Hegseth introduced the Office of Religious Affairs at the Department of Defense (DOD) in his Sept. 30 State of the Force Address at Marine Corps Base Quantico, Virginia, which was attended by 600 officers and service members.

In his speech, Hegseth said the office will report directly to him and to the secretaries who serve after him. He said there will be “no staff filters” and “no bureaucratic dilution” but rather a “direct line to the secretary” for the chaplains.

“This wonʼt be a paper-pushing shop,” he said. “It will have real teeth. It will protect budgets, demand infrastructure, and strengthen religious support. The experts, our chaplains, will finally have an advocate at the highest levels. Policy and resources will serve the mission, not smother the mission.”

In a statement to EWTN News, the Catholic military archdiocese said it hopes the new office “will enhance and strengthen the support offered to the men, women and their families who serve in the military, and to the chaplain corps who strive to accompany our soldiers, sailors, and airmen across all service branches.”

“Placing spiritual readiness alongside other departmental priorities, and shortening the timeline between identified field needs and senior decisions can have the practical effect of resolving legacy constraints that historically limited chaplaincy support,” the statement said. “This Archdiocese appreciates the initiative and welcomes its implementation.”

Structural change

Hegseth explained the new structure is meant to ensure chaplains do not need to go through secular bureaucracy.

The secretary said, under the old system, “we let people with no expertise in faith or religion dictate the spiritual life of our warriors,” and the chaplains “were buried echelons deep, waiting for permission.”

“Decisions about faith and religion were made by secular careerists in cubicles and lawyers running around with red tape,” he said.

The secretary blamed the previous structure for budget cuts, failures to adequately meet needs for resourcing and manpower, and a lack of support for chapels on bases. He said faith had been treated as “an afterthought” even though only 5% of the military is nonreligious.

“Our department therefore has a sacred duty — first-class religious support wherever we send our warriors,” Hegseth said. “... For far too long, you know, we didnʼt prioritize that duty at all.”

Archbishop Timothy Broglio of the Archdiocese for the Military Services, USA, has supported some of Hegseth’s other reforms of the chaplaincy as well.

Broglio celebrated Hegseth’s removal of the official spiritual fitness guide, which the secretary said was “pushing secular humanism” and treating chaplains like “emotional support officers” rather than as chaplains.

The archbishop said the change allowed chaplains to focus on spiritual ministry “above and beyond everything else that they might ask the chaplains to do.”

Broglio also spoke positively of Hegseth’s decision to change the chaplain insignia on uniforms to reflect the faith role instead of the military rank.

“If the decision to eliminate the rank insignia for chaplains so as to favor the insignia indicating religious affiliation contributes to making chaplains more approachable, the archdiocese favors it,” the archbishop said in March.

Alternatively, the archdiocese faced problems with the Army in 2025 amid canceled religious contracts, which the DOD ultimately worked to restore.

Apart from the chaplaincy, Broglio has criticized some military decisions from President Donald Trump’s administration. In April, he echoed the concerns of Pope Leo XIV, saying it was “hard” to see how the Iran war could be justified under Catholic just war doctrine.

The archbishop was also critical of earlier threats to annex Greenland, along with attacks on alleged drug boats off the coast of Venezuela that killed more than 100 people.

Missionaries of St. John the Baptist, a Catholic religious association that runs the Our Lady of Lourdes Chapel in Park Hills, Kentucky — just south of Cincinnati, Ohio — faces a lawsuit that seeks to block its construction of a grotto shrine that pays homage to the Marian apparitions in 1858 in Lourdes, France.

The city board initially approved the chapel’s request to construct the shrine by granting it a variance from a zoning ordinance that would have typically prevented construction in that location, but two neighbors objected to the shrine and filed a lawsuit.

The case went up to the Kentucky Supreme Court, which ruled against the chapel, finding that the city board exceeded its authority when it gave the chapel a variance from the ordinance.

Joel and Elizabeth Frederic, the neighbors, expressed concerns about traffic and parking if the shrine were to become a pilgrimage site. The chapel argued the shrine would simply include a statue of Mary inside a grotto, a statue of St. Bernadette — who witnessed the apparitions — and a patio and walkway.

The Catholic association that operates the chapel argues that blocking the construction of the shrine would violate the federal Religious Land Use and Institutionalized Persons Act, which states that zoning laws cannot substantially burden a church’s exercise of religion. This is also the law cited by the city council as its reason for approving the chapel’s variance.

“Telling a church it can’t build a modest place for prayer and reflection on its own property is outrageous,” Kelly Shackelford, president, CEO, and chief counsel at the First Liberty Institute, which is providing legal representation to the chapel, said in a statement.

“Federal law provides clear protections for how faith-based organizations can use their property to support their mission,” she said. “This is an important case for religious freedom.”

Oral arguments have not yet been scheduled. The case could set nationwide precedent for how cities are expected to handle zoning laws that could impose burdens on religious practice.

The award, presented on Sept. 24, recognizes scientists under the age of 45 who have distinguished themselves through their research and show “exceptional promise” in their field. Recipients of this medal include several Nobel laureates and the physicist Stephen Hawking.

Öberg holds the Thomas Dudley Cabot Chair in the Natural Sciences at Harvard University and directs the Öberg Astrochemistry Laboratory at the Harvard-Smithsonian Center for Astrophysics. Her work focuses, among other topics, on chemical processes related to planet formation and chemical habitability.

But beyond her scientific career, Öberg has spoken publicly about her conversion to Catholicism and how her pursuit of knowledge influenced her journey toward faith.

In a 2011 interview with the Augustine Institute, she explained that there were aspects of the world that began to make it difficult for her to accept a strictly materialist worldview.

“There were certain facts about the world that made me very skeptical of atheism or pure materialism. I thought it was pretty obvious there is moral realism in this world, that there are things that are good and evil, regardless of what people think about them,” she noted.

Reading C.S. Lewis’ “Mere Christianity” played an important role in that process. As she explained, the British writer’s proposal seemed reasonable to her.

“His explanation of Christianity struck me as very sensible, and it seemed to fit with the data about the world I had already gathered,” she stated.

For Öberg, however, intellectually accepting the faith was not the end of the journey. “What took time was the aspect of charity — living out the faith and truly building a relationship with God,” she explained.

The scientist has also reflected on the limits and scope of the scientific method when it comes to God. She was clear in that interview: “You can never use the scientific method to prove or disprove God.”

In her view, science does allow us to appreciate something she considers especially significant: “how intelligible the universe is, how subject to laws it is.” She added: “This cannot be taken for granted. It is magnificent.”

The beauty of the universe also plays an important role in her understanding of the relationship between science and faith. “I am moved. And beauty is, in a sense, just as impressive to me,” she said.

For this reason, Öberg said she believes that science and faith need not be presented as opposing paths.

The scientist has also spoken openly about being Catholic.

“I am very open about the fact that I am Catholic,” she said in the interview. At the same time, she explained that she prefers this openness to foster dialogue rather than lead to imposition.

“I try to be open and then invite people to come and talk to me, rather than preaching to them,” she noted.

Öberg has also expressed a special affinity for the Dominican tradition and for St. Thomas Aquinas, whom she cited as a particularly important figure for the way he united faith and reason.

Her brother, Erik Öberg, an economist specializing in macroeconomics at Uppsala University in Sweden, publicly celebrated the recognition Karin received via his LinkedIn account. “I’m very proud of her,” he stated.

This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

“Melancholy, bad character, confusion of senses — today, we understand that behind these old labels lies a deep, silent suffering not only of those affected by mental disorders but also of their loved ones and their communities,” Pope Leo said in a video released Oct. 1 on X.

He added: “We live in a world full of tensions, and even as solutions grow so does the number of people in crisis. This October, let us pray for the mental health ministry — an urgent and ever more needed service in our Church and in the world.”

In the full video shared on the Pope’s Worldwide Prayer Network website, Pope Leo recites an original prayer written specifically for this month’s prayer intention:

“God of life,

You know the innermost depths of our hearts —

the light and shadows within us,

the silent wounds that sometimes no one sees.

Today we bring before you our brothers and sisters

who struggle with challenges to their mental health,

who suffer in solitude with anxiety, depression, or any other mental illness.

You call them by name, with tenderness,

and in you they find dignity and hope.

Forgive us for the times we have looked the other way,

feeding the stigma and discrimination of persons with mental illnesses.

May your Church be an open house,

a safe space where everyone has a place —

a community that accompanies and never excludes,

that listens without judging and draws near without fear.

We pray to you, Lord, for those who care:

professionals, family members, volunteers —

men and women who, with patience and love,

build bridges of understanding and comfort.

Give them strength and compassion to sustain others.

Send your Spirit upon us,

that we may learn to welcome and integrate care for mental health

into the life and ministry of our communities and of the whole Church,

and thus become a living sign of your mercy,

which never abandons and always restores.

Amen.”

“Pray with the Pope” is accessible on the Pope’s Worldwide Prayer Network website and its digital platforms.

The Oct. 1 event marked the beginning of a week of prayer for the initiative “One Million Children Praying the Rosary,” promoted by the Catholic charity Aid to the Church in Need.

The Holy Father greeted the children at the beginning. He thanked them and encouraged them to be good at home, in their families, at school, in catechism classes, and in sports, because peace also grows in this way.

“I am truly happy to be with you! And you, children, tell me: Are you happy to have come? Good, that makes me happy too. Above all, because this evening we have gathered together to be with the two people who love us more than anyone else. Who are they? The Lord Jesus and his mother, Mary, who never leave us alone and who are always close to us,” Pope Leo said in his address before the rosary.

“We love them too, don’t we?” he added. “Shall we tell them? Let’s try. Let us repeat together: ‘I love you, Jesus. I love you, Mary.’ Yes, we love you, Jesus and Mary, and this evening we ask you for a special gift: peace for all the children of the world, especially those who live where there is war, in so many countries across the earth.”

“We do this through the prayer of the holy rosary, which is a simple prayer that everyone can pray,” the pope affectionately emphasized to the children.

He noted that “in a little while we will light candles, and we will reflect on Jesus in some important moments of his life … These are moments in which he gave us wonderful gifts that we must never forget, and for this we want to thank him.

Calling on the children to repeat with him, he said: “Let us do that together as well, once again. Let us all say: ‘Thank you, Jesus!’ And let us ask him with confidence, all united: ‘Give us peace!’”

For the pope, the children’s rosary initiative represents “50 million Hail Marys rising to heaven from every corner of the world and in every language on earth, asking for peace, and joining together like one immense rosary garland, embracing and drawing together all the continents, races, and nations of the planet.”

Upon his arrival for the rosary, the pope also presented a small bouquet of flowers to Our Lady. It was a simple gesture carried out together with a child at the replica grotto of Our Lady of Lourdes in the Vatican Gardens.

For the first time this year, the prayer campaign will take place over the course of an entire week, from Oct. 1–7, allowing dioceses, parishes, schools, communities, and families across different continents to participate in the prayer for peace and unity.

Similar initiatives are already being prepared in other countries, such as Bolivia, Sudan, Zimbabwe, Mozambique, Sierra Leone, and many other places marked by war, poverty, or instability.

The 2026 campaign is inspired by the message of Fátima: “In the end, my Immaculate Heart will triumph.”

The rosary was led by the children through readings, songs, and brief reflections on countries affected by war. The Hail Mary was also recited in several languages.

In this year’s invitation to participants, Cardinal Kurt Koch, international president of Aid to the Church in Need and prefect of the Dicastery for Promoting Christian Unity, recalled that Mary’s Immaculate Heart represents a life completely open to the Holy Spirit and presents Mary as a model of faith, love, and prayer.

This story was first published by ACI Stampa, the Italian-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

Generac Power Systems, a Wisconsin-based manufacturer of generators, will pay a monetary settlement to a former employee and update its religious workplace rules after it reportedly failed to fully adhere to “reasonable accommodation” rules in the dispute.

The former worker in question had reportedly wished to continue using biologically accurate pronouns to refer to an employee who believed themself to be the opposite sex. The U.S. Equal Employment Opportunity Commission intervened in the dispute and announced its resolution on Sept. 30.

The commission said Generac had violated the Civil Rights Act of 1964 by failing to “fully engage in the reasonable accommodation interactive process” before denying the religious accommodation.

The company denied the religious employee’s accommodation request “even after the [employee] informed Generac that using non-biological pronouns went against his sincerely held religious belief,” the employment commission said.

The corporation will pay out monetary relief to the employee, who has since resigned from the company, the commission said.

In addition, the company will “update its religious accommodation policies and provide training with the goal of promoting greater understanding and effective handling of religious accommodation requests going forward.”

A Generac spokesman said in the government’s press release that the company is “committed to treating employees fairly and respectfully” and in accordance with U.S. and state law.

The commission says that employers are obligated to make reasonable accommodations for religious employees unless doing so would “create an undue hardship” for the employer.

The accommodation rule “aims to prevent individuals from being forced to choose between their religious convictions and practices and their job,” the government says.

Pike, who was convicted in 1996 of the brutal 1995 torture and killing of Colleen Slemmer in Knoxville, was scheduled to be executed on Sept. 30 by lethal injection.

Yet officials said she survived the administration of two syringes of lethal pentobarbital, after which she was transported to a medical facility for treatment.

Tennessee Gov. Bill Lee subsequently suspended executions in the state for the remainder of the year and ordered an investigation into the state’s capital punishment procedures.

In a statement on Oct. 1, Krisanne Vaillancourt Murphy, executive director of Catholic Mobilizing Network, said the group was “stunned and bewildered” by the “unprecedented” incident.

Valliancourt Murphy said the group, which works to oppose the death penalty across the U.S., was praying for both Pike and for Slemmer’s family; it acknowledged that the situation “must surely be retraumatizing” for the latter.

“There is nothing normal about taking a life, and last night’s horrifying events reminds us of that,” she said.

The group in its statement referenced Tennessee’s botched execution of Tony Carruthers earlier in the year. The medical team overseeing that execution had failed to find a vein when attempting to set up a backup IV line for the lethal drugs. The state ultimately suspended Carruthers’ execution for a year.

“For Tennessee to have two botched executions in a matter of months is beyond alarming. It is the epitome of ‘cruel and unusual punishment’ under the Eighth Amendment,” Valliancourt Murphy said.

“We pray this is the needed wake up call for Gov. Lee — in fact, for everyone — to recognize the barbarism of capital punishment,” she added.

Had she been successfully executed by the state, Pike would have been the first woman subject to capital punishment there in 200 years.

The Death Penalty Information Center says the state has executed 17 convicted criminals since 2000, the vast majority with lethal injection, though several have been electrocuted to death.

Five hundred twelve people died in Victoria, a southeastern Australian state whose capital is Melbourne, after being administered a voluntary assisted dying (VAD) substance in the year ending June 30, according to the Victorian Voluntary Assisted Dying Review Board’s annual report.

The total was up 31.6% from 389 deaths in 2024-2025 and represented 1.1% of all deaths in the state, the report said. It also recorded 1,156 applications, nearly 40% more than in the prior year.

Of the 512 deaths, 372 followed self-administration of the VAD substance and 140 followed practitioner administration, the report said. The board said VAD deaths were nearly four times the number reported in the program’s first full year after Victoria’s law came into force in 2019.

Victoria’s new report is the latest evidence of a national trend. Since Victoria became the first Australian state to introduce VAD, more than 14,000 people nationwide have applied for access, and more than 7,000 have died after using a VAD substance, according to Go Gentle Australia’s 2026 State of VAD report, an advocacy group that supports the practice. The group said VAD now accounts for an estimated 2%-3% of deaths nationally.

VAD is available in Australia’s six states and the Australian Capital Territory. The Northern Territory passed its own law in August, though the system is not expected to begin operating until 2028.

Victoria’s Parliament passed amendments in November 2025. Scheduled to take effect April 19, 2027, the changes will broaden eligibility, shorten the minimum request period from nine days to five, and allow some health professionals to initiate discussions about VAD as part of end-of-life care.

In an October 2025 pastoral letter, Victoria’s Catholic bishops warned the changes would allow practitioners to raise euthanasia and assisted suicide with patients who “may be at their most vulnerable.” They said this would further weaken safeguards and urged lawmakers to strengthen access to palliative care instead.

Sydney Archbishop Anthony Fisher likewise said the Church must offer “positive alternatives,” including palliative care, pastoral care, and respite care for families caring for the dying and elderly.

“The ecological challenge of our time is, in fact, more urgent than ever. On the one hand, we are witnessing the uncontrolled consumption of resources; on the other, the management and disposal of enormous quantities of waste are becoming increasingly problematic,” he cautioned on Oct. 1.

