‘An attack on human dignity’

Speaking to EWTN News, Irish Member of European Parliament Michael McNamara, one of the European Parliamentʼs lead lawmakers on the AI Act, said negotiators pushed for an outright ban on systems used to generate nonconsensual intimate imagery and AI-generated child sexual abuse material, which he described as “an attack on the fundamental rights of real people, particularly the inviolability of human dignity and the right to privacy.”

McNamara previously participated in an interfaith Brussels delegation on AI governance led by former Irish ambassador to the Holy See Professor Philip McDonagh.

“We were insistent that these prohibitions sit in Article 5, among the absolute bans in the AI Act,” McNamara added.

Following the agreement, he said the new provisions would ensure authorities had “the tools to act if providers do not address AI systems that compromise fundamental rights or human dignity.”

Under the agreement, companies will have until Dec. 2 to comply with the new restrictions.

Delays to ‘high-risk’ AI rules

The legislation also postpones the application of some obligations for “high-risk” AI systems until 2027 and 2028, a move lawmakers say was necessary because technical standards required for implementation were not ready in time.

Under the act, high-risk systems include AI used in healthcare, education, employment, law enforcement, and border management, where algorithmic decisions can directly affect human rights and access to essential services.

“To be frank, my preference would have been no extension,” McNamara said, while acknowledging lawmakers faced pressure to ensure the rules could be implemented with legal certainty.

“Certainty matters: for industry, yes, but also for citizens and for the authorities that will enforce these rules,” he said.

EU bishops welcome restrictions

The Commission of the Bishops' Conferences of the European Union (COMECE) welcomed the ban. Speaking to EWTN News, Friederike Ladenburger, COMECE adviser on ethics, research, and health, said the restrictions are “legally justified” because such systems process biometric and intimate personal data in ways that undermine fundamental rights, particularly human dignity, privacy, consent, and the protection of minors.

“From an ethical perspective, nudifier applications constitute a form of technological exploitation that objectifies the person,” she added. Such systems conflict with principles of “dignity, solidarity, and the safeguarding of vulnerable individuals” that should guide implementation of the AI Act, she said.

Alessandro Calcagno, COMECE assistant general secretary and adviser on fundamental rights, said the organization has consistently called for stronger protections for children in AI regulation.

“In its 2020 contribution to the EU White Paper on AI, COMECE stressed that children are the most vulnerable in the context of AI use and application,” he told EWTN News.

Interfaith and Vatican dialogue on AI

The anticipated papal encyclical follows several years of Vatican engagement on AI ethics through the Pontifical Academy for Life, the Rome Call for AI Ethics, and repeated interventions from previous popes warning against technologies that risk reducing the human person to data, manipulation, or simulation.

McDonagh, who serves as director of the Centre for Religion, Human Values, and International Relations at Dublin City University, said the debate surrounding AI reflects a technological transformation of “profound historical and civilizational significance,” comparable to the agricultural and industrial revolutions, which also produced “dramatic new forms of inequality and violence.”

Following the provisional agreement, he said the rapid emergence of AI raises deeper questions about human coexistence and the moral foundations of society.

“The anthropological question of how we make sense of our existence and co-existence is more urgent than ever,” he said.

Ahead of the encyclicalʼs release, members of the COMECE presidency held private talks with Pope Leo XIV at the Vatican on AI governance, the future of the EU, and wider global challenges.

On June 7, the second day of his apostolic journey, the pontiff will hold a private meeting with a delegation of the Augustinian community at the apostolic nunciature in Madrid.

The Augustinian province of San Juan de Sahagún in Spain and Portugal comprises 338 religious with solemn vows, forming 36 communities distributed across 39 houses, including two communities in Portugal and two formation communities where 45 brothers are undergoing formation.

While primarily established in the Iberian Peninsula, the Spanish Augustinian province also extends to other parts of the world: Antilles, Argentina, India, Peru, Venezuela, and Tanzania, in vicariates. It also has two delegations in Central America and Cuba.

In total, this subdivision of the Order of St. Augustine is present in 12 countries in addition to Spain and Portugal: the Dominican Republic, Puerto Rico, United States, Argentina, India, Peru, Venezuela, Tanzania, Cuba, Honduras, El Salvador, and Costa Rica.

The orderʼs international character is evident in Spainʼs Augustinian communities. In Barcelona, ​​the community consists of four religious, two originally from the Philippines and two from Tanzania. Together, the four of them provide pastoral care for three parishes within the Archdiocese of Barcelona.

One of these is St. Augustine Parish, where on June 10 Pope Leo XIV will meet with diocesan charitable and assistance organizations. Situated off the beaten tourist path, it is located in the Raval neighborhood, one of the most disadvantaged in Barcelona. Indeed, very close to the parish, the Missionaries of Charity provide meals to about 400 people each day.

In the Canary Islands, the Order of St. Augustine has maintained a presence since the 14th century, and numerous missionaries have set out from there. Currently, a single community remains in Puerto de la Cruz on Tenerife Island, comprising four religious: Father Ángel Andrés, a 77-year-old Spaniard who serves as coordinator; Father Manuel Ángel Andrés Alegre, a 96-year-old Spaniard; Father Aldrin Alvarado, 45, originally from the Philippines; and Father Jojo Neyssery Lonankutty from India, also 45.

The Order of St. Augustine in Spain runs 17 schools and three university residential colleges in addition to the Royal University Center Escorial-María Cristina. This work benefits nearly 18,000 students and employs 1,500 teachers, support staff, and administrators.

The Spanish Augustinians maintain two formation houses, one in Valladolid and another in El Escorial, where the novitiate is also headquartered.

Each educational center features a pastoral team coordinated by a designated leader and comprising both Augustinian religious and lay members responsible for planning and promoting activities related to the apostolate and evangelization.

The events surrounding the popeʼs visit to Spain are being organized by the Augustinian family in collaboration with other religious congregations including the Augustinian Recollects, Discalced Augustinians, Assumptionist Augustinians, Augustinian Missionaries, Augustinians of the Amparo, and Contemplative Augustinians, thereby bringing together approximately 8,000 pilgrims from various parts of Spain.

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 celebration was instituted by Pope Pius XII to foster awareness of and prayer for those who consecrate their lives to prayer and contemplation in cloistered convents.

Under the theme "Vida contemplativa, ¿por quién eres?" ("Contemplative Life, for Whom Do You Exist?"), the bishops said this observance invites the faithful "to turn our attention toward those who, called by the Lord, have consecrated their lives to prayer, praise, and constant intercession for the people of God and for all of humanity."

The question “For whom do you exist?” is intended as a call to “return to the origin and center: the One from whom contemplative life flows, is configured, and sustained.” In other words, the bishops said this involves “reflecting on God, who is love, who takes the initiative, calls, draws people in, and consecrates them” as well as “recognizing the ecclesial and missionary fruitfulness” of this form of consecrated life.

“In a time and cultural context marked by being in a hurry," the bishops said, "interior distractedness and the temptation to measure life by immediate efficacy along with a thirst for spirituality on many levels, the contemplative life reminds the entire Church that the decisive question is not merely what we can do and hope for but also and above all for whom we exist, live, and act, for whom we lift up our eyes."

The bishops also emphasized that “an existence dedicated to contemplation proclaims just by the entire dedication of one’s life that God is worthy of being sought and loved for his own sake and that placing one’s life before him represents in and of itself a profound and silent service both to the Church and to humanity as a whole, a humanity often lost in the depths of hatred and destruction. It is a service and a mission that the Church and men and women of all times need.”

Of God, for God, for the world and in community

The bishops of the Commission for Consecrated Life presented four distinctive characteristics of contemplative life: to be of God, for God, for the world, and in community.

This means that it “is born of a divine initiative that precedes any human response and takes concrete form in a total consecration, lived out in stability, silence, listening to the Word, and persevering praise.”

This consecration “for God” means that “contemplative persons order their days, renounce other good and legitimate projects, and remain faithful even amid aridity, trials, and anonymity.”

This “radical orientation toward God” is the reason why the contemplative life “exists for the Church,” the prelates noted, because “the personal and communal prayer of contemplatives sustains communion, strengthens the faith of the people of God, and serves as a reminder that all pastoral and missionary action is born of and returns to listening to the Spirit and to one’s brothers and sisters, as the synodal journey highlights.”

The bishops said that “the contemplative life is also for the world, even when the world neither knows nor understands it,” insofar as “its constant intercession reaches men and women of every walk of life, and becomes a hidden source of hope for a wounded humanity in need of meaning, reconciliation, and a profound joy of living.”

Pro Orantibus Day is an ecclesial act of gratitude, reciprocity, and co-responsibility, the prelates said, one that should help “to rediscover, value, and sustain the contemplative life, to pray for vocations, and to learn in the light of your witness that mission begins on one’s knees and is sustained by daily fidelity to the Lord.”

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.

Rafael Rubio, the communications coordinator for the pontiff’s apostolic visit, said during a press briefing that 160,000 people have already registered for the vigil scheduled for June 6; 250,000 for the Corpus Christi Mass and procession; 36,000 for the Mass to be celebrated at Gran Canaria Stadium on June 11; and another 25,000 for the event taking place the following day at the port of Santa Cruz de Tenerife in the Canaries.

However, they are unable to provide figures regarding the events to be held in Barcelona as the local organizers “have decided that the ticket distribution system will be different,” Rubio explained.

Nevertheless, the Archdiocese of Barcelona reported that the Olympic Stadium will accommodate approximately 37,000 people.

The organizers also confirmed they have over 20,000 volunteers who will assist at the various venues during the pope’s visit. They will be wearing four different-colored T-shirts depending on their role: red for the organizing team, orange for general duties, blue for assisting people with reduced mobility, and green for those providing information to participants at the various events.

To ensure that “there is no one in Spain unaware of the pope’s visit,” Rubio emphasized, a communication strategy has been developed, one that is still in progress but already features two commercials: “Metro” and “Amigos.”

Its creation involved the participation of over 100 contributors and 45 volunteers, with the support of Omnicom Media for strategic planning, Ábside Media for production, and The Cyranos for creative direction.

The campaign aims to invite people “to no longer be indifferent, listen to others, and rediscover them,” which goes along with the trip’s theme, “Lift Up Your Eyes,” Rubio noted.

This communication effort will be rolled out not only through social media but also across some 400 advertising displays distributed throughout Spain.

Listening centers

During the Holy Fatherʼs visit to Madrid, the archdiocese will set up listening centers along the Paseo de la Castellana — the city’s main north-south thoroughfare — a pastoral initiative that has been underway for several years, coordinated by the Camillian religious order.

Through this initiative, the Catholic Church hopes to minister to the personal, spiritual, and psychological concerns of those generous enough to share them in a welcoming and confidential environment through a model of accompaniment based on the humanistic psychology of Carl Rogers.

Dedicated to this ministry of listening are not only priests but also laypeople, who undergo training courses before joining the listening centers.

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.

CatholicPOST, the Association for the Renewal of Catholic Political and Social Thought, was born from the conviction — shared by a group of European scholars during the COVID-19 lockdowns — that the health crisis had exposed not only the fragility of modern Western societies but also a deeper anthropological confusion threatening their social foundations.

That vision took concrete form at the inaugural conference of the association, titled “The Renaissance of Catholic Social Teaching,” held March 9–10 at the Ludovika University of Public Service in Budapest and attended by international academics and Vatican and Hungarian Catholic Church officials.

“COVID was a tragic moment in contemporary history, and it required thinking back again on the basics of social life,” Professor Ferenc Hörcher — a Hungarian professor of political philosophy, historian of ideas, and the association’s president — told EWTN News. “And that is something you can do best on the grounds of the Catholic tradition, pointing back to Aristotle and forward to the social teaching of the Church.”

For Hörcher — also director of the Research Institute for Politics and Government at Ludovika — the timing has only gained relevance with the election of Pope Leo XIV, whose choice of name evokes Pope Leo XIII, author of the landmark 1891 encyclical Rerum Novarum, widely regarded as the founding text of modern Catholic social teaching.

Neglected intellectual inheritance

One of CatholicPOST’s most urgent tasks is to restore Catholic social doctrine to its rightful place in intellectual life and academic discussion — a place it has progressively lost over the past century.

Secularization, according to the association’s founders, has pushed Catholic intellectual traditions to the margins of public discourse. Even conservative academic circles, in their view, have often drawn more from Anglo-Saxon traditions with Protestant roots than from Catholic social thought.

“Catholicism finds itself in the second row,” Hörcher said, “despite the fact that our modern and postmodern civilization is essentially built on it.”

The association presents itself as a scholarly, nonpartisan platform, open not only to Catholics but also to thinkers willing to engage seriously with the tradition.

“The Church cannot enter directly into political debate — that is not its mission,” Hörcher said. “But we, as Catholic intellectuals and practitioners in our own professions, can take that on.”

Deeper stakes

The initiative of the group, consisting of, among others, American, Swedish, Maltese, and Hungarian scholars, emerges at a moment of mounting polarization across Western societies, as clashes over gender identity, family, bioethics, and the very understanding of the human person grow increasingly confrontational — and, at times, violent.

For Hörcher, this is precisely why a recovery of serious Catholic political and social thought matters. CatholicPOST, he said, aims to reconnect contemporary debates with an intellectual tradition capable of addressing questions of philosophical anthropology that go far beyond basic politics.

That ambition also helps explain the caliber of thinkers already orbiting the initiative, from French political philosopher Pierre Manent, a leading contemporary thinker on natural law and the moral foundations of political life, to scholars at the University of Notre Dame, home to the natural law tradition developed by John Finnis, and Princeton’s James Madison Program, led by natural law theorist Robert George — a circle Hörcher is set to join for a year as a visiting scholar to Princeton’s Department of Politics.

The initiative has also attracted attention in Rome. In his keynote speech at the Budapest conference, Father Avelino Chico, head of office at the Dicastery for Promoting Integral Human Development, presented Catholic social teaching as a living intellectual tradition still evolving in response to the “new things” of each age — from industrial modernity in the time of Rerum Novarum to contemporary social challenges such as artificial intelligence, migration, ecological crisis, and widening inequality.

Chico portrayed Pope Leo XIV as continuing that trajectory, seeking to integrate the legacy of Leo XIII and Pope Francis through the lens of integral human development — an approach that takes seriously not only economic realities but also the spiritual, cultural, and political dimensions of human life.

Supporting new generations

The association is already planning a second conference in Kraków, a deliberate choice honoring Poland’s enduring Catholic intellectual tradition and the legacy of St. John Paul II.

Registration in the U.S. is also underway, as CatholicPOST has roots in American educational institutions like Christendom College, as a result of its aim to strengthen its international footprint and deepen transatlantic academic ties.

For Hörcher, however, the deeper hope is not merely institutional growth but helping provide intellectual substance to what he sees as a broader spiritual movement among younger Westerners rediscovering Christianity. “We hope to give munition,” he said, “intellectual support for those young people.”

He sees CatholicPOST as part of a recurring pattern in Catholic history. “Each century brought a revival of Catholic political thought,” he said, citing the neo-scholastic revival of 16th- to 17th-century Spain, the Holy Alliance of the post-Napoleonic Age, the social teaching inaugurated by Leo XIII, and the contribution of Catholic thinkers such as Jacques Maritain to the postwar rise of the human rights framework.

“These historical precedents help us envision what a new renaissance might look like — and why it is needed now."

Under Union flags and banners of “Make England Great Again,” protesters chanted anti-government slogans such as “We want Starmer out.” Many attendees said they felt white working-class Britons are being marginalized and Christian values eroded.

Robinson — whose real name is Stephen Yaxley-Lennon — converted to Christianity while in prison in 2025, serving a sentence for contempt of court. Christianity has become an increasingly visible theme at these gatherings, with Robinson posting the Lord’s Prayer on X before the event.

“British patriots need to realize that if they want the country to be great again, they need to go back to our Christian heritage,” Luke Barker from The Lord’s Work Trust said as he handed out leaflets to the passing crowd titled “Common Sense: What the Bible Has to Say on the Issue of Immigration.”

“We’re to welcome the stranger … but there are rules that come with that,” he maintained.

At just 17, “Young Bob,” whose real name is Gregory Moffitt, has 140,000 followers tuning in to his controversial political debates on X. Asked whether he thought the protest was in line with Jesus’ message of welcoming the stranger and loving your neighbor, he told me: “St. Thomas Aquinas talks about the economic procession of love, and he gives the example where you obviously express more love to your mother than you would a foreigner … just because I love my neighbor doesnʼt mean they have to live in my house.”

Along with many of his followers, Robinson frequently criticizes Islam. “They say theyʼre a religion of peace and love,” protester Kenny Moffett said, “but you see what goes on in those countries. People are being beheaded, women being stoned to death, women being made to cover up and never to be seen again.”

London’s Metropolitan Police deployed over 4,000 officers to police three major events that coincided in the capital. By early Saturday evening, the force had confirmed 43 arrests, including at the Unite the Kingdom protest and a Palestinian demonstration taking place nearby.

Some 11 foreign “far-right agitators” were blocked from entering the country to attend the event according to the Home Office, including American influencer Valentina Gomez.

Prime Minister Keir Starmer responded to the protests saying: “Weʼre in a fight for the soul of this country, and the Unite the Kingdom march this weekend is a stark reminder of exactly what we are up against."

“Its organizers are peddling hatred and division, plain and simple. We will block those coming into the U.K. who seek to incite hatred and violence.”

Asked why he thought Christianity had become such a big focus of the protests, Rev. Chris Wickland said: “Many people are beginning to realize that their heritage, and the way of life they like, comes from Christianity. And they realize that if they donʼt defend Christianity, the way of life they know is gone.”

“My grandad was a vicar in the Church of England, and his influence pushed me in that direction,” Nathan Marwood said while carrying a wooden cross over his shoulder. “It’s the original reason that England succeeded. It was built on Christian values, and all the other things have come with it.”

