of sex between teenagers has consistently been low, but it decreased by an additional six points in 2026 from 41% acceptance to 35% acceptance, with disapproval at 57%. It’s accepted by 54% of Democrats, 35% of independents, and 16% of Republicans.

Cloning animals has also been consistently unpopular, but acceptance went down from 34% to 27%, with 64% disapproving. This did not have a significant partisan divide: 29% of independents, 27% of Democrats, and 25% of Republicans view it as acceptable.

Other values measured

Pollsters also asked other ethical questions related to subjects such as abortion and other life issues, gender, human sexuality, and marriage but did not see a major shift from 2025 through 2026.

A majority of people, 52%, believe the death penalty is morally acceptable while 39% say it is not. A plurality of people believe abortion and doctor-assisted suicide are morally acceptable, with 49% approving on both questions. It found 41% say abortion is morally wrong and 45% of people say doctor-assisted suicide is morally wrong.

There was a partisan divide here with Republicans being more likely to view the death penalty as morally acceptable and Democrats being more likely to view abortion and doctor-assisted suicide as morally acceptable.

The poll found societal acceptance for divorce at 74%, for premarital sex at 65%, and for gay and lesbian relationships at 62%. Alternatively, only 38% said it is morally acceptable to change one’s gender.

The poll showed that support for same-sex marriage is below its 2021 and 2022 peak of 71%, sitting now at 65%. This is slightly lower than the 68% of people who said they supported same-sex marriage in 2025. The decline mostly comes from Republicans, with only 35% supporting same-sex marriage, down from 38% in 2025 and significantly down from its 2022 peak of 56%.

Societal acceptance for extramarital affairs was found to be 7%, for cloning humans at 9%, for polygamy at 19%, and for pornography 31%.

Father Tadeusz Pacholczyk, senior ethicist at the National Catholic Bioethics Center, told EWTN News these types of polls “help remind us of the importance of being in dialogue, and actively discussing critical moral issues in an open society, so as to contribute to the formation of human consciences in truth and light.”

“To the extent that Catholics try to stand up for unpopular truths, like the unacceptability of divorce, premarital sex, and birth control, and to the extent that they seek to structure their own choices and lives around these deep moral verities, it has the undeniable effect of sparking interest and even awakening the consciences of more worldly-minded individuals, whether they profess to be atheistic, agnostic, or otherwise unsure about higher matters,” he said.

“Catholics have a particular obligation and responsibility in this regard to strengthen the culture around them, because ‘to whom much is given, much is expected,’” Pacholczyk added.

This story was updated at 11 a.m. ET on June 11, 2026, to include polling data on same-sex marriage.

Speaking June 10 at the U.S. Conference of Catholic Bishops’ spring plenary assembly in Orlando, Florida, Caccia emphasized themes of peace, communion, and mission, describing them as essential both to the Church’s public witness and to the ministry of bishops themselves.

“I wish to be present among you as a brother bishop who journeys with you,” Caccia told the assembly. “My service here is one of listening, trust, and shared discernment within the Church that we are all serving together.”

The address marked Caccia’s first appearance before the full body of U.S. bishops since Pope Leo appointed him nuncio in March, succeeding Cardinal Christophe Pierre, who retired after reaching the Vatican’s age limit.

Caccia began by conveying greetings and a blessing from Pope Leo, telling the bishops that the Holy Father remains close to them in their ministry and prays that the Lord will strengthen them in their vocation.

The nuncio also paid tribute to Pierre, thanking his predecessor for years of service to the Church in the United States and noting his efforts to travel widely throughout the country to better understand local Churches.

Throughout his remarks, Caccia repeatedly returned to the theme of communion, portraying it as a defining characteristic of the Church’s mission and of the new pontificate.

“I see the election of Pope Leo as a gift of the Holy Spirit,” he said, encouraging the Church in the United States to foster what is best in its tradition while continuing to confront difficult chapters in its recent history, particularly the abuse crisis.

The archbishop emphasized that the United States has contributed significantly to the life of the universal Church and now has given the Church its first pope born and raised in the country. Recalling observations by French political thinker Alexis de Tocqueville during his travels in America in the 1830s, Caccia noted that one priest had suggested the United States could someday become the center of Catholicism.

“Perhaps he was very optimistic,” Caccia joked, drawing laughter from the bishops. “But I wonder what Tocqueville would think today, seeing that the successor of Peter has come from this land.”

At the same time, he cautioned that esteem for the Church in America must not obscure the need for continued renewal and purification.

“The Church is at once holy and always in need of being purified,” he said, quoting the Second Vatican Council.

‘We are called to build together’

Another focus of the speech was the bishops’ planned consecration of the nation to the Sacred Heart of Jesus, scheduled for June 11. Caccia described the act as providing a “spiritual center” for the assembly and linked devotion to the Sacred Heart directly to the Church’s efforts to foster unity and peace.

“Rooted in our own communion with Jesus, we can become builders of peace and communion among ourselves and with others,” he said.

Communion, Caccia emphasized, naturally leads to mission. While noting the Churchʼs history as both a recipient and sender of missionaries, he said the missionary vocation is lived not only by going out to others but also by welcoming those who come to us.

“To meet them with the charity of Christ, to recognize their dignity, and to help them find a place in the life of the community is also part of a missionary Church,” he said. The theme was later echoed by Archbishop Paul Coakley, USCCB president, in remarks following the nuncioʼs address.

The nuncio also highlighted what he described as a strong continuity between Pope Francis and Pope Leo.

Referencing Francis’ encyclical Dilexit Nos and Leo’s recent encyclical Magnifica Humanitas, which addresses the ethical implications of artificial intelligence, Caccia said both pontiffs have emphasized the dignity of the human person in the face of modern challenges and technological advancements.

“Here we can see the continuity between Pope Francis and Pope Leo,” he said.

According to Caccia, Francis stressed that no technology can fully capture the depth of the human heart, while Leo is asking how the Church can safeguard human dignity amid rapidly developing technological systems.

“Such a humanism allows the Church to meet new realities without naive enthusiasm or anxious fear,” he said. “It also reminds us that the Church’s response is built in communion, not in isolation.”

Drawing on an image used by Pope Leo in Magnifica Humanitas, Caccia pointed to the biblical figure Nehemiah rebuilding Jerusalem alongside the people.

The emphasis on unity reflected themes that have marked Caccia’s own diplomatic ministry. Before arriving in Washington, the Milan-born prelate served as the Holy See’s permanent observer to the United Nations in New York from 2019 until his appointment as nuncio, representing the Vatican on issues ranging from migration to nuclear disarmament.

Ordained a priest in 1983, Caccia entered the Holy See’s diplomatic service in 1991 and later served as apostolic nuncio to Lebanon and the Philippines before his assignment to the United States.

As apostolic nuncio, he serves both as the Holy See’s ambassador to the United States and as the pope’s representative to the Catholic Church in the country, maintaining relations with the U.S. government while also playing a key role in communication between the Vatican and the nation’s bishops.

A ‘living tradition’

Near the conclusion of his remarks, Caccia presented each bishop with a pocket-sized volume containing Lumen Gentium and Dei Verbum, the Second Vatican Council’s dogmatic constitutions.

The gesture underscored another theme of the speech: continuity with the Church’s living tradition.

“This continuity is important,” Caccia said. “We are not beginning again from zero. We receive a living tradition; and above all, we receive the love of Christ, poured out from his heart for the life of the world."

As the bishops gather for their first plenary assembly since Pope Leo’s election and under the leadership of newly elected USCCB president Coakley, Caccia’s message offered a vision of the Church centered on communion with Christ, unity among bishops, and a shared missionary purpose.

“May our renewal in the Sacred Heart of Jesus give us the grace to do this together,” the nuncio said, “for the life of the Church and the good of the world.”

At the USCCB spring plenary session in Orlando, Florida, on June 10, Coakley, archbishop of Oklahoma City, detailed what the U.S. bishops have recently accomplished, and outlined the challenges they still face and work they have to do.

The work of the bishops “is good work,” Coakley said. “It is necessary work, as can be seen in the many ways we, as a conference, have responded to the many challenges our world faces today.”

The archbishop said he is “especially pleased to recognize the impact” of the conferenceʼs special message on immigration issued at the bishops‘ November meeting, which expressed the bishops’ opposition to “indiscriminate mass deportation of people.”

“That message demonstrated our united concern as pastors for the dignity of every person, especially our migrant brothers and sisters," Coakley said.

“I am also grateful for our unity: our unity as bishops of the United States, our unity with the Holy Father, Pope Leo, and our unity with all his predecessors since the founding of this nation,” he said.

“For 250 years, the bishops of this country have worked together, alongside priests, religious brothers and sisters, and so many faithful men and women as witnesses to Christ and to make known his love in so many concrete ways,” he said.

This work has been accomplished through parishes, schools, hospitals, and charitable agencies, which are “performing the corporal and spiritual works of mercy, including welcoming wave after wave of new arrivals to this land," Coakley said.

“Admittedly, we have not been always perfect in doing this, but overall, I would say our track record is very good,” he said.

The bishops “are commanded to put out into the deep water, to move beyond our comfort zones and the safe places where we can maintain our illusions of safety and control,” he said.

Mission of the conference going forward

The president shared “challenges” that the bishops face and how the Church must offer “hope” in order to address them.

“The Church’s witness to Christ" is especially needed today "in an age of constant flux, of forced migration, polarization, disruptions, climatic and economic upheavals, artificial intelligence, and wars," and when "many are wondering what it even means to be a human person," Coakley said.

The bishop posed the questions “What are some of the challenges to hope that need to be addressed? Where must hope be restored and how, as a conference, can we help?”

“First and foremost,” these questions can be addressed “by continuing to defend human dignity,” Coakley said.

“The dignity of the human person continues to be threatened," he said. Through "threats to the unborn, to the elderly, to the sick and suffering" and "through the violence of war and injustice."

“Society tends to disregard and cast aside what it deems useless, but life, human life, can never be adequately valued based on it being useful or useless. Or a burden or unworthy of protection,” he said.

“To restore hope necessitates preaching exactly that — that life is a gift from God,” he said.

“Human dignity is also threatened by the scourge of racism, by abuse, disdain, and contempt — especially towards the poor, the stranger, the condemned, and the outcast,” Coakley said.

Reducing polarization in our nation

“Another area in which we can promote hope is in our willingness and efforts to work with others — both in and outside of the halls of government — to reduce polarization,” Coakley said.

“Together we are working on ways to promote faithful citizenship — through dialogue, deeper realization of who is our neighbor, and by placing faith before politics — a faith that inspires hope, respect, and the pursuit of the common good," he said.

Following a “cordial visit to the White House last January, which I am grateful to have made, we recognize the need for further progress,” Coakley said regarding his Jan. 12 meeting with President Donald Trump, about four months before the president called the pope “weak on crime and terrible for foreign policy” in a social media post that drew a response from U.S. bishops.

The Church must “stay in the conversation,” Coakley said. “As our Holy Father has said in so many contexts and in so many ways, ‘Now is the time for dialogue and building bridges.’”

“Polarization within our country, and even within our Church, is a scandal that can only be overcome through encounter, through the cultivation of interpersonal relationships and conversations between those who may disagree,” Coakley said.

In order to “help restore hope to a world so desperately in need of it,” the bishops must reach “out to all those who are hungry to hear the words of hope that come from the Lord,” he said.

“This year we saw record numbers enter the Church, and this, after last year’s record numbers. This is a great sign of the outpouring of the Holy Spirit. It is also a further example of how we need to put out into the deep — proclaiming the risen Son of God and sharing the Gospel with others,” he said.

As the bishops prepare to consecrate the nation to the Sacred Heart of Jesus on June 11, Coakley said: “I am reminded how deep, unfathomable, and profound is the love that lives in that heart, and how it embraces the entire world.”

“Can there be a greater message of hope? Can a greater gift of hope be offered?” he asked.

“It is the love flowing from the Sacred Heart of Jesus that feeds our hope," he said.

“I know that we have much work to do before we rest, but we are comforted by two things — we are in this vineyard working together, and, in the end, it is the Lord who will accomplish it all,” Coakley concluded.

The New York State Department of Health released proposed rules for the assisted suicide law set to take effect Aug. 5, two days after the comment period ends.

The law enacted Feb. 6 would let people with terminally ill diagnoses of six months or less request drugs to end their lives.

The proposed rules would require two verbal requests from patients separated by at least 48 hours; a written request with two witnesses; and a final attestation form completed by the patient 48 hours before taking the medication. A five‑day waiting period applies to the time between when the prescription is written and when a pharmacy may fill it. Patients would self-administer the life-ending drugs. The death certificate would list the underlying disease or condition as the cause of death.

Hicks described the New York legislation as an “assault on human life, the next step toward a complete throwaway mentality” in a June 2 article in First Things.

“When this law becomes effective, a new and frightening era begins in New York,” Hicks said. “How long before this so-called ‘compassion’ for the terminally ill evolves from a ‘choice’ into an expectation to kill oneself for all sorts of vulnerable individuals, including those with disabilities, the elderly, and those in impoverished and medically underserved communities?”

Jose Hernandez, a disabilities advocate for the New York Association on Independent Living, criticized the law given its negative affect on people with disabilities. He told EWTN News that society already treats many people with disabilities as a “burden.”

For people with disabilities, “everything is a fight,” said Hernandez, who became a C-5 quadriplegic after a diving accident at 15 years old.

As a New Yorker who grew up in the South Bronx, he voiced concerns that insurance companies would be incentivized to approve the cheaper alternative of assisted suicide.

Hernandez said his perspective is shaped by his own childhood: When he was 8, his mother was diagnosed with terminal cancer and given six months to live — the same prognosis that would make someone eligible for assisted suicide under New York’s law. She went on to live another 13 years.

When asked what he would say to people considering assisted suicide, Hernandez urged people to consider alternatives such as hospice and palliative care, or even induced comas, to pass with “peace” into the next life.

Hicks encouraged people to consider the witness of Pope Francis when he was dying.

“Our lives are sacred gifts from God that we are to protect and cherish,” Hicks wrote.

“We saw the beauty of a natural death exemplified just over a year ago when Pope Francis, clearly weakened by illness and age, traveled through St. Peter’s Square in the popemobile on Easter Sunday, demonstrating the dignity of life even while suffering the afflictions and ailments that would claim his life the very next day,” he wrote.

Jamie Towey, spokesman for Aging With Dignity, told EWTN News that “assisted suicide is the wrong answer to real problems.”

“Americans should be seriously concerned by New Yorkʼs assisted suicide law, not only because it classifies the elderly and people with disabilities as worthy of suicide, but because this isnʼt the end; itʼs just the beginning,” Towey said.

“The original version of the bill was extraordinarily radical — no waiting periods, no state residency requirements — and the suicide-affirming care lobby will fight to bring this version of the bill back. That is their playbook,” Towey said.

Taking inspiration from St. Teresa of Calcutta, Aging With Dignity is dedicated to protecting the rights of people approaching the end of life. Through its “Five Wishes” program, Aging With Dignity helps those who are elderly or nearing death define how they want to be treated.

“The good news is, there are real solutions we can provide the dying and those with serious illness: advance care planning resources, access to palliative care, timely referral to hospice, patient-centered care, quality pain management, and loving, personal accompaniment,” Towey said.

Jessica Rodgers, coalitions director for Patients' Rights Action Fund, criticized assisted suicide laws for failing to protect vulnerable patients.