Leo XIV also recalled that, for Christians, care for creation is part of a moral responsibility.

“As Christians, we cannot resign ourselves to accepting the throwaway culture; rather, we are called to make wise use of creation,” he stressed.

“To avoid considering every used object as mere waste, it is necessary to change our behavior and commit ourselves to taking a different path. In essence, this means overcoming the consumerist model and moving toward a productive system capable of preserving the limited goods of our planet,” the pontiff said.

Leo XIV praised the company’s work in the field of recycling, an activity that, in his view, “demonstrates that it is possible to commit ourselves in this direction.”

As part of its collaboration on environmental sustainability and the circular economy, the Hera Group donated to Vatican City State in April a fully electric truck with a range of 60 kilometers (about 37 miles), which is used to collect waste within Vatican territory.

“The work you carry out, including here in the Vatican, bears witness to the fact that the culture of waste can be successfully opposed by a culture of care. This culture is not limited simply to objects and products but extends from them to human labor, and from labor to persons. For it is we who inhabit the world and who, through our decisions and behavior, live in it as a gift from God,” he said from the Apostolic Palace.

The Holy Father also thanked the company for its commitment to environmental protection: “I am grateful for the work you do in seeking to contribute to the care of our common home, and I encourage you to continue in this commitment.”

The pope also cited Francis’ encyclical Laudato Si’, which states that “the model of recycling and circular production is a good path for ensuring a sustainable environment for future generations.”

“It is important to set an example of consistency: The Church must be the first to put into practice what she herself proclaims,” he added.

“Through our synergy, we will be able to make the home we all share ever more beautiful and welcoming,” Leo concluded.

This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

Specifically, the document supports changes to canons concerning the ability of lay faithful to exercise “offices, roles, and ministries within the Church for which they are qualified and competent, including in the realm of ecclesiastical governance.”

The text, originally drafted in Italian and also available in English, is not binding and must now be examined by Pope Leo XIV. It is one of the reports prepared by the 10 study groups created by Pope Francis in 2024 as part of the Synod on Synodality. These groups are dissolved once their work has been completed and published.

The commission tasked with studying the reforms was coordinated by Archbishop Filippo Iannone, prefect of the Dicastery for Bishops and president of the Pontifical Commission for Latin America, and included prominent experts in canon law.

Its members included Jesuit Cardinal Gianfranco Ghirlanda; Dutch canon lawyer Myriam Wijlens; Monsignor Matteo Visioli, referendary of the Supreme Tribunal of the Apostolic Signatura; Monsignor Giacomo Incitti, professor at the Pontifical Urbaniana University; Hungarian canonist Péter Szabó; Father Alphonse Borras; Professor José San José Prisco, dean of the Faculty of Canon Law at the Pontifical University of Salamanca; Father Benedict Ndubueze Ejeh, dean of the St. Pius X Faculty of Canon Law in Venice, Italy; and Italian Father Gianluca Merlini, secretary of the commission.

A limited but significant reform

The commission considers that a “profound reform of the canonical legal system” is not necessary in order to implement the ideas that emerged from the synodal process.

According to the report, “the Church’s current legal system already provides adequate provisions for greater recognition and designation of lay persons to assume roles and functions of ecclesial co-responsibility together with the pastors.” Nevertheless, it acknowledges that these provisions are “often overlooked” and, in some cases, “require greater normative affirmation to be more practical and effective.”

For this reason, the proposals seek to adapt certain aspects of canon law to the conclusions of the synod, especially regarding the participation of laypeople in the Church’s mission.

The document also insists that the synodal process “does not diminish the decision-making authority of the bishop, the college of bishops, or the pope, but integrates the contribution of the People of God, giving the synodal act a truly communal character.”

Among the canons examined are Canons 204, 208, and 212, which affirm the equal dignity of all the baptized and their right to participate in the life of the Church; Canons 228 and 230, which regulate the possibility of laypeople exercising ecclesiastical offices and ministries; Canon 145, concerning ecclesiastical offices; and Canon 275, which promotes collaboration between clergy and laity.

Papal infallibility under review

Also studied were Canons 476 and 483, related to certain functions of governance and administration in dioceses; Canon 1112, which under specific circumstances allows a layperson to validly assist at the celebration of marriages; Canons 1421 and 1425, concerning lay participation in ecclesiastical tribunals; and Canon 749, which regulates the exercise of the infallible magisterium of the Catholic Church.

Should the proposals advance, it would not be the first time the Vatican has examined reformulating the understanding of papal infallibility. In June 2024, a study by the Dicastery for Promoting Christian Unity, titled “The Bishop of Rome,” collected suggestions for adapting the exercise of Petrine primacy in light of the fruits of decades of ecumenical dialogue.

Greater weight for laity and religious

Among the most significant proposals is the revision of several canons to strengthen the synodal dimension of particular councils, diocesan synods, and pastoral councils.

One of the most notable changes would affect Canon 443, with the goal of making possible “the participation of all members of the People of God ... in a proportion equal to that of the ‘ex officio’ members” in particular councils.

The proposal goes beyond expanding the presence of lay faithful and men and women religious. It also calls for removing the Latin word “tantum” (“only”), which currently limits their participation to “a consultative vote” in various ecclesial bodies.

This restriction appears in several canons of the code, including Canons 443 and 444 concerning particular councils; Canon 466 regarding the diocesan synod; and Canons 500, 514, and 536, which regulate the presbyteral council, diocesan pastoral council, and parish pastoral council, respectively.

If approved, these bodies would no longer be structured solely according to a consultative logic but would move toward stronger forms of power in decision-making.

Greater autonomy for bishops’ conferences

The proposals also seek to strengthen the role of bishops’ conferences and promote greater decentralization. Among the suggested changes is a revision of Canon 440, Paragraph 1, to establish a “ten-year frequency” for the celebration of particular councils. The aim is to encourage their regular convocation and restore a more significant role for them in the life of the Church.

Likewise, the commission proposes modifying Canon 1112 to eliminate the need for intervention by the Holy See when a bishops’ conference authorizes laymen and laywomen to assist at marriages under the circumstances foreseen by law.

The reforms also include adjustments to Canon 403, Paragraph 1, to provide a clearer definition of the nature and mission of auxiliary bishops within the pastoral governance of dioceses.

Similarly, a modification to Canon 450, Paragraph 3, is proposed to allow retired bishops to serve on commissions of bishops’ conferences, thereby making use of their pastoral and governance experience after they have stepped down from leading a diocese.

Accountability in episcopal governance

The third section of the report emphasizes that the “widest possible” participation of the baptized requires institutional mediation, especially within the local Church, and describes participatory bodies as “primary places of participation,” where the faithful contribute according to their “canonical condition, charisms, ministries, and competencies.”

Another of the report’s most significant developments is the addition of a new paragraph to Canon 391 inspired by the synod’s final document. The proposal explicitly introduces the principle of “accountability and evaluation” into the exercise of episcopal governance.

If approved, the change would represent a significant step toward greater transparency in the administration of dioceses by strengthening the obligation to explain and justify pastoral and administrative decisions within the processes of Church governance.

This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

With this theme, the Vatican will invite people “to reflect on Christ’s compassionate gaze as a way of overcoming the superficiality of relationships,” Vatican News reported.

In a statement released Tuesday, Sept. 29, the Vatican warned that the so-called “attention economy,” in its struggle “for a few moments of interest amid the rapid and endless flow of content,” is transforming “not only our cognitive abilities but also the depth of our interpersonal communication.”

The reflection comes at a particularly significant moment for communicators, as social media and digital platforms reward speed, immediate emotion, and controversy while listening and thoughtful analysis are often pushed aside. Faced with this reality, the Vatican proposes an authentic “conversion of our gaze.”

“We are called to a conversion of our gaze: to look again, with attention and with love. Only in this way will we be able to see the world, others, and even ourselves, as Christ sees us: called by name and loved,” the message states.

The Vatican’s proposal maintains that “our communication changes when our gaze chooses to encounter others rather than judge them.”

The message also identifies some of the cultural consequences of hyperconnectivity. “The lack of genuine attention, fueled by digital culture, has accustomed us to a routine of rapid reactions, to superficial relationships, and to the ease with which we label and reject others,” the document warns.

As a response, the Vatican proposes recovering the deeper meaning of attention, understood not as a communication technique but as an attitude of openness toward others and toward the truth. “Yet attention is a precious form of generosity: the word ‘attention’ comes from ‘ad-tendere’ — to reach out toward the other and toward the truth.”

For Christian communicators, this attitude finds its model in Christ. The text recalls that “Christian communication can rediscover attention as both a gift and a way of seeing — the gaze of Jesus, who saw and allowed himself to be touched.”

In this way, the message challenges a widely accepted logic within today’s digital ecosystem: the idea that attention is a commodity. The Vatican offers a different perspective. “Communicating is not about capturing attention, nor about selling it, but about safeguarding it as a precious resource for relationships,” the statement says.

Therefore, in an environment marked by clickbait and an overabundance of content, the Vatican encourages the development of a genuine “hygiene of attention,” capable of protecting the human capacity to perceive reality in depth.

“To communicate in the age of ‘clickbait,’ we are called to ‘pay attention’ and to rediscover a genuinely healthy attention (cf. Magnifica Humanitas 146),” the text states.

Finally, the message recalls that authentic communication engages the whole person. It is not limited to words or platforms; it requires an interior disposition to encounter others genuinely.

“Communication is not just about words, it involves the entire person and asks us to look, hear and feel again in order to answer Christ’s call,” the statement concludes.

This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

The senators’ amicus brief comes after a lower court decision in Woolard v. Thurmond that ruled home-school independent-study programs are public-school programs.

“As part of California’s publicly funded independent-study programs, parents can teach their own children in their own homes with limited oversight from a private, nonprofit corporation operating a charter school,” the brief said. “And subject to general state standards, parents can choose any curriculum they want for their homeschooling—with one exception: religion. That overt discrimination—which Respondents say is required by California’s Blaine Amendment—clearly violates the Constitution. And it is preposterous to say, as did the Ninth Circuit, that homeschooling parents are actually state actors.”

“This amicus brief argues that specifically restricting the rights of parents to use faith-based curriculum is unconstitutional, and I am hopeful that this argument will help the Supreme Court to determine that a California court decision should be overturned,” Hyde-Smith said in a Sept. 29 press release.

Catholic senators who signed on to the brief include Sen. Pete Ricketts, R-Nebraska, and Sen. Jim Risch, R-Idaho.

Notre Dame religious-liberty advocates urge Supreme Court to allow state funding for religious studies

Notre Dame law professors and religious liberty organizations are urging the U.S. Supreme Court to reconsider a 2004 ruling that allows states to exclude students pursuing religious-ministry degrees from publicly funded scholarships.

The Sept. 14 brief argues that Locke v. Davey is hard to square with newer Supreme Court rulings that bar states from discriminating against religious students and institutions.

The brief comes amid religious liberty cases involving two Virginia students, Bethany Hall and Cameron Johnson, who were denied state scholarship funds because they are pursuing degrees related to religious ministry.

“This Court has repeatedly held that the First Amendment prohibits the government from barring religious institutions, and the individuals that they serve and educate, from public funding solely because they are religious or engage in religious activity or instruction,” the brief said. “Locke sits uneasily with these recent decisions.”

The Notre Dame Law School Education Law Project; the Notre Dame Program on Church, State, and Society; and Notre Dame Law School’s Lindsay and Matt Moroun Religious Liberty Clinic are listed on the brief alongside the Union of Orthodox Jewish Congregations of America.

Baylor center to build chapel as student Mass attendance surges

St. Peter Catholic Student Center — the Catholic ministry adjacent to Baylor University in Texas — announced plans to build a new, larger chapel because the existing worship space is too small for the number of students attending Mass.

Father Henry Carter Finch of the Catholic center at one of the largest Baptist universities in the U.S. said: “Our community has grown tremendously the past few years, as more and more young people respond to the promptings of grace to seek the fullness of life in the Church.”

Finch said in a video message announcing the construction of the chapel that the pews are overflowing and the OCIA (Order of Christian Initiation of Adults) program is full.

According to the Catholic center’s website, the chapel will have 460 seats. An existing chapel has 175 seats with 220 in overflow configuration. The chapel is projected to cost $10 million.

News of the chapel comes as Catholic conversions have reportedly surged on college campuses across the country.

Catholic University rises in U.S. News’ ‘Best Colleges’ rankings

The Catholic University of America (CUA) has risen 21 places in U.S. News and World Report’s “Best Colleges” rankings.

CUA jumped from 169 to 148 in the 2027 edition of national university rankings and also debuted at No. 75 in the “Top Private Colleges” category. It rose three spots to No. 72 on the list of “Best Value Schools,” according to a Sept. 22 press release.

“This year’s rankings recognize what our students and families already know: Catholic University offers an exceptional education at a real value,” Karna Lozoya, vice president for university communications, said in the release. “A 21-spot jump is a testament to the dedication of our faculty and staff and to the investments we’ve made in academic excellence and student success.”

The Oct. 1 opinion from Laila Medina, the advocate general at the Court of Justice of the European Union, could prove decisive in a dispute between the Catholic Church and European leaders over whether or not baptismal records can be preserved in Church registers.

The Court of Justice is currently considering the case, which was brought by the Brussels Court of Appeal and which asked for clarification about whether the Diocese of Ghent’s refusal to erase names from baptismal records when requested is in violation of Europe’s General Data Protection Regulation.

Catholic leadership has expressed strong concerns over the issue. The Commission of the Bishops' Conferences of the European Union said in September that baptismal records are not merely a “list of members” of the Church but rather serve as a “record of historical events.”

Allowing baptismal record erasures would “constitute an infringement on the substance of the sacrament” and would “seriously impede” the functioning of the Church, the bishops said.

Pope Leo XIV has also expressed concern in the debate, having reportedly told the European bishops in May 2025 that he “considers the issue very important.”

In her Oct. 1 opinion, which is nonbinding on the justice court, Medina said European data rules apply to the case and that the “data processing in question,” i.e. the baptismal records, “must be in line” with those rules.

The Catholic Church must demonstrate “compelling legitimate grounds” for retaining someone’s name in the baptismal records after the person rejects, Medina said.

The Ghent Diocese had originally responded to the individual’s deletion request by striking through his name but still retaining his entry in a legible form. That measure, Medina said, “does not constitute erasure” under European data rules.

“The data must be rendered illegible to the extent necessary to ensure that the person is no longer identified or easily identifiable,” she said. She argued that “information concerning the fact that a baptism took place at a given place and time may be retained.”

Medina acknowledged that the issue was “complex” and that the European court must make a “case-by-case assessment” regarding such data disputes.

Though the report is nonbinding, advocate general opinions often help shape the outcome of cases in European courts. The Oct. 1 document noted that the judges are “now beginning their deliberations” in the case. A ruling is expected later in 2026 or in 2027.

In September the European bishops told the court that baptismal registers do not “bear witness to the faith of individual persons” but rather serve as a “fundamental evidentiary instrument” that in part helps the Church manage its other records related to marriage and confirmation.

Requiring the deletion of baptismal data, the bishops said, would dictate that the Church “adapt to [a person’s] feelings or opinions” in how it understands baptismal records.

This would require a shift in “theological reflection,” they said, which is “protected by Church autonomy.”

Here are some fascinating facts to know about St. Francis, the Franciscan order he founded, and the Blessed Mother:

• St. Francis had a vision where he saw his friars try to reach Christ by a steep red ladder, but they kept falling off. Then Jesus showed him a second, less steep, white ladder that had Our Lady at the top. He told Francis: “Advise your sons to go by the ladder of my mother.”
• Many have given testimony stating St. Francis was one of the strongest Marian devotees in Church history. Servant of God Thomas of Celano, one of Francis’ friars, said that Francis’ love for the Blessed Virgin was beyond words, “inexpressible … for it was she who made the Lord of Majesty our brother.”
• St. Francis made the Blessed Mother the patroness and queen of the Friars Minor. St. Bonaventure, one of Francis’ early biographers, wrote that Francis placed himself and his order under the protection and guidance of Mary for all time: “On one side we should show Mary in all her poverty of Bethlehem placing the most sweet son of God upon the rough straw of the manger. In the other half of our painting, we would portray Mary, the Immaculate Mother of God, and Queen of the Seraphic Order, in the chapel of Mary of the Angels stretching forth her arms in motherly protection over all her Franciscan sons and daughters.”
• It was one of St. Francis’ followers who was instrumental in the proclamation of the Immaculate Conception of the Blessed Virgin Mary. The writings of Blessed John Duns Scotus (d. 1308), one of the greatest Franciscan theologians, led the Church in part to proclaim the dogma of the Immaculate Conception in 1854.
• Praying with counted beads was a common method of meditation from the earliest centuries of the Church. Although we don’t have written proof that St. Francis prayed the rosary founded by St. Dominic, we do know that St. Dominic and St. Francis were contemporaries, and so it may be very probable he would know and pray it.