“They are the values that create the most prosperous and innovative societies, and the most vibrant and rejuvenating societies,” Kieran Reid added. “The best places historically are the ones of Christian origin.”

Building on last year’s turnout when more than 10,000 people gathered for the 40th Rosary Rally in Knock, famous for its shrine and as a pilgrimage destination, rally organizers hope the two-week campaign will attract an even bigger audience. It is the first time the event has been advertised using billboards. Fifty sites throughout Ireland were chosen, including a number in Northern Ireland.

“We chose billboards because Father Patrick Peyton was famous for his billboards in running his rosary rallies around the world, some of which attracted crowds of 2 million people,” Father Marius O’Reilly, one of the rally organizers, told EWTN News.

The billboards have attracted reaction and comments online and in the mainstream media. The Irish News, a daily newspaper published in Belfast, reported that Archbishop Eamon Martin and Bishop Donal McKeown plan to “reconsecrate Ireland to the Immaculate Heart of Mary at the event, which organizers describe as a national moment of prayer for peace.”

Parishes have been drawing people’s attention to the billboard campaign as well. Holy Family Parish in Drogheda spotted one of the billboards in the town and posted on its Facebook page: “A giant reminder on the Dublin Road in Drogheda from the All Ireland Rosary Rally. Book your spot on our bus to Knock.”

O’Reilly explained to EWTN News that the cost of the billboards has been borne by sponsors and voluntary donations. “Sponsors are paying for the posters and indeed, this huge event is possible because of the generosity of so many. People are not charged on the day; thereʼs no ticket price. So the event relies heavily on the generosity and support of many people across Ireland and beyond. People are responding very positively, and with great enthusiasm.”

The goal of the rally’s organizing committee was a billboard presence in as many counties and population centers as possible. “We tried to ensure that every county would be represented with the billboards, and more so in the cities,” O’Reilly said.

“I think it is encouraging people in their faith and itʼs just part of the renewal in Ireland thatʼs taking place. The Irish have a great love for Our Lady in the rosary.”

He continued: “The devotion to Our Lady is evident on the highways and byways of our country; we have huge grottos everywhere around Ireland, so Our Lady is very, very important to the Irish. Now for the duration of the campaign, people of all faiths and none can see Our Lady on a billboard, as well as the grottos, inviting them to come to Knock to pray for peace in our world and for the renewal of our faith in Ireland.”

Partners for this yearʼs rally include the Father Peyton Centre in Attymass, County Mayo, and Holy Cross Family Ministries, which both continue the work of Peyton. International speakers include Father Chris Alar, Nikki Kingsley, and Bishop Oliver Doeme.

Over 10,000 pilgrims are expected to attend this year, with 50 buses already booked to bring people to the Knock shrine.

Born in Kerala, India, and a member of the Carmelite order, the 48-year-old prelate has become the first bishop in a German diocese with a non-European background.

His appointment comes at a time when the Catholic Church in Germany is increasingly shaped by global migration. About a quarter of Catholics and priests in the country have roots outside Germany, Pottackal said, yet their presence often remains largely unnoticed in public life.

“I am thankful to Pope Leo XIV for the honor of being able to give these people a face, so to speak, and public recognition,” Pottackal told EWTN News.

His consecration, attended by family members, fellow Carmelites from around the world, diocesan clergy and faithful, and representatives from civic life and other Christian communities underscored the broader significance of the moment. “I really felt like a part of the universal Church,” Pottackal said.

A call he did not expect

When he first received news of his appointment in November 2025, Pottackal admitted to surprise and even doubt. “Why me?” he recalled asking himself. He said he had never imagined becoming a bishop, noting that he comes from pastoral ministry rather than academia. Yet after a period of discernment, he came to see the nomination as a call from God, one that required trust and humility.

“I felt it was a call from God, despite my shortcomings and the feeling that I was not worthy of the nomination,” he said. “Despite these doubts I decided to trust God and his guidance and say yes to his call.”

Ordained a priest on Dec. 28, 2003, Pottackal moved to Germany the following year and has spent more than two decades in pastoral ministry in the Diocese of Mainz. His experience spans parish work, youth ministry, and diocesan administration, including service as vicar for clergy. Those years, he said, have prepared him for his new responsibility in guiding the local Church.

Listening in a secularized society

Serving in a society marked by deep secularization, the bishop emphasized listening as a cornerstone of his pastoral mission. He said he believes the Church must engage in meaningful dialogue, taking seriously the concerns and hopes of people.

“A synodal Church is the way to bring our Church forward in a secularized society,” he said, highlighting the importance of shared discernment guided by the Holy Spirit. At the same time, he stressed that the German Church remains inseparably part of the universal Catholic Church, a communion that spans continents and traditions.

One of his key concerns is the growing distance between young people and the Church in Europe. Rather than focusing solely on declining attendance, he pointed to a deeper openness among young people to Christian values.

“Young people deserve that you listen to them, take their views, worries, and interests seriously and let them play an active role,” he said. “Authenticity matters.”

Carmelite roots, global horizons

Pottackalʼs intercultural journey has shaped his understanding of the Church. Raised in the ancient Christian tradition of Keralaʼs Thomas Christians, whose origins trace to the earliest centuries of Christianity, he encountered a different yet equally rich expression of the faith in Germany.

“The essence of the faith is the same,” he said, citing St. Augustineʼs maxim “Love and do what you will” as a guiding principle for ministry in a new cultural setting.

His spiritual identity as a Carmelite remains central. Drawing inspiration from the prophet Elijah and the Virgin Mary, he described his vocation as one grounded in contemplation and attentiveness to Godʼs word. “Being rooted in and inspired by Scripture is the essence of my spiritual identity as a Carmelite, a priest, and now a bishop,” he said.

As auxiliary bishop of Mainz, his responsibilities include overseeing consecrated life, ecumenism, interreligious dialogue, social responsibility, and the Churchʼs global connections. While he is still becoming familiar with these areas, he said, he views them as essential to the Churchʼs witness in the world today.

Looking beyond Europe, Pottackal reflected on the Church in Asia, where Christianity continues to grow, often in the face of persecution. He cautioned against complacency or the rise of what he called a “personality cult” where Christians enjoy social acceptance.

“I think it is important to remember that we have a great message of which we can be proud and to concentrate on that message and live according to it,” he said.

Since Poland currently does not recognize same-sex “marriage” or civil partnerships under domestic law, Tuskʼs decision means that Polish same-sex unions that are recognized abroad will similarly be recognized, transcribed, and officially entered into Polandʼs civil registry.

Tusk urged ministers to finalize regulations as quickly as possible to standardize the transcription process nationwide. He also said the decision was set in motion by rulings from the European Unionʼs highest court and Polandʼs Supreme Administrative Court.

In November 2025, the Court of Justice of the European Union ruled that EU member states must recognize same-sex marriage ceremonies performed in other member countries for certain administrative purposes. In March 2026, Polandʼs Supreme Administrative Court reinforced that principle by ordering Warsaw authorities to register the marriage certificate of a Polish same-sex couple “married” in Germany.

The prime minister also offered a public apology to same-sex couples in Poland, saying many had experienced “years of rejection and humiliation” from the state.

Warsaw moves ahead of national legislation

On the same day as Tuskʼs announcement, the mayor of Warsaw, Rafał Trzaskowski, a senior figure in Tuskʼs political camp, stated that the city would begin recognizing same-sex unions of Polish citizens conducted elsewhere in the EU, even before national legislation is adopted.

Two days later on May 14, Trzaskowski said the city “issued the first transcription of a marriage certificate for a same-sex couple, in accordance with the court rulings.”

Proposed changes to civil registry system

More broadly, Polandʼs digital affairs ministry proposed technical changes to the national civil registry system to facilitate recognition of foreign same-sex relationships designated as marriage.

Under current regulations, the system only recognizes marriage as between a man and a woman. The ministry has proposed replacing the categories “husband” and “wife” with neutral terms such as “first spouse” and “second spouse.”

However, the proposal remains under discussion within the government. Polandʼs interior ministry has reportedly argued that implementing such changes may require parliamentary legislation rather than a simple administrative regulation.

Legal experts challenge administrative solution

Polish legal observers argue that the governmentʼs approach may exceed its legal authority. Olivier Bault, communications director for Ordo Iuris, told EWTN News that what Polish authorities are presenting as a technical administrative update to marriage certificate templates is, in reality, “an attempt to redefine marriage.”

Bault pointed to Article 18 of the Polish Constitution, which defines marriage as a union between a man and a woman, alongside provisions in the Family and Guardianship Code and the Civil Registry Records Act, which he said collectively establish a clear legal framework that cannot be altered through ministerial regulation.

“No ministerial decree can lawfully override this hierarchically layered framework,” Bault said. He also said that the statutory powers granted to Tuskʼs government only permit the modification of document templates and do not authorize the creation of new civil-status categories.

He went on to explain that the transcription of foreign same-sex unions into Polish records would not create a legally recognized marriage under Polish law. “The individuals listed will not be spouses within the meaning of the Family and Guardianship Code and will enjoy no matrimonial rights,” Bault said.

Instead, he stated, the changes would create “legal confusion.”

Constitutional obstacles and internal government division

One of Tuskʼs governmentʼs major campaign promises was the legalization of civil unions for same-sex couples.

Despite a majority in parliament, Tuskʼs coalition includes conservative factions who have expressed reluctance toward expanding LGBT rights. To reassure those members, he stressed that the recognition of foreign same-sex “marriages” would “in no way” create a pathway toward allowing the adoption of children by same-sex couples.

Yet divisions within the governing alliance over LGBT-related policies remain significant. Observers have also noted that any legislative changes would likely face opposition from Polish President Karol Nawrocki, a staunch Catholic, who retains veto power over legislation passed by parliament.

Previously, there were two motions for the government to introduce bills on civil partnerships into parliament; however, both failed due to a lack of support from more conservative coalition members.

Despite Tuskʼs pledge and his governmentʼs efforts to recognize same-sex union ceremonies performed abroad for Polish couples, none of the rulings mean that Poland is obliged to legalize same-sex “marriage” domestically.

BDSM is an acronym that stands for “bondage and discipline, dominance and submission, sadism and masochism.”

“The Ecumenical Working Group BDSM and Christianity has been represented on the Kirchenmeile at several Catholic Congresses now,” Cosima Jagow-Duda, head of press and marketing at the Catholic Congress, told CNA Deutsch, the German-language sister service of EWTN News, in response to an inquiry.

“All organizations with an explicitly Christian reference have this right in principle, provided they are not unconstitutional or hostile to specific groups.” The groupʼs guidelines, she added, contain “no contradiction with the Catechism.”

The working group was founded in 1999, according to its own website. It also exhibited at the previous Catholic Congress in Erfurt in 2024.

Organized by the Central Committee of German Catholics (ZdK), the German Catholic Congress (Katholikentag) is a biennial gathering led by laypeople and representing the countryʼs main umbrella organization for lay Catholic associations. The 104th edition is taking place from May 13 to 17 in Würzburg under the motto “Have Courage, Stand Up!” Around 20,000 people are expected to attend the event, which features approximately 900 events across 50 venues.

The approved booth is listed in the official program as stand number MW-R-07 on the Kirchenmeile — a German term meaning “Church Mile” — an exhibitor area where approximately 300 organizations present themselves to attendees.

‘Out of the taboo corner’

On its website, the working group describes itself as “Christians from various denominations who deal with eroticism and sexuality, particularly in the area of sadomasochistic sexual preferences.”

Its published guidelines open with a “preamble on the relationship with God,” affirm belief in “the love and salvation through Jesus Christ,” and state that the group “accepts and lives the diverse and consensual BDSM culture.” The group has also said it wants to take the topic “out of the taboo corner.”

Jagow-Duda told CNA Deutsch that applications for the Kirchenmeile “follow clear rules and guidelines” and that the organizers do not admit, for example, “right-wing extremist or anti-democratic groups.”

The printed program book states, on page 58, that “a diversity of opinions that encourages and enriches discourse on the cohesion of society is expressly desired,” with limits “where discriminatory, racist, or antisemitic convictions are represented, expressions of group-related misanthropy, or an ideological distance from the free democratic constitutional order are to be expected.”

“This concerns a booth where Christians are entering into conversation about their faith,” Jagow-Duda said.

Other groups presenting on the Kirchenmeile whose positions stand in tension with Catholic teaching on sexuality include the Network of Catholic Lesbians, the LGBT initiative #OutInChurch, and the Ecumenical Working Group Homosexuals and Church.

The official program also lists a “Queer worship service” on May 16 under the title “Life is colorful — diversity in the Church?!” and a Bible workshop titled “Reading the Bible queerly. Why G*D is a fan of diversity.”

Pro-life panels rejected, association still present

The eventʼs panel program, meanwhile, turned down three proposals on surrogacy, abortion, and end-of-life care from the countryʼs largest lay pro-life association, citing limited slots, even as the association maintains its own booth at the congress.

The proposals were submitted by the Action for the Right to Life for All (ALfA) in cooperation with the Association of Catholic German Teachers (VkdL).

The proposals' titles, according to the Catholic weekly Die Tagespost, were “Life Without a Child? Is Surrogacy the Solution on the Way to a Wished-For Child?”, “Taboo Topic Abortion — ‘I didnʼt want to abort, I had to,’” and “My Death and My Dignity — Autonomy and Human Dignity at the End of Life.”

Britta Baas, a spokeswoman for the ZdK, told Die Tagespost that the rejections were made on “capacity grounds.” Two-thirds of all applications had to be turned down because only 40 panel slots were available, she said.

The Catholic Congress leadership had set up a so-called “topic convention” before the nationwide call for proposals opened, which pre-selected the 40 panel themes. About three times as many applications were submitted as there were slots, Baas said, and “the panel working group commissioned by the Catholic Congress leadership then had to make a selection.”

According to Die Tagespost, ALfA and VkdL had already secured several speakers for the proposed panels, including psychiatrist Christian Spaemann, surgeon and medical ethicist Kai Witzel, and the jurist Felix Böllmann of Alliance Defending Freedom International.

The Catholic Congress will, however, host one panel on assisted suicide, titled “Quo Vadis Assisted Suicide? General Regulations and Individual Wishes,” with Social Democratic Party (SPD) parliamentarian Lars Castellucci and the president of the German Caritas Association, Eva Maria Welskop-Deffaa, among the discussants.

ALfA itself will be present at the Catholic Congress with a booth on the Kirchenmeile, located in the “Social Cohesion” theme area.

In parallel to the official program, the association is holding its own events in cooperation with the VkdL and Die Tagespost, including a lecture on end-of-life autonomy by Witzel, a presentation on international surrogacy by ALfA national chair Cornelia Kaminski, and a panel discussion with Bishop Rudolf Voderholzer of Regensburg on the relationship between the Catholic Church and the German pro-life movement.

“The commitment to the protection of human life belongs at the heart of the Church,” Kaminski said in a May 8 statement. “The Catholic Congress is therefore an important place to enter into conversation with people, to present our work, and to make clear how many areas there are in which the right to life and human dignity are under threat — and how needed Church members are who commit themselves to this cause.”

Catholic teaching on sexuality

The Catechism of the Catholic Church teaches that sexual pleasure “is morally disordered when sought for itself, isolated from its procreative and unitive purposes” (No. 2351).

Chastity, the Catechism teaches, “involves the integrity of the person and the integrality of the gift” and is realized in “the complete and lifelong mutual gift of a man and a woman” (No. 2337). It requires what the Catechism calls “an apprenticeship in self-mastery which is a training in human freedom” (No. 2339).

Consent does not, in Catholic moral theology, automatically change the moral character of an act.

Father Noel Fitzpatrick, 42; Patrick Butler, 38; John Dougal, 16; David McCafferty, 15; and Margaret Gargan, 13, were shot and killed in the Springhill/Westrock area of West Belfast on July 9, 1972. The deceased were all Corpus Christi parishioners and their relatives and campaigners for justice were present at the Mass on May 3 to hear McGuckian’s words.

The shooting took place at a time of great turmoil and disturbance in the city, with an IRA ceasefire having just broken down. The British Armyʼs position was that it was engaged in a sustained gun battle. The coroner’s verdict was that there may have been some “sporadic” firing by the IRA, but those killed were unarmed, posed no threat, and should not have been killed.

The inquest was completed in 2024, just before the British government’s controversial Legacy Act shut down inquests in Troubles-related killings. Belfast High Court Judge David Scoffield, sitting as a coroner, stated that the soldiers from the King’s Regiment “lost control.”

Speaking at the Mass at Corpus Christi Church, McGuckian paid tribute to the perseverance, resilience, and persistence of the victims’ families and the parish community.

McGuckian said the legacy of conflict in Northern Ireland continues to cast a long shadow across communities, families, and institutions, adding that this is a “moment of deep significance” for the families of the parish community and for all who carry the memory of the shootings.

He continued: “Three young children, John Dougal, David McCafferty, Margaret Gargan; a father of a young family, Patrick Butler; and a local priest, Father Noel Fitzpatrick, were unlawfully killed by British army soldiers who ‘overreacted and lost control’ using force that was unreasonable and unjustified. While no legal finding can ever undo the pain of such loss, the public naming of this truth is of profound importance.”

McGuckian paid tribute to Fitzpatrick, “a priest of this diocese, who in faithfulness to his pastoral calling stood with you, his people, in a time of fear and violence.”

He added that the “path towards reconciliation and recovery in Northern Ireland can only be achieved by walking together in the light of truth and justice.”

The inquest found that Fitzpatrick, at the time of his death, was unarmed, posed no threat, and was going to the assistance of others. Butler was killed by the same bullet that killed Fitzpatrick, which struck him after passing through the priest’s neck. He, too, was unarmed, posed no risk, and was assisting Fitzpatrick in helping others.