“Assisted suicide laws across the United States are written to protect prescribers, not patients, and nothing in the proposed regulations addresses that reality,” Rodgers said.

“Current regulations offer no oversight after the drugs are dispensed and no follow-up with the patient,” Rodgers said. “As it stands, we will continue to see vulnerable patients harmed by this discriminatory policy.”

Hicks warned New Yorkers of “the slippery slope” the New York law creates.

“What begins as a personal choice could lead to situations where external forces, such as government agencies or insurance companies, begin to influence or even dictate end-of-life decisions,” Hicks said. “This shift could undermine the respect and protection due to every human life.”

“It’s a future we must guard against with both compassion and vigilance,” Hicks said.

The Archdiocese of Galveston-Houston, the Diocese of Fort Worth, and the Diocese of Dallas have launched special initiatives blending hospitality, faith, and outreach for the hundreds of thousands of fans from around the world descending on those cities during the largest World Cup in history, which begins June 11.

The cities of Houston and Dallas/Fort Worth will host 16 matches total, with a tournament-high nine matches taking place at Dallas Stadium in Arlington, which sits in between Fort Worth and Dallas.

The Diocese of Dallas has launched the “Welcome the World, Welcome the Stranger” initiative, encouraging parishes to extend hospitality to the city’s visitors, offering a downloadable resource kit that includes prayers and ideas that “will help your community welcome visitors from around the globe with faith, joy, and generosity.”

The diocese is also offering fans information on Mass times in multiple languages and “everything you need to stay connected to your faith during your visit to north Texas.”

“We are grateful for your presence among us and for this moment that brings the world together in a spirit of joy and unity,” Dallas Bishop Edward Burns said on the dioceseʼs World Cup website. “It is my hope that, during your time here, you will experience not only our hospitality but also the peace that comes from being welcomed as part of one human family.”

Burns celebrated an opening Mass on June 7 at the National Shrine Cathedral of Our Lady of Guadalupe. There are additional Holy Hours planned for specific match days.

Dallas Stadium will feature several high-profile group games such as Netherlands vs. Japan (June 14), England vs. Croatia (June 17), and Argentina vs. Austria (June 22) before culminating in a semifinal on July 14.

The Fort Worth Dioceseʼs initiative, “Together for the Win,” is available in multiple languages and offers visiting fans parish locations, including their distance from Dallas Stadium.

Diocesan spokesman John Cuccaro told EWTN News individual parishes may organize watch parties, and the diocese plans to share social media reels featuring parishioners attending matches.

The Archdiocese of Galveston-Houstonʼs dedicated World Cup website, meanwhile, offers a parish locator, information on special Masses and other events, and links to notable Catholic sites in the city, which expects over 500,000 visitors.

NRG Stadium (temporarily renamed Houston Stadium) will host seven matches from June 14 to July 4, including five group-stage games and two knockout rounds.

Portugal will be playing two matches in Houston on June 17 and June 23. The Archdiocese of Galveston-Houston is inviting fans to worship at a special Portuguese Mass at the Co-Cathedral of the Sacred Heart on Sunday, June 21, at 3:30 p.m.

The 2026 FIFA World Cup tournament opens in Mexico City with the match between Mexico and South Africa at the iconic Estadio Azteca. The opening ceremony will take place at the same venue about 90 minutes before kickoff, celebrating Mexican culture through music, dance, and folklore.

There will be three separate opening ceremonies — one in each host country — with additional events in Toronto and Los Angeles on June 12.

This expanded 48-team tournament features a record 104 matches across 16 host cities in the United States, Canada, and Mexico, running through the final on Sunday, July 19, at MetLife Stadium in East Rutherford, New Jersey.

The 11 U.S. host cities will collectively stage 78 of the tournament’s 104 matches. In addition to the two cities in Texas, matches will take place in Atlanta, Los Angeles, New York/New Jersey (East Rutherford), Boston (Foxborough), Miami (Miami Gardens), Philadelphia, San Francisco Bay Area (Santa Clara), Seattle, and Kansas City.

About 130 scientists gathered for this yearʼs conference for talks that touched on the deeply Catholic history of science, the moral dilemma of identical twins, how science and faith are one in their pursuit of truth, how AI fits into the grand scheme of things, and how key mathematical discoveries reveal God’s beauty and infinity.

The Society of Catholic Scientists (SCS) exists to correct the false characterization of faith and science as opposed, and how to combat this myth was a constant topic in both formal presentations and informal conversations. All presentations can be seen on the recorded livestream.

Castel-Branco told the story in his Saturday morning talk of Blessed Nicolas Steno, a revolutionary scientist who is considered the father of geology and comparative anatomy. This brilliant researcher converted to Catholicism after witnessing a Corpus Christi procession in Italy, going on to become a bishop and then a saint.

The same research skills Steno used to understand the natural world, Castel-Branco said, became his path to heaven as he turned his intellect toward studying the Church fathers and theology.

Later on Saturday afternoon, Maureen Condic, neurobiology professor and bioethicist at The Catholic University of America, presented her solution to the “twin problem.” Identical twins pose a moral dilemma: If one embryo can divide into two distinct persons, how does that square with the belief that personhood begins at conception? 

Condic pulled from the newest research in molecular developmental biology and the ancient wisdom of Aristotelian-Thomistic metaphysics to present a sophisticated answer that affirms the dignity of human life at all stages, arguing that the splitting of an embryo to become identical twins is an act of biological regeneration, comparable to asexual reproduction. Thus an embryo becoming identical twins is not the division of one human person but the spawning of a second individual from a first.

Ignasi Rosell, a particle physicist and one of several visitors from the society’s Spain chapter, explained how scientists can understand their work in light of St. John Henry Newman’s vision of the university, saying: “Truth is one. Newman was not defending theology against science: He was defending the unity of knowledge. The university remains the privileged place where that unity is sought.”

Two talks addressed artificial intelligence, one addressing trustworthy scientific inference given the scope of AI and the other attempting to place machine intelligence on Aristotle’s “Great Chain of Being” that classified all living and nonliving things into a hierarchical scale based on the complexity of their souls.

The conference also turned to the philosophy of mathematics in a presentation that revealed how religious faith brings new understanding to every field of scientific inquiry. Gregory F. Johnson, principal software engineer at Zap Surgical Systems, a spin-off of the Stanford Medical School, discussed “The Mathematical and Philosophical Revolution Launched by Gödelʼs Incompleteness Theorem,” a theorem published in 1931 that fundamentally altered the philosophy of mathematics.

“The key thing Gödel showed was that mathematics has sort of infinite realms where weʼre being asked to explore more and more deeply,” Johnson told EWTN News. “Gödel thought — he was a man of faith, a man of religious belief — that, in a way, God created an abstract realm to go with the material physical realm, where he was just opening doors for us to explore more and more deeply into his truth and his presence."

Participants called the conference “joyful,” “refreshing,” and “genuinely interdisciplinary.”

“Itʼs just a joyful sharing of the intersection of faith and science,” Alexander Webber, a research fellow at the Food and Drug Administration, told EWTN News. It was Webber’s fifth year attending the conference, and he said he frequently encourages friends and colleagues to come too.

“Itʼs just an incredible experience every year, gathering with highly qualified scientists who are also believers,” he said. “We always have wonderful conversations — not only on how our faith informs our work but also how our work reveals more about our faith. I always leave feeling edified. It’s very much unlike other conferences. Nobody here is really putting on any pretenses.”

Other attendees said they enjoy being with other serious scientists who are devout Catholics and who share their understanding that faith and science go hand in hand.

Robert Scherrer, a physics professor at Vanderbilt University, said: “Thereʼs this myth that science and religion are opposed to each other. A lot of atheists have a very simplistic view of religion: The religion they donʼt believe in is not the religion I do believe in. But young people see this myth and think, ‘I have to pick which team Iʼm going to be on.’”

Chris Clemens, an astrophysicist and former provost of the University of North Carolina-Chapel Hill, was one of the first members of the SCS. He said it was hard to find other Catholic scientists at first, but now it has grown and draws more members every year.

The organization has seen enormous development in its international chapters. The president of the Spain chapter, the second-largest chapter after the U.S., gave a presentation about its growth and success at the conference.

Scherrer, another founding member of the SCS, said he greatly enjoys the event’s interdisciplinary nature. “All the other conferences I go to are in my specialty, and itʼs fun, but it’s the same topics every time,” he said. “Whereas here, Iʼve heard talks about bees, and the Great Lakes, and lobster brains, and all sorts of things that you just donʼt get in your normal run of your life, so itʼs much more interesting. It reminds me of when I was a kid and was interested in science. I didnʼt just do physics; I was interested in all science. It feels like a chance to get back to that.”

SCS members have initiated a number of projects to share more broadly the compatibility of faith and science, from a “Faith, Science, and Reason” high-school textbook written by Chris Baglow, who directs the Science & Religion Initiative of the McGrath Institute for Church Life at the University of Notre Dame, to a new training this year that prepares scientists to give lectures on the unity of faith and science.

The vice president told Fox News host Jesse Watters on “Jesse Watters Primetime” on June 8 that he attended Christian churches while growing up but that he “wasnʼt properly formed in my faith” and that he eventually fell away from Christianity.

“I had a lot of people who just did not, I think, properly support me in my own faith journey. And so I kind of just lost it,” he told Watters.

Vance said he experienced considerable career success as he grew older and became a lawyer. “I was professionally very successful. I was making a lot of money. Iʼd gone to all the right schools,” he said.

But “I realized that American elite culture was forming me to be kind of a bad person.”

When his wife, Usha, gave birth to their first baby, Vance said he began thinking about “how to be a good person, how to be virtuous, how to be a good and supportive husband, how to raise [their] son to be a good man himself.”

These questions led him to consider returning to the faith, he said; he ultimately converted to Catholicism in 2019.

“It felt like the world was changing so fast,” he said. “And what I loved about Catholicism is that you had this beautiful ancient Church, and you had all of these traditions that were very firmly rooted, some of which went back literally thousands of years. And I just really loved that sense of tradition.”

He admitted that itʼs “possible sometimes to think too much about this stuff” and that ultimately he joined the Catholic faith because “when I went to a Catholic church, I felt at home.”

“[A]fter a lot of soul searching, thatʼs just what felt like home to me,” he said.

Vance added he enjoys the “dynamism” that comes from the religiously pluralistic culture of the United States.

“Certainly it has been true for me that while I made my home in the Catholic Church, some of my best friends and some of the most influential people Iʼve met ... have been Protestants. So I think thatʼs going to continue to be true,” he said.

Vanceʼs wife, Usha, is Hindu, which Vance said “brings a lot” to their marriage.

“Itʼs definitely dynamic to have a Hindu [mother], a Catholic father, two Catholic kids, and one 4-year-old girl who hasnʼt figured it out yet,” he said. “But I wouldnʼt take it any other way.”

Watters noted that he himself is Protestant but that his wife is “kind of trying to get me to convert to Catholicism.” He joked with Vance: “Iʼm not there yet. Maybe Iʼll get there one day.”

“Weʼll talk,” Vance replied with a laugh.

Vanceʼs upcoming book, “Communion: Finding My Way Back to Faith” will be released on June 16. Vance said earlier this year that the book will explore the “story of how I regained my faith.”

"I’m a Christian, and I became a Christian because I believe that Jesus Christ’s teachings are true,” Vance said when the book was announced. “But I didn’t always think that, and by sharing my journey I might be helpful to others — Catholic, Protestant, or otherwise — who are seeking reconciliation with God.”

The court’s June 4 decision to issue a temporary stay for Nigerian priest Father Martin Umeatuegbu’s student visa comes after the Trump administration issued proclamations placing a hold on all visa adjustment of status applications and restricting entry for all foreign nationals from “high-risk” countries, including Nigeria.

The 14‑day stay, granted in response to the archdiocese’s May 22 emergency request for a preliminary injunction and temporary restraining order, gives the Archdiocese of Santa Fe time to petition the U.S. government to upgrade Umeatuegbu’s student visa to an R‑1 religious worker visa, a five-year visa typically held by foreign-born priests while serving in the U.S. and applying for green card status.

The outcome of Umeatuegbu’s case could set a precedent for other foreign-born priests from countries designated by the U.S. as “high risk.”

Umeatuegbu’s visa was set to expire on June 4. The Archdiocese of Santa Fe had filed its petition to upgrade his visa to R-1 status on Dec. 31, 2025. Umeatuegbu was ordained to the priesthood on May 23 and has been assigned to St. Anne Parish in Santa Fe.

Umeatuegbu obtained a master of arts degree in theology from Mount Angel Abbey Seminary and was ordained to the diaconate on June 5, 2025, according to the seminary’s website.

The archdiocese did not return EWTN News’ request for comment.

U.S. District Judge Kenneth Gonzales wrote that “the archdiocese is likely to succeed on merits under the Religious Freedom Restoration Act” and said the policy of the U.S. Citizenship and Immigration Services “infringes on the archdiocese’s right to select its minister of choice.”

Gonzales said the U.S. government “is unlikely to demonstrate that the policy is the least restrictive means of furthering a compelling governmental interest,” especially since it has already lifted adjudicative holds on other categories of petitions.

Antonio Tyson will serve two life sentences and a 40-year sentence for the murder of Father Otis Young and Ruth Prats, according to a June 8 press release from the office of Judicial District Attorney J. Collin Sims.

Young and Prats were found murdered in Covington, Louisiana, in November 2022; the bodies of both victims were burned after the victims themselves had been stabbed and beaten.

Young, 71, had retired in July of that year after serving as pastor for approximately 10 years at St. Peter Catholic Church in Covington. Prats had been a parish employee at that church.

Tyson was arrested shortly after the murders. Sims' office said in its release that he pleaded guilty to the murders on May 5. Part of the plea deal included Tyson waiving “all present and future rights to pursue sentence reductions, administrative corrections, judicial reviews, or release mechanisms.”

Tyson will also “be incarcerated within specialized state facilities under conditions identical to capital inmates awaiting execution,” the prosecutorʼs office said.

The severe imprisonment conditions and the appeal waiver “fulfill the explicit desire of the Prats and Young families that Tyson experience the maximal physical restrictions warranted by his heinous offenses, while simultaneously shielding the families from years of appellate delays and litigation associated with a capital trial,” the office said.

Sims in a statement said the sentencing “brings a permanent closure to a deeply painful chapter in our community’s history.”

The prosecutorʼs office was initially prepared to seek the death penalty, Sims said, but “recent disclosures regarding historical childhood IQ testing, [along with] a traumatic brain injury discovered in MRI scans,” meant such a sentence would likely have been subject to “meaningful challenges” at appeal.

“Rather than exposing these grieving families to potentially decades of litigation and the meaningful possibility that an execution could never legally be carried out, this negotiated resolution guarantees that Tyson will remain removed from society for the rest of his natural life under maximum-security, death-row conditions,” the prosecutor said.

Tyson had reportedly been released from prison just a few months prior to committing the murders. His latest sentences will run consecutively to each other, the prosecutorʼs office said.

Vaccari, president of Catholic Near East Welfare Association (CNEWA), a papal agency that delivers humanitarian aid, described the realities facing those living amid ongoing regional tensions in an interview with “EWTN News Nightly” anchor Veronica Dudo, an excerpt of which was broadcast on June 8.

Vaccari said about a visit to Jerusalem: “The day began with the sound of large sirens. Loud sirens going off, letting us know that rockets, drones, and missiles were on their way.” The situation, he said, dramatically altered the day’s plans for residents and aid workers alike.