St. Francis’ devotion to the Blessed Mother is summarized beautifully in his “Salutation to the Blessed Virgin Mary”:

Hail, O Lady,
Mary, holy Mother of God:
you are the Virgin made Church
and the one chosen by the
most holy Father in heaven
whom he consecrated
with his most holy beloved Son
and with the Holy Spirit the Paraclete,
in whom there was and is
the fullness of grace and every good.
Hail his palace!
Hail his tabernacle!
Hail his home!
Hail his robe!
Hail his servant!
Hail his mother!

And hail all you holy virtues which through the grace and light of the Holy Spirit are poured into the hearts of the faithful so that from their faithless state you may make them faithful to God. Amen.

St. Francis of Assisi, pray for us!

It can be hard to talk about, as emotions run high on both sides of the debate. As chemical abortion pills become increasingly more accessible to women and girls across the U.S., it raises the question: How do we discuss abortion as Catholics in a charitable and truthful way?

Father Tadeusz Pacholczyk, a senior ethicist at the National Catholic Bioethics Center, said “the manner in which we speak is often more important than the details of what we say.”

“In approaching conversations around abortion, it’s important to acknowledge the woman’s fears,” Pacholczyk said. “It feels like a ‘crisis’ pregnancy as her worries snowball and she asks herself a thousand painful questions: What will my friends think of me if they find out? Will this make it impossible to finish college? I feel so alone, ashamed, and abandoned — why isn’t my boyfriend here to support me?”

“Acknowledging the woman’s fears by using sympathetic language can help open up a space of dialogue with advocates of abortion, as we seek to remind them of what a better response to an unexpected pregnancy should really look like,” Pacholczyk said.

“It should be almost self-evident that it would be better to respond with support and accompaniment in the midst of her turbulent fears, seeking to calm the waters rather than roiling them further by turning to the violence of abortion, which in the final analysis, layers on additional regret and turbulence,” Pacholczyk continued.

“Patience and a real willingness to listen to the person we are engaging with needs to prevail over our desire to try to quickly win the argument,” he added. “It can be helpful to ask calm and reasoned questions to move the discussion forward in place of making dramatic, vociferous, and inflammatory assertions that may serve only to keep the two parties at loggerheads.”

From a pro-life perspective, affirming the unborn child’s dignity is also a fundamental part of the conversation.

“We need to be attentive when it comes to abortion ‘rights’ language, seeking to offer the clarity that there really is no such thing as ‘rights’ that allow someone to directly target and victimize innocent bystanders,” Pacholczyk said. “An unborn child in a crisis pregnancy situation is surely an innocent bystander, as he or she is as much a victim of difficult circumstances as is the mother.”

“The authentic ‘rights’ we should all be able to agree on include the right to receive help in parenting from society as new moms face the daunting and unexpected prospect of caring for and raising a child for the first time,” Pacholczyk said.

Camille Pauley, who heads Healing the Culture, a Catholic organization that educates people on how to engage with difficult cultural issues like abortion, spoke to EWTN News about what it means to show charity to another person.

“Charity is to act for the good of the other person, who is made in the image and likeness of God,” Pauley said. “Persons who commit the evil of abortion are not ‘demonic monsters’ or ‘soulless savages.’ These are words that do damage to society and to ourselves when we use them.’

“Persons who have fallen into the sin of abortion are human beings who are either spiritually lost or have been deeply wounded, abandoned, betrayed, deceived, and sometimes abused or coerced,” Pauley said.

“At the same time, we shouldn’t confuse charity towards persons with charity toward abortion,” Pauley continued. “‘Abortion,’ in the common usage of the term, is evil, wrong, and sinful. It hurts women and unjustly kills an intrinsically valuable and sacred human being who has an inalienable right to life. To speak these words is an act of charity when they are used for the good of the other person.”

She emphasized that the woman and her baby shouldn’t be pitted against one another.

“The language we use must affirm that the interests of the woman are the same as the interests of the child,” Pauley said. “The pro-abortion movement always wants to separate the mother and her child and pit them against one another. We must never do this. Choosing to protect her child’s life is in the best interest of the child and his mother.”

Why does the Catholic Church teach that life is sacred?

In St. John Paul II’s 1995 encyclical Evangelium Vitae (“The Gospel of Life”), which continues to inform the pro-life cause today, the late pope connects the teaching on the sacredness of life to how man relates to God.

“Every individual, precisely by reason of the mystery of the Word of God who was made flesh, is entrusted to the maternal care of the Church,” JPII wrote. “Therefore every threat to human dignity and life must necessarily be felt in the Churchʼs very heart.”

He noted that the decision to have an abortion is “often tragic and painful” for the woman. However, serious reasons still “can never justify the deliberate killing of an innocent human being,” he added.

But the responsibility doesn’t fall on the woman alone. The responsibility for any abortion extends throughout society, from the mother and father, to legislators, and to systems in place that prop up abortion, according to John Paul II, who went on to say in the encyclical that abortion goes against the right to life, which is foundational to human society, and criticized the language of “abortion rights.”

“To claim the right to abortion, infanticide and euthanasia, and to recognize that right in law, means to attribute to human freedom a perverse and evil significance: that of an absolute power over others and against others,” John Paul II wrote. “This is the death of true freedom.”

He emphasized that believers have a particular call to defending unborn children, as the incarnation of Jesus Christ, he said, reveals ”the incomparable value of every human person.”

He continued: “[Life is] a sacred reality entrusted to us, to be preserved with a sense of responsibility and brought to perfection in love and in the gift of ourselves to God and to our brothers and sisters.”

This year’s theme: ‘Mary, Mother of Life’

The U.S. bishops, in their Respect Life Month resources, point to Mary as “our model for upholding the sanctity of all human life” — highlighting this year’s theme: “Mary, Mother of Life.”

“In becoming the mother of Jesus, Mary becomes the mother of life,” the bishops wrote. “Mary’s acceptance in this unforeseen moment demonstrates how each of us must welcome the gift of new human life, even when that gift is unexpected or calls us to make sacrifices.”

The bishops encouraged Catholics to pray a Respect Life Novena from October 22–30. For more resources about Respect Life month, visit: https://www.respectlife.org/.

The Carmelite nun, patron saint of missions, and the youngest doctor of the Church died at the age of 24 and was canonized in 1925 by Pope Pius XI. She was declared the second patron saint of France in 1944, during the Battle of Normandy, by Pope Pius XII.

The town of Lisieux, a 90-minute train ride from Paris, is where Thérèse spent her entire religious life. It is the second most visited pilgrimage destination in France, after Lourdes, with over 2 million pilgrims every year.

Last year, in Pope Leo XIV’s message on the occasion of the 10th anniversary of the canonization of St. Thérèse’s parents, Louis and Zélie Martin, he called the faithful to “put Jesus at the centre of your families, your activities, and your choices. Help your children discover His boundless love and tenderness, and strive to make them love Him in return as He deserves: this is the great lesson that Louis and Zélie teach us today, and which the Church and the world so urgently need. How could Thérèse have loved Jesus and Mary so much — and then passed on such a beautiful doctrine to us — if she had not learned it from her saintly parents from an early age?”

Thérèse lost her mother when she was just 4 years old and endured periods of illness and intense emotional sensitivity as a child. At 14, however, she experienced a moment of spiritual transformation where she received a special grace from God.

In France, young children left their shoes by the hearth at Christmas, and parents would fill them with gifts. But her sister Celine didnʼt want Thérèse to grow up, so they continued to place gifts in “baby” Thérèseʼs shoes. As she and Celine climbed the stairs to take off their hats their fatherʼs voice rose from the parlor below. Standing over the shoes, he said: “Thank goodness thatʼs the last time we shall have this kind of thing!” Thérèse froze, and her sister looked at her helplessly, knowing that in a few minutes she would be in tears over what their father had said.

But the tantrum never came. A special grace came over Thérèse as Jesus had done what she could not do herself. She swallowed her tears, walked slowly down the stairs, and went over the gifts in the shoes, as if she had never heard a word her father said. In her autobiography, “Story of Soul,” she referred to that Christmas as her “conversion.”

From childish to childlike

In his book “The Way of Trust and Love,” French priest Jacques Philippe explores St. Thérèse of Lisieuxʼs “Little Way” to holiness. He recalls that “through seemingly insignificant events, God can heal us deeply. Sometimes we feel a call from the Lord to step outside ourselves, to take a step forward, to become more mature, more free. There are times in life when we dwell on our immaturity, our complaints, our laments, our dependencies, and then suddenly one day we are given grace, a gift from God, but one that also calls upon our freedom. There is a choice to be made; it is both healing and conversion: freedom must choose to perform an act of courage.”

He then later proposes: “Let us then ask God this question: What is the ‘yes’ you are asking of me today? What is the small act of courage and trust you are asking me to do today?”

For St. Thérèse, it was about overcoming her emotional sensitivity. For others, it might be learning to control their tongue, be more optimistic, or manage their temper.

A ‘Little Way’ for everyone

From the very beginning of her life, Thérèse desired to be a saint; still, when she entered the convent, she also thought how inaccessible and unrealizable it was when she compared herself to others.

And here, perhaps, is where we can learn one of her most powerful teachings: never lose courage.

She goes on: “Instead of being discouraged, I told myself: God would not make me wish for something impossible and so, in spite of my littleness, I can aim at being a saint. It is impossible for me to grow bigger, so I put up with myself as I am, with all my countless faults. But I will look for some means of going to heaven by a little way which is very short and very straight, a little way that is quite new … It is your arms, Jesus, which are the lift to carry me to heaven, and so there is no need for me to grow up. In fact, just the opposite: I must stay little and become less and less.”

But by “little,” Thérèse does not suggest we think of ourselves as of small value; instead, she reminds us of an unchanging truth: We are children of God.

As St. John Paul II on his apostolic trip to France in June 1980 recalled: “There is something unique about it, a characteristic of St. Thérèse of Lisieux. In it, one finds both the confirmation and the renewal of the most fundamental and universal truth. What truth in the Gospel message is more fundamental and universal than this: God is our Father, and we are his children?”

And like children who trust, even if thrown into the air, in the safety of returning to their parents' arms, we must trust in the providence of our Father, with a deep knowledge of his unlimited and unconditional love for us: “In truth I tell you, unless you change and become like little children you will never enter the kingdom of heaven” (Mt 18:3).

A missionary without ever leaving home

Proclaimed the patron saint of missionaries for her support of the missions through constant prayer and sacrifice despite being a cloistered nun who never left her convent, she said: “My strength lies in prayer and sacrifice; they are invincible weapons, and touch hearts more surely than words can do, as I have learned by experience.”

To many, even in the convent, she seemed like an average, ordinary person. Her greatness showed in the constancy of her love for others in the simplest ways. Perhaps some of the missionary work we are called to do today doesn’t necessarily begin externally but within our hearts. As the saint herself wrote: “A word, a kindly smile, will often suffice to gladden a wounded and sorrowful heart.”

Thérèse also found strength in Scripture: “But above all it is the Gospels that occupy me during my prayers; in them I find everything that is necessary for my poor little soul. I constantly discover in them new lights, hidden and mysterious meanings.”

Her life was characterized by austerity, far from recognition and noise from the world. She died anonymously in 1897 at the young age of 24, and no more than 30 people attended her funeral.

This saint’s life and journal is a legacy for all who want to learn a simple and practical approach toward their relationship with God. Her advice is for everyone: “Miss no single opportunity of making some small sacrifice, here by a smiling look, there by a kindly word; always doing the smallest right and doing it all for love.”

The association’s first event on Oct. 1 will feature a lecture titled “Business Organization in the Church’s Social Thought.” It will be delivered by Calvo, author of “John Paul II, Friend of Man: Capitalism in the Thought of a Saint.”

Speaking to ACI Prensa, the Spanish-language sister service of EWTN News, Calvo noted that “the Church’s social doctrine offers clear criteria for the Christian businessman to exercise his vocation with consistency, honesty, and a sense of responsibility toward their workers and the common good.”

In the business vocation, he noted, “God invites the businessman to assist in his creation, to improve it, and to make it more habitable for humanity.”

“Being a businessman transcends profit, though profit is necessary, because the businessman, through his expertise and effort, creates jobs, goods, and services that benefit those who acquire them, and contributes to building societies that are more worthy of the human person,” he said.

In this regard, he said his lecture aims to “help businessmen discover that their work, when well done, is also a path of service and holiness.”

“A business is not merely an instrument for generating profit but a community of people called to serve society,” Calvo emphasized.

This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

The bishops said their money grew mostly because long-term investments did well in 2025. Altogether, the investment pool made a 15.2% return, said Chieko Noguchi, a spokesperson for the conference. The conference ended 2025 with an increase in net assets from $340.4 million to $383.9 million.

"The increase in net assets was due primarily to the performance of the long-term investment pool in 2025, which received $16.3 million in investment income (interest income and dividends) as well as an increase in unrealized gains of $27.2 million due to positive market performance,” Noguchi said.

The USCCB’s financial audits for 2024 and 2025 showed total operating expenses fell about $100 million because migrant program activity contracted. Funding for refugee programs fell from $180.46 million to $72.23 million.

The $43.6 million increase in net assets represents a nearly 13% increase, according to the audit, which reflects the USCCB’s financial position as of Dec. 31, 2025.

The USCCB said in its audit that it did not renew its refugee‑resettlement agreements after the federal suspension of grants “rendered the programs financially unsustainable leading to a reduction in conference staff whose positions were funded by those programs.”

According to the audit, the reduction of the refugee program and its staff contributed to a decrease in the conference’s overall operational expenses, which declined from $281.9 million in 2024 to $189.6 million in 2025.

Overall, the USCCB’s financial position has strengthened over the past four years, with its net assets growing from $268.4 million in 2022 to $304.9 million in 2023, according to its 2022-2023 audit, to $340.4 million in 2024, and $383.9 in 2025.

The year-to-year increase in net assets comes despite fluctuations in the conference’s investment portfolio. In 2022, the USCCB reported $75.4 million in unrealized investment losses. The portfolio returned to gains in the following years, with the conference reporting $35.4 million in unrealized investment gains in 2023, $11.6 million in 2024, and $27.2 million in 2025.

National collections declined slightly from $82.3 million in 2024 to $80.6 million in 2025, while national collections program expenses increased by $9.1 million, according to the report. However, national collections are “restricted by the donor for a specific purpose” and therefore do not play a role in offsetting the conference’s loss of refugee program funding.

The archbishop spent a night in custody after he could not complete the bail process before close of business, despite the court granting him bail of 80,000 Zambian kwacha (about $4,094) on Sept. 28.

Banda was arrested by Zambia’s Drug Enforcement Commission (DEC) over the alleged possession of property suspected to have been unlawfully obtained, contrary to Section 319 of the Penal Code.

The charge relates to a blue Toyota Hilux bearing registration number ALF 7734, which the DEC alleges Banda had in his possession between April 22, 2021, and Dec. 27, 2023.

According to the particulars of the case, the vehicle is alleged to have been unlawfully obtained from the Zambia Revenue Authority (ZRA).

The DEC said the vehicle forms part of a wider investigation involving approximately 22 ZRA motor vehicles allegedly disposed of improperly.

The archbishop appeared before Magistrate Mwandu Nakazwe, where he pleaded not guilty to the charge.

The court granted him 80,000 Zambian kwacha (about $4,094) bail on his own recognizance (meaning he does not need to pay up front), requiring three working sureties (guarantors — usually family members or responsible parties) who are each bound to pay the sum of 50,000 Zambian kwacha (about $2,560) if the accused takes off or skips court.

The court also ordered the archbishop to surrender his travel documents.

Following his release, Banda will remain subject to the court process as he awaits further proceedings in the case.

The allegations against him remain unproven, and the archbishopʼs “not guilty” plea means the matter will now proceed through the judicial process.

The archbishop’s arrest has generated varied reactions among members of the public, with calls for calm and for the legal process to be allowed to proceed without inflammatory statements.

Members of the Zambia Conference of Catholic Bishops expressed solidarity with Banda as he appeared before the DEC, calling for fairness, dignity, and due process.