McCafferty, a schoolboy, was likely attempting to recover the body of  Fitzpatrick when he was shot and killed. McCafferty was a member of the junior wing of the Official IRA. The coroner found he was not armed and was not posing a threat when he was shot by the same soldier who killed Fitzpatrick and Butler.

Dougal was an acknowledged member of Na Fianna, the juvenile wing of the Provisional IRA. The coroner found there was suspicious activity in the area that evening and said he was unable to determine whether Dougal had been armed when he was killed. The coroner found that like the other deceased in the inquest, Dougal should not have been shot dead by the army in the circumstances. He was shot in the back as he retreated from the scene.

Thirteen-year-old Gargan was standing talking to friends in the street when she was “shot directly in the face.” She was “wholly innocent.”

Scoffield said in his concluding comments: “In light of the passage of time, the difficulties in establishing to the criminal standard who fired any lethal shots and the associated difficulties in this case of even establishing the identity of the ciphered soldiers — there is little prospect of any prosecution in these cases if that is what anyone is seeking.”

The shooting of Fitzpatrick was the second killing of a Catholic priest by British soldiers within 12 months in Belfast at the time.

Father Hugh Mullan was one of 10 people killed in the Ballymurphy massacre between Aug. 9 and Aug. 11, 1971. An inquest in 2021 found all victims in Ballymurphy to be innocent.

Eyewitnesses reported Mullan was carrying a white cloth when he was shot and continued to pray as he lay dying. Prior to his shooting he had telephoned the British Army base to notify them he was going to the scene to assist a wounded man. He was shot in the back by a member of the paratroop regiment. Mullan’s sister, Geraldine, told ITV News at the time: “It made me very angry that he had died and nobody seemed to care that this young priest’s life had been taken away from him.”

Following the Springhill/Westrock verdict, Down and Connor Diocesan Vocations Director Father Conor McGrath pointed to the example of Fitzpatrick and Mullan as men of heroic virtue — both of whom were exercising their priestly ministry when they were shot.

On the eve of the feast of Our Lady of Fátima, May 12, the light of thousands of candles illuminated the night at the spot where Our Lady appeared to three shepherd children 109 years ago.

The faithful filled the shrine, gathering to participate in the recitation of the rosary and the traditional candlelight procession.

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‘We come as pilgrims and depart as missionary disciples’

Rui Manuel Sousa Valério, patriarch of Lisbon, Portugal, celebrated the Mass on May 13. In his homily, the prelate emphasized that the pilgrimage “does not end here” but rather Fátima is “a point for sending forth.”

This celebration commemorates the first of the six apparitions of Our Lady of Fátima to the three shepherd children, Lucia dos Santos, 10, and her cousins Francisco and Jacinta Marto, 9 and 7, in 1917.

The pilgrimage on May 13 is the most attended, welcoming more than 450,000 pilgrims last year. They gather at Cova da Iria, a neighborhood that was once the field where the three shepherd children pastured their familyʼs sheep and where the Virgin Mary appeared.

The Catholic Church officially recognized the apparitions as worthy of belief in 1930.

“We come as pilgrims and depart as missionary disciples; everything we experience here — prayer, silence, reconciliation, and communion — cannot remain confined within the Cova da Iria,” the prelate noted.

He invited the faithful to let the experience of Fátima “enter into our hearts” as well as into all areas of life — our homes, families, workplaces, and schools — and also “into the wounds and joys of daily life.”

Sousa emphasized that the message of Fátima is truly embraced “when it transforms into a mission, and what we receive becomes a light for others.”

He further recalled that in her apparitions, the Virgin called for conversion and for the responsibility of love: “True devotion to Mary never closes the heart. It opens it; it never isolates, it sends forth; it never sleeps, it awakens.”

The Virgin Mary asked the children to pray the rosary every day for the conversion of sinners and to obtain peace for the world, especially an end to the ongoing First World War. She also invited them to make personal sacrifices and offer their sufferings on behalf of sinners.

She promised to return on the 13th day of each month for the next six months and confided that she had secrets to reveal concerning the fate of the world.

To prove that the apparitions were true, Mary promised the children that during the last of her six appearances, she would provide a sign so people would believe in the apparitions and in her message. What happened on that day — Oct. 13, 1917 — has come to be known as the “Miracle of the Sun,” or “the day the sun danced.”

May 13, 2026, also marks the 45th anniversary of the assassination attempt on Pope John Paul II in St. Peterʼs Square. For this reason, the Mass in Fátima was celebrated using the chalice that the Polish pontiff donated during one of his visits to the site.

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 document, titled “Mental Health in Europe — A Call for Care,” states that Europe is facing a growing mental health crisis with increases in depression and anxiety being causes by various factors, such as loneliness, trauma, suicide, job insecurity, aging, digitalization, and forced migration.

The study notes that the COVID-19 pandemic exacerbated the crisis while it simultaneously exposed the weaknesses of the European mental health care system.

The document, which advocates for a “comprehensive” vision of mental health that also encompasses social, relational, and spiritual dimensions, was prepared by the COMECE ethics committee.

Loneliness: One of the greatest risks to mental health

Friederike Ladenburger is a jurist, adviser on ethics, research, and health, and secretary of the commission. In an interview with ACI Prensa, the Spanish-language sister service of EWTN News, she emphasized the need to address mental health from a “multidimensional” perspective that takes into account not only biological and psychological needs but also “spiritual support.”

She also noted that the document stems from a concern regarding “current, urgent, and pressing” issues such as loneliness, one of the greatest risks to mental health today, which “has evolved into one of the major crises of our time.”

Ladenburger clarified that loneliness is defined as “the absence of social contact and the perceived discrepancy between a person’s desires and their actual social network,” emphasizing that the problem is not solely quantitative. “It is not just about the size of your network, but also the quality of your network,” she stated, underscoring the importance of having “meaningful, authentic, and lasting human connections.”

The document states that mental well-being depends not only on clinical treatments but also on strong human relationships, social integration, a sense of belonging, and respect for the dignity of every individual.

She noted that the report rests on three fundamental pillars drawn from Christian anthropology: that “the human person is created in the image of God,” that this dignity encompasses “both body and soul,” and that human beings possess an essential relational and spiritual dimension.

“One of the most important points of our report is the communal aspect of the human person,” she said, indicating that the Church can help address social isolation with community events.

Strengthening families

The COMECE study also emphasizes the need for the European Union to promote policies that strengthen families as a fundamental place where care takes place.

The report identifies the family as “the basic cell of society” and, in this vein, warned that Europe is undergoing “an urgent and dramatic demographic change.”

Consequently, Ladenburger called for greater financial support for young families: “They need financial support, financial relief, and the opportunity to start a family” as well as “jobs and decent housing.”

Technology must not replace human contact

Ladenburger expressed concern regarding the impact of artificial intelligence, particularly among young people, underscoring the need for European regulation to protect individuals from technological abuse, digital addiction, and online harassment.

She warned that the use of digital tools must be “supplementary, not substitutive,” acknowledging that digital technologies can improve access to psychological care but emphasizing that technology should complement, rather than replace, human contact.

She said that “the priority is the human being,” whose core capacity remains “to express empathy and feel with others.”

Spiritual accompaniment

In addition, COMECE called for European policies that include spiritual accompaniment in hospitals and in other vulnerable settings, including reproductive health, palliative and end-of-life care, and migration.

Regarding surrogacy, she explained that the report outlines the psychological risks for both the pregnant mother and the child. Likewise, concerning palliative care, it advocates for comprehensive care that is not limited to the clinical aspect. “Every human being must be treated with dignity, especially those who are suffering,” Ladenburger pointed out.

Emphasizing the importance of hospital chaplaincies and of every individual’s right to practice his or her religion, especially in situations of suffering or displacement, the bishops’ commission noted that effective support would not only be "medical or clinical ... it also entails spiritual support.”

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 archieparchial celebration was held in Hopkoʼs birthplace on the eve of the anniversary of his episcopal consecration on May 11, 1947. The blessed bishop died on July 23, 1976, his health broken by years of incarceration and torture.

Metropolitan Archbishop Jonáš Maxim of Prešov presided over the hierarchical Divine Liturgy, concelebrated by Bishop Kurt Burnette of the Byzantine Catholic Eparchy of Passaic, New Jersey, who is currently on a pastoral visit to Europe. Burnette also serves as apostolic administrator of the Exarchate of Sts. Cyril and Methodius of Toronto for Slovaks of the Byzantine rite. More than 30 priests concelebrated, and religious sisters and laypeople from across the region attended.

‘He did not search for glory’

In his homily, Maxim drew on the testimony of Father Atanáz Pekár, OSBM, who described Hopko as a bishop who never sought glory, never demanded justice for himself, and forgave everyone.

“In todayʼs Church and in Slovakia, there are still people who seek their own glory and not Christʼs — may God be merciful to them,” Maxim warned.

The archbishop recalled that in 1968, Hopko wrote to the Czechoslovak government requesting the reestablishment of the Greek Catholic Church, which had been dissolved at the so-called Sobor of Prešov — a staged assembly orchestrated by the communist regime in 1950. Hopko sought justice for his Church, not for himself, Maxim said, quoting from the letter: “We are not dead. We live and we want to live! We claim all the rights we had in the past… Please take it for granted that we have never, not even for a moment, given up our rights.”

Maxim described Hopko as “highly educated and wise,” a man who “suffered a lot” yet “remained an ordinary, simple, and humble person” and “a sincere lover of his nation.” The metropolitan called him “a saint.”

Bishop Burnette: Freedom brings its own dangers

Burnette, addressing the pilgrims at the close of the liturgy, praised Hopko as a man who remained faithful to the word of God and to the pope during the harshest years of communism. He warned that in the present day, when there is no restriction on religious freedom, the pursuit of power and money makes people even less free.

On the same day, Bishop Milan Lach of the Eparchy of Bratislava celebrated a separate Divine Liturgy in Hopkoʼs memory in Brezno.

A life of suffering and fidelity

Vasiľ Hopko was born on April 21, 1904, in Hrabské in what is now eastern Slovakia. He was consecrated a bishop of the Eparchy of Prešov on May 11, 1947, as Soviet pressure on the Greek Catholic Church intensified.

After the Sobor of Prešov in 1950 — at which the communist regime declared the Greek Catholic Church dissolved and transferred its assets to the Russian Orthodox Church — Hopko was arrested on April 28, 1950. He was imprisoned, starved, and tortured.

Released in 1964 in broken health, he was transferred to a care home. After the Prague Spring of 1968, the Greek Catholic Church was legally restored, and Hopko resumed episcopal ministry, encouraging the faithful, ordaining priests, and rebuilding Church life despite his frailty.

Hopko died on July 23, 1976, in Prešov. His remains are interred in the Cathedral of St. John the Baptist in Prešov. St. John Paul II beatified him at a ceremony in Bratislava on Sept. 14, 2003.

The liturgy was broadcast live on the Slovak public broadcaster STVR.

Called a “right to assistance in dying,” the initiative seeks to legalize the administration of lethal medications to patients who wish to end their lives.

The proposed bill will be considered once again in the Senate on May 11–13, coinciding with the feast of Our Lady of Fátima on the 13th.

The bishop of Bayonne, Lescar, and Oloron, Marc Aillet, stated that “the stirring call to conversion and penance that the Virgin of Fátima issues to us, in response to the aberrations of the modern world, is more relevant than ever.”

The bishop therefore invited the faithful to a day of fasting and prayer on May 13 so that the Lord may “enlighten the consciences of the senators and of elected officials.”

Specifically, he warned of the “formidable moral and spiritual consequences” that would result from the legalization of euthanasia and assisted suicide in the country.

In a letter addressed to the faithful of the diocese, the prelate warns of the “extreme gravity” of the proposal, which, in his view, seeks to “abolish the prohibition against killing.”

He emphasized that the majority of patients who consider requesting suicide or euthanasia abandon the idea as soon as they receive care in a palliative care unit, where they are supported and their suffering is alleviated.

However, he lamented the inadequacy and lack of support this service receives in France.

With a message of hope, the prelate noted that the number of legislators opposed to the proposed bill on “aid in dying” has risen from 199 on May 27, 2025, to 226 on Feb. 25. Consequently, he pointed out that “it is by no means too late to act and mobilize.”

Aillet said he has personally written to parliamentarians to ask them to oppose the bill, which would constitute “a major anthropological rupture,” and invited the faithful to do the same.

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 Habsburg victory at Bílá Hora — Czech for “White Mountain,” on a hill outside Prague — ended a Bohemian Protestant revolt and led to the forcible re-Catholicization of the Czech lands. The event is sometimes referred to as the Czech “national trauma” and helped shape anti-Catholic sentiment that has marked Czech religious identity for centuries.

The May 8 events took place on the Bílá Hora hilltop, which is now part of Prague, and on city squares and in churches across the country. At the main gathering, the Slovak Christian band Timothy performed, joined by other musicians and pilgrims.

The lay group Smíření Bílá hora — Czech for “Reconciliation White Mountain” — has organized the annual events since 2020. On the 400th anniversary of the battle that November, Archbishop Jan Graubner of Prague and the head of the Czech Ecumenical Council of Churches, Daniel Ženatý, presided at an ecumenical prayer service on the hill. Chief Rabbi Karol Sidon represented the Jewish community, and the Czech Bishops' Conference co-organized the event.

A reconciliation cross was installed at the site as “a permanent reminder” and “a place for symbolic events,” according to Father Stanislav Přibyl — then-general secretary of the Czech Bishops' Conference and now archbishop of Prague — speaking to the Czech weekly Katolický týdeník. He called the cross “part of the Czech spiritual tradition.”

When commemorative gatherings resumed in May 2021 as COVID-19 restrictions eased, the then-apostolic nuncio to the Czech Republic, Archbishop Charles Daniel Balvo, sent a letter to the lay organizers conveying that Pope Francis appreciated their prayers, “particularly when they are linked to a genuine wish to reconcile” people and “to heal the past wounds, accompanied by concrete gestures of forgiveness and meeting.”

Spreading reconciliation across the regions

Diocesan support has gradually widened.

The Archdiocese of Olomouc and the Diocese of Ostrava-Opava told EWTN News that while they do not organize anything specifically tied to Bílá Hora, they support all initiatives aimed at reconciliation. The Archdiocese of Prague is “supportive, including bishops, as well as the clergy and consecrated people, so not only laypersons,” its press office told EWTN News. Former archbishops of Prague Cardinal Miloslav Vlk and Cardinal Dominik Duka met with Protestants at Bílá Hora in 2000 and 2010, respectively, the archdiocese recalled.

“We support our local service rather symbolically — through promotion,” the press office of the Diocese of Ostrava-Opava said. In the city of Ostrava, the May 8 gathering is led by an ecumenical community on the conviction that “reconciliation begins in families and small communities and can gradually spread further through churches and into society.”

The eastern Czech diocese held a separate Lenten reconciliation event in the Opava co-cathedral marking its 30th anniversary, asking forgiveness for the sins “which hurt brothers and sisters from other Christian churches,” its press office said.

The Czech Bishops' Conference confirmed to EWTN News that it is no longer involved in organizing or coordinating the Bílá Hora events directly.

A wound rooted in the Thirty Years' War

The Battle of White Mountain took place on Nov. 8, 1620, near Prague during the early phase of the Thirty Years' War (1618–1648), a religious-political conflict that ravaged Europe.

The war was ended by the 1648 Peace of Westphalia, which reaffirmed and extended the principle of “cuius regio, eius religio” — “whose realm, his religion” — first established at the 1555 Peace of Augsburg, under which the ruler of a given territory determined the religion of its subjects.

The Catholic Church remains the largest religious community in the Czech Republic, but the country is one of the most secular in Europe. According to the 2021 census, about 22% of Czechs identified as religious, and Catholics made up roughly 9% of the population, down from nearly 40% in 1991. About 30% of respondents declined to answer the religion question.

The annual awards, co-funded by the European Unionʼs Creative Europe program, recognize outstanding conservation projects, often bringing international visibility, tourism, and funding to heritage sites.

Among the 30 laureates selected from 18 countries this year, two projects have emerged as symbols of Europeʼs rich Christian heritage and the growing challenges surrounding its future: the restoration of the 18th-century dome of the Church of Escuelas Pías in Valencia, Spain, and the adaptive reuse of the Benedictine Monastery of San Benedetto Po in northern Italy.

A symbol restored

In Valencia, the domeʼs restoration sought to preserve the Church of Escuelas Pías as an active sacred space while introducing carefully managed cultural activities to support long-term sustainability.

The landmark structure, one of the largest masonry domes in Spain, underwent a meticulous restoration combining traditional craftsmanship with modern conservation techniques. Thousands of tiles were individually examined and replaced, while the dome itself was stabilized and renewed.

Professor Jacek Purchla, chair of the Europa Nostra Awards Jury, told EWTN News the project stood out for both technical quality and symbolic value. “The dome is a defining element of Valenciaʼs skyline and belongs to the European tradition of monumental domed architecture that emerged in the Renaissance,” he said. “It holds strong symbolic value for the city.”

The restoration also emphasized community engagement. Seminars, guided visits, and exhibitions attracted more than 46,000 visitors while the church stayed open for worship.

The projectʼs architect, Luis Cortés-Meseguer, told EWTN News that the aim was never to transform the church into a purely commercial or secular space.

“The challenge was to preserve its liturgical and symbolic identity while opening it to compatible cultural uses that could guarantee its long-term conservation,” he said.

In a paper shared with EWTN News ahead of publication, Cortés-Meseguer describes the approach not simply as “reuse” but as the “re-employment” of sacred space, a model intended to revitalize historic churches while preserving their original identity.

From decline to renewal

In contrast, the Benedictine Monastery of San Benedetto Po in Italy illustrates how adaptive reuse, which gives historic buildings new civic, cultural, or commercial functions, can also play a central role in preserving religious heritage.