Despite the challenges, Vaccari continued his journey throughout the region, emphasizing the importance of maintaining a visible Church presence among suffering communities.

CNEWA maintains offices throughout the Middle East, including in Jerusalem, Amman, and Beirut. According to Vaccari, the organization’s local presence enables it to respond quickly to changing circumstances and coordinate assistance directly with Church leaders on the ground.

“The work that we do is on the ground,” Vaccari said, noting that local staff and Church partners remain deeply connected to the communities they serve.

Much of CNEWA’s work focuses on humanitarian relief in Gaza, the West Bank, Jordan, and Lebanon. The organization provides assistance ranging from food and clean water to medicine, medical equipment, and emergency relief for families displaced by conflict.

Beyond material aid, CNEWA has increasingly emphasized psychosocial and emotional support programs. Vaccari said such healing initiatives have become especially important as communities continue to endure the trauma associated with war and displacement.

“To whatever extent we can work to try to provide clean water, medicine, food, medical relief, medical equipment, weʼre trying to do that,” he said. “Psychosocial healing, which as you can well imagine under the circumstances right now, is [also] a very needed entity.”

Founded by Pope Pius XI in 1926, CNEWA works on behalf of the Holy See to support Eastern Catholic Churches and provide humanitarian assistance throughout the Middle East, Northeast Africa, India, and Eastern Europe. The organization partners closely with local bishops, religious communities, and lay leaders to deliver aid where it is most needed.

“We work with the local Church,” Vaccari said. “We’re working with local bishops, lay leadership, consecrated religious, and the nuncios.”

The organization’s work is funded largely through donations from Catholics and other benefactors around the world.

“Never, in a typical mission, do we work alone,” Vaccari said. He expressed gratitude for local partners and donors whose support makes the organization’s humanitarian and pastoral outreach possible.

“Today the Trump administration took decisive steps to impose additional visa restrictions on more than 100 dictatorship officials and their family members,” Rubio said in a June 8 statement.

“With this new set of restrictions, the U.S. government has now taken steps to impose visa restrictions on over 2,350 Nicaraguan officials and their family members for their complicit role in Rosario Murillo and Daniel Ortega’s dictatorship,” Rubio said.

Since 2007, Ortega and Murillo, his wife and co-president, have established an authoritarian regime in the country, repressing opposition through arrests, exile, and violence, suppressing civil rights, canceling elections, and persecuting the Church.

The move comes in response to the dictatorship’s "responsibility for the horrific death of political prisoner Brooklyn Rivera,” according to the statement.

Rivera, an Indigenous leader and political prisoner, died at 73 after being held incommunicado by the Murillo-Ortega regime for more than 970 days.

“Despite the enormous and intense medical efforts undertaken to restore the health of our Brother Brooklyn, whose physical and neurological deterioration was the result of a bacterial infection triggered by the COVID-19 virus, we regret to confirm that unfortunately he has departed this plane of existence,” asserted a communiqué dated May 31 from Nicaragua’s Ministry of Health.

Rubio alleged the direct involvement of U.S.-sanctioned Lumberto Ignacio Campbell Hooker, a loyal member of the oppressive regime, in denying medical care to Rivera and with preventing Rivera’s family from burying his remains.

The visa restrictions place increased pressure on the dictatorship, which has carried out systematic persecution of the Catholic Church in Nicaragua for years.

Religious persecution at the hands of the dictatorship has included restrictions on the sacraments and the celebration of the Mass; heightened surveillance; forced disappearances and detentions; exile for bishops, priests, and religious; and the forced closure of Catholic institutions. The regime has also banned the ordination of priests and deacons in dioceses with exiled bishops.

In a social media post, Rubio further described the Murillo-Ortega regime as “an enemy of humanity,” noting that “the Trump administration will not ignore their crimes and brutality.”

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At least six of Riveraʼs relatives remain in detention, according to the U.S. Bureau of Western Hemisphere Affairs.

Peytonʼs tomb was moved from the Holy Cross Community Cemetery in North Easton, Massachusetts, to the chapel at the Father Peyton Center, also in North Easton.

Now on the path to sainthood, Peyton (1909–1992) was hospitalized with tuberculosis in 1939 and on the brink of death when he felt like he was losing his faith. His priest friend encouraged him to seek out the Virgin Mary’s intercession.

Inspired by memories of growing up praying the rosary with his family, Peyton asked all of his friends and family members to ask for Maryʼs intercession for him. He promised that if he was healed, he would dedicate his life to encouraging devotion to Mary through the family rosary.

After a miraculous recovery, Peyton followed through on his promise. Two years after his recovery, he was ordained a Holy Cross priest and went on to lead a widespread campaign to encourage families to pray the rosary through billboards, radio shows, television, and rosary rallies that drew millions worldwide.

Peyton has since taken an important step in the canonization process. In December 2017, Pope Francis declared him venerable, recognizing him for his heroic virtue.

President of Holy Cross Family Ministries Father Fred Jenga said at a press conference of Peyton’s devotion to Mary through the family rosary: “We need it at this time more than even in the past. Family life has been going through some kind of crisis. There [are] a lot of divisions and hurts.”

At the reopening of the center, five families took turns leading decades of the rosary as part of the opening ceremony at the center’s grotto. The grotto is a replica of the grotto at Lourdes, France, which was one of Peyton’s favorite religious sites.

In addition to Peyton’s tomb, the revamped pilgrimage site now has an immersive rosary exhibit, a rosary walk, and a museum of Peyton’s life. The priests of the Holy Cross congregation, Peyton’s order, run the center.

“When we pray together as a family regularly, we invite God to become the center of our lives,” Jenga said. "As we know, God is love, God is patience, God is kindness, God is generosity — those are the kinds of blessings that we pray upon our families when we give ourselves that opportunity to pray together.”

Father David Marcham, a priest of the Archdiocese of Boston who serves as vice postulator and guild director of the canonization cause, encouraged people to pray for Peyton’s sainthood cause.

“Weʼre at the point now where weʼre asking people to pray through his intercession for a miracle in their lives,” Marcham said. “And if one were to be declared a medical miracle by the Vatican, then he would reach the next level, which would be blessed.”

“There’s this great synergy between the life of a holy person and their ongoing effect even after theyʼve gone home to God,” Marcham said. “So we want to invite people to join us, and hopefully through that, in Godʼs grace, itʼll strengthen their families.”

The Father Peyton Center currently draws about 2,500 visitors per year, but organizers anticipate a growth to 7,500.

“When we have role models that lead us to grow in virtue and holiness ourselves and bring that to our families, then we start to pray more intentionally for our needs and pray together,” Marcham said.

Father Charles McCoy, vice president of Holy Cross Family Ministries, said having Peyton’s remains at the center transforms it into a place of pilgrimage.

“To have his own physical presence with us here now with the transfer of his body to our center, itʼs just an opportunity for us to really see this as a place, not just of education or prayer, but even pilgrimage in support of the legacy of prayer that he gave on to us in Holy Cross and in the Church,” McCoy said.

The grant to Catholic Relief Services (CRS) marks “the first of a series of global State Department awards to trusted and vetted implementing organizations,” according to a June 5 press release. The $240 million awarded to Catholic Relief Services comes from U.S. State Department humanitarian assistance funds appropriated by Congress and administered through the department’s disaster‑response bureau.

“These awards will focus on the rapid deployment of time-bound, lifesaving assistance in response to crises around the world, with implementers able to respond within 24 hours,” the State Department said, noting that its staff is “working closely” with CRS and other aid implementers to ensure the aid is delivered in a timely manner “while reducing administrative overhead and duplicative efforts.”

CRS will use the aid to provide assistance in countries “with significant levels of humanitarian need,” the State Department said, citing Ethiopia, Haiti, Nigeria, Sudan, and the Democratic Republic of Congo, where CRS is working to stop the latest Ebola outbreak.

State Department Bureau of Disaster and Humanitarian Response Senior Bureau Official Ryan Shrum announced the grant in Rome alongside U.S. Ambassador to the Holy See Brian Burch, CRS Vice President for Humanitarian Response Jennifer Poidatz, Permanent Representative of the United States to the United Nations Agencies in Rome Lynda Blanchard, and Caritas Internationalis Secretary-General Alistair Dutton.

The U.S. Embassy to the Holy See posted several images of the event on social media, writing: “This grant will allow CRS to address urgent humanitarian needs arising from disasters and complex emergencies around the world. CRS’ expertise, its deep roots in disaster response, and its network of local partners will help us deliver a fast, flexible, and efficient model of global humanitarian assistance.”

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“CRS is grateful for the opportunity to reach more people affected by crisis at a time when humanitarian needs far exceed available resources,” Poidatz said in a June 5 statement following the announcement. “We appreciate the leadership of the United States and of national governments committed to responding to new and enduring crises."

News of the foreign aid grant comes more than a year after the Trump administration effectively shuttered the U.S. Agency for International Development (USAID) in 2025 following an executive order by President Donald Trump during the first month of his administration. USAID, formerly the government’s lead foreign‑aid and development agency, focused on long‑term development such as health systems, agriculture, education, and economic growth.

Catholic Relief Services did not immediately reply to a request for comment.

At Columbia University, researchers have now edited the DNA of human embryos with “unprecedented accuracy,” according to a recent report by the New York Times.

Dieter Egli, a professor of developmental cell biology in the Department of Pediatrics at Columbia, led the research, using a technique called base editing to replace individual genetic letters in sequences of DNA, according to the report.

Egli’s work did not cause the damage that the gene editing technique “CRISPR,” or Clustered Regularly Interspaced Short Palindromic Repeats, usually causes. Potential side effects are still unknown, according to the researcher, and the technique is not ready to be implemented clinically.

The developing technology comes with its own ethical implications, as it could be used to help cure disease-causing mutations in the early stages of life, but it could also be used in a eugenic way to select traits of unborn children.

Father Tadeusz Pacholczyk, a neuroscientist and senior ethicist at the National Catholic Bioethics Center, drew attention to ethical concerns with these experiments.

“Trying to make genetic modifications in a more efficient manner than had been previously achieved is precisely the kind of experiment that should have been carried out in animal embryos, not human embryos,” he told EWTN News.

“The same basic biological information reported in these studies could readily have been obtained that way,” Pacholczyk said.

Ethical concerns with embryo experimentation

In addition to the unethical nature of the experiments themselves, Pacholczyk considered the way researchers obtained the unborn children to be unethical as well.

“Parents were asked to hand over their extremely young ‘leftover children’ in fertility clinics to allow scientists to carry out experiments on them, while other subjects of experimentation were created via IVF to be used as ‘research fodder,’” Pacholczyk said.

Scientists either got the embryos from parents who had “leftover children” or created the human embryos for experimentation — both of which Pacholczyk said the Church calls unethical.

“Researchers sought out eggs from women for the purpose of fertilizing those eggs to create embryonic humans in glassware, so they could then serve as raw materials for research and experimentation,” Pacholczyk said. “From the get-go, these experiments at Columbia University were unethical.”

“Also of note, the human embryos produced in these experiments were oftentimes intentionally sacrificed to obtain their embryonic stem cells, which were used for additional research,” Pacholczyk continued.

“Creating humans for the purpose of destroying them is invariably unethical and should be illegal,” he continued.

Some embryos were obtained from parents who created children through in vitro fertilization (IVF), which Pacholczyk said neglects the consent of the unborn human being.

Parents could not give consent for their unborn children to be experimented on, he said, because “ethical consent by definition focuses on the improvement of health and excludes any approval of directly causing their death or otherwise using subjects as mere means to an end.”

“Informed consent is particularly important when dealing with very vulnerable research subjects, and human embryos are among the most vulnerable of God’s creatures,” Pacholczyk said. “Human embryos are a special class of individuals deserving of special protections.”

Looking to the future: Ethical concerns of gene editing

Pacholczyk noted that the Catholic Church would support gene editing as medical therapy but not at the risk of the unborn child.

“It is important to note that the Church would allow for gene editing to fix genetic abnormalities, as long as the risks were very low for the embryonic patient, and heritable changes to the DNA of our species were not made,” Pacholczyk said. “Such repair is simply a form of direct medical therapy for the individual.”

He noted, however, that at this point, gene editing still poses huge risks to the unborn.

“The complex science of genetic modification at this point in time still involves enormous risks to the embryo,” he said.

Pacholczyk also raised concerns about Catholics' acceptance of genetic enhancement, warning that their widespread acceptance of IVF is a harbinger of things to come.

“Catholics need to be concerned about the prospects of genetically modifying future generations,” Pacholczyk said.

“In the past, Catholics seem to have largely missed the boat when it came to recognizing and articulating the moral unacceptability of creating children in test tubes and glassware via IVF, and now Catholics participate in such technologies at rates that probably donʼt differ much from the general population,” he continued.

“Similarly, when genetic enhancement of children takes place in the future, considering the widespread lack of understanding and serious reflection on the moral and ethical issues involved, Catholics are likely to end up being swayed by the technological temptation and may end up, once again, ‘going along to get along,’” he said.

The study, “Passing the Torch: How Faith Moves Across Generations,” released in June by the Institute for Family Studies and Communio, examined data from four national studies involving tens of thousands of Americans raised in Christian households.

Researchers sought to identify which behaviors most strongly influence whether children retain their faith into adulthood. The study found that the family home is the single-most critical factor in determining whether faith is successfully passed on from one generation to the next.

The power of parental example

According to the report, children whose parents regularly attended church, prayed consistently in front of them, spoke openly about their faith, and fostered strong family relationships were significantly more likely to remain active Christians as adults. The results showed that adults whose parents attended church weekly were more than twice as likely to attend church regularly themselves decades later (26% versus 12%). The effect was even stronger when both parents participated in religious life together.

The study also highlighted the importance of simple spiritual practices within family life. Saying grace before meals, evening or morning prayers together, and having frequent conversations about faith all corresponded with higher levels of religious belief and practice in adulthood. Children raised in homes where religion was discussed several times a week were substantially more likely to identify as Christian, pray daily, and consider faith an important part of their lives as they went through adulthood.

The domestic church

For Catholics, the findings reflect what the Church has always taught regarding the role of parents as the primary educators of their children in the faith. The Church has often referred to the family as the “domestic church,” emphasizing that parents are called not only to teach religious truths but also to model a life of discipleship through daily prayer, sacramental participation, and Christian witness.

The study further found that the quality of family relationships had a tremendous impact on children as well. Adults who reported having strong and loving relationships with both parents were more likely to remain religious than those who experienced distant or conflict-ridden family environments. About 41%of children who attend church weekly with both parents go on to attend church weekly as an adult, the study said. This percentage drops to 29% if children attend with only one parent. In particular, researchers noted the significant role fathers play in shaping the spiritual lives of their children.

Marriage stability also emerged as an important factor. Children raised in homes characterized by strong and happy marriages showed higher rates of adult religious practice. When their lived experience corresponds with what they learned in Sunday school and the Bible, they are more likely to accept those truths in adulthood. Also, compared with non-married individuals, married individuals have significantly more faith conversations with their children, suggesting more frequent and intentional engagement within the home.

While cultural forces may be difficult to control, many of the factors most closely associated with transmitting faith remain within the reach of families themselves, the study showed.

“In a culture where religion is no longer reinforced by broader society,” the study’s authors, Jesse Smith and Jane Lankes Smith, wrote, “parents cannot assume faith will simply rub off on their children.” Instead, faith is most effectively passed on when it is lived openly, discussed regularly, and woven into the ordinary rhythms of family life.