In a statement issued Sept. 28, the Zambian bishops also called for spiritual solidarity with Banda as he faces the charges.

The bishops affirmed their deep respect for Banda’s pastoral ministry and his tireless dedication to serving the Church and the nation.

“In this moment, we recall the Church’s teaching that every person is entitled to fairness, dignity, and due process. We therefore call upon all concerned to ensure that these principles are upheld without prejudice or intimidation,” they said.

This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.

The report, published on Sept. 30, found evidence that “more than 270 Catholic clerics abused nearly 1,000 children over the course of a century in the Dioceses of Fall River, Springfield, and Worcester,” state Attorney General Andrea Joy Campbell said.

Leaders of the three dioceses failed to respond to allegations of abuse over the years, the attorney general said; diocesan leadership often transferred accused priests to other parishes and “failed to consistently report allegations to law enforcement,” according to the report.

Among the contributing factors to the abuse epidemic, according to the report, was a “culture of reverence and indulgence” toward priests.

Around mid-century, priests “were viewed as holy, and their attention or attachment to a particular family was encouraged,” the report says. These social dynamics “allowed offending priests easy access to victims.”

The investigation was launched in 2019 and involved more than 300,000 pages of documentation as well as interviews with more than 100 people, including victims of child sex abuse.

The inquiry is similar to those that have been undertaken in other states, including in Michigan, where the state’s attorney general has periodically released reports on the seven dioceses there.

The Massachusetts report covers every diocese in the state except the Archdiocese of Boston. That archdiocese has been subject to lengthy scrutiny after having been among the earliest subjects of abuse inquiries starting in 2002.

The attorney general’s report said the three dioceses “often intentionally did not document child sexual abuse allegations or used coded and euphemistic language to conceal them.” The office said it “worked diligently to create as complete a record as possible” of abuse in the dioceses.

As with similar reports in other states, the Massachusetts investigation mostly concerned abuse that was decades old. The “majority of known abuse” occurred “before 2002,” prior to major public awareness of the clergy abuse scandal, the report said.

The report expressed hope that the investigation would “result in a stronger commitment to a safer environment within these dioceses.” It thanked the child abuse victims who came forward to contribute to the inquiry.

It was not immediately clear how many of the instances of abuse in the report had already been identified and/or reported by the three dioceses. A query to the state attorney general’s office was not immediately returned.

Dioceses apologize

Both the Worcester Diocese and the Fall River Diocese had issued responses to the report by the afternoon of Sept. 30 in which they apologized to victims of sexual abuse. A statement from the Diocese of Worcester said it would study the report to “identify any additional improvements” it could make to its child safety policies.

The diocese noted that the report found the “vast majority of cases” occurred decades ago and that it had significantly updated its screening procedures in the years since.

Fall River Bishop Edgar M. da Cunha, SDV, meanwhile, said in a statement that he was “filled with sorrow” over the details of the report.

The diocese has developed a “culture of protection” to ensure children are not abused, including reporting abuse allegations to law enforcement and enhancing safety protocols, the bishop said.

Da Cunha said that during his time as bishop he has “learned much about the best practices for protecting children and vulnerable adults in our care.”

The evangelist and founder of Word on Fire Ministries delivered the keynote address at the “America at 250” event at the U.S. Embassy to the Holy See in Rome on Sept. 30. The embassy sponsored the event, and U.S. Ambassador to the Holy See Brian Burch was present.

Catholicism and America: A shared but tense history

In his speech, Barron praised the relationship between the Catholic Church and the U.S. while acknowledging tense moments in their shared history.

“I speak to you today as both a proud American and a proud bishop of the Catholic Church,” Barron said. “I stand with those who see no essential or fundamental tension between these two identities. To be sure, Catholicism and America have had a somewhat rocky relationship over the past two and a half centuries, and their rapport has been variously interpreted.”

Burch, speaking to EWTN News on the sidelines, described this tension as indicative of a unique moment in U.S. history, particularly with the first U.S.-born pope, Leo XIV.

“You have this extraordinary confluence of circumstances where you have an American pope, and you have a president and an administration filled with many Catholics,” Burch said. “The American experiment itself has a lot of common ground with the Churchʼs teaching and social doctrine.”

Catholic praise for America’s commitment to human rights

Barron said the U.S. founders drew on a mix of sources and that their ideas shouldn’t be reduced to modern secular philosophy alone. St. John Paul II explained rights differently, he said.

“During his first trip to the U.S. as pope in 1979, John Paul praised our country for its commitments to human rights, defined in a theological rather than Hobbesian way,” Barron said. “Instead of grounding rights in individual desire, John Paul II grounds them in human dignity.”

Speaking to EWTN News on the sidelines, Barron also described his involvement with the U.S. Commission on International Religious Freedom, which is tasked with defending religious freedom, as a Catholic bishop.

“Well, Iʼve just started on that commission. I spent a year with the national commission that President Trump established, but this one was established by Congress many years ago. We just had our first meetings by Zoom because I was here in Rome,” Barron explained.

“Itʼs a watchdog group to keep an eye on violations of religious liberty.”

Barron will ordain 18 deacons for the Pontifical North American College at St. Peter’s Basilica on Oct. 1.

Brian Schumacher contributed to this report.

Monsignor Anthony Ekpo, assessor for general affairs of the Secretariat of State and president of the Financial Security Committee, spoke at a conference at Rome’s Luiss University on Sept. 29. According to Vatican News, the event marked 15 years since Pope Benedict XVI introduced anti-money-laundering legislation at the Vatican in late 2010.

Ekpo, in his remarks, stressed that ongoing financial reform at the Vatican is necessary to confront new technologies used in financial crime that may threaten it.

“The next 15 years will bring risks that would have been difficult to imagine in 2010: increasingly complex financial technologies, instantaneous cross-border transactions, activities involving virtual assets, artificial intelligence, and new forms of financial crime,” Ekpo said.

In 2010, Italian authorities seized 23 million euros from accounts linked to the Vatican bank during an anti-money-laundering investigation and later returned the funds. In response, Pope Benedict established the Supervisory and Financial Information Authority (ASIF), a Vatican institution to prevent money laundering.

Ekpo highlighted the context in which Benedict implemented anti-money-laundering legislation and noted the progress made by Popes Francis and Leo XIV, who approved a new ASIF statute in June.

“Today, 15 years on, we can recognize significant progress,” Ekpo said.

“A culture of financial integrity has gradually developed through the patient work of legislators, regulatory and supervisory authorities, financial intelligence experts, law enforcement agencies, judges, and institutions.”

“Carlo Acutis: The Young Saint” premiered at the Vatican Film Library on Sept. 29. The documentary, featuring never-before-seen footage of Acutis’ life and family, also marks the 20th anniversary of his death from leukemia in 2006.

From home videos to photos of his pilgrimages to sites such as Rome, Milan, and Fátima, the film, according to a press release, will convey the impact of Carlo’s message and his relatable holiness.

The documentary will be shown in Italian theaters from Oct. 15–21 before premiering in Europe and then in North America in February 2027.

‘Carlo still works miracles in a world no longer interested in God’

Among those present at the Vatican for the screening was Carlo’s mother, Antonia Salzano Acutis. Speaking to EWTN News on the sidelines after the screening, she reflected on the impact of Carlo’s 2025 canonization. Antonia described his legacy as proving that God exists in a world where he is often forgotten.

“In todayʼs world, it almost seems as if faith has become something obsolete: People are distant, technology is idolized to the extreme, as though people no longer care about God,” she told EWTN News. “Carlo, on the other hand, calls us back to eternal life and reminds us of the truth that God exists.”

She also spoke on the comfort of seeing the impact of her son’s intercession worldwide, particularly after his death 20 years ago.

“Carlo used to say, 'We will all climb Golgotha sooner or later, wonʼt we?’ But he also said that a good life isnʼt necessarily a long life; it is a life where one truly manages to put God first,” she recounted.

“Many parents unfortunately lose their children, because some go earlier and some go later. But seeing everything happening now is certainly a powerful witness to my own faith, because I can genuinely see how the Lord works through Carlo.”

Pope Leo XIV canonized Carlo Acutis together with Pier Giorgio Frassati on Sept. 7, 2025.

“I Am With You,” an EWTN special documentary about Carlo’s life, is available to watch online.

Without them, he warned, the Church would become “a mere federation of individual communities, or even a Christian-flavored NGO [nongovernmental organization],” CNA Deutsch, the German-language sister service of EWTN News, reported.

Archbishop Hubertus van Megen, the apostolic nuncio, spoke at the opening of the German bishops' conference fall plenary assembly in Fulda, which runs through Oct. 1.

The bishops' conference published the full address.

“The Catholic Church rests on two great pillars of its visible unity — the Petrine ministry and the Eucharist,” van Megen told the German bishops on Sept. 28. “The pope safeguards the unity of faith and ecclesial communion, while the Eucharist sacramentally realizes and nourishes this unity.”

The Eucharist “is not merely a symbol of unity,” van Megen said, but “actually creates and strengthens the communion of the Church.” The popeʼs ministry, he added, “is not an end in itself.” Its task is “to protect and foster that communion which finds its highest expression in the celebration of the Eucharist.”

The Dutch prelate cautioned that the two do not guarantee unity “in a purely organizational or mechanical sense.” Still, he said Christ “has given his Church enduring means through which its unity can be preserved and continually renewed.”

Speaking “as a representative of the Holy See,” the nuncio called Rome “the visible center and the guarantor of the unity of the universal Church, to which the Church in Germany also belongs.” He noted that the Church in Africa differs from the Church in Europe and that “no local Church is more or less a Church than another.”

Van Megen said synodality “can never be the concern of individual groups alone, while others are left behind.” He closed by telling the bishops that “where we remain in communion with him, where we listen to one another, where we preserve unity with the universal Church and the successor of Peter — there the Holy Spirit can open up new paths.”

The gathering in Fulda, in the central German state of Hesse, is also taking up life-protection questions and discussing artificial intelligence.

At a Sept. 29 press conference, Bishop Franz-Josef Overbeck of Essen said the Church “clearly” rejects legalizing surrogacy, arguing that it makes the child “the object of a contract among adults,” CNA Deutsch reported.

Auxiliary Bishop Anton Losinger of Augsburg warned that gene editing and prenatal genetic testing raise questions about the dignity of people with disabilities.

A question of ‘power’

Five days earlier, in an interview with katholisch.de, a portal run on behalf of the German bishops' conference, van Megen said his “impression is that Germans often want too much, too quickly.” He called the word “power,” common in documents of the controversial Synodal Way, “almost dangerous,” and said he hoped to travel to Rome at the end of October.

The Vatican has been reviewing the bylaws of the Synodal Conference, a planned permanent body meant to implement the Synodal Way, since late March.

The Roman Curia and the German bishops have held talks on its statute since 2025.

“[Silence] is particularly important in a world characterized by speed, where everything must be immediately visible and every void must be filled in a hurry,” Leo said.

The pontiff made these remarks during a private audience with a delegation from the International Commission of Dominican Contemplative Nuns on Sept. 30.

In June, Leo declared Sister Maria Petra Giordano venerable. An Italian Dominican nun, Giordano was selected to help revise the constitutions of Dominican nuns after the Second Vatican Council.

‘Silence helps people hear God’s voice’

In his address, Leo encouraged the sisters to remain faithful to their charism of silent contemplation and become more attentive to themselves, the outside world, and God.

“In this regard, your constitutions call for diligent observance of a fundamental value of cloistered life: silence,” Leo said.

“Keeping silence is an act of the will that engages the whole person and helps to cultivate solid relationships, because they are animated by the Word of God,” he added.

He also praised the silent witness as a “precious” service to the Church.

An uncertain future for vocations

Like his audience to a delegation from the Federation of Capuchin Poor Clare Nuns of Italy on Sept. 21, the pope addressed their declining vocations.

“Your experience… also leads you to encounter situations of difficulty: aging communities, deaths outnumbering new vocations, a decline in working capacity with consequent financial problems,” Leo remarked.

The pope then encouraged the nuns to adapt to current needs by listening to the Spirit rather than merely trying to survive.

“I invite you not to ask yourselves so much how to maintain structures that are becoming empty. Rather, listen to what the Spirit is asking of the Dominican contemplative life today,” the pope said.

“It is precisely Notre-Dame, with the tragedy it has endured, that can symbolically shed light on this entire apostolic journey, offering a perspective that I would summarize in one word: rebirth,” the pope said during his general audience in St. Peter’s Square.

Leo recalled that the cathedral, devastated by fire seven years ago and once thought to be mortally wounded, has been rebuilt and is now “more splendid than ever.”

He said its restoration demonstrated what can be achieved through collaboration among the Church, the state, public institutions, and civil society.

“This approach made it possible to make the most of both the generosity of benefactors and the expertise of professionals and skilled workers,” he said.

The pope added that such cooperation for the common good should become the norm for institutions, political and social forces, and those with civic and economic responsibilities.

Firm commitment to preventing abuse

The pope also recalled his private meeting during the trip with seven victims of clerical abuse and reaffirmed the Church’s commitment to listening to survivors, accompanying them as they seek healing, and preventing future abuse.

“In this context I met some people who were victims of abuse, and I asked them to help me express to other victims too my own wish, and that of the whole Church, to listen to them and walk alongside them as they seek healing, acknowledging the pain inflicted upon their lives and working to prevent abuse,” he said.

The meeting took place Sunday at the bishop’s residence in Lourdes and lasted about two hours. Leo also spoke privately with each participant.

The Church is made of people, not stones

The Holy Father reflected on the prayer vigil he celebrated with thousands of young people at the Stade de France, describing it as a powerful sign of vitality in the Church.

“The Church, which is not made up of stones or cement but of people who love Jesus Christ because they have been loved by him,” he said.

Leo spoke of a “new French generation,” new not only in terms of age but, as he said, “even more so in spirit, in the freedom of heart and faith.”

“Young people who sang and shouted, but who also remained silent, listening. Attentive and emotional faces, which revealed hearts yearning for truth and love,” he said.

“To them I said with joy: ‘You are the saints of France!’ The vigil was a great sign of hope.”

He also highlighted the remarkable and growing number of young people and adults seeking baptism, calling it a beautiful “surprise” from God and a sign of renewal within the Church.

Lourdes and the ‘civilization of love’

Recalling his visit to Lourdes, the pope emphasized the message of hope offered to pilgrims, especially those suffering physically or spiritually.

“In Lourdes, the Lord, through the maternal care of the Virgin Mary, conveys to everyone, pilgrims and especially those who are sick in body and spirit, a message of hope and rebirth,” he said.

The pope also strongly defended the dignity of every human life, particularly in situations of profound vulnerability.

“Every human life, in whatever condition, even in the most extreme frailty, retains its inviolable dignity and deserves to be cared for, accompanied, and relieved of suffering with human compassion and with the aid of the means offered by science,” he said.

For that reason, he added, Lourdes represents for the entire world “a sanctuary of the civilization of love.”

Europe, dialogue, and peace

The final stage of Leo’s trip took him to Metz, a city in a region ravaged by World War II and closely associated with Robert Schuman, one of the principal architects of European integration.

The pope compared the reconstruction of Notre-Dame with Europe’s rebirth after World War II. He noted that the European project arose from principles of democracy, solidarity, and fraternity among peoples that owe much to the continent’s Christian roots.

He also highlighted his meeting with representatives of various religious traditions, who read and signed the “Metz Appeal” for dialogue and peace in his presence.

‘That the world may have life’

The pope concluded by recalling that the theme of his pastoral visit was “Pour que le monde ait la vie” (“That the World May Have Life”), drawn from John 6:51.

He said the words of Jesus encapsulate Christ’s mission of salvation and expressed the Gospel meaning of every encounter during the journey.

Leo ended by praying that the visit would bear “abundant and lasting fruit.”

This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

In an interview with ACI Africa, the sister service of EWTN News in Africa, on Sept. 25, the auxiliary bishop of Nigeria’s Archdiocese of Abuja cautioned that digital technology, despite its benefits, should not displace Christians’ relationship with God, authentic human relationships, and sacramental life.

“Our world has changed, and the way human beings connect, think, and communicate has been radically rewritten by the digital revolution. But we must not allow digital noise to replace our silent prayers and quiet moments with our God,” Bishop Anselm Umoren told ACI Africa at the seventh annual general assembly of the Archdiocese of Abuja held under the theme “Christian Faith and the Evolving Communication Technology.”