Founded in 1007 and once one of medieval Europeʼs most important monastic centers, the vast complex had fallen into serious decline by the early 2000s. Following a major earthquake in 2012, nearly 20,000 square meters (about 5 acres) became unusable.

After being listed among Europa Nostraʼs “7 Most Endangered” heritage sites in 2013, a long restoration effort gradually transformed the monastery into a vibrant civic and cultural center. Today, the complex houses a museum, library, music academy, and exhibition spaces.

“Our international jury selected the monastery as a clear example of adaptive reuse that respects historical integrity,” Purchla said, describing it as a “transferable reference model for endangered heritage sites across Europe.” The restoration, he added, demonstrates how “heritage conservation can coexist with new cultural and social uses.”

More than architecture

Across Europe, declining church attendance, shrinking religious communities, and rising maintenance costs are leaving many religious buildings underused or at risk of abandonment.

Yet not all forms of reuse are equally welcomed. In the Belgian city of Ghent, the redevelopment of the 19th-century Sint-Anna church into a supermarket, restaurant, and wine bar has reignited debate over the transformation of sacred spaces. The Belgian supermarket chain Delhaize secured a 99-year lease and began renovation work in early 2025, with reopening planned for autumn 2027.

Supporters argue the project offers a viable future for a building that might otherwise face vacancy and deterioration. Critics question whether commercial uses risk eroding the cultural and spiritual significance of former places of worship.

At stake, heritage experts say, is more than architecture.

“Across Europe, churches and religious heritage sites are not only historical monuments or architectural structures, but places that carry a soul, a memory, and a vital social function for communities,” said a spokesperson for the Commission of the Bishops' Conferences of the European Union (COMECE).

In 2018, the Pontifical Council for Culture published Guidelines for Decommissioning and Cultural Reuse of Churches, the Holy Seeʼs standing reference document on the question.

Seeking common ground

As debates over reuse intensify, organizations including Future for Religious Heritage and COMECE are increasingly working to develop shared approaches to how churches can be preserved, adapted, and sustained while respecting their historical and spiritual identity.

“There is no single approach to adapting or adding new uses to religious buildings,” Jordi Mallarach, executive officer at Future for Religious Heritage, told EWTN News. Successful projects, he said, ultimately seek to preserve the “spirit of the place,” maintaining the symbolism and historical identity of sacred spaces even as new uses are introduced.

Through initiatives including the New European Bauhaus Lab, COMECE says it is bringing together churches, heritage organizations, public authorities, and local communities to reflect on sustainable solutions for Europeʼs religious heritage.

Questions surrounding the future of Europeʼs sacred spaces are expected to feature prominently during the European Cultural Heritage Summit 2026, where this yearʼs winners will be honored from May 26–30 in Nicosia, Cyprus.

His decision came after a personal encounter with Christ, when he realized there was no turning back: He was firmly convinced that the Catholic faith was the true one.

The 25-year-old, who did not share his last name, first became interested in the Catholic faith during his school years, while studying authors such as St. Thomas Aquinas and St. Augustine of Hippo.

For over five years, until beginning his catechumenate in 2025, the young man reflected deeply upon and researched various religious traditions. In an interview with ACI Prensa, the Spanish-language sister service of EWTN News, Jonás recalled that it was during the process of researching Islam that "I ended up becoming a Christian.”

Transformed lives

For Jonás, the person of Christ and the sacraments were what transformed his life. “If Christ doesn’t enter into your heart, Christ who is God made man, who gave himself up for us on the cross, then ultimately you are not a Christian, but merely someone who knows a lot about Christianity,” he said. In his case, what impacted him most were Christ’s passion and self-sacrifice on the cross, as well as Jesus’ Sermon on the Mount.

On the same day as Jonás, Lourdes Ángel also received the sacrament of baptism. Like Jonás, she grew up in a Muslim family. However, she explained to ACI Prensa that she always felt it was abundantly clear “that Christ was present in my life; even though no one had ever spoken to me about him, I already felt his presence very deeply.”

“My mother always tried to instill the Muslim religion in me, but I always gravitated toward Christianity. It was as if my heart were already in another place, without having any formation” in the Catholic faith, the 21-year-old recalled.

She shared that God helped her escape a toxic relationship at the age of 19 and that it was then that she met her current boyfriend, who is involved with the Neocatechumenal Way. “I realized that God was calling me, and I wasn’t going to close the door on him or turn my back on him,” she recounted.

What struck her most about the Catholics she knew was seeing “that people were so happy. They follow God and are happy even when things go badly for them, even when they have problems from time to time. It’s as if they see something good in suffering and know that Christ has a better plan for them. I wanted that; I wanted to understand how they could be so happy.”

Breaking the parameters of their world

The journey both of them took to embrace the Catholic faith wasnʼt easy. “Leaving your initial faith,” Jonás explained, “is quite difficult, because ultimately it structures your life and [converting] entails breaking with the established framework of your world.”

What he found most difficult was conveying this decision to his family: “I don’t think they will ever understand it ... they simply cannot wrap their heads around the idea that someone could change something like that. To them, it’s like a kind of identity or culture more than a path that one must seek out and discover.”

Even so, Jonás said that Jesus Christ is the one who helps him keep going, the one who comforts him and gives him the necessary strength to persevere. “Even Jesus himself warns us that the world will not particularly love us ... if they did it to him, they’ll do it to us.”

For Lourdes, the most difficult part was leaving behind her former way of life and attempting to “fit God in without changing anything about myself.” She specifically recalled a lesson taught to her by her catechist: “You cannot bring God into your life without doing anything for him; you have to make room for him, and then you can worry about everything else.”

A new rebirth

Jonás cherishes a fond memory of the Easter Vigil, when he received the sacraments of Christian initiation alongside 47 other adults. “It was a very happy experience. The next day, I felt completed,” he recalled.

He said that, before receiving baptism, “I felt a rather large void in my life, one I tried to fill with various ideologies ... the truth is that I was living in a state of considerable internal disorder within my soul, within my spirit.”

“After accepting Jesus into my heart,” Jonás continued, “I believe I am a much more ordered person in the moral aspect. Now I view others not merely as instruments but truly as creations of God made in God’s image and that makes me feel complete; it’s been like being reborn.”

He also shared that he tries to go to Mass every day. “For me, the Eucharist is like a spiritual treasure, what recharges me with spiritual strength. The body of Christ gives us grace and the capacity to view the world in a supernatural way, not merely through human eyes, but to also see it somewhat like Jesus would,” he said.

Accompaniment and faith in community

On this journey of conversion, he said he is especially grateful for the guidance of his catechist as well as that of the parish priest and his fellow parishioners. He also highlighted the importance of living out one’s faith with the support of others and within a community, for as he pointed out, “in isolation, people succumb; they grow weak.”

Along these same lines, Lourdes emphasized that “forming yourself alone” is not the same as having the assistance of a catechist: “You are much more conscious of what you are receiving and of what you are going to do at Easter,” she emphasized.

Lourdes also recalled her baptism “with great joy.” Ultimately, she noted, “you receive Christ himself, something truly astonishing,” just as the realization “that God loved me despite everything I had done. He was there waiting for me, and I am very happy to have received him.”

Jonás encouraged those going through a similar situation not to give up, pointing out that the process of conversion “does not happen over a single weekend.”

“Don’t give up,“ he said. ”Ultimately, as Jesus said, a Christian is not accepted in his own home, nor in his own family. I would tell them to persevere, to draw strength from the words of Jesus in the Gospel, to come to know him, to continue inquiring and discerning, and to seek out people who share their beliefs and can help them.”

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 cry of the poor and the marginalized must reach the ears of the international community. We cannot remain silent while the lives of so many hang in the balance,” Medhin said in a report Tuesday, according to ACI Africa, the sister service of EWTN News in Africa.

Medhin called for immediate diplomatic engagement with Saudi authorities and urged the promotion of alternatives to capital punishment that uphold human dignity and the possibility of rehabilitation. Medhin’s appeal comes as more than 200 Ethiopian youths detained in Saudi Arabia have been handed mass death sentences over alleged drug-related offenses.

Christian Finnish parliamentarian announces next move in legal battle

Päivi Räsänen, a parliamentarian convicted by the Finnish Supreme Court of hate speech in March, will appeal her case to the European Court of Human Rights.

“The failure of the Finnish Supreme Court to uphold freedom of speech has set a dangerous precedent in my country and across Europe,” Räsänen said in a May 7 press release from her legal team Alliance Defending Freedom (ADF) International, which is representing her free of cost. “I make my appeal in the hope that the European Court of Human Rights will recognize that peacefully expressing one’s beliefs is never a crime and ensure that this basic freedom is protected for all,” she said.

Räsänen’s appeal comes after a nearly seven-year legal battle in which she was unanimously acquitted by two lower courts in Finland before the latest Supreme Court ruling acquitted her of charges relating to a 2019 Bible tweet but convicted her of “making and keeping available to the public a text that insults a group,” under a section of a Finnish criminal code titled “war crimes and crimes against humanity.”

Catholics arrested in India after confronting mob of Hindu protesters

Police arrested four Catholics in the western Indian state of Rajasthan on charges including illegal conversion, rioting, and attempted murder after they confronted a Hindu nationalist mob that stormed a local parish celebrating Mass.

“It is very unfortunate that our people have been accused of serious criminal offenses and arrested for opposing right-wing Hindu activists’ illegal acts,” Father Arvind Amliyar, a parish priest, said following their arrests, according to a UCA report on Monday.

Amliyar said the Hindu nationalist mob entered the building during Communion and started filming with their phones and “alleging religious conversion activity.” He also said the mob accused them of killing a cow for a “community feast.” When parishioners stepped in to stop the mob, one of the activists threatened them with a knife before the parishioners overpowered him and took it away. When the police arrived, four Catholics were arrested and authorities rejected attempts to file complaints against the mob, “saying a case was already registered,” according to the priest. 

Australian Pontifical Mission Societies’ ‘World Mission Rosary’ initiative returns

The Pontifical Mission Societies of Australia is once more calling for participation in its “World Mission Rosary” during the month of May.

The World Mission Rosary, founded by the Venerable Archbishop Fulton Sheen in 1951, is a global prayer initiative in which each of the five decades is a different color representing each of the five continents. Prayers will be led online Monday through Friday throughout the whole month.

“By representing each continent with its five decades of colors, the World Mission Rosary is a beautiful reminder of the mission we all live each day on our personal journey,” Catholic Mission said in a May 1 statement to Fides News Agency. “By praying together, we hope this initiative will help us pause and reflect on the missionary commitment that the Church, and each one of us, has carried out and continues to carry out every day for those most in need.”

South Korean Catholic hospital adopts ethics code for AI

The Catholic Medical Center (CMC) of the Catholic University of Korea in Seoul debuted the country’s first Medical Artificial Intelligence Ethics Code.

The code, which offers guidelines centered on human dignity and the common good for the use of artificial intelligence (AI), was announced during its May 7 Ethical AI Transformation Symposium, UCA News reported May 8.

Archbishop Peter Chung Soon-taick of Seoul emphasized during remarks at the symposium on the new code that “medicine lies not merely in the transmission of knowledge but in a human relationship in which one life recognizes and respects another,” according to the report.

Sacred symbolism behind head coverings of Eastern patriarchs

ACI MENA, the Arabic-language sister service of EWTN News, has published a feature tracing the long and symbolic evolution of the head coverings worn by patriarchs and bishops of the Church of the East, especially within the Chaldean tradition.

Drawing on the testimony of Chaldean Archbishop Habib Hormiz, the story follows the development from early silk and colored coverings, known in some sources as the “biron,” to the black “shash” or “shushta,” which became associated with wisdom. The piece connects these traditions to Mesopotamian culture, biblical priestly garments, monastic influence, and later Catholic history, including the consecration of Yohannan Sulaqa in 1553.

Hormiz also explains that union with Rome did not erase the Eastern tradition, though the zucchetto entered Chaldean episcopal use only later, while the modern shushta gradually became a ready-made black cylindrical cap.

Cambodian Catholics celebrate new church, priest, and deacon

A new parish, the Church of St. Joseph the Worker, was consecrated for Catholics in the Apostolic Vicariate of Phnom Penh in Cambodia on Saturday.

The celebration of the new parish was presided over by Bishop Olivier Schmitthaeusler, apostolic vicar of Phnom Penh. “In opening these doors today, we experience immense joy: the joy of a completed church, the joy of having a sacred place worthy of praising the Lord,” the bishop said, according to a report from Fides News Agency on Monday. “It is the joy of our people, the people of God in Cambodia, who have been able to build a beautiful church in the city of Phnom Penh to celebrate, praise, and give thanks to the Lord.”

European bishops issue reflection on mental health

Catholic bishops in Europe published a reflection paper titled “Mental Health in Europe — A Call for Care” detailing a Catholic approach to mental health “rooted in human dignity, solidarity, and integral care.”

The Commission of the Bishops’ Conferences of the European Union (COMECE) said in a press release on Thursday that the publication of the document comes “at a time when Europe is facing a complex and interconnected set of mental health challenges” and that it hopes to highlight “the need for a holistic approach that places the human person at the center.”

COMECE said the document “aims to provide EU policymakers, healthcare professionals, and civil society actors with ethical reflections and practical orientations capable of supporting mental well-being across Europe.”

In an interview with Sister Faustina Elena Andrulytė, editor-in-chief of the Lithuanian magazine Kelionė, the Lithuanian archbishop opened a window into his time in Ukraine, defined by missile alerts, exhausted soldiers, grieving mothers and, despite the chaos, an extraordinary surge of faith.

The decision to stay in the midst of war

When the Russian invasion of Ukraine began, most diplomats had fled the country, yet Kulbokas made the firm decision to stay. He recounted how a friend of his from the British military “came to evacuate people, then stayed to help the nunciature,” saying “that soldier made all the nunciature employees complete military training courses,” which included sealing windows, evacuating quickly within 20 seconds, and storing food so it would not spoil.

When word reached the nunciature that Kyiv would be encircled by Russian forces within 24 hours, Kulbokas recalled that most ambassadors had decided to leave, with only Poland and Turkmenistan choosing to remain. “It was clear the city could soon be fully surrounded,” he said. “But we stayed.”

He described one account of a Ukrainian soldier armed with portable Javelin missiles who had spotted a Russian tank moving through a street near Kyiv. The soldier emerged from cover, fired a missile, and hid again. When a second tank appeared, he fired again. Then a third time.

“Itʼs good that I didnʼt know there were a dozen tanks there,” the soldier later said. The Russian convoy, believing it was facing a larger defensive force after several tanks were destroyed, reportedly halted its advance.

For Kulbokas, the episode illustrated how “even one personʼs contribution can be enormous” in moments of national crisis.

Living under missiles and the sound of war

As the war progressed, residents and nunciature staff became experts at reading air raid alerts.

“If the signal indicates a ballistic missile, you have to be in a shelter within 10 minutes,” Kulbokas explained. “If itʼs drones or cruise missiles, I go back to bed and try to sleep.”

One of the sisters working in the nunciature, he explained, had become something of a missile analyst, reading flight data on her phone to calculate how long the staff had before impact. He recalled one instance when she and the nunciature driver were at a market and an alert sounded. Checking her phone, she announced they had eight or nine minutes, just enough time to finish buying vegetables and return safely. They made it through the nunciature door seconds before explosions were heard near that very market.

The nuncio also shared the story of a seminarian who had taken academic leave to serve in the military. When he returned to his seminary, he could not sleep because it was too quiet. He had grown so accustomed to the sound of explosions that silence had become unbearable. Kulbokas later had him sent for treatment.

Chaplains on the front line

The nuncio spoke with particular tenderness about military chaplains, describing them as filling a void that trained psychologists have largely been unable to occupy. He recounted how a woman running a program to train 25 psychologists to work with wounded soldiers watched 23 walk away after a single session, with most saying “this is not for me.”

After a second session, the remaining two psychologists also left. “Then the woman who organized the training said: ‘Now I have only one hope left, priests and monks.’”

One chaplain the nuncio knows regularly brings his dog to the front. He rarely discusses religion directly. Instead, he prepares young soldiers for the raw reality of combat. “Donʼt be surprised, when you first find yourself in the trenches, you may pee and poop out of fear. This is normal. This happens to everyone.” He distributes rosaries, prays, blesses, listens to confessions, and stays present.

“Soldiers are more open with a chaplain than with a psychologist,” Kulbokas noted. “However, soldiers accept a dog best: There is no need for either words or questions, the puppy comes, snuggles up, and the therapy takes place.”

The shortage of chaplains remains acute, with only 60% to 70% of the need being met. The stakes of that gap are painfully illustrated by the archbishopʼs account of a military doctor describing wounded soldiers who, unable to be evacuated under drone surveillance, decline further medical intervention by saying: “Donʼt stitch it up, it wonʼt help anymore, better give me absolution.”

“When you face eternity,” Kulbokas reflected, “forgiveness is the only thing you really need.”

Faith rising from the ruins

Perhaps the most astonishing dimension of the archbishopʼs testimony is what the war has done to religious belief. In Kherson, where Kulbokas said the civilian population has fallen to one-fifth of its prewar size, the Catholic parish has grown fivefold to sixfold. “In Kherson, there are no unbelievers left,” Kulbokas said.

He also described how, in the Diocese of Kharkiv-Zaporizhzhia, roughly 30 to 50 kilometers (19 to 31 miles) from the front lines, Auxiliary Bishop Jan Sobilo and his team distribute food packages of bread and canned meat to residents. They use these moments to foster hope and talk about Christ.

Kulbokas said the war has also led people in the region to reconsider their faith. He noted that an Orthodox bishop and two Protestant pastors had converted to Catholicism and later became Catholic priests.