“Parents cannot assume their children will carry on the faith they were raised with. Passing on faith requires intentional effort from both mothers and fathers. Parents serve as their childrenʼs most influential teachers, role models, and guides in matters of faith. What they do will make a difference long after their children grow up and leave home,” Jesse Smith said in an email.

“For churches, that means youth programming alone is not enough. Congregations should invest not only in children but also in parents, equipping them to fulfill their central role in shaping the next generationʼs religious lives,” Smith said.

The study draws on four longitudinal datasets: the Global Flourishing Study (GFS), Communio’s 2024-25 congregational survey, Add Health, and the National Study of Youth and Religion (NSYR), using descriptive statistics and logistic regression with demographic controls. Analyses using GFS, Add Health, and NSYR are weighted. Everything reported in the study is a statistically significant finding based on 95% confidence intervals, Smith said.

“This golden anniversary is a blessed occasion to offer gratitude for the abundant graces God has bestowed upon you throughout the past 50 years,” Bishop Elias Zaidan, bishop of the Eparchy of Our Lady of Lebanon of Los Angeles, wrote in a letter to Pacwa.

Pacwa is celebrating decades as a Jesuit priest following his ordination on June 12, 1976, in his native Chicago and entrance into the Society of Jesus on Aug. 21, 1968.

Pacwa has also had a successful media career after he began his work with EWTN under its foundress, Mother Angelica, in 1984.

After working in numerous cities, Pacwa relocated to Birmingham, Alabama, in 2001 to work full time with EWTN, where he has hosted several radio and television shows, series, and documentaries that teach and discuss the Catholic faith.

To honor his work, the Alabama Legislature enacted a resolution in April that recognizes his decades of service, theological contributions, and media work.

Gov. Kay Ivey, R-Alabama, presented a certificate to Pacwa recognizing his anniversary. The certificate dated May 27, embossed with the governor’s seal, said, “Father Pacwa has certainly become one of the most recognized faces of EWTN after the late Mother Angelica, its inspirational foundress. I have also been made aware of Father Pacwa’s tremendous community and social contributions, which deserve high commendation.”

The priest earned a bachelor’s degree summa cum laude in philosophy and theology from the University of Detroit, a master of divinity and a sacred theology baccalaureate magna cum laude from the Jesuit School of Theology at Loyola University, and a master’s and doctorate in Old Testament studies from Vanderbilt University.

Pacwa has taught high school, college, and seminary courses, including teaching Hebrew at Loyola University in Chicago for nine years. He is the author of more than 20 books, the founder of Ignatius Productions, a media production company, and is a senior fellow at the St. Paul Center for Biblical Theology.

Pacwa engages in prison ministry by evangelizing and serving the spiritual needs of prisoners. He has also led thousands of pilgrims to the Holy Land and other Christian sites in Europe and the Middle East.

Republican Rep. Chris Pringle introduced Alabamaʼs resolution, which honors Pacwaʼs vocation and “career that has touched the lives of innumerable people, many of them residents of Alabama, but also worldwide through his efforts in theological education, service to others, and ministry,” according to the measure.

The legislation acknowledges Pacwaʼs “tremendous contributions … to Alabamians and those that he has trained throughout the country, and through his worldwide impact through Alabama-based EWTN, with hopes that he may continue his exceptional ministry and continue to serve others in a way that reflects well on this state and nation, and on his Church.”

50 years of priestly ministry

In addition to his publications and media presence, Pacwa also serves his community through celebrating the Maronite Catholic Mass at St. Elias Maronite Church, an Eastern Catholic church in Birmingham.

During a June 7 Mass at the church, a letter from Zaidan was read to Pacwa.

“This is a wonderful milestone in your ministry and life,” Zaidan said. “We give sincere thanks to Almighty God for calling you and for your disposition to follow him in the religious and priestly life.”

The anniversary is “an opportunity for us to express our heartfelt appreciation for your steadfast dedication and faithful service to the people of God,” Zaidan said.

“As you reflect upon 50 years of priestly ministry, you can look back with gratitude on the countless lives you have touched, how you captivated so many people through your programs on EWTN, as well as providing care and guidance through the mission retreats you held over the years,” he said.

“May God continue to bless you abundantly and grant you many more years of faithful and fruitful ministry. I hope and pray you will have many more years filled with Godʼs grace,” the bishop said.

This story was updated at noon ET June 9, 2026, to include information about a certificate from Gov. Kay Ivey, R-Alabama, recognizing Father Mitch Pacwa.

Of the championship, San Antonio Archbishop Gustavo García-Siller said in a video posted on social media on June 3 that “when the Spurs win," New Yorkʼs Archbishop Ronald Hicks will send him a box of bagels, cream cheese, and lox.

San Antonioʼs chief pastor continued: "If by some slight possibility, hard to think, the Spurs arenʼt victorious, I will send him Texas gift boxes with items from HEB,” a favorite Texas grocery store based in San Antonio.

“I am really looking forward to enjoying those bagels,” García-Siller teased.

The San Antonio archbishop said that he and “thousands” of Salesian sisters, some of whom have attended games for years and have been seeing cheering on the Spurs during the playoffs, are also praying for the Spurs’ victory.

He also said both he and Hicks are “united in prayer for the safety of the players.”

According to the Archdiocese of San Antonio, García-Siller will be watching Game 3 on Monday, June 8. Asked for additional thoughts by EWTN News, the archbishop replied only: “Go Spurs go!”

For his part, Hicks said in a video on social media that he has “caught Knicks fever.”

He mentioned Knicks players Jalen Brunson, Mikal Bridges, and Josh Hart, who all attended Villanova University, “the alma mater of our Holy Father, who reminds us that he praises the Lord for the gift of sport, for those who glorify God through the exercise of their bodies, for the friendship born on the field, and for the joy of playing as a team."

Hicks said he is “looking forward to this friendly wager with my friend, Archbishop Gustavo,” confirming he will send bagels if the Knicks lose, and said he looks “forward to whatever he’s going to … send my way from San Antonio."

“I’ve lit my candles, I’ve said my prayers … Go Knicks!” New York’s archbishop concluded.

The Spurs and Knicks are the last two teams standing in the 2026 NBA season. The Knicks defeated the Cleveland Cavaliers 4-0 in the Eastern Conference Finals, while the Spurs beat the Oklahoma City Thunder 4-3 in the Western Conference Finals.

They are now in a best-of-seven series for the Larry O’Brien Trophy, with the Knicks currently leading 2-0 after winning both Games 1 and 2 in San Antonio.

Entering Game 3 of the Finals on Monday night, the Knicks have won 13 consecutive playoff games — the second-longest single-postseason winning streak ever, trailing only the 15-game run by the Golden State Warriors in 2017.

After sweeping the 76ers and Cavaliers in the Eastern Conference playoffs and winning the first two games of the Finals in San Antonio, New York has outscored opponents by 273 points, the best 13-game margin in playoff history.

It has been 53 years since the Knicks' last championship, the longest drought for any NBA franchise.

The last time the Knicks were in the NBA Finals was 1999, when they faced the Spurs.

A Knicks victory in Game 3 would put them on the brink at 3-0, while a Spurs win could spark a comeback and extend the series.

As a longtime Knicks fan, President Donald Trump, who was invited by team owner James Dolan, will attend Game 3. This will mark the first time a sitting president attends an NBA Finals game.

In Game 1 on Wednesday, June 3, the Knicks rallied from a double-digit deficit to defeat the Spurs 105-95, with Brunson leading the way with 30 points.

Game 2 on Friday, June 5, proved even tighter: New York built a 14-point lead in the fourth quarter only for San Antonio to storm back, but the Knicks held on for a thrilling 105-104 victory after Victor Wembanyama, age 22, the tallest player in the NBA at 7 feet 4 inches and a record-setting rookie, missed a potential game-winning jumper at the buzzer following a late turnover.

“Wemby,” as he is called, made NBA history in his 2023-24 rookie season with the Spurs, becoming the first player ever to record at least 1,500 points, 700 rebounds, 250 assists, 250 blocks, and 100 three-pointers in a single season. He was the unanimous NBA Rookie of the Year and All-Rookie First Team selection in 2024.

In 2025-26, he captured NBA Defensive Player of the Year, making him the youngest and first unanimous winner ever.

The series now shifts to Madison Square Garden for Game 3 on Monday, June 8, at 8:30 p.m. ET, with Game 4 scheduled for Wednesday, June 10, at the same time and venue. Subsequent games, if necessary, return to San Antonio for Game 5 on June 13, followed by Game 6 in New York on June 16 and a potential Game 7 back in San Antonio on June 19.

The winner earns their franchise’s next title. If they win, the Knicks will earn their first since 1973, while the title will be the Spurs’ first since 2014.

On the evening of Saturday, June 6, at the 53rd annual Old West End Festival, 12 people were wounded in an apparent dispute between two shooters who have yet to be identified, according to local police.

Police said all 12 injured were in "stable condition” as of Sunday afternoon. Organizers canceled the festival, which was to continue through Sunday.

The shooting took place just a few blocks from Our Lady, Queen of the Most Holy Rosary Cathedral during the vigil Mass on the solemnity of the Most Holy Body and Blood of Christ.

Thomas issued a statement on June 7, saying: “For those of us who live in the Old West End, this tragedy is literally close to home.”

Despite the “eerie quiet” in the neighborhood Sunday morning following the festival’s cancellation, Thomas said the faithful gathered and “carried Jesus in the Blessed Sacrament through the streets of the Old West End in the annual Eucharistic procession.”

“The Lord of Life was borne through the very neighborhood that had witnessed violence only hours before,” he said. “In that sacred procession, we proclaimed a message radically opposed to hatred and violence: a message of peace, unity, love, and respect for every person.”

The bishop said he remembers in prayer “the hundreds of innocent festival attendees whose sense of security was violated.”

“While these tragic acts have shaken our neighborhood, they have not shaken our faith in humanity, nor have they shaken our faith in the Lord of Life,” he said. “We remain committed to building a culture in which every person is valued, protected, and treated with dignity: a culture not of death but of life.”

Thomas also referenced Pope Leo XIV’s recent encyclical Magnifica Humanitas, in which the pontiff states that “human rights are inviolable, since they are ‘inherent in the human person and in human dignity.’"

Thomas said: “Every act of violence is a failure to recognize the God-given dignity of the human person.”

“Together with the people of the Old West End and our 19-county diocese, I lament and decry the indiscriminate violence that has so deeply affected this neighborhood,” the bishop wrote, saying: “Gun violence has taken center stage in our community, leaving suffering and fear in its wake.”

Investigative Lt. Dan Gerken said at a news conference Saturday that local police, who have not identified the shooters or made any arrests, are reviewing video footage and interviewing witnesses and victims.

"Iʼm feeling good about where we are right now, but weʼll need the communityʼs help. Weʼll take all the information we can,” he said.

“As far as violence, this is over the top,” Gerken said. “Twelve people is a lot. This is way over the top.”

Converts to Catholicism account for 1.5% of U.S. adults. Converts make up 8% of the nation’s Catholics, and the remaining 92% of Catholics are “cradle Catholics,” who were raised in the faith and still identify with it today.

Pew detailed “key facts about converts to and from Catholicism” in the U.S. drawn from the center’s 2023-24 Religious Landscape Study (RLS) and previous pew reports.

The RLS is a study intended to provide estimates of the U.S. population’s religious composition, beliefs, and practices. It was conducted from July 17, 2023, to March 4, 2024, with a nationally representative sample of 36,908 respondents.

The survey’s margin of error for results for the full sample is plus or minus 0.8 percentage points and had a 20% response rate.

While Catholic converts account for a small share of the country’s adult population, the number of converts to Catholicism is on par with, or larger, than the number of Americans who identify with some Protestant groups, including Presbyterians, Episcopalians, and Reformed Christians.

The research found that the most common reason converts joined the faith was due to a Catholic spouse or a desire to get married in the Church. In the U.S., 1 in 4 married Catholics are married to a non-Catholic, including 1% who are married to someone from a non-Christian religious background.

The RLS found that about two-thirds of Catholic converts were of a different Christian tradition before converting.

More than half (59%) of converts told Pew that they were raised Protestant, and 9% were raised in another Christian tradition, such as Orthodox Christianity or the Church of Jesus Christ of Latter-day Saints.

About 1 in 5 Catholic converts (22%) did not have any religious affiliation as a child.

Characteristics and practices of cradle Catholics versus converts

Pew noted differences between converts and cradle Catholics, including that converts are more likely than those raised in the faith to be Republican.

Among Catholic registered voters, 60% of converts identified as Republican or leaned toward the Republican Party as of Pew’s 2023-24 study. Of lifelong Catholics, 52% said they identify the same.

Of cradle Catholics, 43% identified as Democratic or Democratic leaning, compared with 35% of Catholic converts who reported the same.

Most Catholic converts who responded are white (67%), compared with 20% who are Hispanic, 3% who are Black, and 4% who are Asian.

In contrast, 53% of cradle Catholics are white and 37% are Hispanic.

The research also found that 79% of converts were born in the U.S. and 18% were born outside of the country, compared with 67% of cradle catholics who were born in the U.S. and 30% who were born outside the nation.

Pew also found that Catholic converts attend Mass more regularly than cradle Catholics.

Of adults, 38% of converts attend Mass at least weekly and 58% receive Communion every time they go to Mass, compared with 28% of cradle Catholics who attend at least weekly and 34% who receive Communion every time.

Converts also go to confession slightly more, with 29% reporting they go at least once a year compared with 23% of cradle Catholics.

“Today we are going to bring Jesus Christ in the Blessed Sacrament to the streets of Washington, D.C.,” Father Charles Trullols, director of the Catholic Information Center, said in a homily during the June 6 morning Mass before the procession began.

The procession offers “public witness to our faith,” Trullols said, displaying “the real presence of Jesus Christ in the Eucharist, body, blood, soul, and divinity,” to each person the procession passes by. Dozens of onlookers stopped to watch the procession, with many taking photos and videos.

The route began outside the Catholic Information Centerʼs K Street headquarters and walked past Lafayette Square, which faces the White House. It also passed Farragut Square, McPherson Square, and the Veterans Affairs building.

Children who had recently received their first holy Communion laid flower petals on the ground and the procession was led by cross and candle bearers, followed by religious sisters, the Blessed Sacrament in a monstrance, the priests, the choir, and the rest of the pilgrims.

“I think it’s just a great opportunity to be a witness for Christ to a city that is so lost, and while we were out there I was praying that someone who was out there would see it and come back to the Lord and find peace in the Lord and Christ,” Katie, from Jacksonville, Florida, told EWTN News.

“It’s just a beautiful witness out here today and Iʼm so grateful this was available especially to those who need it,” she said.

John, from Maryland, highlighted the significance of processing with the Eucharist in the nation’s capital less than one month before the country celebrates the Fourth of July.

“I think it’s very cool that this being the 250th anniversary of America we can do something like this,” he said. “It shows the freedom of religion in this country and that it’s a great country to be in.”

The procession was one stop in the National Eucharistic Pilgrimage, a project of the National Eucharistic Congress that is bringing processions to dioceses across the country. This year’s route focuses mostly on visiting the original 13 colonies of the United States to honor the 250th anniversary of the Declaration of Independence.

Trullols noted in his homily that the pilgrimage theme is “One Nation Under God,” which he said is “not merely a patriotic slogan” but an invitation to place our lives, families, and communities under Christ.