Umoren challenged Christians to reflect on how they can preserve their faith amid rapid technological changes, warning that the digital environment encourages constant communication at the expense of contemplation.

“One of the dangers is that the digital world often demands constant communication. Ecclesiastes reminds us that there is a time to keep silence and a time to speak. But the digital world sometimes tells us that we must speak constantly,” he said.

He added that social media platforms encourage users to react immediately to trending topics, share content, and express opinions, leaving little room for reflection.

“The danger is that we can become so busy scrolling, commenting, posting, and reacting — even inside the church during Mass — that we no longer know how to sit in holy silence,” the bishop said.

Emphasizing the importance of silence in the spiritual life, he explained that constant exposure to digital noise could make it difficult for Christians to hear Godʼs voice, reflect on their lives, and discern God’s will.

“Technology should not take away our capacity for contemplation. We must learn that there are moments when the phone must be put away, the notifications must stop, and the human heart must become quiet enough to listen to God,” he said.

Umoren highlighted what he described as a paradox of the digital age: unprecedented technological connectivity alongside growing loneliness.

“Our generation is living through a strange paradox. We live in an age of extraordinary technological connectivity and high productivity, yet we are also confronted by profound loneliness,” he said.

Umoren, a member of the Missionary Society of St. Paul Nigerian, observed that having thousands of online friends and followers does not necessarily translate into meaningful relationships or genuine companionship, particularly during difficult moments.

“A person may have thousands of friends and followers online but very few people who actually know them deeply or are physically present when they are in difficulty,” he said.

Umoren emphasized that Christianity is fundamentally rooted in relationships, both with God and with other people, rather than merely exchanging information.

“The Christian faith is about relationship. Christianity is not merely an exchange of information. It is communion with God and communion with other human beings,” he said.

While warning against the dangers of digital technology, Umoren acknowledged its potential to advance the Churchʼs evangelizing mission, describing cyberspace as a new mission territory.

“The digital world has become a new mission territory. Every Christian who has the motivation to proclaim the Gospel must recognize that cyberspace is now part of the mission field,” he said.

Reflecting on the growing use of artificial intelligence (AI), he noted that digital tools can assist with communication, research, education, and evangelization but cannot replace a personal relationship with Jesus Christ.

“If we ask a machine to give us information about Jesus, that is different from knowing Jesus personally. Faith is not merely information about God. Faith is a relationship with God. Our digital tools can assist us, but they cannot believe for us. They cannot pray for us in the deepest sense. They cannot replace the encounter between the human heart and God,” he said.

The bishop also defended the pastoral value of livestreamed Masses, particularly for people who are sick, elderly, hospitalized, or otherwise unable to attend church physically.

He cautioned, however, against treating online participation as a substitute for gathering physically to celebrate the Eucharist.

“Livestreaming holy Mass is a beautiful pastoral provision … But livestreamed Mass can never replace the physical gathering of the Christian community around the altar,” he said.

He further underscored the importance of physical participation in the sacraments, noting that digital platforms cannot provide the experience of receiving the Eucharist or participating fully in sacramental life.

“You cannot receive the holy Eucharist through a phone screen. You cannot experience the healing touch of the sacraments through an application. You cannot fully substitute physical Christian fellowship with a digital connection,” he said.

According to Umoren, the Church must ensure that technological advances strengthen rather than weaken authentic Christian communion.

“The Church is a community of real people; we must safeguard the sanctity of real, physical, human, and authentic presence. Technology should support communion, not destroy it,” he said.

Turning to the formation of young people, the bishop called on the Church to go beyond discouraging excessive phone use and equip young people to engage responsibly with digital technology and use it to proclaim the Gospel.

“We should not simply tell young people, ‘Put your phones away.’ We should also teach them how to use their phones responsibly and evangelically. A young person who understands technology and has a strong relationship with Christ can become a powerful digital missionary,” he said.

He also urged the Church to help young people develop critical thinking and discernment amid the vast amount of information available online.

“Our children are growing up in an environment where they are exposed to enormous quantities of information. Not everything they see online is true, beautiful, or beneficial. They must develop the capacity to discern,” Umoren said.

This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.

Church leaders in New York and Illinois have won multiple victories in recent weeks in federal district court after bringing suits against the newly launched suicide regimes in those states.

In New York, Rockville Centre Bishop John Barres and a coalition of four communities of religious sisters won a victory in July when U.S. District Judge Anne Nardacci said the state would be barred from enforcing its new suicide law against the Catholic plaintiffs while their federal suit played out.

Two separate lawsuits in Illinois, meanwhile, have also brought relief to Catholic objectors. U.S. District Judge Franklin Valderrama said in August that Springfield Bishop Thomas Paprocki and several other plaintiffs, including Christian doctors and a Lutheran care home, would not have to abide by the state’s suicide law and help patients kill themselves.

In September, meanwhile, Valderrama ruled again in favor of a coalition of religious plaintiffs, including the Archdiocese of Chicago and the Carmelite Sisters for the Aged and Infirm as well as the Little Sisters of the Poor, all of whom had brought suit against the Illinois law.

In all three cases, the plaintiffs only won temporary reprieves meant to forestall enforcement of the law while the lawsuits continue through the federal court system.

And though advocates hailed the rulings, Chicago archbishop Cardinal Blase Cupich on Sept. 11 argued that the Illinois law should be struck down “permanently.”

“[T]he Church’s objection to this statute is not an attempt to impose Catholic teaching on non-Catholics,” the archbishop said at the time. Rather, “it is an effort to stop the State from compelling Catholic health care providers to violate their conscience.”

Church strongly opposes assisted suicide, euthanasia

The Catholic Church has been at the forefront of efforts to roll back assisted suicide in countries around the world in recent years. The controversial practice, which is growing in popularity around the world, allows doctors to prescribe lethal doses of medication to patients who wish to end their own lives.

Advocates of assisted suicide usually argue that the laws only allow doctors to help kill adult patients who are terminally ill and likely to die in the very near future. But in many cases where the practice has been introduced it has expanded to include broader classes of patients.

In the Netherlands in 2024, for instance, a physically healthy 29-year-old woman was allowed to kill herself with a doctor’s help on the grounds that she was suffering from depression. This year, the country recorded its first euthanasia of a child under the age of 12.

In Canada, meanwhile, about 100,000 people have taken their own lives since the country legalized assisted suicide in 2016. Thousands of those individuals reportedly did not have a “reasonably foreseeable death,” but doctors were allowed to help kill them anyway.

Numerous U.S. states have legalized the practice in recent years. New York’s and Illinois’ respective suicide laws went into effect this year.

In both cases the religious objectors were suing to stop the state from forcing them to promote assisted suicide. While narrow opt-out laws mean the Catholic care providers are not obligated to actively facilitate the specific act of suicide, the state laws require them to participate in the suicide regime in various other ways, including touting the alleged benefits of taking one’s own life.

The Becket Fund for Religious Liberty, which is representing both the Springfield and Rockville Centre lawsuits, says that refusing to participate in such rules “invites significant fines, license revocation, or even time behind bars.”

In a statement to EWTN News, Paprocki said the “heart of the Catholic Church’s healthcare ministry” is “the healing work of Christ — to stand with the suffering, to comfort the dying, and to affirm the God-given dignity of every human life.”

The Illinois suicide law “undermines that mission by forcing Catholic hospitals and those who serve in them to push death onto their most vulnerable patients,” the bishop said.

“We must be free to serve the sick and the dying according to our faith, not according to the state’s mandate,” he added.

The lawsuits are continuing their way through the federal courts and may reach the Supreme Court in time. Meanwhile, Catholic leaders continue to denounce the practice of assisted suicide, including Pope Leo XIV, who during a visit to France in September described the practice as “false compassion.”

“It is impossible to regard causing death as something normal. What is legal is not necessarily moral,” the Holy Father said.

Parolin spoke Sept. 25 as an honoree of CAPP-USA, the U.S. arm of the Fondazione Centesimus Annus Pro Pontifice, a Vatican foundation that promotes Catholic social teaching and was established by St. John Paul II in 1993.

Among those present at the event were the U.S. Ambassador to the United Nations (U.N.) Mike Waltz, Knights of Columbus Supreme Knight Patrick Kelly, and the Holy See’s permanent observer to the U.N., Archbishop Christophe-Zakhia El-Kassis, who delivered the evening’s benediction.

Parolin said: “In the light of the Gospel, each generation must read the signs of its own times.”

Citing Pope Leo XIV’s encyclical Magnifica Humanitas, Parolin said modern technology is not humanity’s enemy but that dignity belongs to people, not systems or algorithms. He also recalled Rerum Novarum, the encyclical Pope Leo XIII penned in 1891 as the Church’s response to the industrial revolution and which laid the foundation for Catholic social teaching.

“In a world that builds towers, build places of encounter,” Parolin challenged his listeners. “In a world connected online and disconnected offline, be people of presence. In a world asking whether we can remain human, answer with the witness of your lives.”

He told attendees the foundation matters because its members are meant to be “bridge builders between the encyclicals … and the decisions made in daily life.”

Fragmentation and loneliness

Parolin said people “are more connected than any generation in history, and yet many of us are lonelier than ever.” Exchanging information instantly but struggling to encounter one another as human beings has led to fragmentation, he said, and families, communities, and nations are “divided into camps that no longer even speak the same language.”

He noted Pope Leo’s description of this moment in the opening lines of Magnifica Humanitas, saying: “We can either construct a new tower of Babel or build the city in which God and humanity dwell together.”

‘A fragmented world is a searching world’

Regarding the spiritual hunger many modern people are feeling, he said restlessness, especially among the young, is evidence that our hearts are made for God and cannot rest until we rest in him, citing St. Augustine.

“A fragmented world is also a searching world,” he noted.

“The human person is not self-made, but receives; he is a being created for relationship,” he said. “Leo expressed the hope that the world will come to recognize the human heart is the place where God desires to dwell.”

The Church’s social doctrine is “itself an expression of the spiritual life,” Parolin said, and results in a faith that becomes real “concern for the worker, the family, the poor, and the seeking of the common good.”

Freedom and pluralism not to blame, Parolin says

On freedom and pluralism, he rejected blaming “too much freedom” or “too many voices.”

The Church defends “freedom as a gift inseparable from human dignity,” he said, noting the Second Vatican Council’s teaching on “religious freedom as a right found in the very nature of the human person.”

But, he said, “freedom detached from truth and responsibility for others turns against itself.” Freedom, in the Christian vision, “is not the capacity to choose anything whatsoever. It is the capacity to choose the good.”

Authentic pluralism, he said, rests on dignity, the common good, solidarity, and subsidiarity. “We should respect the family, communities, and institutions through which people flourish,” he urged.

The next day, Sept. 26, Parolin addressed the opening of the 81st U.N. General Assembly, whose theme is “Restoring Trust, Managing Transformation: A United Nations That Delivers for All.”

In a Sept. 29 teleconference, the group also revealed that recently retired Los Angeles Dodgers pitcher Clayton Kershaw will give the keynote address at the march, taking place on Jan. 22, 2027.

“The truth cannot be denied and that’s why we have kept our message so simple and bold this year,” said Hayden Sledge, chief of staff for the March for Life.

“Truth doesn’t shout. It’s just there, waiting to be seen,” she said. “Truth has a way of bringing people together. That’s why for more than 50 years we’ve kept showing up to defend that truth. Some things remain true no matter the culture, politics, or the year. The truth is pro-life.”

The national march occurs every year near the anniversary of the legalization of abortion nationwide in the 1973 Supreme Court decision Roe v. Wade. The event continues despite Roe’s reversal by the court in 2022 as abortion remains legal in dozens of U.S. states. In all, some 63 million babies have been aborted since the Roe decision, according to pro-life groups.

During the press conference, the committee shared the details of the expected program and the intentional decision behind the chosen theme.

Last year’s theme was “Life Is a Gift.”

“Last year, our theme spoke to the heart,” Sledge said. “This year, we are speaking to the head and making a clear statement about the truth at the heart of our mission, because truth does not change with an election or due to politics, or current trends. It’s unchanging. That’s why our theme is ‘The Truth Is Pro-Life.’”

Kershaw, a three-time Cy Young Award winner and the 2014 National League MVP, operates the nonprofit group Kershaw’s Challenge, which partners with other charities to improve the lives of children in need living in Los Angeles, Dallas, Zambia, and the Dominican Republic.

“Iʼm excited to get to be the speaker for the 2027 March for Life,” said Kershaw, while holding his 9-month-old daughter, Chloe, the youngest of his five children. “She’s excited for us to be there, too, and we can’t wait.”

In keeping with this year’s theme, the March for Life organizing committee is inviting individuals to ask “the hard questions” about human life when they interact with those outside the pro-life community.

“Today, itʼs hard to figure out what the truth is. Not because it isnʼt there, but because of the distractions. But sometimes all you have to do is look closer, get rid of the noise, the chaos, the confusion, and see whatʼs really there,” Sledge said.

The fourth annual Dominican Rosary Pilgrimage drew an estimated 4,500 people, with tens of thousands of others joining via livestream broadcast.

Hosted by the Dominican Friars of the Province of St. Joseph, the event included opportunities for joining in Eucharistic adoration and receiving the sacrament of reconciliation.

“Every year the pilgrimage grows. Every year, more people join us and every year those prayers are lifted up to heaven with greater enthusiasm,” said Dominican Father Patrick Briscoe, promoter general for social communication of the Province of St. Joseph, which extends from New England to Virginia to Ohio.

“It’s such a beautiful event,” said pilgrim Lauren Rodriguez, who traveled from Miami. “This is the second time I’ve come and this year I brought my husband. I just thought it was so impactful to see so much beauty, prayer, and truth in the preaching. It’s incredibly peaceful for as many activities that there are throughout the day.”

In preparation for the event, an estimated 100,000 Catholics participated in a nine-month novena, beginning on Jan. 31 and ending on Sept. 26, according to Dominican Father John Paul Kern, executive director of the Dominican Friars Foundation.

“I think Our Lady brings us closer to him and reveals something to us about her son in a very special way with him here at this event,” Kern said.

Dominican Father Peter John Cameron, the event’s principal speaker, described the rosary as a gift and a “chain that unites people to God.”

“The rosary is something truly unique and indescribably precious,” he told EWTN News. “Because more than just a form of prayer, the rosary is a relationship. The rosary is a dynamic experience of our sonship, of our daughtership, in God.”

“For someone like me who’s so busy, and so many people are busy, it’s a day dedicated to prayer, to soak it in, receive the graces,” Rodriguez told EWTN News. “You meet so many wonderful people from all over. It really is reaching so many people and touching so many hearts.”

The Catholic Church dedicates the entire month of October to the most holy rosary and celebrates the feast of Our Lady of the Rosary on Oct. 7.

The two monuments are located at El Pueblo de Los Angeles, the historical center of the Southern California city, marking its founding in 1781.

Los Angeles resident Jack Gerritsen sued the city government claiming that the displays violate the establishment clause of the U.S. Constitution. Gerritsen identifies himself as a “nonbeliever” in the suit and claims the monuments make him feel “excluded” in the public space.

A U.S. district court ruled against Gerritsen, after which he appealed to the U.S. Court of Appeals for the 9th Circuit. On Sept. 29, the religious liberty law firm Becket announced that the appeals court had also ruled against Gerritsen.

The plaintiff “failed to establish the requirements” to justify removing the monument, the appeals court said, including failing to establish that he would “suffer irreparable harm” if the monuments were left in place.

He further failed to affirm that removing the monuments would be “in the public interest,” the court noted.

The ruling comes after a group of merchants located on Olvera Street near the monuments asked to join the lawsuit in defense of the public displays.

Among them was cafe owner Edward Flores, who said that a cultural display such as the cross and Nativity helps “[ennoble] Americans across all ethnicities, faiths, cultures, and generations to take pride in their own contributions and to see more clearly their future potential.”

The appeals court ultimately ruled against the efforts of the merchants to join the suit, arguing that their participation in the legal proceeding was moot given the court’s dismissal of Gerritsen’s request.

But Andrea Butler, a lawyer at Becket who represented the merchants in their request, said in a news release that the ruling was “common sense.”

“Los Angeles belongs to people of every faith and none, and its public square naturally bears the marks of that diversity,” Butler said.

The case will be sent back to lower district court following the appeals ruling, according to Becket. The law firm said the monuments will remain “while courts move toward a final decision in the case.”

The ruling from the U.S. District Court of the Western District of Oklahoma comes more than a year after a Catholic charter school lost a similar lawsuit seeking to be included in Oklahoma’s charter school funding.