Recalling one story, Kulbokas said a Protestant pastor became curious after hearing reports about a Catholic bishop known for praying the rosary and rapidly building a church. “Donʼt go, because youʼll convert and become a Catholic,” a friend reportedly warned him. According to the archbishop, the pastor attended a single homily during Mass and soon decided to enter the Catholic Church.

The document, titled “Set Out on the Journey,” was approved during the plenary assembly in November 2025 but was not published until after the conferenceʼs meeting in April.

Following an exercise in “conversation in the Spirit” — the same method used during the Synod on Synodality — the Spanish prelates established the following seven priority pastoral goals:

1. Proclaiming the Gospel and initiation into the Christian life

The prelates observed that “in Spain, the era — firmly established for centuries — in which we would say, ‘I am Catholic because I was born in Spain,’ has passed. We can no longer take Christian conversion for granted.”

Consequently, the catechumenate is an “indispensable” reality in the dioceses, serving to ensure the continued growth of impactful experiences following the initial proclamation of the Gospel. “Today, Christian initiation along with the creation of communities that accompany individuals through this process and welcome the newly initiated constitute a fundamental priority,” they stated.

The bishops further emphasized that “in secularized Spanish society, the Church’s challenge is not so much atheism as it is the hunger for God, which manifests itself in very diverse ways,” such that all pastoral actions “should assess their impact on the initial proclamation.”

2. Celebrating Sunday

Added to the challenge of Christian initiation is “another great challenge of ecclesial life: the celebration of the Lord’s Day” — that is, participation in Sunday Mass, which, as the prelates underscored, “is not a mere act of private devotion or fulfilling an obligation but rather the experience of being an assembly of the called — those who, summoned by the Word, are gathered together as a people taking the form of the body of Christ, in order to be sent forth on mission.”

In Spain, only about 8 million of the country’s 45 million inhabitants attend Mass regularly on Sundays.

3. A Church with fewer people but a lot of parishes

The bishops' third pastoral concern stems from the realization that the Catholic Church in Spain has more than 22,000 parishes distributed across over 11,000 municipalities and smaller local entities, many of which have fewer than 100 inhabitants.

This distribution reveals “a great asymmetry.” As the prelates expressed with concern, “many baptismal fonts ‘hold no water’ — that is to say, there is no Christian community that, under the action of the Spirit, possesses the capacity to bring forth new Christians.”

On the other hand, in areas with larger populations, the parish community “possesses a very weak awareness of the responsibility entailed by the baptismal font.”

Beyond the diocesan parochial structure, Spain is home to 1,400 monasteries and shrines as well as hundreds of non-parochial churches where the Sunday Eucharist is celebrated, institutions that are typically under the care of religious communities.

In this regard, the prelates declared: “We cannot simply stand by and watch the ship sink.”

4. Promoting formative communities

Given that “one has never been able to be a Christian alone,” the prelates consider it necessary to “offer a visible communal face” and to foster the creation of communities “where the integral formation of the heart may be lived out.”

The bishops acknowledged that, despite experiences of initial proclamation, “at times there exists the difficulty of transforming emotion into virtue,” as noted in the recently published document “Cor ad cor loquitur” (“Heart Speaks to Heart”).

In this regard, they consider the integration of Catholic immigrants to be a “great opportunity to revive and rejuvenate” the communities.

5. Living the faith in a pluralistic society

The Spanish prelates focused their attention on the pluralistic social reality in which “people of diverse ethnic origins, with diverse ideological, ethical, and religious worldviews” coexist — and not always “in a proper spirit of coexistence, but rather they fall into confrontation.”

Given that “the religious map of Spain is changing” and there are “increasingly more adherents of other religions who do not come ‘from abroad,’” this poses “a new challenge for the Church, which must establish channels for coexistence based on mutual respect and the fundamental right to religious freedom.”

6. Welcome, protect, promote, and integrate migrants

The bishops’ conference also takes into account the need to address the reality of increasing migration, in a twofold sense.

“Catholics must be incorporated into the Christian community”; therefore, the CEE called for an effort to welcome them by “offering the possibility of a space of their own that does not break off communion with the whole.”

With regard to those of other faiths, the prelates highlighted the “opportunity for interreligious dialogue and collaboration in the service of the common good,” while acknowledging that this constitutes “a challenge for Catholics, who must be formed in order to engage in dialogue based on mutual respect.”

7. Bringing the love of the heart of Christ to the world

Beyond matters more specific to the Spanish context, the prelates, in their latest pastoral guidance, aim to make the love of God present beyond the confines of the Church: “It is essential to practice political charity in schools, in neighborhoods, in hospitals, and in our relationships with one another — fostering a presence, where possible, within institutional politics, the life of political parties, or other channels of institutional action.”

In the charitable sphere, the bishops also warned that “we run the risk that our organizations — so dependent on the welfare state, its regulations, and its subsidies for the third sector — may offer the novelty of Christian love in a weak manner and be easily confused with NGOs [nongovernmental organizations]. The same could happen to us in our educational institutions or our media outlets.”

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.

KGN is owned by LSMU Kaunas Hospital, which itself is equally divided between two shareholders: the Ministry of Health and the Lithuanian University of Health Sciences (LSMU), each holding 50% ownership. Both shareholders recently approved an optimization plan that would merge KGN into the larger hospital in an effort to streamline operations and reduce costs linked to obstetrics.

A century of care

Founded in 1926, KGN is the last major maternity home of its kind in Lithuania, focusing on low-risk pregnant mothers. When a report of its family-friendly environment and quality care reached Pope John Paul II in 1997, the impressed pontiff later sent a handwritten greeting blessing the maternity home. To date, it has been consistently rated as one of the best places to give birth in Lithuania.

The maternity home has long partnered with Caritas Lithuania, the Archdiocese of Kaunas, and various pregnancy crisis centers to help mothers give birth in a safe and highly personal environment, which most argue is not the case in typical obstetrics wards in major hospitals.

Critics of the merger say that dismantling KGN, given its rich 100-year history, recognition from the late pope, and excellent record, makes families feel unheard and their needs ignored.

Why families fear the merger

Jarūnė Rimavičė, head of the “Letʼs Save the Kaunas Maternity Home” initiative, which has gathered over 12,000 signatures, told EWTN News that the merger plans would negatively alter the care mothers receive.

She explained that the infrastructure at LSMU Kaunas Hospital is less family-friendly and that allocating higher flows of pregnant mothers there would result in “less privacy and less individual attention.” She also pointed out that “some of the delivery rooms and wards do not have private sanitary facilities, which reduces the feeling of privacy and dignity during childbirth.”

Rimavičė argued that KGNʼs defining strength lies not only in its family-oriented facilities but also in a care culture built around emotional safety, close personal attention, and respectful communication between staff and mothers.

She said this approach is a key reason for the maternity homeʼs high satisfaction among families. Such a culture, she warned, “cannot be simply transferred to another environment by administrative decision alone.”

For that reason, she said, merging KGN into a larger multi-specialty hospital “is not an equivalent transfer of services — it is a real deterioration of conditions for women in labor.”

An appeal to Pope Leo XIV

Reports circulated that organizers of the KGN petition had met with Archbishop Georg Gänswein, the apostolic nuncio to the Baltic states.

When EWTN News approached him for confirmation, Gänswein acknowledged the meeting, saying he received three representatives who outlined the situation surrounding the Kaunas Christian Maternity Home. He added: “On that occasion they gave me a letter for Pope Leo XIV.”

Organizers later told EWTN News that the letter was an appeal to the Holy Father, detailing their concerns. Gänswein added that he subsequently spoke with the archbishop of Kaunas, informing him of the meeting while discussing the facts of the matter. “He promised to take care on the matter,” he noted.

The Archdiocese of Kaunas later issued a statement supporting the petition while highlighting the long-standing role of maternity homes “whose activities are based on Christian values,” in providing both medical and dignity-based care. Kaunas Archbishop Kęstutis Kėvalas also called for cooperation to find solutions to preserve the maternity home.

Lithuaniaʼs current healthcare situation

On May 3, marked as Motherʼs Day in Lithuania, supporters gathered outside KGN, calling for its preservation while stressing its importance to families. The demonstration reflects a broader rise in visibility of Lithuaniaʼs pro-life movement, which included a major pro-life march held last year in Vilnius. It also comes as the government continues to discuss measures aimed at supporting families and addressing the countryʼs declining birth rate.

Against this backdrop, Rimavičė highlighted what she described as a clear policy contradiction. “On one hand, the state talks about encouraging birth rates, but on the other hand, it reduces the choices available to mothers and destroys precisely those places that families trust the most and where they feel safe,” she said.

Others have also pointed to structural issues in Lithuaniaʼs healthcare system. The current funding model reimburses hospitals largely based on the number of deliveries performed, which critics say incentivizes volume over quality. This approach can contribute to staff burnout, lower levels of individual care, and a tendency to favor faster, more intervention-heavy procedures, such as C-section births over natural births. Rimavičė stated that “maternity wards already face low pay and heavy workloads,” making it difficult to attract and retain staff, and leaving obstetrics systematically undervalued.

Observers have pointed to Germany as a potential model for reform. There, funding changes introduced payments that cover fixed costs regardless of delivery volume, helping maintain service availability and reducing incentives tied to the number of births.

Rimavičė said her initiativeʼs goal is to preserve the Kaunas Christian Maternity Home as an independent, family-oriented facility offering a “safe alternative between home birth and hospital inpatient birth.” She stressed that the group supports reform, but only if it improves conditions for mothers, including changes to the funding model and more targeted, quality-focused service optimization.

While the Holy See has yet to make an official announcement, the news came as no surprise, as rumors of a papal trip to France had been circulating since March. 

“Since his election, a year ago, Pope Leo XIV has been asked by several bishops to come to France,” the communiqué said. The formal invitation was extended by Cardinal Jean-Marc Aveline, president of the French Bishops’ Conference, acting in coordination with the apostolic nuncio, Archbishop Celestino Migliore. It received an important boost when French President Emmanuel Macron voiced his own support for the trip during his Vatican visit April 10.

Commenting on the announcement, Aveline, who has held several working sessions with the pope on the matter, said that “Leo XIV has expressed, on various occasions, the great esteem he holds for our country and its spiritual history.”

The cardinal continued: “His coming would be an opportunity to share with the pope what our Church in France is living and to let ourselves be encouraged by his word.” He added that the two had already begun mapping out a tentative itinerary.

According to the itinerary currently under consideration, the Holy Father would visit both the French capital — where he is also expected to visit Notre-Dame Cathedral — and Lourdes, a landmark site of Marian apparitions in the Pyrenees Mountains.

According to reporting by press agency I.Média quoted by Famille chrétienne, the name of Scy-Chazelles, a small town in the Moselle department (northeast of France) that is home to the residence and tomb of Robert Schuman — known as the “Father of Europe” and whose cause of canonization is underway — has also been regularly mentioned as a possible stop. The Diocese of Metz, however, has said it has no confirmed information to that effect. 

If the visit goes ahead as planned, Leo XIV would be the first pope to make an official state visit to France in nearly two decades. The last came in September 2008, when Benedict XVI traveled to Paris and Lourdes. Pope Francis visited France three times during his pontificate — in Strasbourg in 2014 to address the European Parliament, in Marseille in 2023 for the Mediterranean Meetings, and in Corsica for a symposium on “popular religiosity in the Mediterranean” in December 2024 — though none of these trips constituted an official state visit. John Paul II, for his part, made no fewer than seven trips to France across the course of his pontificate.

The choice of date, according to observers, can be explained by the Holy See’s desire to distance itself sufficiently from the electoral calendar in the interest of neutrality, as the presidential elections are scheduled for the first half of 2027.

The announcement comes at a time of unexpected renewal for Catholicism in France, a country known as the “eldest daughter of the Church” but long associated with aggressive “laicité” (“secularism”) and de-Christianization.

In recent years, the Church has seen a steady increase in the number of adult catechumens, with 13,000 of them receiving baptism at Easter this year. In response, the bishops of the Île-de-France region convened a dedicated pastoral council focused on how to welcome these newcomers appropriately — accompanying them not only through the sacraments of initiation but also toward a lasting and deeply rooted life of faith. 

Pending the official announcement from the Holy See, the bishops of France have asked all the faithful to hold the preparation of this event in prayer.

The pontiff will depart from Rome on June 6 at 8 a.m. local time and is scheduled to arrive in Madrid at 10:30 a.m.

At 11:30 a.m., a welcome ceremony will take place at the Royal Palace of Madrid, followed by a courtesy visit to the king and queen of Spain, Don Felipe VI and Doña Letizia. At the same venue, the pontiff will meet with government officials, members of civil society, and the diplomatic corps, before whom he will deliver his first address.

At 6 p.m., he will visit the CEDIA 24-hour facility (an outreach to homeless people). Later that evening, starting at 8:30 p.m., a prayer vigil with young people will be held at Plaza de Lima, adjacent to the Santiago Bernabéu Stadium.

On Sunday, June 7, he will celebrate Mass in Cibeles plaza followed by the Corpus Christi procession. In the afternoon, he will hold a private meeting with members of the Order of St. Augustine at the nunciature, and at 6 p.m. he will preside over an event titled “Weaving Networks with the Worlds of Culture, Art, and Sport,” where he will deliver another address.

In the evening, he will dine at the residence of the archbishop of Madrid, Cardinal José Cobo.

On Monday, June 8, at 9:30 a.m., he will meet with Prime Minister Pedro Sánchez at the nunciature before heading to the Congress of Deputies (lower house), where Leo XIV will become the first pontiff to address the countryʼs legislature, known as the Cortes Generales.

Subsequently, he will proceed to the headquarters of the Spanish Bishops’ Conference, which is celebrating its 60th anniversary. There he will meet with the prelates. He will also meet with the bishops at the nunciature and have lunch there.

At 6 p.m., a prayer service and veneration of the Virgin of Almudena will take place at the cathedral. Afterward, at the Santiago Bernabéu Stadium, he will meet with the diocesan community, where he will offer another reflection.

On Tuesday, June 9, before traveling to Barcelona, Leo XIV will meet with volunteers at a pavilion within the International Trade Fair Center, to whom he will address a few words.

Shortly after 11, he will take off from Madrid, arriving at El Prat airport in Barcelona around 12:30. At 1 p.m. he will pray midday prayer at the cathedral of the Holy Cross and St. Eulalia, where he will deliver a homily.

At 8 p.m. a prayer vigil will take place at Olympic Stadium, where the pope will deliver an address.

The following morning, Wednesday, June 10, the Holy Father will travel to the “Brians 1” correctional facility. At noon, he will proceed to the Abbey of Our Lady of Montserrat, where he will pray the rosary and deliver an address.

Following lunch with the Benedictine community of Montserrat, he will hold a meeting at 4:30 p.m. with charitable and social assistance organizations at the St Augustine Church, where he will give another reflection.

At 7:30 p.m., he will celebrate Mass at Sagrada Família Basilica, where the Jesus Christ Tower will be inaugurated.

On Thursday, June 11, the pope will travel to the city of Las Palmas on Gran Canaria Island. At 11:40 a.m., he will get a firsthand look at the reception of migrants at the port of the town of Arguineguín on the southern end of the island.

At 1:30 p.m., he will meet with bishops, priests, deacons, religious, seminarians, and pastoral workers at Santa Ana Cathedral. Later that day, at 6:30 p.m., he will celebrate Mass at Gran Canaria Stadium.

On Friday, June 12, he will fly to the city of Santa Cruz on Tenerife Island, arriving at 9:10 a.m. Subsequently, he will hold a meeting with the migrants housed at the Las Raíces center.

At 10:10 a.m., a gathering focused on migrant integration initiatives is scheduled to take place at the Plaza del Cristo de La Laguna. After noon, he will celebrate Mass at the port of Santa Cruz on Tenerife.

Following a farewell ceremony, his plane will take off at 3 p.m. bound for Rome, where it is scheduled to arrive at 8:10 p.m. Rome time.

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.

His remarks in an interview with ACI Prensa, the Spanish-language sister service of EWTN News, come against a backdrop of growing concerns about mental health issues within the clergy. In April, Filipino Cardinal José Advíncula warned that “almost 1 in 5 priests in the Philippines suffers from psychological distress” and urged that mental health be prioritized in order to sustain pastoral ministry.

Vial, a professor of psychology and spiritual life in the theology department of the Pontifical University of the Holy Cross in Rome, emphasized that this problem should come as no surprise, as it is part of a broader reality.

“In many countries and not just among priests, people suffer from psychological distress,” he said, noting that “nearly 30% of the adult population suffers from some form of psychological pathology” and that anxiety "affects roughly 25% of the general population.”

Warning signs: When to be concerned

Vial stressed the importance of identifying warning signs. According to the specialist, the first sign of a mental health issue is often “a continuously and excessively negative emotional state: fear, sadness, distress, anger, and persistent negative thoughts.”

He further warned that these signs must be taken seriously when they persist over time: “When you observe a person who is overly anxious, overly insecure, or overly sad for a period that has already lasted, for instance, a couple of weeks, that’s a warning sign that requires attention.”

Otherwise, he cautioned, the situation may get worse: “If not addressed, the alarm itself turns into a fire. The person ends up getting burned."

Regarding treatment, Vial emphasized the importance of a proper diagnosis: “The first step is to make a diagnosis … to give a name to the difficulties.” He explained that it is not enough to treat the symptoms; rather, it is necessary to get to the root causes.

Likewise, he issued a clear call to seek out specialists: “You shouldn’t be afraid of health professionals — psychologists, psychiatrists, and doctors.”

Burnout: A common risk among priests

Among the most common problems he sees in priests is burnout, or what he calls the “disillusioned Good Samaritan syndrome,” which he described as “a state of exhaustion” linked to constantly serving others.

“It occurs in people who work by serving others, by giving of themselves to others,” he explained, noting that it affects not only priests but also doctors, teachers, and mothers.