A nation under God “does not sustain itself automatically,” Trullols said. Rather, it can only be sustained “if its people choose to place God first.”

The Catholic Information Center has held a Eucharistic procession in downtown Washington for four straight years, initially independent of the broader pilgrimage. Trullols told EWTN News that the pilgrimage reached out to the Archdiocese of Washington, D.C., which then reached out to the center to partner this year on the procession.

“This procession is an expression in our capital for the love of our country and the desire to pray for our people and our nation,” Trullols said.

He estimated the attendance was around 1,300 people, noting it’s growing “much bigger” every year they host it.

There are nine perpetual pilgrims traveling with the National Eucharistic Pilgrimage for the entire journey, which began in St. Augustine, Florida, less than two weeks ago and will conclude in Philadelphia on the Fourth of July weekend.

Mary Carmen Zakrajsek, a perpetual pilgrim originally from Carmel, Indiana, said in a news conference after the procession that bringing the Eucharist into the streets has captivated people who encounter it: “Jesus walked this earth and he’s walking it again. He has not abandoned us.”

Zakrajsek called the pilgrimage a “unifying moment” and echoed the language in the Declaration of Independence that rights are endowed by the Creator.

“Our moral authority does not come from the state,” she said. “It comes from God.”

Directed and produced by Steven and Sabrina Gunnell of KREA Film-Makers, “Sacred Heart” was released in Europe in October 2025 and became a box office success selling nearly 1 million tickets.

The docudrama retells Christ’s apparitions to St. Margaret Mary Alacoque — the 17th-century French nun who received the image of the Sacred Heart of Jesus.

Through testimonies, accounts of Eucharistic miracles, historical analysis, and reenactments, the film explores the moment when Christ revealed his heart to the world and its burning love for humanity.

The film will be in U.S. theaters June 9–11 and June 14.

The Gunnells spoke to EWTN News and shared that the inspiration for the film came from personal testimonies they heard from two Missionaries of the Sacred Heart while at Notre-Dame du Laus (Our Lady of Laus), a Marian sanctuary located in the Hautes-Alpes region of France. That same evening, the married couple, along with their extended families, discovered the consecration to the Sacred Heart of Jesus for the first time and consecrated themselves to the Sacred Heart.

The French filmmakers began to think about the possibility of making a documentary about the Sacred Heart. They began seeing the image of the Sacred Heart appear everywhere around them in their daily lives, which they took as a sign from God to make the film.

“In the moment where we said yes [to Jesus], in an instant, we had the story of the movie. We knew exactly what we would make for the movie,” Steven said.

Steven, 51, had his own powerful conversion story — thanks in part to the Sacred Heart of Jesus — when he was in his 20s.

Born in Annecy in southern France, he was raised solely by his mother — his father was in a rock band that toured most of the year. Despite the fact that his mother had been baptized a Catholic, she fell away from the faith and became part of a demonic sect, which she was a part of for roughly 25 years. This caused Steven to have a strained relationship with his mom, and at the age of 21, he left his home and moved to Paris in hopes of becoming an actor.

When he arrived in Paris he started to audition for roles, and during one he was asked if he could sing. It was this audition that landed Steven in the popular French boy band Alliage for three years. He soon became wealthy and famous with many fans. But eventually a shift in musical trends left boy bands as an outdated fad and life as he knew it came to an end — no more concerts, no more albums, and he was out of a job.

Steven went to London to escape his problems but became depressed, began to drink excessively, and started thinking about suicide.

One day, after years of not speaking, he called his mother from a phone booth. He told her he was going to do something bad because he couldn’t handle life anymore. Much to his surprise, his mother told him to go into a church and just take a moment before he did anything else. So he did. He went into the first church he saw, sat down, and ended up falling asleep. About four hours later, he woke up and was no longer suicidal.

Looking back on it now, he said he knows this was thanks to “resting in the Holy Spirit.” He recalled waking up and feeling “light, restored, and peaceful.”

Steven went back to this church every day for weeks. He ended up finding a job, and after about five months he called his mother again and asked her if could move back home.

“My mom said, ‘Your bedroom is waiting for you,’” he shared.

Once he arrived home, his mom took him to a small chapel dedicated to St. Rita, the patron saint of impossible causes. He was shocked to see his mother join about 400 other people in praying a rosary held in the chapel. Steven began to walk around the chapel and came face to face with a statue of the Sacred Heart of Jesus.

“I’m kneeling at this moment, and I begin to cry with all my soul, all my blood, all my everything,” he said. “I met Jesus that day.”

Moments later a priest walked up to him from behind, put his hand on his shoulder, and asked him if he was Steven Gunnell.

“I said, ‘Yes. How do you know me, Father?’”

The priest responded: “Your mother has come here for one year now, every single day, because she has been praying for you … She prayed the rosary for you every day at 4 o’clock. And now you’re here — first miracle. Second miracle, you are here in the Chapel of St. Rita, the saint of impossible causes — welcome to the club.”

The priest went on to remind Steven of the sacraments he received as a child.

“‘You may have forgotten everything, but you are Catholic and God didnʼt forget you,’” the priest told him.

At that moment, Steven made his confession with the priest and after the rosary ended, he attended the Mass. The reading for that day? The story of the prodigal son.

“This story happened 26 years ago now and itʼs changed my life,” he said.

From there, Steven went on to meet his wife and together they began to create films “for the kingdom,” he said.

Now, he said he hopes this movie on the Sacred Heart will inspire others to realize how short their lives are and the importance of returning to Christ.

“Today we are here; tomorrow weʼre gone. Itʼs ridiculous when you think about it. You have no time to lose ... Go to church and just take a moment to give a few minutes in front of the tabernacle, the presence of the holy Eucharist, and take a few moments with him to say to him you love him and just hear in the silence, inside, the love he has for you.”

Sabrina added that she hopes viewers will leave knowing “that the love of God is more powerful than every evil thing in the world.”

“We have this heart, this God, who came as a human being and he has a heart of a human being and he can understand all our moods, all our difficulties, and we are so loved. You are so loved,” she said. “Everyone is so loved by God and we just want the people who come out of the cinema to feel full of love, burn about this love, and go out into the world to spread that.”

Despite the heat and humidity, many parents and grandparents packed their little ones into strollers or baby carriers and brought them out to view the Eucharistic pilgrimage as it made its way through D.C. The local procession was a partnership between the Catholic Information Center and the National Eucharistic Pilgrimage. 

“I really like taking my kids to the Eucharistic processions for Corpus Christi,” Theresa Cambell said while pushing Augustine, three years old, and Rowena, nine months, in a stroller in the procession. “I think practical things really help them understand the significance of what is going on.” 

Campbell, who lives in the Capitol Hill neighborhood, took her children to the Catholic Information Center procession last year. Though she wasn’t raised going to processions or adoration regularly with her family, Campbell said the tradition was important to her as she raises her own children so that they can better come to understand the Church. 

A big part of this, she said, was her own active participation.

“Children have a very natural orientation towards liturgy, and I think that the reverence that everyone has in the tradition actually does most of the teaching,” Cambell said. “And then, you know, we do explain that it is the body and blood of Christ and that the procession is for Corpus Christi, and we try to tie that into the liturgical year.”

Maria and Pedro Estrada of Reston, Virginia, practice similar worship habits with their four children. The couple moved to the United States from Argentina six years ago and grew up attending similar events with their families.

Estrada said she and her husband take their children to adoration regularly and practice family prayer to get them interested in Jesus and the Church.

“At home, we pray a lot,” Estrada explained. “We pray the rosary in front of our kids, and they see us and they try to imitate us. They’re very interested in Jesus and His love for us, and we explain that all the things we have, and the way we are, is because of Jesus, and because He loves us. And it’s nice to Him that we, you know, give Him some of the love He gave us.”

Julie Enzler of Alexandria, Virginia, helped take her 15-month-old granddaughter through the procession while her daughter volunteered with the Catholic Information Center.

“What I appreciate about the procession through the city is the witness that we can give to the whole world of our Eucharistic Lord present in the midst of us, and to bring the power of his love to the streets,” Enzler said. “It’s something we try to do in person every day, hopefully, but just to make Him present in the lives of people who wouldn’t necessarily find Him.”

Enzler said that all her grandchildren are being raised in the Catholic Church and attending Corpus Christi processions, even though she herself did not growing up. This, she hopes, will help them to orient their lives toward God.

Enzler said she knows how valuable it is to bring Christ with you wherever you go, whether that be spiritually or in actuality.

“Because the Church is the body of Christ, we all need each other,” Enzler explained. “We all need the witness of new life in the body. And the children need the witness of adults doing things that might be uncomfortable.” 

“For old people, it’s uncomfortable on your knees,” she continued. “And for other ages, maybe it’s uncomfortable to be seen practicing your faith or witnessing to your faith in the Eucharist, which is something that’s not obvious without faith.”

Enzler said that she feels the United States is poised to accept Christ at this moment, and that showing the next generation of Catholics what faithful adoration looks like can help spread this.

“I’m really grateful to the [Catholic Information Center] for offering this opportunity and for the word of hope that this event brings to the streets of Washington, D.C. at a time where the country seems particularly open to the practice of faith and the witness of faith,” she said. 

“I know there’s a lot of prayers begging more and more graces, so I’m grateful,” she said. “There’s always the grace that we can count on, but we can’t see or quantify.”

Multiple media outlets reported on the firings on June 5, citing sources within the federal agency. The FBI did not immediately respond to a request for comment from EWTN News on the reports.

The memo, which leaked in February 2023, detailed the FBIʼs Virginia-based investigations into alleged extremists among the faithful at “traditional Catholic houses of worship.” The bureau indicated that it had planned “trip wire or source development” among Catholic communities as part of its investigation.

The policy, which was withdrawn after it was leaked to the press, drew rebuke from local Catholic leaders and members of Congress. Lawmakers have repeatedly grilled FBI leadership over the memo and the FBIʼs handling of it both before and after it leaked.

FBI Director Kash Patel said in September 2025 that there had been “terminations” and “resignations” related to the memo. Patel said at the time that the FBI was conducting an investigation into the memo itself.

In February 2024 multiple U.S. senators grilled then-FBI Director Christopher Wray over the alleged deletion of files related to the memo. The lawmakers claimed that the bureau allegedly “deleted the records as soon as the incident became public.”

Although the FBI removed the document from its systems and asserted the issue was isolated to one product from one field office, a 2025 report found that multiple field offices were involved in producing the memo and that it was distributed to more than 1,000 FBI employees throughout the country.

In December 2025 Virginiaʼs then Governor-elect Abigail Spanberger tapped Stanley Meador — the special agent who oversaw the Richmond FBI office that drafted the memo — to lead the stateʼs public safety and homeland security department.

As Pope Leo XIV laid out in Magnifica Humanitas, AI must be used in a way that furthers human development, especially in the formational years of education.

Educators are using AI tools to help them grade papers and offer extensive research capabilities, but they are simultaneously noting the need for community and connections that no technology can provide.

Fernanda Psihas, a professor at Franciscan University of Steubenville, said the technology tools have not replaced human instructors and human connection is still the key to success in the classroom.

Concerned about the ethical use of AI, Psihas said it is necessary to preserve the “human element” to enhance the future of education.

“We obviously need to prepare the students for a world with AI,” she told EWTN News. “That means learning tools, but that also means practicing proper discernment.”

The data science and physics professor said it would be “dangerous” for teachers to keep teaching as if nothing had changed.

“If instructors are not AI-literate, then classrooms are going to run the risk of drifting into having students faking competence and avoiding the actual learning,” she said.

Taking a “values-first approach” to AI, Psihas said she tries to keep herself and her students accountable when it comes to its use.

“Use it to increase efficiency so you can focus on the learning, but if you do any more than that, youʼre actually destroying the learning process,” she said.

Protecting academic integrity

Aware that “cognitive offloading” to AI tools could disrupt the learning process of students, Psihas said certain AI tools can be useful to protect academic integrity.

“I even use AI to AI-proof my own assignments,” she said. “Iʼll run my assignments through AI to see an example of an AI response … if something in my classroom is AI-generated, my students know about it, and I kind of expect the same for my students.”

While AI helps Psihas accurately grade multiple-choice tests and produce datasets, she said it cannot replace her ability to engage with students through mentorship.

“Education is a lot more than just skills and information-transfer, but itʼs actually the formation of the whole person,” she said. “There’s guidance. You guide and nurture the students’ curiosity and their skills.”

It “is about turning knowledge into wisdom and turning skills into virtue and character,” she said.

Similarly, Notre Dame Law School professor and Pontifical Academy of Social Sciences member Paolo Carozza said we must ensure technology “is orienting us towards the fundamental understanding of reality, including the reality of ourselves and what weʼre made for or not,” Carozza told EWTN News.

Pope Leo makes this clear in Magnifica Humanitas, that at the root it is “an integrated problem of cooperating with one another to rebuild our city that we want to live in, in the future together.”

Education “plays a central role in this cooperative enterprise because weʼre forming the individuals that are then going to be putting the bricks together in the future,” he said.

Advantages and disadvantages are ‘well mapped’

AI’s “advantages and disadvantages are pretty well mapped,” Carozza said. AI can “positively enhance the reach of peopleʼs research and the knowledge that they can draw.”

In contrast, “every educator, at every level, is seeing the really potentially drastic negative consequences of cognitive offloading and de-skilling of students' basic capacities to write and to think critically.”

The “deeper challenge” for educators is “providing our students with a fundamental human formation that allows them to really think about what their personal relationship to technology is in their lives and how it affects it.”

The positive and negative impacts of AI in education also differ based on age and must be addressed accordingly, said An Chih Cheng, professor at DePaul Universityʼs College of Education.

“The pope warned about the danger of early exposure to digital technology,” Cheng told EWTN News.

Children spending time watching screens “is not particularly conducive” for their “mental and cognitive development.”

A lot of screen time for children “is passive learning” and is “devoid of social aspects that are critical for communal development,” he said.

“Communality is a critical part of the pope’s idea that we are not by ourselves” and “we are all interconnected as one,” he said.

Going “to the screen and being isolated” is “harmful for your own internality, your own individual growth, and also bad for communal development.”

There are also risks of “digital harm” for teenagers, especially with social media use, which has “caused harm to individual teenagers in particular, even suicide,” Cheng said.

Then in higher education, new technologies are often being used with “little guidance.”

“For example, California [State University] signed a $13 million contract with Open AI to allow students and teachers to use ChatGPT,” he said. “But … if you just have the chatbot open there, it is absolutely not helpful for meaningful learning.”

The universities are “kind of just buying these tools, convinced or led by the tech industry, thinking that they could deliver some kind of learning.”

“But learning, as the pope has always said, is an inquiry, a truth-seeking endeavor that requires patience. You cannot just have an immediate answer like the prompt that gives an immediate answer,” he said.

“You need to put in all the effort to seek out the truth. Thatʼs how we mentally develop — acquiring the truth.”

Reimagining education in the age of AI

To help students understand both the risks and benefits of AI, Carozza and Cheng are incorporating AI into their students' studies.

In his seminar on law and technology, Carozza had his students take a new approach when studying their weekly scholarly works.

“In addition to reading it directly and engaging in their own critical analysis of it, I actually required them to upload those papers into an AI tool and use the tool to analyze it,” he said.

Then “they had to write … an essay comparing their analysis to the AI analysis, reflecting on what the use of AI was doing to their own cognitive abilities and processes.”