In his decision, U.S. District Judge David Russell said the state may not “single out religious schools for exclusion” from public charter funding “solely because of their religious character.”

The Oklahoma Statewide Charter School Board may not deny funding to the National Ben Gamla Jewish Charter School Foundation, Russell held, though the order only applies so long as the lawsuit continues through the federal court system.

The Oklahoma government requires charter schools to identify as “nonsectarian” and not be affiliated with religious groups. That rule was previously challenged by a Catholic institution, St. Isidore of Seville Catholic Virtual School, which sought funding from the charter school board and which sued the state in 2023 over being excluded from the state program.

That suit drew the backing of the U.S. bishops as well as numerous states who advocated expanded educational opportunities. Yet the U.S. Supreme Court ultimately declined to issue a ruling in the case after the court’s justices were split in the dispute, leaving the school without charter funding.

It’s unclear whether or not the Jewish charter school dispute will affect the status of the Catholic charter school. But in his ruling Russell said the denial of the school’s application on religious grounds constituted a “concrete” and “actual” injury.

A “long line of Supreme Court precedent” supports the school’s position that the denial of its public funding violates the U.S. Constitution, the judge said.

Daniel Chen, an attorney with the Becket Fund for Religious Liberty, which is representing the charter school, said in a press release that Oklahoma’s ban on religious charter funding was “destined to fail.”

“The Constitution doesn’t permit the state to welcome every kind of charter school except a religious one,” Chen said.

The state has 30 days to appeal to the federal Court of Appeals for the 10th Circuit, Becket said.

The Vatican reached this conclusion following a canonical process and has ordered the religious family, which has been under Vatican intervention for more than seven years and without self-governance, to undertake a path of renewal.

The decision was communicated during a meeting in Rome on Sept. 14 involving the pontifical delegates overseeing the menʼs and womenʼs branches of the congregation, provincial superiors of both institutes, and representatives of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life. The decision was made public Tuesday and had also been posted on the IVEʼs website last week.

According to a Vatican statement, both the Special Criminal Tribunal of First Instance and the Court of Appeal, established by the Churchʼs competent authority, “reached moral certainty regarding the responsibility of Fr. Carlos Miguel Buela, founder of the two institutes, for committing an offense against the Sixth Commandment, perpetrated with violence against several persons,” in accordance with Canon 1395 §2 of the Code of Canon Law.

The Vatican said the clarification seeks “to restore the truth as an act of justice toward those persons who have been harmed by the founderʼs behavior.”

Reexamining the charism and purifying the institution

The statement framed the decision within the broader renewal process currently underway in both the Institute of the Incarnate Word and the Servants of the Lord and the Virgin of Matará, which remain under Vatican oversight.

The Vatican stressed the need to pursue a process of “re-reading the charism and reviewing, renewing and purifying the spirituality, formation and apostolic activity proper to each institute, distinguishing between the gift of the Holy Spirit granted for the building up of the Church and the limitations or personal actions of the founder.”

The goal, the statement said, is to distinguish the charism received for the service of the Church from the personal conduct and shortcomings of Buela, whose legacy has long been overshadowed by allegations of sexual abuse, manipulation, and serious failures in governance.

A step toward renewal

The Vaticanʼs measures amount to what is effectively a process of institutional renewal. The effort bears similarities to the path undertaken by the Holy See with the Legionaries of Christ and Regnum Christi after the confirmation of abuses and crimes committed by their founder, Marcial Maciel.

The initiative has the support of the Dicastery for Institutes of Consecrated Life, headed by Sister Simona Brambilla, as well as the two pontifical delegates originally appointed by Pope Francis and later confirmed by Pope Leo XIV: Bishop José Antonio Satué of Teruel and Albarracín, Spain, for the menʼs branch and Sister Clara Echarte for the womenʼs branch.

Presence in 45 countries

The Religious Family of the Incarnate Word is present in 45 countries and includes more than 3,000 members, including priests, religious sisters, and lay members of its Third Secular Order. Founded in Argentina in 1984, it experienced rapid international growth in the decades that followed.

However, just 11 years after its founding, the Holy See began intervening in the congregation amid allegations of sexual abuse against Buela and other concerns involving the exercise of authority and community life. Since then, various pontifical commissioners and delegates have sought to address the situation.

A major milestone came in December 2016, when the Diocese of San Rafael in Argentina publicly announced that the Vatican had found Buela guilty of “improper behavior with adults.” In a statement read at the time during a press conference, the diocese said allegations had emerged involving “sexual actions affecting religious and seminarians of the institute.”

In 2019, Spanish Cardinal Santos Abril y Castelló was appointed pontifical commissioner. He imposed restrictions on the congregationʼs expansion and publicly denounced the internal resistance he encountered during his mission.

This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

In the culture of the Church, Michael is often accompanied by his two fellow archangels — Sts. Gabriel and Raphael — with the three forming a phalanx of protection, healing, and petition for those who ask for their intercession. The Church celebrates the three archangels with a joint feast day on Sept. 29.

St. Michael the Archangel

St. Michael the Archangel is hailed in the Book of Daniel as “the great prince who has charge of [God’s] people.”

Michael Aquilina, the executive vice president and trustee of the St. Paul Center for Biblical Theology in Steubenville, Ohio, described Michael among angels as “the one most often named — and most often invoked — and most often seen in history-changing apparitions.”

Devotion to Michael, Aquilina told EWTN News, “has been with the Church from the beginning. And Michael has been with God’s people since before the beginning of the Church.”

Michael’s history in the Bible is depicted through Daniel, in Jude (in which he battles Satan for possession of Moses’ body), and in Revelation as he “wag[es] war with the dragon” alongside his fellow angels.

Michael, Aquilina said, was “a supremely important character who was there from the beginning of the story.” Rabbinic tradition holds that Michael was at the center of many of the great biblical dramas even if not explicitly mentioned.

He was an early subject of veneration in the Church, though Aquilina noted that the Reformation led to a steep decline in devotion to the angels — until the end of the 19th century, when Michael began an “amazing comeback journey” in the life of the Church.

Following a vision of Satan “running riot” on the planet, “Pope Leo [XIII] composed three prayers to St. Michael, ranging from short to long,” Aquilina said. “The brief one, he commanded, should be prayed at the end of every Mass.”

This was a regular feature of the Mass until the Vatican II era, after which it came to an end — though Pope John Paul II in 1994 urged Catholics to make the prayer a regular part of their lives.

“St. Michael is there for us in the day of battle, which is every day,” Aquilina said.

The St. Michael Prayer: St. Michael the Archangel, defend us in battle. Be our protection against the wickedness and snares of the devil / May God rebuke him, we humbly pray / And do thou, O Prince of the Heavenly Host, by the divine power of God, cast into hell Satan and all the evil spirits who prowl about the world seeking the ruin of souls. Amen.

St. Gabriel the Archangel

Gabriel appears regularly in Scripture as a messenger of God’s word, both in the Old and New Testaments. Daniel identifies Gabriel as a “man” who came “to give [him] insight and understanding,” relaying prophetic answers to Daniel’s entreaties to God.

In the New Testament, Luke relays Gabriel’s appearances to both Zechariah and the Virgin Mary. At the former, he informs the priest that his wife, Elizabeth, will soon conceive a child; at the latter he informs Mary herself that she will do the same. The two children in question, of course, were respectively John the Baptist and Jesus Christ.

Christian tradition further associates Gabriel with the apostle Paul’s reference in his First Letter to the Thessalonians to the “archangel’s call” and “the sound of the trumpet of God.”

“Judgment will begin with the archangel’s call and the sound of the horn,” Aquilina told EWTN News. “Thus we hear often of Gabriel’s trumpet.”

Media workers in particular have “good professional reasons to go to Gabriel,” Aquilina said.

“Since he is the Bible’s great communicator — the great teller of good news — he is the natural patron of broadcasters and all those who work in electronic media,” he said.

“For the same reason, he’s the patron saint of preachers ... but also of postal workers, diplomats, and messengers.”

The St. Gabriel Prayer: O Blessed Archangel Gabriel, we beseech thee, do thou intercede for us at the throne of divine mercy in our present necessities, that as thou didst announce to Mary the mystery of the Incarnation, so through thy prayers and patronage in heaven we may obtain the benefits of the same, and sing the praise of God forever in the land of the living. Amen.

St. Raphael the Archangel

Lesser-known among the three great archangels, Raphael’s mission from God “is not obvious to the casual reader” of the Bible, Aquilina said. Yet his story, depicted in the Book of Tobit, is “something unique in the whole Bible.” In other depictions of angels, they come to Earth only briefly, to deliver a message or to help God’s favored people in some way.

“Raphael is different,” Aquilina said. “He stays around for the whole story, and by the end he’s become something more than an angel ... he’s become a friend.”

In Tobit, Raphael accompanies Tobias, the son of the book’s namesake, as he travels to retrieve money left by his father in another town, helping him along the way and arranging for his marriage to Sarah.

The biblical account “has in every generation provided insight and consolation to the devout,” Aquilina said.

Notably, Raphael deftly uses the natural world to work God’s miracles: “What we would ordinarily call catastrophes — blindness, multiple widowhood, destitution, estrangement — all these become providential channels of grace by the time the threads of the story are all wound up in the end.”

“Raphael is patron of many kinds of people,” Aquilina said. “Of course, he’s the patron of singles in search of a mate — and those in search of a friend. He is the patron of pharmacists because he provided the salve of healing. He is a patron for anyone in search of a cure.”

He is also the patron saint of blind people, travelers, sick people, and youth.

“Raphael’s story,” Aquilina said, “remains a model for those who would enjoy the friendship of the angels.”

Prayer to St. Raphael: St. Raphael, of the glorious seven who stand before the throne of him who lives and reigns, angel of health, the Lord has filled your hand with balm from heaven to soothe or cure our pains. Heal or cure the victim of disease. And guide our steps when doubtful of our ways. Amen.

This story was first published on Sept. 29, 2023, and has been updated.

Parolin addressed the United Nations (U.N.) General Assembly in New York on Sept. 26 at the opening of its 81st session. The U.N. chose “Restoring Trust, Managing Transformation: A United Nations that delivers for All” as the theme for this year’s assembly.

Parolin quoted Pope Leo XIV’s encyclical Magnifica Humanitas, which he said “emphasized that ‘there is an urgent need to shift from the ‘culture of power’ to a genuine ‘culture of negotiation,’ in which dialogue and diplomacy become the standard means of resolving conflicts.’”

Parolin said that nations have a right to self-defense, but not as a pretext for arming themselves, especially with nuclear or autonomous weapons.

“No true peace is possible without genuine common resolve for disarmament; the legitimate right of every people to provide for its own defense must not degenerate into a race to massive rearmament,” Parolin said.

Parolin’s remarks uphold the stance of the Holy See and of Pope Leo XIV regarding nuclear disarmament. In May, Pope Leo XIV rejected United States President Donald Trump’s claim that he supported nuclear weapons.

In July, Leo wrote a foreword to the book “Disarmed and Disarming: Peace Is a Gift,” citing American singer Bob Dylan, who criticized the manufacture of nuclear bombs during the Cold War.

Louis Geri was arrested in Washington on Oct. 5, 2025, on charges of threats to kidnap or injure a person as well as possession of a molotov cocktail.

Geri was present at the cathedral on the same day as its annual Red Mass, which honors lawmakers and judicial officials. Police later said Geri had specifically targeted Catholics and Supreme Court justices in a bomb plot.

In March, Geri pleaded guilty to a violation of the federal Hobbs Act, specifically an extortion charge, as well as possession of an unregistered firearm. He had reportedly drawn up a list of demands that included “hundreds of thousands of dollars in payments,” according to the government.

On Sept. 28 the U.S. Attorney’s Office for the District of Columbia announced that Geri had been sentenced to 70 months in prison over the incident. He will also serve three years of supervised release, the government said. Prosecutors had originally sought an 87-month sentence.

U.S. Attorney Jeanine Pirro described the bomb threat as “an attack on our community and on the fundamental right to worship freely.”

Geri “chose to terrorize a sacred space, St. Matthew’s Cathedral, and endanger officers and parishioners, thereby preventing Supreme Court Justices from attending an annual religious event,” she said.

The 70-month sentence “reflects the seriousness of his conduct and our commitment to protecting every community from extremist threats and violence,” Pirro said.

Geri also said he was willing to use the bombs at the White House and the U.S. Capitol, according to the government. Photographs shared by the D.C. prosecutor’s office showed explosive devices that appeared to be assembled in part from fireworks and tinfoil.

Pope Leo XIV appointed Zuppi to lead a Vatican delegation to Russia from Sept. 28–30 to advocate for the release of Ukrainian prisoners amid the ongoing Russo-Ukrainian war.

According to Vatican News, this will be Zuppi’s third visit to Russia on behalf of the pope to advance the Vaticanʼs humanitarian peace efforts. Pope Francis appointed him as peace envoy in 2023 and 2024.

The Holy See’s plea for Ukrainian victims of the war

Zuppi explained that his visit to Russia on behalf of the Holy See aims to support efforts regarding prisoners of war and children separated from their families. He also said his mission reflects the concern of Pope Francis and now Pope Leo for those affected by the conflict.

“All of this is part of the humanitarian mission entrusted to me initially by Pope Francis and subsequently confirmed by Pope Leo XIV,” the cardinal said to the Russian news agency Tass. “We are assessing all the requests coming from both the Ukrainian and Russian sides, within the framework of the dialogue already initiated.”

“We wish to develop this dialogue further, aware of the suffering caused by the war, and we seek to contribute to bringing it to an end,” he added.

Recent Vatican efforts for peace in Ukraine

Zuppi’s recent trip to Russia follows that of Archbishop Paul Gallagher, the Vatican’s secretary for relations with states and international organizations. Gallagher visited the country from Aug. 25–28 to meet with senior Russian officials to discuss a peaceful resolution to the war.

Zuppi also visited Ukraine in July 2025, during which he visited the Russian prisoners of war held there.

On Sept. 23, the date of their liturgical memorial, the Diocese of Tlaxcala inaugurated the Jubilee of Holiness and Mission with a Mass. The jubilee will conclude on Sept. 23, 2027.

Cristóbal died a martyr in 1527, at around the age of 12, after his own father punished him for destroying idols. Antonio and Juan gave their lives two years later in 1529 while participating in an evangelization mission.

They were beatified on May 6, 1990, at the Basilica of Our Lady of Guadalupe in Mexico City and canonized by Pope Francis on Oct. 15, 2017, in St. Peterʼs Square at the Vatican.

‘They didn’t wait until they were adults’ to evangelize

In his homily for the Mass on Sept. 23, Bishop Julio César Salcedo Aquino of Tlaxcala highlighted that the celebration seeks to highlight the testimony of the three young martyrs as an example of holiness and renew “missionary zeal.”

The prelate pointed out that Cristóbal, Antonio, and Juan, even as children, “embodied to the letter the words of Christ.”

“God’s protection does not mean an absence of physical hardships or persecution” but rather the grace to “persevere in the faith,” he noted.

In this regard, Salcedo recalled that Cristóbal “did not fear threats from his own family,” while Antonio and Juan “maintained the joy of the mission despite knowing the danger they were in.”

“The protomartyrs of the Americas did not wait until they were adults or had some official title to become evangelizers,” he stated. Educated by Franciscan friars, he added, “they became the first catechists of their people [and thus] shared their experience of faith.”

The bishop pointed out that this commitment to evangelization ultimately led them to lay down their lives. “They were beaten with clubs and burned for bearing witness to the truth of the Gospel.” That they willingly shed their blood for Christ “was a very moving example to the Indigenous communities and opened the way for the faith on the continent,” he added.

Salcedo pointed out that “children, adolescents, and young people exposed to so many secularist ideologies need models of piety and of apostolic and missionary generosity rooted in Gospel values.”

The Apostolic Penitentiary granted a plenary indulgence for the jubilee year at the Shrine of the Child Martyrs in the town of Atlihuetzia.

To obtain it, the faithful must fulfill the usual conditions: confession, Communion, prayer for the pope’s intentions, and detachment from all sin, even venial sin.

This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

A solemn Mass will be celebrated by Cardinal Matteo Maria Zuppi, archbishop of Bologna and president of the Italian Bishops’ Conference, with Cardinal Ángel Fernández Artime, the papal legate for the basilicas of Assisi, in attendance, Vatican News reported.

Activities surrounding the anniversary began on Sept. 24 and will run until Oct. 5. In addition to liturgical celebrations, cultural events and various charitable initiatives are being celebrated — among them the traditional procession dedicated to the saint at the Porziuncola.