A particularly relevant aspect is its root cause: “Often, it is not brought about by overwork but rather by service work that has lost its sense of purpose.”

Shared responsibility in the Church

Vial emphasized that caring for mental health is not solely an individual responsibility. “When problems arise in a diocese, the bishop must take the time to see what is happening,” he said, noting that both personal and institutional factors are typically involved.

Among these, he cited “excessive perfectionism,” “insecurity,” and “unhealed wounds” but also situations such as “leaving the priest excessively isolated” or “burdening him with too many responsibilities without providing support.”

“That is why it is a collaborative effort,” he emphasized.

Vial highlighted the importance of the support provided by the laity. “All of us in the Church must pray for our priests … and look out for our pastors,” he said. They are “the ones entrusted with leading us to heaven and bringing heaven down to earth.”

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.

On April 20, the permit to remove and replace the windows in one of the nave’s southern chapels, designed under Eugène Viollet-le-Duc, the architect behind Notre Dame’s iconic spire, was publicly posted on the cathedral’s railings, triggering an almost immediate legal response. The heritage preservation group “Sites et Monuments,” which watched helplessly as scaffolding was erected on April 27, announced that it would file an urgent legal appeal before the Paris Administrative Court targeting the authorization itself.

The plan to replace these windows with contemporary creations by French artist Claire Tabouret — unveiled to the public at the Grand Palais late last year — has drawn unusually broad opposition over the past two years, from heritage experts to Catholic figures.

A battle over the cathedral’s identity

Included among the main arguments against the project are that the Viollet-le-Duc windows belong to the cathedral’s 19th-century restoration and that introducing contemporary works in the nave would disrupt its balance. The proposed designs have themselves been criticized as overly figurative for the nave. For many, removing windows that survived the 2019 blaze — and have since been cleaned and restored — runs counter to the logic of the restoration itself.

Critics also point to the estimated cost of the project, around 4 million euros (about $4.7 million), as disproportionate, given broader heritage needs. The project has also faced opposition from France’s National Commission for Heritage and Architecture, which issued a negative opinion in July 2024.

For the president of Sites et Monuments, Julien Lacaze, the issue touches the core of heritage protection. “The question is whether the Viollet-le-Duc windows that are to be removed have artistic and historical value or not,” he said in an interview with Famille Chrétienne. “Viollet-le-Duc was not simply a restorer; he was a creator in the full sense. What matters is his vision of the Middle Ages and the freedom with which he approached it.”

The association had already filed a previous legal challenge last year, contesting the authority of the public body overseeing Notre Dame’s restoration to remove the windows. That case is still under appeal, while the new action goes directly to the substance of the decision. To support its legal efforts, Sites et Monuments has also launched a crowdfunding campaign.

Beyond the courtroom, the backlash continues to grow across France, with more than 340,000 people having signed a petition calling for the preservation of the Viollet-le-Duc windows.

The scale of public opposition has done little to slow the project, which many see as a reflection of President Emmanuel Macron’s desire to leave a contemporary mark on the restored cathedral — a vision already tested after the 2019 fire, when his proposal to replace the spire with a modern design was ultimately set aside after intense controversy. Critics now see the stained-glass project as a renewed attempt to leave his mark on the monument.

More broadly, the controversy points to a deeper divide over how the past should be treated — preserved as an inherited whole or reinterpreted through contemporary artistic choices. Supporters of the project argue that historic monuments must remain open to new forms of expression; Tabouret, who designed the controversial windows in question, has warned against “freezing” a monument in time.

Priest’s call to protest

While Paris Archbishop Laurent Ulrich has approved the current project, a position echoed by some within the Church who see contemporary art as a legitimate expression within historic monuments, the proposal is not enjoying unanimous support within Catholic ranks.

One of the most outspoken voices in recent days has been Father Michel Viot, a Paris-based priest who has called for a peaceful public protest.

In a message on social media, he said that Catholics in Paris, across France and abroad — particularly those who contributed to the cathedral’s restoration — should be “warned of the day hands are laid on the windows.” He urged them to gather on-site either with rosaries, or simply “to pray or protest,” all to “demand respect for the law.” He denounced what he described as an arbitrary decision and an attack on beauty that, in his words, serves a “culture of death.”

The fact that the works were authorized despite repeated negative opinions from heritage authorities has reinforced the perception of a top-down initiative driven primarily by political considerations — a perception that has since ignited a broader wave of outrage across social media.

For now, all eyes turn to the administrative court, where the fate of the project may soon be tested.

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

In his homily, Doran addressed the relationship between science, faith, and human dignity, centering his message on the truth regarding the human embryo and the child in the mother’s womb.

He reminded the congregation that there is no conflict between the truth of science and the truth of faith, and clarified that the starting point of faith “is the revealed word of God, which, for us Christians, comes to its completeness in the person and teaching of Jesus.”

Along these lines, he emphasized that scientific advancements have made it possible to confirm that the genetic identity of a new individual “is already established once fertilization has occurred,” noting that “what happens after that is an amazing process of growth and development.”

Based on this, the theologian and bioethicist further stated that anyone who denies the essential continuity between the embryo and the baby born nine months later “is flying in the face of truth.”

Referencing Greek philosophers such as Aristotle, Socrates, and Plato, he noted that “in every living thing there must be a first principle of life which explained and governed all its action.”

“Human action,” he continued, “includes complex reasoning and the formation of concepts, which are beyond the limits of the material world.”

This, according to Doran, led many of these thinkers to conclude “that the first principle of life in human beings must be a spiritual soul.”

The bishop pointed out that “once there is a living body, even one as small as an embryo, there must be a soul which explains and directs all its growth and development and its action throughout the cycle of life.”

He also emphasized that “everything in the universe is not only created by God but finds its purpose and meaning in an order established by God,” underscoring that “there is an intelligent plan, and we mess with nature at our peril.”

Abortion not only kills babies but also wounds women

In light of these considerations, the bishop noted that abortion “not only kills babies, it also wounds women in the depth of their being” and does “untold moral and spiritual damage to all who promote it or who participate in it, precisely because it flies in the face of truth.”

In connection with the introduction of a new bill to expand the availability of abortion in the country, he questioned the reasons why some legislators seem determined “to ignore the truth or to deny it entirely.”

In this regard, he appealed to the responsibility of Catholics to know the Gospel of Life “in all its dimensions, and to confidently bear witness to it, both in our private lives and in the public space.”

“We need to find new ways of offering life-affirming support to women who are in crisis during pregnancy or after the birth of a child,” he emphasized.

Doran recalled the invitation of Pope Leo XIV: “The Church is called to reach all peoples, not by imposing itself but by bearing witness to the truth in charity.”

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 text presents political participation as a legitimate expression of Christian responsibility while encouraging the faithful to be informed, take part in public life, and vote in line with the principles of Catholic social teaching.

Distinguishing between moral absolutes and matters of prudence

The documentʼs approach rests on a crucial distinction between two categories of values. On matters of “practical wisdom,” including policy issues such as the economy, climate, crime, and migration, the document acknowledges legitimate disagreement among believers. Democracy, it explains, functions as “not a community of opinion but a system for the peaceful resolution of conflicts of values.” On these contested issues, Catholics are encouraged to apply principles such as solidarity, subsidiarity, and the common good while ultimately retaining freedom of judgment.

However, the document takes a different stance on what it identifies as nonnegotiable moral issues. It asserts that “every human beingʼs right to life from conception to natural death” constitutes a foundational “absolute value,” describing abortion and euthanasia as “serious violations of human dignity.”

The timing of this moral clarity is significant. In Sweden, several political parties have proposed a constitutional amendment to guarantee access to abortion. Because constitutional changes in Sweden require approval by two successive parliaments with a general election in between, the proposalʼs future depends on whether the next Riksdag maintains support. If adopted, the amendment could take effect on Jan. 1, 2027. Simultaneously, the government is modernizing the nationʼs abortion framework by updating its language, adding advances in abortion procedures, and expanding access to at-home chemical abortion.

While acknowledging that abortion enjoys broad political support across parties, the document frames euthanasia as a still contested issue, positioning it as part of a wider cultural struggle against what Church teaching describes as a “culture of death.”

A careful balance between conviction and pluralism

Despite these firm moral positions, the document concludes with a call for restraint and pluralism among believers. It cautions against equating any particular political stance with Catholicism itself, noting that “two equally good Catholics, who have allowed their practical wisdom to be guided equally by faith, may and can therefore arrive at entirely different party-political conclusions in all fields of practical wisdom.” This nuanced approach reflects an attempt to guide conscience without dictating votes.

EWTN News spoke to Father Thomas Idergard, SJ, chairman of the commission. He framed the document as a response to a recurring pastoral need rather than a political intervention. “With elections approaching, the faithful request some guidance on how to apply faith in their choices as voters,” he explained. Beyond pastoral concern, he noted a broader social rationale: Christians must be equipped with the “necessary tools to participate in public life,” doing so in a way that employs “secular language and secular arguments for universality” while remaining transparent about faith as a “driving force.”

Idergard said the documentʼs framework for discernment operates in two stages. “The first step considers the effect my vote will have on legislation in matters regarding absolute values,” particularly those concerning life and death, “where faith binds the conscience.” The second step, he added, “considers all issues for practical wisdom where faith informs,” while allowing room for personal and secular judgment.

Within this framework, Idergard identified euthanasia as the primary pro-life issue where voters may have tangible impact in the next parliamentary term, noting that “there are different positions among the political parties” across the spectrum that could influence legislation. Regarding abortion, by contrast, “all are on the same line,” he observed, a reality that highlights the documentʼs significance in a political landscape where the issue has achieved unusual consensus.

Idergard said the document does not signal a new direction for the Catholic Church in Sweden but rather reflects an ongoing commitment. “The Catholic Church in Sweden has always been visibly active on pro-life issues,” he noted, citing initiatives such as the annual “Respect for Life Sunday.”

A bold voice in secular Sweden

Benedicta Lindberg, secretary-general of Respekt, the pro-life organization of the Catholic Diocese of Stockholm, described her reaction to the document as reflecting “a significant and, in the Swedish context, a rather bold step.” She pointed to the countryʼs political and cultural landscape, where abortion is widely regarded as a settled matter beyond political contestation.

Lindberg noted that Swedish Cardinal Anders Arborelius had observed in 2024 that no parliamentary parties currently seek to challenge what is commonly referred to as a “right” to abortion in any substantial way. This consensus, she suggested, has contributed to hesitation among Swedish Catholics to engage visibly in party politics.

“Issuing such a document in an election year is meaningful because it makes a distinctly Catholic voice more visible in public debate,” Lindberg said. She added that the guidance “could help encourage a more visible pro-life presence, although probably not a mass political movement in the short term.”

The documentʼs release arrives as Swedish society confronts fundamental questions about the scope of abortion access and the legal status of euthanasia. By grounding its argument in Catholic social teaching while respecting democratic pluralism, the Diocese of Stockholm has attempted to offer guidance that is both morally clear and pastorally sensitive, a balance that may prove instructive for Catholic communities navigating secular political contexts elsewhere in Europe and beyond.

Over this period, the faith and religious practice of Spanish society have undergone significant changes. Ahead of the popeʼs upcoming visit in June, two experts reflected on this development and the spiritual reality that Leo XIV will encounter upon his arrival in Spain.

A less religious society

Rafael Ruiz Andrés, a professor who holds a doctorate in sociology from the Complutense University of Madrid, explained to ACI Prensa, the Spanish-language sister service of EWTN News, that Benedict XVI arrived in Spain during what he called “the third wave of secularization” since the beginning of the 21st century.

He noted that in today’s society and especially among young people, this secularization has accelerated and intensified: “Undoubtedly, we are in a less religious society,” he stated.

According to the latest data released by the Pluralism and Coexistence Foundation in its 2025 Barometer on Religion and Beliefs in Spain, nearly half of all Spaniards (42%) no longer identify with any religion, while the percentage of religious individuals — predominantly Catholic — stands at around 50% to 56%.

Ruiz noted that just a few decades ago, the majority of the Spanish population identified as Catholic, a fact that in his view also underscores “our sense of secularization.” Nevertheless, he emphasized that half the population still represents a significant number of people.

Catholic youth in 2011 and today

Though there are currently fewer young Catholics than in 2011, Ruiz emphasized that among the youth of 2026, there are signs "that Catholicism once again interests and challenges them.”

Reflecting this trend are the findings of the “Young Spaniards 2026” report by the SM Foundation, which reveals an increase in the importance young people attach to religion: 38.4% state that it is “quite or very important” in their lives.

The number of young people who identify as Catholic has also grown notably: In 2020, it stood at 31.6%, and by 2025, it had risen to 45%.

Bishop Emeritus César Augusto Franco Martínez of Segovia was responsible for coordinating Pope Benedict XVI’s World Youth Day as well as writing the lyrics for the hymn “Firmes en la Fe” (“Firm in the Faith”), which was composed for the event.

The prelate noted the similarities between the two generations. “They are young people who wish to live happily, who desire to achieve the goals they may have set for themselves, and who possess faith,” he said in a conversation with ACI Prensa.

Reflecting on young people’s faith, the prelate alluded to World Youth Day (WYD) in Lisbon in 2023: “There, I thought that even though time has passed, it seems that young people have not changed.”

“In Lisbon, too, there were a million and a half young people, and their conduct, their dedication, generosity, and joy was truly spectacular,” he said.

Young people living out their faith without inhibitions

Ruiz said the Catholic youth of 15 years ago were marked by polarization surrounding debates on sexual and reproductive rights, abortion, or same-sex marriage legislation. “One could say that at that time the Church had a more marginalized position with respect to young people.”

“I believe that the young person of 2026 is, generally speaking, less inhibited when discussing their faith and religiosity with their peers. The current generation takes being Catholic more naturally. It has become more normalized and, consequently, is also more visible,” he noted.

He also emphasized that the phenomena of youth apostolates such as Hakuna, Effetá, and their extensive impact on social media “point to that increased visibility in 2026 compared to 2011.”

Ultimately, he stated that although the number of young Catholics in 2026 is lower than in 2011, “a new dialogue is now opening up between the Catholic Church and Spanish youth, one that moves beyond those polarizations and is in fact fostered by the very context of secularity.”

Ruiz emphasized that religion continues to be “a very important issue” in Spain as well as tradition, culture, spirituality, and the search for meaning — elements that have not disappeared despite secularization.

The professor also said that secularization in Spain “is not an inevitable destiny.”

Catholic ‘awakening’ needs maturity and depth

According to the bishop emeritus of Segovia, today’s youth are marked by a “tsunami” culture; that is, “they seek to live somewhat through their senses, through whatever impacts them immediately, enjoying the present day without harboring many expectations for tomorrow, even though the future also worries them.”

“Faith,” he added, “is not a fleeting sentiment that is here today and gone tomorrow; faith is something far more profound; it is entering into a relationship with Christ in a vital, existential way. This requires depth, requires personal engagement, requires prayer, requires living in community, and not letting oneself be carried away solely by trends that may end up being more or less passing.”

He said that many young people express their religious yearnings, even if they do not know how to articulate them or put them into practice. “We also live in a multicultural and multireligious society ... many say they believe in God, yet they also believe in reincarnation and in other trends coming from Asia.”

The prelate emphasized that man “is a religious being by nature, even if he denies it, because imprinted within his very being is a yearning for transcendence that only God could have put there: a yearning for the infinite, for boundless happiness, for beauty, and for truth; and that’s something that young people have.”

He also pointed to the increase in adult baptisms: “It’s a phenomenon that must be examined closely, without allowing oneself to be carried away by facile slogans.”

A message of hope for Spanish youth

Ruiz emphasized that Pope Leo XIV’s visit to Spain could serve as a “compass for Catholicism in Spain.” He highlighted in particular the pope’s trip to the Canary Islands as a gesture of solidarity with the migration situation in the country: “The social dimension is one of the challenges facing certain sectors of the Church,” he noted.

He emphasized that the pope’s dialogue with contemporary society will differ from the one maintained by Benedict XVI. “I believe it will be post-secular in nature, that of a religious leader belonging to a denomination of immense significance in our country, yet one who speaks to a diverse, pluralistic society and who offers a vital message capable of being heard by audiences wider than the Church itself."

He said he hopes his visit will “encourage young people and everyone to follow Christ with fidelity and to love the Church without prejudice, despite the failings that we Christians may have.”

“For me, this is a trip filled with hope, and I am certain that it will encourage us to be better Christians and to live in today’s world as witnesses to the Gospel,” he added.

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.

German Interior Minister Alexander Dobrindt is expected to come, too. The gathering is titled “All Life Is Meeting.”

A reconciliation Mass will be celebrated at the Brno Exhibition Centre as part of the gathering.

Ulrike Scharf, Bavarian state minister for family, labor, and social affairs, told EWTN News that the event “shows that we are reconciled, that we have become friends.”

Scharf, whose agenda includes Sudeten Germans in Bavaria, stressed that reconciliation is “the essence of Europe.” In this “wonderful” European community, “it is crucial that we meet in friendship,” the politician explained.

Yet the decision created a polemic in Czechia, with public figures weighing in and a series of protests, one of which was attended by the speaker of the Chamber of Deputies, Tomio Okamura. Rather than reconciliation, they see the gathering as a provocation and relativization of history.

The critique came also from Miloš Zeman and Václav Klaus, who served as presidents as well as prime ministers of Czechia. “We have nothing to reconcile with the Germans,” Klaus said, clarifying that he does “not feel not reconciled” with them.

“We did not trigger two world wars” and “are not the cause of tens of millions of victims” of World War II, Klaus explained, arguing that as prime minister in 1997, he signed, together with German Chancellor Helmut Kohl, the Czech-German Declaration on Mutual Relations and Their Future Development.