This allowed the students “to reflect every week” and ask: “Is this displacing my ability to think? Is it helping it? How can I make it more the latter than the former?”

“It was great because by the end of the semester they really had thought very deeply, in a continuous way, about their relationship to technology, what the appropriate limits were for themselves, and what to be cautious about,” he said.

“That sort of reflection on who we are as knowing subjects, as free people — thatʼs exactly what the encyclical is asking us to do,” Carozza said.

Cheng is also incorporating the technology into studies in his research method class where “AI can be used to help brainstorm some research questions,” he said.

“More importantly,” AI “can help make things more accessible, because some of the statistical software is very expensive to purchase,” he aid. “I incorporate … statistical analysis that they can do at home. These tools are much [more] affordable than the super-expensive commercial software."

Cheng also utilizes visual AI simulations so students “can see these virtually enriched environments,” which is “beneficial for preservice teachers [student teachers] to understand child development."

The pope’s call is correct, that it is “not about using AI to replace teachers or professors but rather to incorporate AI in a way that can further human development and in a way that delivers … spiritual attainment,” Cheng said.

Spirit Juice Kids is best known for its YouTube Channel, Juice Box, where it creates faith-based content for children, specifically targeting 3- to 6-year-olds.

With the mission to “make kids fall in love with Jesus,” the team at Spirit Juice was inspired to create a simple program that could be implemented into a family’s daily routine and foster intentional time spent with God.

The free version of the summer program includes a daily reflection, a simple prayer, a family activity, and a Juice Box video.

The theme for the program is focused on the domestic life of Jesus — which include topics such as holiness in ordinary days, trusting God in uncertainty, obedience, and hiddenness, and building a domestic church.

If families want to dive deeper, they can sign up for the paid version where they will receive daily reflection videos with Father Tim Anastos, the chaplain at the University of Illinois-Chicago and spiritual director for Spirit Juice Studios, and Julia Jacks, director at Spirit Juice Studios, as well as activity sheets — in addition to the items included in the free version.

“We wanted to create something really simple that could be implemented into every day because the work that parents do at home, the work that we do here in the cleaning and the taking care of kids is holy, sacred work,” Jacks told EWTN News in an interview. “And itʼs not that we have to go out and find Jesus somewhere else or we need to go somewhere to have God with us. He is right here in this moment. We just have to be more intentional about it.”

Jacks explained that the theme was chosen because those hidden years can be seen as the time that “forms Jesus' life — he was holy from the beginning but he continued being formed in that domestic holy life, the type of life that weʼre all leading at home, too.”

She added that the activities in the challenge are “little, simple activities that you can do as youʼre putting the dishes away from breakfast or as youʼre folding up a basket of laundry, and itʼs supposed to fit naturally into your day — whether it may be bedtime or bath time.”

“So itʼs not meant to do more. Itʼs not meant to add more to your plate. Itʼs meant to naturally integrate into your everyday life and just find God where you are and in what youʼre doing,” Jacks said.

While the 30-day challenge officially launches June 8, participants can begin anytime. It can also be completed at their own pace.

“Weʼre trying to help parents not necessarily be perfect but strive for consistency and participation,” Jacks said.

The mother of three shared that there’s great importance behind parents taking part in these faith-based activities with their children.

“Our kids really look to us for their faith formation. It could be hard for them to maybe conceptualize exactly who God is, who Jesus is, and they look to us to guide them,” she explained.

“I can tell you my boys, they repeat everything I do and say to a fault sometimes. So what a great opportunity for us to have them mimic our faith habits, our prayers, reading our Scripture, being grateful, things like that, and they’ll learn that through mimicking us, through learning from us,” Jacks added.

She said she hopes families who participate in the summer challenge will “build small, meaningful rhythms of faith during a season — particularly with the summer faith challenge — that could otherwise be a little bit challenging.”

"Weʼre just hoping to inspire parents and families to participate in these daily rhythms that hopefully they could take on into the school year, into the fall and winter and spring months,” she said. “So, itʼs not meant just to be 30 days and done; itʼs supposed to help put you on a track of thinking and participating in your faith every single day in small meaningful ways.”

Anthropic co-founder Jack Clark and Anthropic Institute head Marina Favaro published a blog on June 4 warning about a risk of “humans losing control over AI systems” as its own system Claude is reaching the potential to autonomously design its own successor without any human contributions.

“This is called recursive self-improvement,” they wrote. “We are not there yet, and recursive self-improvement is not inevitable. But it could come sooner than most institutions are prepared for.”

The blog post did not mention the encyclical, but a separate Anthropic co-founder, Chris Olah, met with Leo and sat alongside the pope when the encyclical Magnifica Humanitas was revealed on May 25. Anthropic has engaged in outreach to the Vatican and other religious leaders to help address ethical questions related to AI development.

In the blog post, Anthropic leaders explained that its AI system is taking over a large portion of writing code that designs AI — with its workload growing eightfold every quarter. AI will “become much more capable in coming years,” they wrote, and “these trends have huge implications.”

“If systems are capable of fully building their own successors, the ways we secure them, monitor them, and shape their behavior all grow much more important,” they wrote.

Although Clark and Favaro acknowledged AI has not reached this level yet and they cannot say for certain it will, they wrote: “We do not have good intuitions for what this world would look like” if this occurs, and AI capabilities “eclipse those of humans.”

Anthropic’s leaders wrote that AI companies should come together to either pause or slow down development “to give ourselves more time to deal with its immense implications.” However, this would require global international cooperation among countries and AI companies because “if a slowdown simply lets the least cautious actors catch up technologically, it could leave everyone less safe,” they wrote.

“We believe it would be good for the world to have the option to slow or temporarily pause frontier AI development to enable societal structures and alignment research to keep up with the advance of the technology,” they added.

Anthropic intends to engage with policymakers, researchers, and other members of the public to discuss these concerns. The company will publish a document based on what comes out of the conversations.

‘Disarming’ AI

Charles Camosy, a moral theologian at The Catholic University of America who has worked with Anthropic on ethical questions, told EWTN News that Anthropic’s statements appear in line with Leo’s desire to “disarm” AI, which the pontiff explained as not halting innovation but “preventing it from dominating humanity.”

He said Anthropic recognizes the speed of development as “such a problem we all need to slow down here.” Such a pause would allow society to “think about what AI should or should not do in the culture,” he said.

Camosy pointed to concerns about “outsourcing” teaching, tutoring, parenting, care for the sick, and other human interactions to AI, possibly “undermining the things that … make our humanity magnificent.”

He recognized that fierce AI competition among nations and companies “creates a significant roadblock” to global cooperation for slowing everything down, but said: “I’ve been astonished by how many different kinds of people are interested in this encyclical.”

“Many people were kind of waiting for someone to fill the moral space,” Camosy said and suggested the Church help lead a global movement that demands ethical AI, and he encouraged the Holy Father to consider a trip to Silicon Valley.

“To many people that sounds hopefully naive,” he said. “But I don’t see another choice here.”

The House Judiciary Committee approved the bill, H.R. 175, on June 3, which sponsor Rep. Tom McClintock, R-California, named the Deport Alien Gang Members Act. House consideration is the next step.

In a letter to Judiciary Chair Jim Jordan, R-Ohio, and ranking member Rep. Jamie Raskin, D-Maryland, Bishop Brendan J. Cahill of Victoria, Texas, said: “This bill is unjustifiably broad and risks implicating the victims of criminal gangs, as well as Catholics and other people of faith serving immigrants in accordance with our sincerely held religious beliefs.”

Cahill’s letter expressed concern that the bill’s low evidentiary threshold would expand deportation authorities in ways that could sweep too broadly.

“In effect, foreign-born religious workers, such as priests and religious sisters, while being compelled as a primary purpose of their vocations to assist with others’ basic needs, could be subjected to the designation under section 2(a) of the bill and its corresponding consequences for individuals,” said Cahill, chair of the U.S. Conference of Catholic Bishops’ Committee on Migration.

U.S. bishops said while governments have a legitimate responsibility to protect the public from criminal activity, immigration policies must also safeguard human dignity, family unity, and fundamental humanitarian protections.

The bishops’ opposition to H.R. 175 is consistent with their long-standing approach to immigration policy. While affirming the government’s responsibility to protect public safety and secure the nation’s borders, the USCCB has repeatedly objected to policies it believes threaten due process or family unity.

U.S. bishops issued a special message in November 2025 warning against “indiscriminate mass deportation,” saying such broad actions would harm families, violate human dignity, and ignore the Church’s call to protect the vulnerable.

McClintock’s legislation would make noncitizens who are believed to be members of a criminal gang deportable and ineligible for certain forms of immigration relief. Supporters of the bill argue that it would strengthen public safety by giving federal authorities additional tools to remove dangerous individuals associated with transnational criminal organizations.

McClintock said: “The bill fills that glaring gap in our nation’s defenses. It creates clear grounds of inadmissibility and deportability for aliens who are members of criminal gangs or who have promoted, aided, conspired with, or participated in gang activities.”

Raskin, meanwhile, said the administration already has ample authority under existing immigration laws to deny entry to or remove criminal gang members. Current law contains provisions ensuring that convicted criminal gang members are deportable and inadmissible. The Immigration and Nationality Act allows the administration to exclude anyone who seeks to enter the U.S. and intends to engage in any unlawful activity, and it renders deportable any noncitizen who is engaged in criminal activity endangering public safety.

Would this administration use the powers granted to them by the bill to declare Pope Leo as the leader of a criminal gang? Donald Trump has already called the pope weak on crime. Is this the next step?”

Jamie Raskin

Ranking member, House Judiciary Committee

“The Catholic Church has come out forcefully against this government’s abuse and mistreatment of migrants,” Raskin said at the markup. “Would this administration use the powers granted to them by the bill to declare Pope Leo as the leader of a criminal gang? Donald Trump has already called the pope weak on crime. Is this the next step?”

While U.S. Catholic bishops have repeatedly affirmed the government’s responsibility to protect communities from crime and maintain secure borders, they said H.R. 175 lacks sufficient safeguards to ensure that immigration enforcement is carried out justly.

The bishops warned that gang affiliation can be difficult to establish accurately and that individuals may be labeled as gang members based on limited or unreliable evidence. They argued that the legislation could expose immigrants to severe penalties without providing adequate opportunities to challenge accusations made against them.

The conference also raised concerns that the bill would contribute to an enforcement-focused approach to immigration policy rather than advancing comprehensive reforms.

“Given these significant defects, we ask you to reject this bill and to instead work toward meaningful and bipartisan reforms of our immigration system that uphold protections for the vulnerable and ensure religious and humanitarian services can be provided in good faith to all in need,” Cahill wrote.

The abortion pill can be shipped across state lines via telehealth medicine; in some cases, the abortionist doesnʼt even have a video call with the person ordering the abortion drug, making it easy to impersonate a pregnant woman.

The abortion pill has been left largely unregulated by Trump’s Food and Drug Administration (FDA) in spite of documented danger to women as well as unborn babies.

Heartbeat International has documented 17 reported incidents going back to 2007. Two abortion pill poisonings have already been documented this year — and these are just the incidents that are reported.

Andrea Trudden, spokesperson for Heartbeat International, said the actual number is probably much higher.

“Publicly reported cases likely represent only a fraction of what is actually occurring," Trudden said in a statement shared with EWTN News.

“Many women never report what happened to them, particularly when the person responsible is someone they know and trust,” Trudden continued. “By creating this tracker, we hope to provide a factual resource that helps illuminate patterns that might otherwise go unnoticed.”

The tracker includes a case in Texas where a pregnant woman lost her child in the fourth month of pregnancy after a man allegedly secretly drugged her with abortion pills.

“We are hearing from more women who feel pressured into abortions they do not want, many coerced or forced abortions, and we are increasingly hearing from women who believe they are being poisoned with abortion drugs," Christa Brown, senior director of Medical Impact for Heartbeat International who oversees the Abortion Pill Rescue Network, said in a statement. "Many of these women are frightened, confused, and unsure where to turn. They often are afraid that no one will believe them.”

In another case in Texas in 2025, Justin Anthony Banta was charged with capital murder after he spiked his girlfriend’s drink with crushed abortion pills, killing her unborn child.

“Every woman deserves to make decisions about her pregnancy free from coercion, threats, manipulation, violence, or deception,“ Brown said. ”When abortion drugs become increasingly accessible outside traditional medical settings, opportunities for misuse also increase.”

In another case in Ohio in 2024, Ohio physician Hassan Abbas allegedly forced crushed abortion drugs into his pregnant girlfriend’s mouth, leading to the death of her unborn child.

Rosalie Markezich’s boyfriend allegedly pressured her into taking abortion drugs. Fearing for her safety, she took the pills and lost her unborn baby. Later, she took legal action, becoming involved in an abortion pill lawsuit against the FDA.

“The stories we hear every week remind us that these drugs can be used not only for abortion but, in some cases, as tools of control and abuse,” Brown said.

What is being done about forced abortions?

Advocates for women and children pointed to concrete political action as well as the accessibility of pregnancy centers for women in need.

Kristi Hamrick, a spokeswoman for Students for Life Action, called on the Trump administration to take action.

“The chemical abortion pill policies left in place by the Trump administration empower abusers and pill pushers and abandon women and children,” Hamrick told EWTN News. “That must change.”

“There is so much that must be done, as chemical abortion pills are the abuserʼs dream drug, and the way that the Biden administration set things up, they can still get their hands on the deadly drugs,” Hamrick said.

She called on the administration to “to enforce the Comstock Act,” which prevents the shipping of any materials used for abortive purposes and to stop shield laws that “shield criminals” who ship abortion pills into states where they are illegal.

Hamrick urged local leaders to “let women know that coercion is a crime and to encourage them to seek help if they feel unsafe.”

Live Action Spokesman Noah Brandt said that these cases of coercion show “the brutal reality of the abortion pill.”

“These tragedies are the predictable result of turning abortion into a no-oversight, mail-order business,” he told EWTN News.

Brandt drew attention to the loss of life from chemical abortion.

“Sixty-five percent of abortions in America are chemical abortions, which have already ended the lives of an estimated 7.5 million preborn children,” Brandt said.

He urged the administration to “act with urgency and pull the abortion pill from the market completely.”

“Mifepristone should not be safeguarded or repackaged,” he said. “A civilized society does not mail poison to mothers or their abusers so their children can die alone at home.”

But aside from political action, the 3,000 pregnancy centers across the United States support women in crisis situations.

Trudden said that “pregnancy help organizations are uniquely equipped to support women who are facing pressure to have an abortion or who fear they may have been given abortion drugs without their consent.”

“Trained staff can help assess whether a woman feels safe in her home or relationship and connect her with resources if she is experiencing coercion, abuse, or threats to her safety,” Trudden said.

Pregnancy centers can even help women, in some cases, to reverse the effects of the first abortion pill, mifepristone, with the hormone progesterone, which supports pregnancy.

“If a woman believes she has taken abortion drugs and wishes to continue her pregnancy, pregnancy help organizations can connect her with the Abortion Pill Rescue Network, which will connect her with a healthcare provider experienced in abortion pill reversal protocols to try and save the pregnancy,” Trudden continued.

“The abortion pill regime does not empower women. It endangers them and equips predators,” Brandt said.

A team of priests carried the Blessed Sacrament in a monstrance through the campus of the College of William & Mary, the nationʼs second oldest university, before finishing in front of the 17th-century Wren Building, the oldest academic building in continuous use in the United States.