One of the key moments will be the “Transitus,” the observance commemorating St. Francis' final hours before his death.

The new bishop of Assisi, Felice Accrocca, noted that the figure of the saint continues to spark wide interest.

“St. Francis continues to fascinate people from all continents and cultures, thanks to his radical interpretation of the Gospel and his vision of society rooted in peace, fraternity, and hope,” he noted.

According to the prelate, many of the concerns Francis addressed during his lifetime remain relevant today. “Francis is, in fact, ahead of us,” he stated, referring to interfaith dialogue, the pursuit of peace, and care for our common home.

“His vision continues to inspire and challenge us,” he added.

A remembrance that looks to the future

For Accrocca, the anniversary is not merely about looking to the past.

Speaking to Vatican Media, he described the celebrations as a journey “between remembrance and the future.” Remembering Francis, he explained, can offer keys to understanding the present moment.

Accrocca highlighted that the saint’s teachings remain relevant because they constitute “a radical interpretation of the Gospel.”

A city that continues to welcome pilgrims

The October celebrations follow months of intense activity in Assisi.

Between February and March, the exposition of the mortal remains of St. Francis drew nearly 400,000 pilgrims, according to data presented at a press conference reported by Vatican News.

Fraternity will be another theme of the anniversary. Friar Marco Moroni, custos of the Sacred Convent of St. Francis, noted that the saint himself spoke of his brothers as a gift received from God.

“The Lord gave me brothers,” recalled Friar Moroni, quoting the Testament of St. Francis.

The friar explained that the Sacred Convent currently brings together more than 50 friars from some 20 different countries. For him, this life shared by people of diverse cultures demonstrates that fraternity, while not always easy, can be lived out in practice.

“It is also possible in the world,” he affirmed.

The events in October will also hold special significance as they coincide with the 40th anniversary of the interfaith gathering for peace convened by St. John Paul II in Assisi in 1986.

On that occasion, representatives of various religions came together to pray for peace. Four decades later, the anniversary of St. Francis’ death will once again place Assisi at the center of a gathering centered on that same theme.

The life and person of the saint has continued to impact new generations of Catholics. Among them is Carlo Acutis, who, although not from Assisi, asked to be buried there.

This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

Pope Leo XIV titled this year’s observance of World Day of Migrants and Refugees “Even Just One of These Children,” citing Matthew 18:5: “Whoever welcomes one such child in my name welcomes me.”

Cardinal Robert McElroy of Washington, D.C., said in a homily on Sunday, Sept. 27, that “for the last year and a half, the people of the United States have witnessed the suffering of the undocumented in our midst, purposely and strategically magnified by our government, and for the most part, we have simply passed on by.”

McElroy wrote that “Jesus weeps all across our nation for the children who have been arrested, detained, transported to far-off centers with terrible living conditions, and cut off from their families.”

The cardinal described the case of a 5-year-old boy in Minneapolis, Liam Ramos, who along with his father was arrested by Immigration and Customs Enforcement (ICE) officers and was “imprisoned for a month until an outraged federal judge ordered him to be released.”

After being held for about 10 days, on Jan. 31, U.S. District Judge Fred Biery in San Antonio ordered their release, writing in his order that the case grew from “the ill-conceived and incompetently-implemented government pursuit of daily deportation quotas, apparently even if it requires traumatizing children.”

Biery attached a photo and two Gospel verses to his order: Matthew 19:14 (“Let the little children come to me, and do not hinder them”) and John 11:35 (“Jesus wept”).

In March an immigration judge denied the family’s asylum claim and ordered them removed to Ecuador.

McElroy also decried the government’s ending of temporary protected status (TPS) for nearly 1 million people, saying refugees admitted under it “never broke any law.”

The cardinal said: "They are being deported because of a general desire to exclude immigrants from American society. They are being deported because the bigotry that has often tarnished American immigrant history is rampant once again in our nation.”

The Trump administration has stated it ended TPS because it says conditions in many countries have improved and the program “has been abused and exploited by illegal aliens” and has become a “de facto amnesty” program.

TPS is granted when the Department of Homeland Security (DHS) determines that a country is temporarily unsafe to return to because of armed conflict, disaster, or other extraordinary conditions. Congress designed TPS in the Immigration Act of 1990 as a time-limited humanitarian designation intended to be temporary; it is not a path to citizenship.

TPS holders are lawfully present and authorized to work while the designation lasts. After termination of TPS, however, people who remain commit a civil immigration violation.

Yakima, Washington, bishop calls for ‘surgical deportation’

Bishop Joseph Tyson of the Diocese of Yakima, Washington, also issued a message on Sunday, lamenting that “Yakima County seems to be disproportionately targeted” by immigration enforcement actions. He cited Freedom of Information Act data he had obtained, which he said showed that “fewer than a fourth” of the people ICE had detained between March and August had a criminal record.

Tyson called for “a public policy that allows for a surgical deportation of those with serious criminal records” rather than the “indiscriminate deportation” of immigrants who “have lived here for years” and are often “detained in front of courthouses while pursuing legal pathways to regularize their legal status.”

Andrew Arthur, a national-security and immigration expert at the Center for Immigration Studies, told EWTN News that “immigration laws — like every other law — are meaningless unless they are enforced.”

“Border security — which even the bishops support — is impossible without interior enforcement and deportations of those who entered illegally,” even if they have not committed other crimes, he said.

Referring to Tyson’s recommendation for “surgical deportations” for those with “serious criminal records,” Arthur, a former immigration judge, explained that the law does not require that “serious” crimes be committed before deportation takes place.

“A ‘serious crime’ is one that impacts or threatens any other person,” he said. Regardless “there is no reason to wait until a drunk driver kills someone before he is deported … There is no reason that the American people should be threatened by a criminal immigrant who should never have been here to begin with.”

McElroy also described ongoing immigration enforcement as a “wholesale war” on immigrants, which Arthur called a "reckless statement.”

“Using military terminology in this context denigrates federal officers who are tasked with a very difficult job,” Arthur said.

DHS affirms continued arrests of ‘anyone’ in country illegally

The Department of Homeland Security refuted a report circulating on Sept. 26 that said anonymous ICE officials claimed they were instructed to cease arresting illegal immigrants who had not committed crimes other than entering or remaining in the country illegally.

In a statement to EWTN News as well as in a social media post, DHS called the claim “false,” saying: “No one is off the table. We will continue to arrest any and all illegal aliens that come into our path. Anyone in our country illegally will be arrested and deported.”

From there he traveled to the Metz Cathedral — a towering Gothic structure dedicated to St. Stephen and nicknamed “the Good Lord’s lantern” for its large expanse of stained glass — where he celebrated Mass before 35,000 people both inside and outside the cathedral, according to the Vatican. He returned to Rome in the evening.

Here is a look at his day in photos:

“No matter what happened, we must overcome the evil that happened here, in our abbey, with goodness, love, and forgiveness,” Father Adrian Mantykiewicz told the congregation during his Sept. 26 homily at the Benedictine Abbey in Jarosław, Poland, where the knife attack had occurred two days earlier.

“Therefore, I ask you to forgive, because it has affected all of you,” he said, according to a transcript published by the Polish Jesuit news website DEON.pl.

Police arrested a 31-year-old Ukrainian man for the attack, which killed one priest and sent four other people to the hospital. Father Stanislaw Zbojniewicz died at the hospital from his injuries, and Father Marek Pienkowski remains in serious condition in the hospital.

Mantykiewicz told people not to blame the Ukrainian people because only one single person is responsible for the attack. He noted the convent — which is in a small town near the border with Ukraine — has provided support for many people who fled the Russia-Ukraine war.

“From this place, I also want to ask you not to blame the nation from which the torturer belonged, because the evil was committed by a specific person, a specific person who has a name, a life, and is responsible for his actions,” he said. “Other people did not do this. This was one, unique person.”

Mantykiewicz said he speaks in his own name and in the names of Zbojniewicz and Pienkowski when he says “very emphatically that we forgive and we ask you to pray for us.”

“For prayers for Father Stanislaw [Zbojniewicz], for the peace of his soul, for the health of Father Marek [Pienkowski], who is still fighting for his life in the hospital, and for me, that I may return to my duties as soon as possible and continue to serve you here,” he said.

The priest also asked people to pray for the attacker, specifically for “the grace of conversion,” saying “he needs this prayer the most.” He asked “not to respond to evil with evil but with love, support, understanding, and care” and to respect all people in the abbey, in the community, and in the country, including respect for Ukrainian refugees.

Mantykiewicz said in his homily that “this sermon is difficult for me,” but he said first and foremost, “I am a disciple of Jesus Christ, I am a disciple of my Master, I am a disciple of my Lord, and Christ teaches me to love.”

“Love that allowed itself to be crucified,” he said. “Love that gave its life for its enemies. Such is my Lord and Master. And I am his servant.”

According to prosecutors, a man identified as Ihor M. faced charges for the attack. According to a statement, the investigation is ongoing, but he was charged with murder, attempted murder, and causing serious injury to victims.

The suspect is receiving medical care, and prosecutors requested a public defender for him. He was appointed a Ukrainian translator.

“If someone were to ask me, am I in panic mode, no I’m not, I sleep at night. I do think the concerns raised by many experts in AI should be taken seriously,” the pope told reporters accompanying him on his flight to Rome from Metz, France, Sept. 28.

“I don’t think that is fake news, as some have said, to try and cause … financial or some other kind of benefit,” he added.

A former safety researcher at the AI company Anthropic warned earlier this month that he believes the technology’s rapid advancement could mean there’s a more than 10% chance that AI could “could kill all humans” within a decade.

Anthropic CEO Dario Amodei responded by calling on the AI industry to slow down the pace of advanced model development to address risks, and other industry leaders publicly supported his call.

That drew criticism of Amodei from President Donald Trump, who dismissed dire scenarios and said restrictions on AI development in the U.S. would benefit China. The two men dined together on Sunday in an apparent attempt to address their differences.

The pope’s encyclical on AI, Magnifica Humanitas, published just four months ago, included a broad call for regulation of the technology.

In recent months, concerns have grown over AI’s risks of creating advanced cyberattacks and autonomous agents that will get past human control and threaten humanity.

Pope Leo told journalists on Monday that the Vatican has organized its own commission on AI, both to coordinate its own use of the technology and to “continue to promote dialogue, study, investigation to find ways to make sure that AI doesn’t get to a point where it destroys humanity.”

“But we have to keep working. We can’t just sit back and pretend nothing is going to happen,” he said.

Leo was returning to Rome after a four-day trip to France.

In response to another reporter’s question, the pope said it was vital for the Church to proclaim Catholic social doctrine even on controversial matters such as end-of-life issues and political extremism.

Asked if he had “crossed a line” in France, where there is a strict separation of church and state, by speaking against the recent legalization there of euthanasia and assisted suicide, he said: “I didn’t cross it,” because “we’re not entering into politics; we’re applying the Gospel to people’s lives.”

“The defense of life is something that, as you all know, the Church teaches, believes very deeply,” the pope said.

“Being in a place especially like Lourdes, where people are searching for something much deeper and understanding that their lives, even in the midst of sickness or disability or pain of different kinds, that their life has meaning, the Church, because of Jesus himself, wants to be close to those people and to affirm the values that that life itself I think holds for all of us,” the pope said.

Asked whether he thought clerical sexual abuse was “systemic” in the Church, Leo said he preferred “to express it in a different way.”

He said some organizations within the Church have, at times, “as a system, been abusive.”

“But I think itʼs important to make the distinction. Sexual abuse is first and foremost a human problem. … When it happens within the Church it actually has another whole dimension added to it, because peopleʼs lives of faith are deeply wounded and sometimes even destroyed,” the pontiff said.

“The Church, in certain ways, has been seen as being responsible, but in the same way, the Church, I think, is an important part of helping [victims] to find healing.”

In a Sept. 25 interview with Montse Alvarado on “EWTN News In Depth,” Cardinal Michael Czerny, who leads the Vatican’s Commission on AI, and San Jose Bishop Oscar Cantú, who heads the USCCB’s Task Force on Preserving Human Dignity formed in response Pope Leo XIV’s call for cooperation in  Magnifica Humanitas, discussed how AI may reshape the workforce.

Two days before Czerny and Cantú spoke on “EWTN News In Depth,” OpenAI CEO Sam Altman and Anthropic CEO Dario Amodei made an urgent appeal to the U.N. Security Council for international standards to curb risks from rapid AI development.

Czerny said: “Catholic social teaching says that companies, that investors and management, owe care to the workers.” 

“They are not to be used, exploited simply as part of the production process,” Czerny continued. “They are not just cogs in the machine, they are human beings who are living out their dignity in this very, very important field of work.” 

He called leaders in the AI industry to care for its people and employees, and not to “pursue profit or win the AI race at the expense of human dignity.”

Amid fears that AI will result in the loss of jobs, Czerny said: “I think we are treating it as a zero-sum game in an unhelpful sense.”

“Maybe we should say, ‘No, the question isnʼt whether jobs will be lost, the question is how much is AI going to help us to create more meaningful and more human beneficial work among its achievements?’” he said. “This has to be one of its goals, not just us protesting against job loss.”

Touching on the labor issue as well, Cantú said he hopes the reports from labs that he has met with are true in that they don’t anticipate significant job loss.

“But I think we should be prepared, and we should go into this wide-eyed and continuing to put forward for the lab developers that at the center needs to be human dignity and the common good,” Cantú said.

Speaking to ACI Africa, the sister service of EWTN News in Africa, in an interview at the council’s first strategic planning meeting held Sept. 9–11, COP vice chairperson Father Alex Beukes said the new structure responds to the need for closer collaboration between bishops and priests.

Beukes compared the COP structure with the former Southern African Council of Priests, saying: “The one reason for the change to COP is that we found that there was not much collaboration between bishops and priests.”

He said COP was established by the bishops as a collaborative and synodal body through which priests can share their experiences and concerns.

Beukes said the previous arrangement brought priests together for meetings but did not give them sufficient space to address issues affecting their ministry in the different dioceses.

“Itʼs COP which changed that, because itʼs a collaborative ministry, and itʼs also synodal in its inception, that priests and bishops work together in solving various issues that are fundamental to the priesthood in the different dioceses in southern Africa,” he said.

Held under the theme “Strengthening Priestly Communion, Stewardship, and Mission for a Sustainable Church,” the meeting focused on strengthening collaboration between bishops and priests, establishing priorities for the period 2026–2029, and addressing key challenges affecting priestly life and ministry.

The two-day meeting brought together representatives from dioceses and archdioceses across South Africa and Eswatini, representing diverse experiences of diocesan, religious, and missionary priesthood.

In the interview, Beukes said the broad representation at the first strategic planning meeting provided an opportunity for priests and bishops from across South Africa to share their experiences and discuss issues affecting the priesthood.

“The beauty of this first encounter is that every diocese and archdiocese in all of South Africa is represented,” he said, adding that many dioceses had embraced the idea of closer collaboration between bishops and priests.

He explained that the discussions were not limited to bishops, with priests also contributing their experiences and concerns.

“And we could then speak together synodally, if you can actually call it that, and we can have a conversation in the spirit about issues that really affect the whole priesthood in the southern African diocese,” he said.

Beukes said COP’s structure, which brings together chairpersons of priests’ councils from different dioceses, would also support the implementation of the synodal process at the diocesan level.

He said the structure gives the chairpersons access to bishops, vicars general, and other members involved in the council of priests, enabling them to communicate issues raised by priests and follow up on their implementation.

On the priorities discussed during the strategic planning meeting, Beukes said participants had addressed several issues that priests had previously identified as important.

“Weʼve gone through a lot of priorities; we call them strategic priorities. And the ones that we have touched on are also ones that the priests in the general meeting had also asked us to look at. And we did,” he said.

He added that the meeting also brought in people with expertise on the issues under discussion, with finances among the priorities examined.

“We started with the priority on finances and how finances have changed over a period of time, and how it also affects parishes and affects priests who work in parishes,” Beukes said.

He said the discussions were intended to provide practical insights that priests could take back to their parishes and dioceses.

“All the priorities, those who speak to us, are things that we can take back to a parish council, but also to the diocese itself,” he said.

For priests from the participating dioceses, the meeting also provided an opportunity to address practical challenges affecting priestly life and ministry.

Father Sandile Mswane of the Diocese of Manzini, Eswatini, said the discussions covered finances, revenues, the changing face of the Church, healthcare, and self-care, describing the meeting as “an eye-opener” that would provide insights to share with priests in his diocese.