Wounds that remain

However, the bishop of Brno, Pavel Konzbul, welcomed “every initiative that leads to the meeting of people, to dialogue, and to overcoming historical injustices,” he underscored for EWTN News.

"Reconciliation between nations and individuals," the prelate continued, "does not happen by denying or simplifying the past but by "talking about it truthfully and with respect."

Thus, he sees “the presence of the descendants of the Sudeten Germans” in his diocese “primarily as an opportunity for such a meeting,” provided “it takes place in a spirit of respect, without mutual accusations or spreading false slander, and with openness to the other.”

The local bishop appealed to participants, residents, and critics to act with “calm, respect, and to a willingness to look for what can unite us.”

Only “such attitudes are the basis of true and lasting peace,” the bishop underlined.

When the new archbishop of Prague, Stanislav Přibyl, was the bishop of Litoměřice a few months ago, he proclaimed 2026 a Year of Reconciliation to address wounds that remain from World War II and its aftermath.

Nazi Germany annexed the Sudetenland, the majority-German region in Czechoslovakia, in 1938 and later established the Protectorate of Bohemia and Moravia in the country. Following Germanyʼs defeat, Czechoslovakia expelled approximately 3 million ethnic Germans.

The universityʼs College of Arts and Humanities announced April 24 that the codex, a sixth-century copy of St. Paul’s epistles, had been partially lost after being disassembled in the 13th century at the Great Lavra Monastery, located on Mount Athos in northern Greece.

Its pages were repurposed as binding material and flyleaves in other books, causing fragments of the manuscript to become scattered across libraries in various European countries.

“The breakthrough came from an important starting point: We knew that at one point, the manuscript was re-inked. The chemicals in the new ink caused ‘offset’ damage to facing pages, essentially creating a mirror image of the text on the opposite leaf, sometimes leaving traces several pages deep barely visible to the naked eye but very clear with latest imaging techniques,” explained Allen, as quoted by the University of Glasgow.

Thanks to a technique called multispectral imaging, researchers were able to recover texts that no longer physically exist.

This allowed them “to retrieve multiple pages of information from every single physical page,” the expert added. To ensure historical accuracy, the team also turned to radiocarbon dating analyses conducted in Paris, confirming the parchmentʼs origin in the sixth century.

Although the recovered texts contain passages already known from the Pauline epistles, the discovery offers new clues regarding how the New Testament was transmitted and understood in antiquity. In Allen’s words: “Given that Codex H is such an important witness to our understanding of Christian Scripture, to have discovered any new evidence, let alone this quantity, of what it originally looked like is nothing short of monumental.”

Among the key findings are ancient lists of chapters considered the oldest known for St. Paul’s epistles, which differ notably from the current division of these texts. Furthermore, the fragments reveal how sixth-century scribes corrected and annotated sacred texts, as well as the medieval practice of reusing and repurposing manuscripts once they fell into disrepair.

The project was made possible thanks to funding from the Templeton Religion Trust and the U.K.’s Arts and Humanities Research Council in collaboration with the Great Lavra Monastery.

A printed edition of Codex H will be published shortly, while a digital version is already available to the public for the first time in centuries.

As highlighted by the University of Glasgow, this discovery not only recovers a portion of an ancient manuscript but also provides a better understanding of the living history of the transmission of the Bible throughout the centuries.

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 purpose of NSC Italy is to offer a way to grow spiritually centered on prayer, sacramental life, and fellowship, fostering a personal relationship with God and a sense of belonging to the Church.

These young people, who attend the Traditional Latin Mass and do not belong to any religious organization or community, also seek to contribute to the restoration of the spirit of Christendom and to rekindle the faith within a contemporary context marked by secularization, by offering opportunities where Christianity can be rediscovered in a living, concrete, and shared manner.

Giacomo Mollo, an Italian and one of the organizers, explained to ACI Prensa, the Spanish-language sister service of EWTN News, that the idea for organizing a pilgrimage in Italy came from his participation in the one held in Spain, whose route goes from Oviedo to the shrine of Our Lady of Covadonga.

“After that long, three-day trek spent with many other traditionalist Catholic youths following in the footsteps of the heroes of the Reconquista [the liberation of Spain from Muslim control], and blessed by the holy Mass, we decided that this beautiful form of evangelization, the pilgrimage of faith, which for millennia has converted Catholics throughout Europe, should also be held in Italy, and particularly in Rome,” he explained.

Mollo, together with his friend Nicolò Toppi, launched the initiative with the support of a large group of young volunteers and priests.

The pilgrimage, held April 25–27, brought together 160 people, including laypeople, priests, and seminarians hailing from countries such as France, Spain, Argentina, Ireland, England, Hungary, Mexico, the United States, and Portugal.

“The experience was truly beautiful,” Mollo related. “Beyond the smooth execution, we traversed magnificent places, remarkable both for their scenic beauty and for their spiritual significance for Catholics.”

A route laden with meaning

The pilgrimage set out from the papal basilica of St. Mary Major in Rome and proceeded to St. John Lateran, passing in front of the “Quo Vadis” church and traversing the Old Appian Way until reaching Castel Gandolfo square, surrounding the papal residence.

The pilgrims visited the shrine of Our Lady of Good Counsel in Genazzano, to whom Pope Leo XIV has a special devotion, and attended Mass at the Colonna Castle, the birthplace of Pope Martin V.

Their destination was Subiaco, where Mass was offered at St. Scholastica Church, concluding with a visit to the cave where St. Benedict, the primary patron saint of Europe, developed his rule and laid the foundations of Western monasticism.

“All of this combined with the penitential meaning of the journey, the universality of the Church demonstrated by the participation of pilgrims from many parts of the world, and the communion of faith experienced while participating in the holy Mass according to the ‘Usus Antiquior’ [older or ancient usage] of the Roman rite, filled us all with an unimaginable sense of gratitude, beauty, and faith,” Mollo highlighted.

Currently, organizers are working on next yearʼs pilgrimage, as they expect a larger number of pilgrims.

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 light of the dramatic global events currently unfolding, Pope Leo XIV, following in the footsteps of his predecessors, stands out for his firm condemnation of all war and his heartfelt appeals for dialogue,” the exorcists declared in an Italian-language statement titled “The Courage of Pope Leo.”

Since the beginning of his pontificate, the Holy Father has issued many calls for dialogue and for striving for a peace that is “unarmed and disarming,” especially in the face of the wars in Iran, the Holy Land, and Ukraine, among other conflicts including those in Africa, a continent he visited April 13–23, where he did not cease in his calls to put an end to the violence.

The trip was marked by some tensions between the Vatican and the U.S. government, as President Donald Trump on social media openly attacked Pope Leo XIV, who put the matter to rest by stating that he has no fear of the current U.S. administration and is fulfilling his mission to proclaim the Gospel, adding that he has no interest in entering into a debate with Trump.

The AIE noted that the current global situation is marked “by a dynamic of evil that runs through history: in which despite the presence of the devil whom Jesus called the ‘prince of this world’ (Jn 14:30) and the ‘father of lies’ (John 8:44), man’s moral responsibility ultimately remains, for he remains free and called to choose the good.”

“Added to the responsibility and culpability of those participating in the escalation of violence is a deeper crisis affecting the human heart wounded by sin and often incapable of recognizing truth and goodness,” the exorcists pointed out.

After recalling that it is the Church’s mission to proclaim that “Christ is our peace,” the International Association of Exorcists said it “renews its filial closeness and support for Pope Leo XIV in the universal mission of peace and justice that belongs to the Church by mandate of its Divine Founder.”

How to achieve peace?

In its exhortation, the AIE called for “never tiring of working for peace, above all through prayer, and by beginning from within our hearts, our families, and our communities to promote concrete and sincere gestures of mutual forgiveness and authentic reconciliation with all.”

In this regard, the association called for various spiritual means such as “Eucharistic adoration, the recitation of the rosary, fasting, and works of mercy,” which serve as “concrete ways for building peace.”

The exorcists emphasized that “authentic peace is inseparable from liberation from sin and from the action of the evil one, and that spiritual combat is an intrinsic part of the Church’s journey through history.”

The AIE invoked the intercession of the Virgin Mary, Queen of Peace, to “enlighten the leaders of peoples and nations and grant humanity the gift of reconciliation and true peace, which has its foundation in Christ and its full realization in eternal life.”

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.

Meeting in Nicosia from April 22–24 under the Cypriot Presidency of the Council of the EU, delegates of the Commission of the Bishops' Conferences of the European Union (COMECE) endorsed a declaration that echoed Pope Leo XIVʼs recent appeal: “Let those who have weapons lay them down.”

In his opening address, Maronite Archbishop Selim Sfeir called Cyprus a “natural bridge” between Europe and the Middle East and named greed as the root of wars “that are regional only in name.”

The Church, he told the assembly, citing Paul VI, is “an expert in humanity.”

Support for Christians

On April 23, the feast of St. George, the bishops celebrated Mass in the Maronite rite in Kormakitis, Cyprus.

In his homily, Sfeir said the once-flourishing Cypriot Maronite community had been reduced to four villages and that the unresolved Cyprus question continued to deprive the faithful of access to their properties, including — according to Sfeir — two parishes and the historic Monastery of the Prophet Elijah.

The bishops past occupied homes and churches under restricted access; they pledged to advocate within EU institutions for the rights and heritage of Cyprus' Christians.

Cypriot Deputy Minister of Culture Vasiliki Kassianidou used her address to the assembly to set out Nicosiaʼs EU agenda, citing more than 550 religious monuments under occupation, over 20,000 stolen icons, and looted cemeteries since 1974. Combating the illicit trafficking of cultural property, she said, is a Cypriot presidency priority.

The plenary also heard from Cardinal Pierbattista Pizzaballa, Latin patriarch of Jerusalem, who joined by video link and described the daily reality of Christians in the Holy Land since October 2023.

He urged the European bishops to invest in interreligious dialogue at home as a model for the region.

EU Commissioner for the Mediterranean Dubravka Šuica briefed the assembly on the new EU Pact for the Mediterranean, with its 21 initiatives focused on youth, investment, and migration, and on Europeʼs “demographic winter.” A separate meeting with His Beatitude Georgios III, Greek Orthodox archbishop of Nova Justiniana and All Cyprus, completed the ecumenical program.

COMECEʼs autumn plenary convenes in Brussels from Oct. 14–16.

Wendy Duffy told the New York Post she paid $13,500 to the Swiss assisted-dying nonprofit the Pegasos clinic.

Duffy’s son, Marcus, died at age 23 four years ago after choking on a tomato lodged in his windpipe while sleeping. Nine months later, unable to cope with her grief, she attempted suicide by overdose and was placed on a ventilator for two weeks.

She told the Daily Mail suicide is the only way her “spirit can be free.” She also said no amount of medication or therapy can make her whole again, and she “can’t wait” to die. She added: “I could step off a motorway bridge or a tower block but that would leave anyone finding me dealing with that for the rest of their lives.”

She said she has chosen her deathbed outfit and requested that Lady Gaga and Bruno Mars’ “Die With A Smile” play as she dies. Her belongings will be donated afterward.

Duffy said she plans to call her four sisters and two brothers from Switzerland to say goodbye. “It will be a hard call where I’ll say goodbye and thank them,” she said. “But they will get it. They know. Honestly, 100%, they know that I’m not happy, that I don’t want to be here.”

Assisted suicide is legal in Switzerland, even for physically healthy people. On its website, Pegasos says it “believes that it is the human right of every rational adult of sound mind, regardless of state of health, to choose the manner and timing of their death."

Duffy’s case follows the recent death by euthanasia of 25-year-old Noelia Castillo in Spain. On March 26, the young woman was euthanized over her father’s objections. The case sparked national debate in Spain, where euthanasia has been legal since 2021.

The Church in Spain called Castillo’s death “a societal defeat.”

In a statement, members of the Spanish Bishops’ Conference’s Subcommittee for the Family and Defense of Life said Castillo’s “story reflects an accumulation of personal suffering and institutional failings that challenge the whole of society.”

Timeʼs up for right-to-die bill in UK

Meanwhile, a right-to-die bill has stalled in the U.K. Parliament. The Terminally Ill Adults (End of Life) Bill ran out of parliamentary time and therefore failed in the House of Lords on April 24.

The archbishop of Liverpool, John Sherrington, said he was grateful to “all those Parliamentarians who have worked tirelessly to preserve the dignity of every human life and ensure that end-of life care remains rooted in compassion and respect until the natural end of life.”

The Catholic Church teaches that suicide and euthanasia are gravely immoral.

In a 2024 message to a palliative care symposium, Pope Francis called euthanasia “a failure of love.” He recalled when he said previously that assisted suicide and euthanasia constitute a “false compassion.”

“‘[C]ompassion,’ a word that means ‘suffering with,’ does not involve the intentional ending of a life but rather the willingness to share the burdens of those facing the end stages of our earthly pilgrimage,” he said.

In St. John Paul II’s 1999 address to the Pontifical Academy for Life, “Love and Solidarity for the Dying,” he said: “No one can arbitrarily choose whether to live or die; the absolute master of such a decision is the Creator alone.”

In his 1995 encyclical Evangelium Vitae, he said: “suicide ... involves the rejection of love of self and the renunciation of the obligation of justice and charity towards one’s neighbor … In its deepest reality, suicide represents a rejection of God’s absolute sovereignty over life and death.” Euthanasia is likewise condemned as “a grave violation of the law of God.”

He also calls euthanasia “a false mercy, and indeed a disturbing ‘perversion’ of mercy. True ‘compassion’ leads to sharing anotherʼs pain; it does not kill the person whose suffering we cannot bear.”

He continued: “Moreover, the act of euthanasia appears all the more perverse if it is carried out by those, like relatives, who are supposed to treat a family member with patience and love, or by those, such as doctors, who by virtue of their specific profession are supposed to care for the sick person even in the most painful terminal stages.”

While the Church says euthanasia and assisted suicide are never permissible, it supports palliative care. According to Dian Backoff, former executive director of Catholic Hospice for Catholic Health Services, palliative care is meant to address “what the whole patient wants during the treatment of an illness,” whether or not the patient is terminally ill or dealing with a long-term affliction.

“Palliative care, then, is a genuine form of compassion, for it responds to suffering, whether physical, emotional, psychological, or spiritual, by affirming the fundamental and inviolable dignity of every person, especially the dying, and helping them to accept the inevitable moment of passage from this life to eternal life,” Pope Francis said in 2024.

This is the first time that the top EU court found an infringement of Article 2 of The Treaty of the European Union, which contains the values on which the union is founded and are shared by all the member states, including Hungary.

Several of the amendments of the Hungary law, the CJEU said, “constitute a coordinated series of discriminatory measures” against “the rights of non-cisgender persons — including transgender persons — or nonheterosexual persons,” the judges argued. The problematic parts are also against respect for human dignity, equality, and human rights, “including the rights of persons belonging to minorities,” according to the decision.

The Hungary law contained amendments strengthening penalties against pedophilia, protecting minors, as well as limitations on promoting LGBTQ and gender-related issues and themes for minors, mainly in schools.

The law was passed by outgoing Prime Minister Viktor Orbán, who has been in power since 2010 and lost recent elections held on April 12. It was the European Commission, one of the main institutions of the EU, that brought an action for “failure to fulfill obligations” before the Court of Justice.

The court also lamented “the offensive and stigmatizing nature of the amending law” as well as “discrimination based on sex or sexual orientation,” and “a preference for certain identities and sexual orientations to the detriment of others.” 

Moreover, the court underlined “a particularly serious interference with several fundamental rights” such as private and family life and found a breach of the GDPR (General Data Protection Regulation) as well as the right to the protection of data.

Orbán reacted to the decision saying: “Our patriotic government protected Hungarian children from aggressive LGBTQ propaganda. Brusselian empire now strikes back.” The politician promised he would “not give up the fight for the soul of Europe!”

The Hungarian Conservative media outlet noted that “Western mainstream media and politicians welcomed the ruling,” while “many right-wing activists and political commentators criticized the court’s decision.”

The case “raises great concerns about whether courts are narrowing the space” for “states to legislate on moral or child-protection grounds,” a global network of natural law scholars said in response to the ruling. 

The International Society of Natural Law Scholars also noted that the courtʼs ruling exposes a “tension between national authority over education, culture, and family policy” on one hand and “supranational enforcement of rights and nondiscrimination norms” on the other.

Some have questioned the timing of the ruling, coming shortly after the parliamentary elections in Hungary. The winning party, Tisza, is led by former government insider Péter Magyar, who is expected to succeed Orbán.

Hungarian analysts told the National Catholic Register on April 10 that Magyar was a conservative, while others suggested he may bring “dangerous trends,” leading to “worse legislation” in favor of “abortion, euthanasia, and LGBTQ issues.”

The Hungarian Conservative also noted that “the future of the child protection law remains unclear” as Magyar largely avoided speaking about the gender issues during his campaign but said after his election: “Everyone can live with whoever they love as long as they do not violate laws and are not harmful to others.’”

Priests who do not want to carry out such blessing celebrations for homosexual marriages or remarried divorced people must refer the couples to the dean or other staff.

A letter from the cardinal, which Die Tagespost reported on Monday, indicates that the handout should be “the basis of pastoral care” and beginning in June, various offices within the archdiocese are to offer further training as to the design of the blessing celebrations for all full-time officials in pastoral care.

Marx emphasized that "the blessing is not the celebration of a sacramental marriage.” However, this does not mean that the blessing of a non-sacramental union, which in many cases is already a civil marriage, moves the couple to the margins of the community and the Church.

According to Tagespost, Marx instructed that the "theological meaning" of the text be explained to all those "who still struggle with this blessing.”

The handout “Blessing Gives Strength to Love” is the result of a process that emerged from a vote at the Synodal Way. In March 2023, the fifth synodal meeting adopted the text of the handout with 92% of the votes. The Joint Conference of the German Bishops' Conference (DBK) and the Central Committee of German Catholics (ZdK) presented the text of the handout in spring 2025.