Young Catholics carried amplifiers on their backs through which hymns were projected as the procession made its way through the historic area. The faithful sang along with the hymns as they walked.

The Williamsburg event was the latest public display of faith in the national procession, which launched on Pentecost in the Diocese of St. Augustine, Florida, before making its way through Georgia and the Carolinas.

After its route through Virginia — which included stops in Roanoke and Richmond and which will also include a stop in the Diocese of Arlington — the pilgrimage will travel to the Archdiocese of Washington and then further north, stopping in Baltimore; Camden, New Jersey; Portland, Maine; and numerous other dioceses and archdioceses.

‘Something thatʼs been going on for centuries’

The procession featured a broad mix of the faithful, including young adults, elderly Catholics, religious sisters, and families large and small.

Tony and Crystal Rivera-Silva came up with five of their children from nearby Newport News. Tony told EWTN News that the family joined their home-schooling group to be a part of the procession.

“I just love it for our children, in particular for them to have this experience that will hopefully draw them to stay in the faith and draw them to love the Lord,” Crystal said.

The family has participated in smaller processions in the past, they said, but this was the largest one in which theyʼve ever taken part.

“I was telling the kids as we were processing, ‘People have been doing this since the Middle Ages’,” Crystal said. “It’s just so cool to be a part of something that’s been going on for centuries.”

Among the clergy present in Williamsburg was Father Michael Herlihey, OFM Cap, who announced as the procession began that he would be hearing confessions at the back of the crowd as it wound its way through the campus.

“I was a chaplain last year on the pilgrimage, and it occurred to me, we’re not just bringing one sacrament, we’re bringing two,” he told EWTN News.

Searching for “creative ways” to bring confession to the faithful, he said he decided to simply begin hearing them during the processions themselves.

“Every procession, I just go to the back of the line and hear confessions,” he said.

“I was in Illinois and heard them for three hours, in the middle of a cornfield, in front of a tractor,” he said with a laugh.

Andrew Waring, director of the Diocese of Richmondʼs evangelization office, told EWTN News that the response to the pilgrimage has been “fantastic.”

The evangelization office and multiple other diocesan departments have been planning for the event since October 2025, he said.

“They told us in the beginning that the number of registrants would not accurately reflect the number of people that would show up,” Waring said. “We’re routinely seeing two to three times as many people show up for the events as registered. We filled the Cathedral of the Sacred Heart [in Richmond] yesterday with nearly 600 people. We had 400 people in the procession in downtown Richmond.”

Both of the processions in Roanoke and Newport News saw around 500 Catholics turn out, he added.

At a Mass at nearby St. Bede Catholic Church after the procession at which Richmond Bishop Barry Knestout was the principal celebrant, Father Eric Ayers, noted the rich historic significance of the region, which includes not just Williamsburg but Jamestown and Yorktown, all three of which have been pivotal locations in American history.

Ayers, a former Baptist, also recounted the pioneering witness of a Spanish Jesuit missionary group to the area in the late 16th century. “They must have felt great anxiety and vulnerability being far from home, in a new land and culture, so different from their own, isolated, with no one to protect them,” the priest said.

“All they had was their faith — and I am sure the tangibility of Christ with them in the Eucharist must have been a great comfort.”

“The Eucharist has always been a source of strength and unity in times of challenge and transition,” he said.

A Eucharist pilgrimage, meanwhile, “reminds that God is first in our life and in our nation and must be the lens through which we see everything else,” he said.

The procession has been greeted by thousands of Catholics along the route, while a group of young adult perpetual pilgrims has accompanied the Blessed Sacrament throughout its entire journey up the coast.

Spearheaded by the National Eucharistic Congress, the excursion is the third major Eucharistic procession to take place in the U.S. in recent years after multiple pilgrimage routes in 2024 ahead of that yearʼs National Eucharistic Congress and an additional procession in 2025 from Indianapolis to Los Angeles.

This yearʼs route coincides with the 250th anniversary of the founding of the United States; the 2026 procession has taken the theme “One Nation Under God,” a nod to the 75th anniversary of that having been officially added to the U.S. Pledge of Allegiance.

The pilgrimage will finish in Philadelphia during the Fourth of July weekend. A few weeks prior, at their spring plenary meeting, the U.S. bishops will consecrate the United States to the Sacred Heart of Jesus on June 11.

Ahead of the anticipated event, Catholics should “take a moment to reflect on the title ‘Sacred Heart of Jesus’" and what it "truly mean[s]," Archbishop Shelton Fabre of Louisville said in a video message.

“Love and forgiveness are freely given from Jesus' Sacred Heart, encouraging us all to grow into the best disciples we can be across our country,” Fabre said.

The United States Conference of Catholic Bishops (USCCB) released a link for the faithful to watch the consecration Mass online, which will take place June 11 in Orlando, Florida, during the bishops' spring meeting.

The consecration coincides with America’s 250th anniversary following the bishops' decision at their fall meeting to consecrate the U.S.

Prior to the consecration Mass and the act of consecration, the bishops will hear numerous reflections on the Sacred Heart from brother bishops.

The relics of St. Margaret Mary Alacoque, the French sister who experienced visions of Jesus revealing his Sacred Heart, will also be present at the Mass.

As the bishops prepare for the event, Fabre prayed that “Jesus' heart will continue to become the gentle and peaceful center of our lives, embracing our homes, parishes, neighborhoods, and nation, drawing each person into his comforting warmth — especially now when many of us are feeling tired, divided, or lonely.”

The “cherished image” of the Sacred Heart of Jesus “reflects Jesus' humanity, love, and devotion to the Father,” he said.

“Even more importantly, it reminds us that when we pray, weʼre not just speaking into the air. Weʼre talking to someone whose heart burns with love for us,” he said.

“Every person, including Jesus, has a heart," Fabre said. "Jesus' heart shows us love most tenderly, warmly inviting us to experience it."

"As our country is consecrated to the Sacred Heart of Jesus, we are all entrusted to his grace. We are also reminded that Jesus is one of us. He has won the victory over sin and death, and he longs for us to come to him,” he said.

“Jesus Christ patiently offers us his Sacred Heart in the wounds and challenges of our marriages, families, and friendships amid financial worries or illness, and in our battles with addiction or loneliness,” he said.

“Jesus longs for the heartbeat of his love to resound in our world, in our country, and in our lives. Sacred Heart of Jesus, I trust in thee,” he said.

The guidelines follow recent school choice cases by the U.S. Supreme Court, Mahmoud v. Taylor and Mirabelli v. Bonta, which “clarify the scope of parental rights in American schools,” according to the Catholic law firm.

In the 2025 Mahmoud decision, the Supreme Court struck down a public school board’s policy refusing to provide parental notice and an opt-out when LGBT books were being taught.

In the 2026 Mirabelli case, the court ruled that plaintiffs were likely to succeed on claims that California’s gender‑transition secrecy policies violated their constitutional rights, allowing an injunction to take effect for those parents while the case continues.

There “are simple steps any school district can take to remain or become compliant with these new Supreme Court cases” and using them “will also help minimize the risk of costly litigation,” the firm reported.

The guidelines urge districts to “immediately and expressly adopt a parental notice and opt-out policy,” which provides prominent and regular notice that will reach all parents.

The firm said the required notice should inform parents of their constitutional rights to opt their children out of any instruction, electronic applications, materials, or activities that “burden their families’ religious or other closely held beliefs.”

The districts should also assign a district employee to be in charge of implementing opt-outs and require all school employees to proactively notify parents of any information that affects or reflects their children’s health, including mental health, under the guidelines.

The firm also suggested that districts “immediately and expressly repeal or revoke” any policies that require or permit school employees “to conceal or forgo" sharing information about childrenʼs health with their parents.

They should also repeal any policies that “facilitate a child’s social gender transition,” including those in “respect to bathroom and locker room access“ and ”sex-segregated extracurricular activities …. without the consent of the child’s parent,” the firm said.

Christendom College launches free course on how to restore Catholic education

Christendom College launched a free online course on how “to restore the great tradition of Catholic education."

The course, “Education at the Crossroads,” explores what the college calls “the crisis in modern education” throughout its seven lessons.

Students will “trace the progressive revolution — from pragmatism to modern ideological shifts — that reshaped our schools,” the college reported. “By exploring the prophetic warnings of the Church and the wisdom of great traditional thinkers, you will rediscover a spiritual vision of learning as a pilgrimage toward God.”

The course is taught by Christendom College professor Jon Kirwan, who serves as director of the Institute for Advanced Studies, director of the Center for Educational Philosophy and Leadership, and an associate professor of theology.

The course will discuss how “we can rebuild education in America for our children and generations to come,” Kirwan said in a video announcing the course.

Students will “uncover why classrooms stopped forming souls and started managing outcomes,” he said. They will “discover the Catholic answer — education ordered to goodness, truth, and beauty, with teaching understood as a vocation rather than a technique.”

The first two lessons of Kirwan’s course are currently available, and the remaining five will be released weekly through July 2.

St. Charles Borromeo Seminary launches master’s healthcare program integrating bioethics

St. Charles Borromeo Seminary’s School of Theological Studies (STS) launched a master of arts in Catholic healthcare ministry in collaboration with the National Catholic Bioethics Center (NCBC).

The program is intended to integrate both bioethics and pastoral care, offering “the most up-to-date bioethics information conveyed to its students,” STS reported on its website.

The fully online degree also meets graduate education requirements for board certification as a Catholic chaplain through the National Association of Catholic Chaplains. The program hopes to aid the “great need for Catholic healthcare professionals” and to create “well-formed” chaplains.

Students will complete the 36-credit program with 27 credits through STS and nine through the NCBC. The coursework will focus on human, spiritual, intellectual, and pastoral formation.

Rev. Canon Jean-Baptiste Commins was in the shrine parking lot Monday night when he heard a loud crash and the squealing of tires just down the road. He ran to the street just in time to see a man running away from the scene toward him, wearing only one shoe. Then he heard a voice cry out, “Stop him!” And that’s when Commins followed his first impulse — flying into action — in full cassock.

Speaking with Detroit’s local Fox affiliate, Commins said he grabbed the suspect and “put him down.” The young man was resisting quite a bit, so the French priest said he had to “unfortunately give him a couple punches and hurt my hand a little bit,” leaving the priest with some cuts and a possible fracture.

The priest said he was uncertain if the suspect had a weapon, so he wanted to make sure “there was no threat.” Another parishioner helped the priest hold the man down until officers were on the scene.

“As soon as I had the police officers take care of this gentleman, I rushed back to the lady [in the struck vehicle] and made sure she just didn’t need the anointing of the sick or blessing,” Commins said. “I was there too with the medics; she was not very responsive, but her eyes were twitching a little bit.”

The 18-year-old suspect was allegedly driving a stolen car when officers pursued him. He sped when they tried to “initiate a traffic stop,” Fox News Detroit reported. During the chase, the car rammed into another vehicle, where the woman sustained minor injuries.

As soon as he knew the woman was safe, Commins went back to normal priestly life. “Had to do my prayers as usual and have dinner with the community,” he said, adding: “Just another day in the D.”

Commins serves within the Institute of Christ the King Sovereign Priest, which celebrates the Traditional Latin Mass. He received his high-school education in one of the institute’s prestigious schools near Paris prior to joining the seminary in Florence, Italy.

Commins currently serves as the pastor at St. Joseph Shrine in Detroit and as an honorary board member for Regina Caeli Academy, a pre-K-to-grade-12 classical home school hybrid with more than 25 centers across the nation.

The priest was aboard the “Good News Cruise” earlier this year, offering the Traditional Latin Mass to those onboard the cruise. Other clerical participants in that cruise included Cardinal Timothy Dolan, Father Mike Schmitz, and Father Leo Patalinghug.

This story was first published by The National Catholic Register, the sister partner of EWTN News, and has been adapted by and updated by EWTN News.

“In the age of artificial intelligence, the Church’s teaching on human dignity, pursuit of justice, and comprehensive social doctrine offers a path forward that transcends the logic of zero-sum escalation,” the bishops wrote in the statement.

The bishops said: “Pope Leo offers a new framework for an approach to how we must limit the use of technology in war.”

The pope insists that even in the age of AI the world must preserve strict limits on the use of force, keeping lethal decisions under accountable human authority with a clear chain of responsibility, never delegating killing to automated systems, and working together as a global community to build a shared framework that restrains the arms race and protects civilians and essential infrastructure, the bishops said.

‘Human control’ must remain present

The bishops urged that “judgments over life and death, the gravest of human challenges, must remain bound to our living consciences.”

In the age of AI, "by removing human agency, our ability to wage war has become more inhumane in its most fundamental sense,” the bishops wrote.

As the use of AI technologies in war increases, there is an “immense harm and loss of human life these weapons present,” they said.

The bishops specifically noted that lethal autonomous weapons systems are “a grave development of military technology,” which use AI to “identify, locate, and kill people or destroy infrastructure targets without human operational intervention.”

Unlike drones that are remotely controlled by humans, “autonomous ‘killer bots’ are preprogrammed with algorithms that search according to target profiles, and can, theoretically, make battlefield decisions independently from human control,” they said.

The bishops noted that use of AI technologies with the hope of “minimizing the risk to military personnel is a laudable goal.” But, employing them with no human agency "can create the illusion of lessening the cost of war, and thus reducing the conflict threshold.”

By creating the illusion that war is “less costly,” the bishops said it will make decisions to go to war “easier.”

“All people, soldiers, civilians, and leaders alike are harmed by a reality in which our actions are inherently less human, less connected to the embodiment of our human dignity that God himself ‘knit’ together,” the bishops said.

The Diocese of Springfield in March 2025 had filed suit against the state alongside the Pregnancy Care Center of Rockford. Both parties had argued that the Illinois Human Rights Act “dictates how religious employers must speak and act about employees’ voluntary reproductive decisions like abortion, contraception, and sterilization.”

That law “prohibits employers from disciplining or refusing to hire employees” regarding their decisions about abortion and further “requires employers to grant employee accommodations” regarding abortion, the lawsuit said.

A district court dismissed the lawsuit in March, claiming the plaintiffs lacked standing to sue. On June 3 the Alliance Defending Freedom, which is representing both the diocese and the pregnancy center, said it had filed suit in the U.S. Court of Appeals for the 7th Circuit over the dispute.

The district court had ruled that the alleged religious liberty violations were “speculative,” according to the filing; the appeals brief called the courtʼs conclusion “erroneous.”

“The ministries currently engage in constitutionally protected conduct that the [the state law] arguably proscribes, and the state has repeatedly refused to disavow enforcement,” the filing says.

The suit argues that the dispute “would be no different if a pro-life state government was forcing abortion clinics to hire pro-life employees and speak pro-life messages.” In either case, “the First Amendment doesn’t allow [it].”

Springfield Bishop Thomas Paprocki said in the Alliance Defending Freedom press release that the diocese "proclaims, teaches, and encourages Catholics to live out all the teachings of the Church, including the dignity and value of human life.”

“Our employees represent the diocese and are expected to uphold our standards of conduct to ensure they align with the doctrine and moral teaching of the Catholic Church," the bishop said.

Under the Illinois law "we cannot hire or retain employees based on our deeply held religious beliefs on pro-life teachings without being subject to disciplinary action," the bishop continued, adding: "We must have the freedom to follow and express our convictions without government interference.”

“There was concern among a number of Christians in D.C. in the field of economics that there was no ongoing institutional voice in Washington, D.C., for pro-free market Christians, and there are obviously many Christians in D.C. who are pro-free market,” IRD President Mark Tooley told EWTN News.