Father Albert Post of the Diocese of The Hague identified financial pressures, retirement policies, and mental stress among the concerns requiring attention, while Father Lawrence Kamala of the Diocese of Port Elizabeth, South Africa, said the meeting had highlighted the need to strengthen the bond between bishops and priests as well as among priests themselves.

This story was first published by ACI Africa, the sister service EWTN News in Africa, and has been adapted by EWTN News.

Families, students, and older people joined a warmly spirited program of personal testimonies, hopeful speeches, and musical performances celebrating life.

The march took place amid continuing political debate in Lithuania over family policy and declining birth rates. Lawmakers also remain divided over reproductive legislation, including access to abortion and in vitro fertilization.

Organizers stressed that the event sought to move beyond abstract slogans and political declarations by focusing on the realities of family life. Speakers addressed motherhood, fatherhood, and the challenges posed by child loss, disability, illness, and old age.

Throughout the march, participants and speakers affirmed the equal dignity of every person — especially unborn children — regardless of health, age, or ethnicity.

Saulius Karosas, a father, illustrated that conviction by describing how welcoming children with special needs reshaped his family’s outlook. After their fourth child, Iva, was born with Down syndrome, the family adopted Motiejus, a boy with the same condition. Karosas said embracing the children transformed the family’s understanding of human worth and beauty and how they recognize the value of others.

Courage and perseverance

The event also drew pro-life advocates from across Europe and the Americas. Featured speakers included Agnese Irbe, OFS, founder of Latvia’s Peripatos Philosophers’ Association; Marcin Perłowski, director of the Polish pro-life foundation Centrum Życia i Rodziny; and Patricia Sandoval, an international pro-life speaker and co-host of EWTN’s “Informe Provida.”

Sandoval described the Vilnius march as deeply moving. “I was impressed by the zeal of the youth that attended the march,” she told EWTN News, noting that they were “on the front line.” She recalled the peaceful atmosphere, in which participants sang “hymns and songs of joy,” and praised the event as “very well organized.”

Sandoval, who shared her testimony of undergoing three abortions and later working for Planned Parenthood, said speaking in Vilnius held particular significance. “Vilnius is the city of mercy,” she said, describing the opportunity to share her story as “a very emotional and very exciting moment.”

Offering spiritual encouragement to participants, Sandoval urged advocates to remain strong regardless of political outcomes. “Remain steadfast, persevere, and be faithful to do his will,” she said.

From Christian witness to practical help

Speaking to EWTN News, Archbishop Gintaras Grušas of Vilnius said he hoped the event would help “a culture of life grow in Lithuania” — one in which every “human being is welcomed as a gift from the very beginning of life.”

For Grušas, that culture must be experienced concretely. “I would be especially glad to see a practical change,” he said, so that “a woman who feels anxious about her pregnancy knows where to turn, finds someone who will listen, and receives the support she needs.” He also said he hoped “families feel supported by their communities, employers, and public institutions.”

“We build a culture of life through many everyday decisions,” he said. In a city known as the “City of Mercy,” he added: “I hope mothers, children, and families will increasingly experience that mercy here.”

The archbishop also pointed to the responsibility of men. “A man’s steady presence can make an enormous difference,” he said, describing fatherhood as beginning before a child is born through “supporting the mother, listening to her, sharing her concerns, and preparing together to welcome the child.”

Grušas cited St. Joseph as a model of quiet responsibility. “He speaks no words in the Gospels, yet his care for Mary and Jesus is unmistakable.”

He described the march as “Christian witness with a civic dimension,” saying Catholics can participate in public life while seeking the common good. “We must keep in view both the dignity of the unborn child and the real needs of the mother,” he said, calling for public conversation “grounded in respect and followed by practical help.”

Builders of a culture of life

Archbishop Kęstutis Kėvalas of Kaunas told EWTN News at the march that building a culture of life requires men to embrace their roles as “fathers, leaders, and providers.” He urged them to take an active part in their children’s religious upbringing and formation.

That responsibility, he said, belongs to every Christian. Too often, people assume that “somebody else will do this” rather than recognize that “we are the people who need to take personal responsibility in creating the culture of life.”

For Kėvalas, this means fostering “prayer groups, family movements, and also the consciousness of the culture of life.” Christians, he added, are called to become “collaborators of God” in transmitting life and the Gospel of Life.

Asked what most threatens a culture of life, the archbishop pointed beyond individual social trends to “the faith problem.” The deeper question, he said, is whether people understand that “we are given the gift of life” and are called to give others “the possibility of life.”

He also warned against a materialistic mindset in which families “count the cost” of having children primarily in material terms. Greater trust in God, he said, can foster “a culture of trust and encouragement.”

Ultimately, he called Catholics to reject passivity. “We need to be not those who are just looking or observing life, but ones creating life and building the culture,” he said. He compared this vocation to that of the builders of medieval cathedrals, who laid foundations they would never see completed, trusting that their work would contribute to “a beautiful creation.”

Last update on Sept. 30, 2026, with official number of participants.

At the last event of his trip to France, the pope celebrated Mass in the Metz Cathedral, a towering Gothic structure dedicated to St. Stephen and nicknamed “the Good Lord’s lantern” for its large expanse of stained glass — at nearly 70,000 square feet, the most of any medieval religious structure.

“It seems that the builders sought to minimize the walls — which remain solid — so that light might flood in abundantly to the faithful,” the pope said.

“As we contemplate these stained-glass windows, we learn that Europe’s future does not lie in uniformity but in the harmony of differences, where the wounds of the past become openings through which light shines,” he said.

The Vatican said 35,000 Catholics from Metz and the neighboring areas participated in the Mass both inside the cathedral and in the surrounding streets, watching large screens. Participants described taking a day off of work or school for the occasion.

“It’s great to be able to come celebrate peace and meet all the Christians who’ve come for the occasion, and to feel that we’re all together, united for the same cause and the same values,” 20-year-old fine arts student Humbeline Deville said.

“The fact that he chose this city … and that he did us the honor of coming here is truly important to us,” said Hassina Boulariah as she walked toward the city center almost four hours before the start of Mass.

Inside the cathedral, French President Emmanuel Macron and his wife, Brigitte, sat in the front row.

Metz, a city in northeastern France, sits just 27 miles from the Schengen tripoint, where the borders of Luxembourg, France, and Germany meet.

The Franco-German area is rich in significance for European history: It was annexed by the German Empire at the turn of the 20th century and later by Nazi Germany during World War II. Metz was also home to Robert Schuman, one of the founding fathers of the European Union.

In the Church, it is also remembered as the historical birthplace of Gregorian chant — “Metssine Chant” (also called “Metz singing”) — which developed during the eighth-century Carolingian Renaissance.

In his homily at Mass, Pope Leo recalled the history of the territory, especially the “fratricidal conflicts” that tore it apart.

Those who are from this land, he said, “know full well that it is not true that those who seek revenge are stronger than those who forgive.”

Leo said “it takes strength and great integrity not to be overwhelmed by evil, especially when the wounds inflicted are deep. However, in the face of injustice, humanity’s only path to salvation is a love that cares for others and seeks to give trust regardless of the circumstances, even when confronted with the most difficult behavior to accept.”

“In a world marked by so much violence, manipulation, and arrogance at various levels, Jesus teaches us how to transform deserts into oases, to plant gardens, and to build homes. He shows us the path that leads through forgiveness, mercy, and magnanimity,” he said.

Yvette Bisiaux pushed her adult daughter Sandrine Coquelet to the Mass in a wheelchair: “We live here, so we said, ‘Let’s go!’” she said.

Bisiaux added that she was “really moved” by the pope’s speech to the sick in Lourdes on Sept. 27. “I had tears in my eyes. It was so, so beautiful, so true.”

In his homily, the pontiff cited St. Augustine’s “The City of God,” noting that the bishop of Hippo “defined the peace of the heavenly city as a harmonious communion in which people find joy in God and in one another through him.”

St. Augustine “also described peace among people as the fruit of a “tranquillitas ordinis,” whereby each person recognizes and respects the unique and sacred dignity and role of others,” Leo added.

“Here in Metz, it is worth recalling that these are precisely the values upon which the Europe we know has been built over the centuries, with its spiritual and moral heritage preceding its economic and political heritage,” he said.

The pontiff recalled that it has never been easy to be faithful to these principles, including for those who came before us.

“Nevertheless, through faithfulness and perseverance, our ancestors bequeathed them to us as treasures to be passed on in turn to future generations, and enriched by our experience, the value of our efforts and our stories,” he said.

Before Mass, people awaiting the pope waved French or regional flags. German flags also dotted the crowds, which included enthusiastic scouts in uniform, older people seated on portable stools, and young adults embracing.

Some tired teenagers napped on the stone path of the historic outdoor market next to the cathedral.

The teens’ mother, Marion Bertagnolio, said it was worth it to take a day off from her job as a physics professor to attend the Mass.

“We are Catholics, and itʼs too important to me to come here to pray with him, to see him,” said Bertagnolio, who came with her husband and four of her six children, ages 10 to 19.

She said she hoped Leo could bring a message of peace to France, especially with presidential elections early next year. She also mentioned divisions with the country’s Catholic community, particularly over the Traditional Latin Mass.

“I hope [the pope’s] message will change our hearts” to be more united, she said.

The Order of Friars Minor announced the venue in a Sept. 26 statement. About 12,000 people are expected to attend the event.

The beatification Mass is set for 11 a.m., and no ticket is necessary, organizers said. Registration is required by Oct. 15.

Bishop Stephen D. Parkes of Savannah said the beatification will be “a date of great significance for the faithful within the Diocese of Savannah and the Archdiocese of Atlanta.”

Cardinal Frank Leo, metropolitan archbishop of Toronto, will serve as papal legate and preside over the beatification liturgy on All Hallows Eve. The beatification will be livestreamed on EWTN.

A Mass of Thanksgiving is set for 11:30 a.m. on Nov. 1 at Savannah’s Cathedral Basilica of St. John the Baptist.

Who are the Georgia Martyrs?

In September 1597, Father Pedro de Corpa, Father Blas Rodríguez, Father Miguel de Añon, Brother Antonio de Badajóz, and Father Francisco de Veráscola were killed for defending the sanctity of marriage. They died in the region called La Florida, which included present-day Georgia.

The U.S. bishops petitioned Pope Pius XII to beatify the missionaries in 1941, and the cause officially began in the Diocese of Savannah in 1981. In January 2025, Pope Francis authorized the promulgation of a decree recognizing the five Franciscans as martyrs for Christ who were killed for their faith after ministering among the Guale people.

The late Father Dominic Monti, OFM, a historian and vice postulator for the cause, said in a statement: “These were not ‘missions’ like those that were established later in California, where native people were gathered together under friar supervision. The Guale were already living in towns; the friars were welcomed into these villages by local chiefs and lived among the people. This model of evangelization resembled more contemporary methods.”

The friars learned the Guale language and lived peacefully among the people without Spanish soldiers. Monti said archaeological evidence shows “a blending of native and Christian motifs, showing that the Christian faith was thoroughly accepted by the native people.”

In 1597, Juanillo, the young heir to a Guale chiefdom, wanted to take a second wife. Friar Pedro de Corpa opposed the second marriage. He also made his opposition to Juanillo’s succession as chief known.

Juanillo, together with a band of like-minded allies, resorted to violence and killed Pedro de Corpa, OFM, on Sept. 14, 1597. The group then proceeded to other local missions, killing four other friars in the area.

A local chief urged Father Miguel de Añon and Brother Antonio de Badajóz to flee, but the unarmed friars disregarded the warning. A sixth friar, Francisco de Avila, was kidnapped and tortured until he was liberated months later, according to the order.

Father Roger Lopez, OFM, is a provincial councilor for the Franciscan Province of Our Lady of Guadalupe, part of the Order of Friars Minor, which has worked with the Diocese of Savannah to promote the Georgia Martyrs’ cause for canonization since the mid-20th century.

Lopez said: “The beatification of our brothers, Pedro de Corpa and Companions, stands as a profound message to the Church in America — that the love of Christ Jesus is more powerful than hatred. In every age, the use of force and violence are the weapons used by leaders to silence the Gospel of truth and peace. Such was the result for our friars four centuries ago in the present state of Georgia.”

Lopez said the Georgia Martyrs “invite all people of America to lay aside weapons of death and division. Their blood calls us to recommit to Jesus Christ’s Gospel of peaceful dialogue, mutual respect, and forgiveness in our families, country, and world.”

This story was updated at 5:34 p.m. ET on Sept. 28, 2026, to reflect the extended registration deadline, which is now Oct. 15 instead of Sept. 30.

The answer rests on the Churchʼs crucial distinction between the closed deposit of public revelation and the subordinate, pastoral role of private revelations.

The unrepeatable fullness of public revelation

A fundamental Catholic doctrine is the conviction that Godʼs self-communication reached its complete fulfillment in Jesus Christ.

As the Second Vatican Councilʼs Dogmatic Constitution on Divine Revelation, Dei Verbum, teaches, after speaking through the prophets, “in these last days he has spoken to us by a Son” (Heb 1:1-2). Christ is “the mediator and fullness of all revelation,” completing salvation through his words, deeds, death, and resurrection.

Consequently, the council declares that “no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ.”

This boundary is firm.

In the Dogmatic Constitution on the Church, Lumen Gentium, the council reiterates that the faithful do not accept “a new public revelation as pertaining to the divine deposit of faith.”

As the Catechism of the Catholic Church emphasizes, and as commentary surrounding the popeʼs visit has noted, the Church has not received a single new revealed truth since the death of the last apostle.

No vision or apparition in history adds a single word to what was handed down through the apostles (Nos. 65-67).

The nature and limits of private revelation

How, then, does the Church view the Sanctuary of Our Lady of Lourdes?

The Church categorizes events like Lourdes as “private revelation.”

According to the catechism, private revelations, some of which have been recognized by the authority of the Church, "do not belong, however, to the deposit of faith. It is not their role to improve or complete Christʼs definitive Revelation, but to help live more fully by it in a certain period of history” (CCC, No. 67).

Because private revelations do not form part of mandatory doctrine, no Catholic is obliged to believe in the apparitions of Lourdes.

Church approval does not elevate an apparition to the level of dogma. Rather, such revelations remain private, nonbinding, and matters of prudent belief.

Pastoral discernment: Testing the Spirit

To protect the faithful from credulity, the Church approaches claims of apparitions with strict vigilance.

Dei Verbum states that the Churchʼs teaching authority serves the word of God by “guarding it scrupulously and explaining it faithfully” in accordance with its divine commission and with the help of the Holy Spirit.

Similarly, in Lumen Gentium, the council notes that, regarding extraordinary gifts, “judgment as to their genuineness and proper use belongs to those who are appointed leaders in the Church,” whose task is “to test all things and hold fast to what is good” (No. 12).

This principle guided the Churchʼs evaluation of St. Bernadette Soubirous' reports of apparitions in 1858.

A four-year investigation examined Bernadetteʼs character, psychological state, doctrinal orthodoxy, and the spiritual fruits associated with the apparitions, including conversions and healings. In 1862, the local bishop concluded that the faithful were justified in believing the apparitions to be authentic.

Pointing back to the Gospel

Authentic apparitions never supplant Christ. Rather, they direct believers back to sacred Scripture and the sacraments.

In his homily at Lourdes, Pope Leo XIV observed: “This Sundayʼs readings touch on a central part of the message that the Virgin Mary entrusted to St. Bernadette: the call to conversion, both tender and urgent.”

Maryʼs statements to Bernadette, including “I do not promise to make you happy in this world but in the next” and “Penance! Penance! Penance!” echo the central demands of the Gospel, the pope said.

This understanding of Maryʼs role aligns with Lumen Gentium, which teaches that the “maternal duty of Mary toward men in no wise obscures or diminishes this unique mediation of Christ, but rather shows His power” (No. 60).

The council adds that “all the salvific influence of the Blessed Virgin on men originates, not from some inner necessity, but from the divine pleasure” (No. 60).

A signpost to eternal life

When Pope Leo XIV knelt at Massabielle as “a pilgrim among pilgrims,” he demonstrated the Churchʼs authentic approach to private revelation.

Popes do not go to Lourdes to seek new doctrine. Rather, they go to witness, as Pope Leo noted, how “the miracle of Lourdes is that it can awaken the joy of hope in the very midst of suffering and hardship.”

By affirming Lourdes without adding to revelation, the Church ensures that the grotto remains a signpost pointing souls back to the definitive word spoken in Jesus Christ.