“There was a vacuum here being filled by other voices and other perspectives that are critical of — if not hostile to — the free-market perspective,” he said.

Tooley, who is Methodist, said IRD is “not tied to any particular Christian tradition” and includes both Protestants and Catholics, noting “Catholics were among our founders.” He said IRD has been ecumenical from the start, with a focus on Christianity in the U.S., democracy, and human rights.

The IRD was founded in 1981, and most of its early board members were Protestant but also included one Catholic, the philosopher Michael Novak. Another early board member, Father Richard John Neuhaus, was Lutheran at the time but converted to Catholicism in 1990 and was ordained to the priesthood.

Tooley said the plan for the project is to hold events, publish articles, and host a semester-long fellowship for young people who align with their vision. He said he expects Novak’s writings to be prominently featured in the reading materials for the fellowship, which would likely meet twice per month this fall.

The launch event

The IRD kicked off the initiative with an early evening event on June 2 at its headquarters in downtown Washington, D.C., just a few blocks north of the White House. A few dozen people gathered for the occasion, which centered on a presentation by two Christian scholars discussing the intersection of Christianity and economic thought.

Erik Matson, a Gibbons fellow in economics at The Catholic University of America, and Jordan J. Ballor, executive director of The Center for Religion, Culture, and Democracy at the First Liberty Institute — both of whom are Protestant — delivered the presentation on their book: “A History of Christian Political Economy.”

The book delves into economic thought in the Bible, among the early Church fathers, from medieval theologians, in the writings of later Protestant reformers and Catholic thinkers, and from contemporary scholars.

Jordan said during the presentation that theological perspectives are “not in the mainstream of what is taught in economics” but said “we might be missing something” when we fail to include theological perspectives in economic discourse.

Although much of the older writings do not touch on the subject in the form of an economic treatise, Matson explained in his presentation that Christians were “wrestling with political and economic issues” of the time and commenting on questions about wealth, poverty, and access to resources.

Matson identified two “broad competing perspectives” among the thinkers. One, he called “a limited good perspective” and the other, “a mutual benefits perspective.”

He said the first views material wealth as essentially “fixed,” in the sense that any transaction is “zero sum,” or “the gain of one is the loss of another.” The second views wealth as something that can increase into the future, in the sense that “the good of one need not come at the cost of the good of many” and that transactions can be “wealth generative” rather than just being shifts in resources.

According to Matson, “you can find both of these perspectives” over the course of the last two millennia within all Christian faith traditions. He pointed to St. John Chrysostom as falling more into the “limited good perspective” of economic thought and St. Thomas Aquinas as being more closely aligned with the “mutual benefits perspective,” for example.

Matson told EWTN News after the presentation “there’s no real discernible difference across denominations,” saying the research found representatives of both perspectives in Catholic, Protestant, and Orthodox thought.

He said Pope Leo XIII, who authored Rerum Novarum in 1891 and set the foundation of Catholic social teaching, is more “in line with [the] mutual benefits” understanding of economics. He said the pontiff understood the importance of property but also saw “a role for the government [and] for voluntary associations [and] trade associations.”

The book also touches on more direct contributions Christian thinkers made to economics, such as the the School of Salamanca, which was a Catholic Scholastic movement that developed the quantity theory of money and dealt with questions such as pricing and usury.

The United States Conference of Catholic Bishops (USCCB) sent a list of immigration-related requests to lawmakers June 1 as they are set to vote on fiscal 2027 appropriations.

In a letter sent to leaders of the House and Senate Appropriations Committees, Bishop Brendan J. Cahill of Victoria, Texas, wrote on behalf of the USCCB asking the committee to consider “additional priorities” in connection “to human life and dignity.”

“The well-being of immigrants, refugees, unaccompanied noncitizen children, victims of trafficking, and other populations, as well as our immigration system in general, is of deep concern to the Catholic Church,” wrote Cahill, chair of the bishops' Committee on Migration.

“Our perspectives on these matters are grounded in Scripture and Catholic teaching, including our belief in the inherent and inviolable dignity of every person,” he said.

The letter was sent to Sen. Susan Collins, R-Maine; Sen. Patty Murray, D-Washington; Rep. Tom Cole, R-Oklahoma; and Rep. Rosa DeLauro, D-Connecticut.

The bishops urged that funding continue for the Refugee and Entrant Assistance (REA) programs administered through the Office of Refugee Resettlement, as the programs are needed to assist refugees, victims of human trafficking, and other migrant groups.

They asked for “robust” appropriations for the Wage and Hour Division and the U.S. Department of Justice’s Office of Justice Programs to support victims of trafficking, and funding for International Humanitarian Assistance and Emergency Refugee and Migration Assistance.

While acknowledging the governmentʼs right to enforce immigration laws, the bishops reiterated their opposition to expanded enforcement and detention measures, and asked for “more humane” alternatives.

The letter warned that mass deportation threatens due process, family unity, and discriminatory practice and asked Congress to ensure that people in detention facilities have access to religious and pastoral services.

Bishops' requests

The Department of Homeland Security (DHS) is operating without fully enacted fiscal 2026 funding, and instead has been funded through continuing resolutions after a 76-day shutdown that ended April 30. The Trump administration is asking Congress to approve $118.4 billion in fiscal 2027 DHS spending, which is a $6.6 billion increase over the continuing resolution levels.

The bishops asked the committee to consider permanently reauthorizing the Religious Worker Visa Program, “to avoid the uncertainty and disruption” that its expiration creates for religious organizations, their workers, and communities they serve.

The bishops also reiterated their request for Congress to take up and pass H.R. 2672/S. 1298, named by sponsors as “the Religious Workforce Protection Act.” The legislation would let DHS keep certain religious workers in the U.S. beyond the five-year limit on R‑1 visas while their green card or immigrant visa applications are still pending.

The bishops urged Congress to support agencies that help “promote trust” in the immigration system that “have been weakened” or “ceased operating entirely,” including the DHS Office of Inspector General and the Office of Immigration Detention Ombudsman.

Concerned about “nationality-based restrictions on legal immigration pathways,” the bishops asked that the State Department and DHS be required to report the status of all nationality-based restrictions.

Bishops urged lawmakers to fund the Legal Orientation Program, support the immigration court system, and oversee functions related to immigration enforcement in their consideration of the fiscal 2027 Commerce‑Justice‑Science (CJS) appropriations bill. U.S. House consideration is next for CJS appropriations; the House Appropriations Committee approved the legislation May 13.

Monsignor Stephen Rossetti was “removed ... as an exorcist of the Archdiocese of Washington,” McElroy said in a statement posted to the archdioceseʼs website. Rossetti is a priest of the Diocese of Syracuse, New York, the statement noted.

In addition to Rossettiʼs removal, McElroy said the archdiocese had “ended all affiliation between the archdiocese and the St. Michael Center for Spiritual Renewal located in Washington, D.C.”

Led by Rossetti, the St. Michael Center is a Catholic nonprofit that “conducts spiritual education workshops and trains clergy, religious, and laity,” according to its website.

Rossetti had on May 29 posted a video to YouTube in which the exorcist had expressed his personal belief that “many, if not most, [UFO] sightings are, in fact, demons.” Such entities, he said in the video, “can do things that we canʼt do, such [as] the speed and all sorts of things that human beings canʼt do.”

McElroy in his statement said Rossettiʼs remarks “gravely undermine the Church’s very precise teaching on the devil, demons, and exorcism.” The cardinal also criticized the St. Michael Centerʼs “recent use of social media,” though the statement did not offer any specifics beyond that.

In a statement after the news broke, Rossetti said he was “saddened” by the archdioceseʼs decision.

“I ask forgiveness for any ways that I have not been faithful to the teachings of the Church’s magisterium, particularly in the cited video on ‘aliens and the demonic,’” he said.

“I believe it is of the utmost importance to be obedient to the Church and I will continue to endeavor to subject all that I do and the center to be thus obedient,” he continued, adding: “Also, I will continue to encourage all to do so as well.”

“I am grateful for 19 years of ministering in the Archdiocese of Washington as its exorcist and I thank the archdiocese for its support and blessing all these years,” the statement continued. “We will remember the cardinal and all in [the archdiocese] in our prayers for its important ministry.”

The St. Michael Center “plans to continue its ministry elsewhere,” Rossetti said.

As of June 3, the video that apparently resulted in Rossettiʼs dismissal had been marked private on YouTube.

It is a “very historical moment in the archdiocesan history, but also [for] the Sisters of Charity of Cincinnati and the whole Church,” Archbishop John Wester of Santa Fe, New Mexico, said at a press conference outside the Blandina Segale Convent in Albuquerque, New Mexico, on June 1.

“The Sisters of Charity are profoundly grateful for the life of Sister Blandina and her witness of faith, courage, and care for those most in need,” said Sister Monica Gundler, president of the Sisters of Charity of Cincinnati, in a press release.

“As her story continues to be shared with the world, we pray that her compassionate heart will inspire others to emulate her example of charity, justice, and service,” she said.

Her cause moving forward is “a national celebration,” said Allen Sanchez, the petitioner of Segale’s cause, at the event.

The theologians “came together with a very important lens to look at her life” and examined 14,000 pages of “the argument for her heroic virtue, the book she wrote, and books written about her,” Sanchez said.

After doing so, they confirmed that Segale used the gifts of the Holy Spirit and fulfilled the corporal works of mercy, Sanchez said.

“There was no debate” among them, but it was rather a “celebration,” Sanchez said.

“They have everything in place, but in the summer they get to vote and then itʼs up to them to recommend to the pope if sheʼs venerable,” he said. After an examination by cardinals and bishops who are members of the Dicastery for the Causes of Saints, the prefect of the dicastery presents findings to the pope who can consider approval.

If she becomes venerable it will then require one miracle to move forward again to her beatification, but “we have 58 of them,” he said.

Sister Blandina Segale

Segale was an Italian immigrant who came to the Wild West in the 1800s. She was born Maria Rosa Segale in the town of Cigana, Italy, on Jan. 23, 1850. At the age of 4, she and her parents moved to Cincinnati where she joined the Sisters of Charity at 16.

She spent over two decades serving in the American Southwest, primarily in Trinidad, Colorado, and in Santa Fe and Albuquerque, New Mexico.

She worked in schools, orphanages, and hospitals that the sisters operated. She worked to build a trade school for Native American women and a home for the elderly.

She offered direct relief to the poor and helped raise money for numerous efforts.

She “started the public schools and the Catholic schools in [New Mexico] and the healthcare system,” Sanchez said. “The healthcare system that she helped begin with other nuns is now the largest nonprofit healthcare provider in the nation.”

Amid her efforts to start schools and hospitals, she intervened against lynch mobs and outlaws.

She eventually formed a friendship with William Bonney, better known as “Billy the Kid” — an American criminal linked to numerous murders in the late 19th century.

According to legend, and Segale’s journal and letters, one of Billy the Kid’s gang members was shot, but doctors refused to treat him. Segale decided to take him in and nurse him back to health.

The criminal was still unhappy so he planned to return to scalp the four doctors in revenge. When he arrived, Segale intervened and convinced him to call it off on behalf of the man she had saved.

After the incident, Segale and Billy the Kid became friends. She visited him in jail, and he called off a stage-coach robbery as soon as he realized she was one of the passengers.

Gifts of the Holy Spirit

“Blandina had wisdom and she had understanding,” Wester said. “She saw the world through the eyes of God. She had the wisdom of the Scriptures, the wisdom of the Church, the wisdom of faith.”

She also had “courage and fortitude,” he said. “She was this little powerhouse” who “rode down here in the stagecoach by herself, and she came to New Mexico.”

“She trusted in Jesus, that the Lord Jesus was with her and calling her to this mission, and she never wavered in her courage.” She “confronted mobs, lynch mobs, Billy the Kid — all kinds of difficulties with courage."

“She had prudence" and “the gift of right judgment,” Wester said. “She conceived that we needed hospitals and schools and cemeteries and orphanages and all kinds of institutions to help people. And she started them.”

“She could make good decisions” with her “knowledge to know the will of God, that God was willing peace for his people,” he said.

“God wants us all to live together in peace, and Blandina knew that,” he said.

“I encourage all of us in New Mexico, Catholic and non-Catholic alive, to follow Blandinaʼs example, to care for people, to live in harmony with people, to see the good in people, to be able to affirm one another and build each other up, and to be able to live together in peace,” Wester said.

CNEWA is working with numerous Church entities in Gaza, as it is in a “permanent state of waiting,” La Civita told “EWTN News Nightly” on June 2.

Pope Pius XI founded CNEWA in 1926 to give pastoral and humanitarian support to northeast Africa, the Middle East, Eastern Europe, and India. CNEWA has a worldwide network of people committed to helping those most in need, regardless of where they are.

As the conflict in Gaza continues, there are “upwards of 2 million people, most of whom are displaced,” and “their homes have been destroyed,” La Civita said.

There is “severe malnutrition and concerns for the health and well-being of children, expecting mothers, [and] the elderly living in extremely trying circumstances,” he said.

In Gaza, there is “no school, no shelter,” and “very little … access to food,” he said. “Weʼre concerned about, of course, things like hepatitis A and other diseases that are associated with the lack of sanitation, water, clean water, potable water, as well as healthcare.”

There have also been recent reports of child exploitation and child marriages in Gaza, but CNEWA is “not dealing so much with child marriages thus far because we have not been confronted with that with our partners,” La Civita said.

It “is not a particular issue that weʼve yet had to confront,” La Civita siad. But “the situation there economically is pretty horrific. I can imagine all sorts of nefarious things happening, such as that.”

“Weʼre dealing with situations as they see them, he said.

“Much of what we do is … psychosocial work for children and the elderly and vulnerable populations, their parents, their families,” he said. CNEWA also offers “medical care for mothers and expecting mothers.”

Pope’s call for assistance

CNEWA continues to aid the population as Pope Leo XIV continues to renew his appeal for humanitarian assistance in Gaza.

While speaking to journalists outside Castel Gandolfo on May 26, the Holy Father called on the international community to assist the people of Gaza, insisting that human rights must be respected "for everyone.”

"I would also like to renew this not only as an invitation, but truly as an appeal," he said. The Holy Father urged "all authorities to assist and accompany the people of Gaza, and to help begin reconstruction.”

Pope Leo noted that, "unfortunately, the people of Gaza are still not receiving humanitarian aid.”

"The people are truly suffering," and they "continue to suffer greatly,” Pope Leo said.

To answer the Churchʼs call, CNEWA works “with the local Church communities,” including “the Latin Church of the Holy Family and the Greek Orthodox Parish of St. Porphyrius, as well as Christian organizations like the International organization International Orthodox charities as well as Caritas,” La Civita said.

How the faithful can help

In order to help, Catholics and other Christians can “first of all, pray,” La Civita said. ”Because prayer ... works miracles, and we need miracles.”

“Second, we need a willingness for there to be peace. We need a willingness on all sides to want to establish some sense of stability for the people that live there,” he said.

There is a need for “access [to] vehicles as promised,” La Civita added. “What is needed to deliver aid is upwards of 600 trucks a day. Weʼre lucky if we get 400 a week carrying supplies.”

“So if youʼre only getting 400 trucks a week and what you need are more than 600 a day to feed a malnourished population, to provide them with medicines and water and food — you have a difficult, difficult situation.”

“I canʼt imagine stability returning or any sense of normality returning until you have access to materials, access to healthcare, access to food and water.”