In the Church in Germany, the handout is highly controversial. Official recommendations were issued by the dioceses of Limburg, Osnabrück, Rottenburg-Stuttgart, and Trier. However, the Archdiocese of Cologne and the dioceses of Augsburg, Eichstätt, Passau, and Regensburg all rejected the application and referred to Fiducia Supplicans for justification.

According to Fiducia Supplicans, the Vatican declaration on the pastoral meaning of blessings issued by the Dicastery for the Doctrine of the Faith (formerly the Congregation for the Doctrine of the Faith, or CDF) in December 2023, blessings of connections in irregular situations and of homosexual couples are possible — although the CDF claimed the opposite only two years earlier.

Paragraph 31 of the document states that the form of the blessings may not be "ritually determined by the ecclesiastical authorities ... so as not to cause confusion with the blessing of the sacrament of marriage.”

According to paragraph 38, one should neither promote the blessing of couples who are in an irregular situation nor provide a ritual for it. Blessings according to No. 39 are expressly excluded “in direct connection with a civil celebration.” Also “the clothes, the gestures, and the words that are the expression for a marriage” are therefore to be refrained from.

Numerous bishops — including entire bishops' conferences — have rejected the Vatican approval of blessings for same-sex unions. Thus, there is a struggle for direction in the Church between those who adhere to the Church’s traditional teaching on homosexuality and those who consider blessings of same-sex couples to be possible in principle — whether in the form outlined by the Vatican or in the form that is largely common in Germany.

The Catholic Church in the catechism, basing its teaching in sacred Scripture and tradition, distinguishes between homosexual inclinations or tendencies and homosexual acts, calling such acts “intrinsically disordered” and contrary to natural law. “They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved,” the catechism says in No. 2357.

The Church at the same time strictly forbids discrimination against homosexuals, saying they must always be accepted with “respect, compassion, and sensitivity.” Furthermore, the Church calls persons with same-sex attraction to chastity — as all are called to according to their state in life — and to “fulfill God’s will in their lives” (No. 2358).

According to Catholic doctrine, marriage is exclusively the union of one man and one woman, and their union has a twofold end: “the good of the spouses themselves, and the transmission of life” (No. 2363). The catechism says these two values of marriage may never be separated.

This story was first published by CNA Deutsch, the German-language sister service of EWTN News, and has been translated and adapted by EWTN New English.

The event combined religious observance, civic participation, and pro-life advocacy, drawing families, clergy, activists, and public figures to central Warsaw. The day began with Mass celebrated in two of the cityʼs major churches.

In the Archcathedral Basilica of St. John the Baptist, Bishop Piotr Jarecki presided over the liturgy, while Bishop Tomasz Sztajerwald celebrated Mass at the Cathedral of St. Michael the Archangel and St. Florian in Warsaw-Praga.

Participants later gathered at Castle Square, where the march officially began. Organizers described the event as a public expression of support for life and family, rooted in Poland’s Christian tradition. Metropolitan Archbishop Adrian Galbas of Warsaw encouraged participation ahead of the event, framing it as a testimony to human dignity. “We want to testify that we are lovers of life. Bring your family along! Life triumphs over every death,” he declared.

March through Warsaw highlights pro-life message

The procession moved through central Warsaw streets under the historic slogan marking Poland’s Christian heritage. As participants approached the Presidential Palace, Polish President Karol Nawrocki spoke, linking the march to broader social concerns.

“I support initiatives that serve Poland, and this initiative certainly serves Poland,” he said. “It is also a response to the deep demographic crisis. Today, the answer to many Polish problems lies precisely in Polish families, in our identity, in remembering where we come from and where we are going.”

Organizers said the march was intended not only as a demonstration of pro-life conviction but also as a broader reflection on national identity and social cohesion.

A prominent symbol carried during the march was a copy of the icon of Our Lady of Częstochowa, which has been traveling internationally for 14 years as part of the From Ocean to Ocean pilgrimage in defense of life. The icon has traveled more than 220,000 kilometers (almost 137,000 miles) and visited 32 countries across five continents.

Shifting abortion attitudes among younger Poles

The National March for Life is organized by the St. Benedict Foundation alongside dozens of pro-life groups from across Poland and takes place under the honorary patronage of the Polish Episcopal Conference.

Patrycja Michońska-Dynek, director of the Press Center of the Archdiocese of Warsaw, told EWTN News that there are shifting public attitudes toward abortion in Poland, including growing societal acceptance and increased calls for liberalization, attributing these changes to secularization, cultural pressures, and differing interpretations of freedom.

Michońska-Dynek also observed that while pro-life values remain important in Polish society, younger generations often approach the issue with more nuanced perspectives, particularly in complex or exceptional situations. Fostering a “culture of life” must include practical support for families, such as assistance for single mothers and couples in crisis, Michońska-Dynek said.

Not a single-issue agenda

Lidia Sankowska-Grabczuk, one of the organizers of the National March for Life, told EWTN News that the pro-life movement in Poland extends beyond a single-issue focus on abortion.

“In a nutshell, the pro-life movement is [often] the anti-abortion movement. In our view… it’s a bit different. We don’t reduce it to a single-issue agenda,” she said, warning that such a narrow framing “strips it of its true meaning.” While protecting unborn life remains central, she described it as part of a broader vision rooted in what she called “the public voice of Polish Christianity.”

She outlined three core pillars underpinning the movement. The first is “respect for life,” encompassing not only the unborn but also solidarity with the elderly, families, and those in need. The second is the family as society’s foundation, grounded in the traditional understanding of marriage and its role in Poland’s social stability. The third pillar is “a state serving the common good,” reflecting a view of politics as service and a call for greater social solidarity.

Sankowska-Grabczuk also discussed the importance of Poland’s historical and Christian identity in shaping the movement. She noted that recent marches have intentionally marked major national milestones, including the 1,000th anniversary of Poland’s first royal coronation in 2025.

These commemorations, she said, highlight how the movement sees its mission as inseparable from Poland’s historical development, where Christianity has long informed both national identity and social values.

Pro-life voices and public participation

Among international participants was Tonio Borg, president of the European Federation One of Us. He urged participants to remain steadfast in their convictions despite criticism or public pressure.

“Do not be afraid of being slandered and ridiculed because you seek to protect life from the moment of conception,” he said, encouraging continued public engagement and advocacy.

He also called on supporters to make their voices heard in the public sphere, stressing the importance of influencing lawmakers and demonstrating that “the unborn child is one of us.”

Marcin Perłowski, director of the Centre for Life and Family, said participants gathered at the march out of a shared conviction that “human life begins at conception” and must be defended. He stated that the National March for Life serves as a public demonstration of that belief, describing it as a stand “against all those who raise a hand against unborn children.”

Pro-life activist Emilia Mędrzecka told EWTN News that her position is grounded in a belief in universal human dignity. “Children in the womb are as human as we are… they are more dependent and need time to grow,” she said while adding that the march reflected a strong presence of families, young people, and older generations united in support of life.

While official attendance figures have not been released, estimates provided to EWTN News suggested more than 10,000 people participated, with organizers placing peak attendance between 25,000 and 30,000.

In addition to offering a reflection on the popeʼs upcoming June 6–12 apostolic journey to Spain, the archbishop of Valladolid devoted a large portion of his address to analyzing the issue of polarization, which carries significant consequences both within and outside the Catholic Church.

Drawing upon a doctrinal note published by the CEE in March, which warned of the dangers of emotivism, a phenomenon he defined as fundamentally based on emotions. Argüello said that “reductionism based on emotivism poses a genuine risk,” one that spreads to social, ecclesial, and political coexistence through polarization.

This polarization based on emotions “transforms opinions into identities,” such that fear becomes “the strongest factor undergirding polarization. One’s opponent is no longer viewed as someone with whom one disagrees, but rather as a threat,” which leads to dehumanization.

Argüello emphasized that this phenomenon “denies the polarities that constitute us and make us fruitful,” namely, the Trinitarian polarity, which is “foundational to all others”; the anthropological polarity, male and female; the polarity of “you and I, ourselves and society”; and the polarity of “history and eternal life.”

Polarization affects the life of the Church

The prelate addressed how this phenomenon affects the life of the Catholic Church, alluding to a “typically polarizing controversy” that arose in various media outlets regarding a conversation held by members of the CEE executive committee with Pope Leo XIV in November 2025.

The controversy surrounded leaked comments from the meeting attributed to Pope Leo, who purportedly said that his greatest concern in Spain is the "far right," according to some media outlets. The CEE explained, however, that “in the dialogue, the Holy Father reflected, among other things, on the risks of subjecting faith to ideologies, without mentioning any specific group."

“Ideologies in postmodern societies participate in the interplay of identity, belonging, and polarization, serving the struggle for power. Theological thought — and, stemming from it, ecclesial life and pastoral action — are also affected by ideological reductionism,” Argüello noted.

The consequence is that these positions “wound the deposit of faith, cause division within the Church, and anesthetize the missionary power of the Gospel,” he added.

Polarization and synodality

Argüello also listed other negative fruits of polarization in various spheres, such as human anthropology, attitudes toward immigrants, the Churchʼs role in public life, whether Spain is a single nation or a nation composed of nations, and ecclesiology.

Argüello pointed out that “democracy, when lived as an ideology, seeks to be applied to all dimensions of existence; it disrupts genuine synodality — a shared discernment aimed at being more faithful to the missionary mandate of the Lord — and transforms it into an exercise in the distribution of power based on the theological-pastoral preferences of the participants.”

“By way of contrast, clericalism, both ideological and emotional, views every form of participation with suspicion and rejects synodality under the pretext that it threatens legitimate authority, yet this merely masks the ambition to retain absolute power over the Christian community,” he stated.

Government forcing agreements

The president of the CEE also addressed relations with public authorities and denounced certain attitudes on the part of the government. Although the Spanish state is defined in its constitution as “non-confessional,” the prelate remarked ironically that the executive branch “tends to adopt ‘confessional’ stances” — for instance, in matters of anthropology.

“It also adopts a confessional perspective on history, and a selective one regarding victims,” he added. Furthermore, it “manifests an excessive desire to intervene in civil society and to control institutions,” as well as “double standards, depending on who is affected by matters of abuse of power or corruption. All of this is done in an effort to secure control over the media.”

Argüello stated that “several of these characteristics would apply to almost all governments” and renewed his commitment to cooperation, though not without first noting that despite having engaged in dialogue with Prime Minister Pedro Sánchez regarding various matters, “this government’s priority interest, the only one on which it has sought to force agreements, has been the issue of the abuse of minors committed solely within the Church, and the re-signification of the Valley of the Fallen,” the monumental complex dedicated to combatants on both sides of the 1936–1939 Spanish Civil War.

The prelate further took issue with Justice Minister Félix Bolaños’ assertion made following the signing of the protocol to assist victims of abuse, that “the government decides and the Church pays,” pointing out that the Church “has provided compensation, in many cases, without any government or court ruling having imposed it.”

Regarding the situation of the Basilica of the Holy Cross at the Valley of the Fallen, Argüello invited "the government and the monks of the Abbey of the Valley of Cuelgamuros to reach a reasonable and satisfactory agreement for both parties — one that, moreover, serves as a testament that it is possible to overcome polarization and find paths for reconciliation.

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.

When remembering St. Anselm in a general audience on Sept. 23, 2009, Pope Benedict XVI said he was “a monk with an intense spiritual life, an excellent teacher of the young, a theologian with an extraordinary capacity for speculation, a wise man of governance and an intransigent defender of the Churchʼs freedom.”

St. Anselm, Benedict said, stands out as “one of the eminent figures of the Middle Ages who was able to harmonize all these qualities, thanks to the profound mystical experience that always guided his thought and his action.”

Anselm was born in Aosta, part of the Piedmont region of present-day Italy, around 1033. While his father provided little in the way of moral or religious influence, his mother was a notably devout woman and chose to send Anselm to a school run by the Benedictine order where he received a classical education and reportedly became a great Latinist of his time. 

The boy felt a profound religious calling during these years, spurred in part by a dream in which he met and conversed with God. At 15, he wanted to be a monk, but his father forbade it, wishing his son to have a political career. This disappointment was followed by a period of severe illness for Anselm as well as his motherʼs early death.

Unable to join the monks, and tired of mistreatment by his father, Anselm left home and wandered throughout parts of France and Italy for three years. His life regained its direction in Normandy, where he met the Benedictine prior Lanfranc of Pavia and became his disciple.

Lanfranc recognized his pupilʼs intellectual gifts and encouraged his vocation to religious life. Accepted into the order and ordained a priest at age 27, Anselm succeeded his teacher as prior in 1063 when Lanfranc was called to become abbot of another monastery. Anselm became abbot of his own monastery, Bec, in 1079.

Just prior to that, in 1077, Anselm wrote the “Monologian” (“Monologue”), which was both an apologetic and religious treatise attempting to demonstrate the existence of God using reason alone.

With Anselm at the helm, Bec became a center of monastic learning.

By this time, the Normans had conquered England and sought to bring monks from Normandy to influence the Church there. Lanfranc became archbishop of Canterbury and asked Anselm to come and assist him.

The period after Lanfrancʼs death, however, in the late 1080s, was a difficult time for the English Church. King William Rufus, the son of William the Conqueror, refused to allow the appointment of a new archbishop. Anselm went back to his monastery and did not want to return to England, but in 1092, he was persuaded to do so.

The following year, the king changed his mind and allowed Anselm to become archbishop of Canterbury, but the monk was extremely reluctant to accept the charge, which would involve him in further struggles with the English crown in subsequent years.

For a three-year period in the early 12th century, Anselmʼs insistence on the self-government of the Church — against the claims of the state to its administration and property — caused him to be exiled from England. But he was successful in his struggle and returned to his archdiocese in 1106.

Anselm continued to develop theological ideas and teaching. His doctrine of the atonement eventually became part of the theology of the Latin Church, forming the basis of both the Catholic and Protestant understanding of the work of Christ.

In his last years, Anselm worked to reform the Church and continued his theological investigations — following the motto of “faith seeking understanding.” After his death in 1109, his influence on the subsequent course of theology led Pope Clement XI to name him a doctor of the Church in 1720.

This story was first published on April 15, 2012, and has been updated.

News of the network’s long-planned expansion comes ahead of Pope Leo XIV’s June 6–12 visit to Spain, the first papal visit to the country since Pope Benedict XVI visited in 2011, EWTN Global Catholic Network said in an April 20 press release.

“If faith is truly part of our lives, it cannot be confined to a single moment — it must be present in all of them. Expanding to 24/7 programming allows us to walk with people throughout their day, offering a constant point of encounter with Christ,” EWTN Spain president José Carlos González-Hurtado said. “It strengthens our ability to serve the Church in Spain and to partner more deeply with EWTN’s global mission, especially as we prepare for comprehensive coverage of Pope Leo XIV’s visit to Spain.”

EWTN Spain began broadcasting four hours daily on three television platforms, including Movistar+ (channel 143), Vodafone (channel 212), and Orange (channel 92), in addition to the network’s YouTube channel and website.

The network’s adoption of digital terrestrial television more than doubles its viewership capacity, the release said.

Since its founding in 2020, EWTN Spain’s programming has included content adapted and translated from programming produced in EWTN studios in the U.S. and Latin America. With the expansion of the network, all future content will be produced in Spain for Spanish audiences.

“At a time when Spain is grappling with profound questions surrounding the dignity of life and participation in the Church, EWTN is stepping forward in a larger way — accompanying those who are searching and offering the clarity and hope of the Gospel to every soul hungry for the truth,” said EWTN Chairman of the Board and CEO Michael Warsaw.

“Launching on what would have been Mother Angelica’s 103rd birthday is a powerful sign that this expansion in Spain builds on her enduring legacy and vision to proclaim the Gospel without compromise,” he said.

Mother Angelica is the foundress of EWTN, the world’s largest Catholic media organization, with 11 global TV channels and numerous regional channels that broadcast in multiple languages 24 hours per day, seven days per week in over 160 countries and territories.

EWTN platforms also include radio services transmitted through SiriusXM, iHeartRadio, and more than 600 domestic and international AM and FM radio affiliates; a worldwide shortwave radio service; one of the most visited Catholic websites in the U.S.; EWTN Publishing, its book publishing division; and EWTN News, its global, multilingual news service.

The Dicastery for Culture and Education announced the participation of several influential figures in contemporary art and culture — including American singer Patti Smith and Mexican architect Tatiana Bilbao — in the Holy See Pavilion at the 61st International Art Exhibition of the Venice Biennale, which will be held May 9 through Nov. 22.

This edition of the Italian cultural event, titled “In Minor Keys,” is a sensory and meditative experience that seeks to reconnect participants with the emotional and affective roles of art in society.

In a press release, the Dicastery for Culture and Education announced the 24 artists who will form part of the Holy See’s selection this year, reflecting the eventʼs concept for 2026, which invites visitors to slow down the pace of life and open up spaces for reflection and silence.

This edition is marked by the unexpected death in May 2025 in Basel, Switzerland, of its curator, Koyo Kouoh, a Cameroonian-Swiss artist globally recognized as one of the most powerful voices in the promotion of contemporary African art.

Patti Smith is popularly known as the “Godmother of Punk.” Her 1975 debut album “Horses” marked a turning point in New York punk by fusing rock and poetry.

The prestigious Mexican architect Tatiana Bilbao, internationally renowned for her humanist and social approach to architecture, will also participate in the project. She designed the pavilion for the 2025 Venice Biennale, a project titled “Opera Aperta” (“Open Work”), which received a special mention from the jury.

Inspired by a medieval saint

Inspired by the life and spiritual legacy of St. Hildegard of Bingen, the Holy See’s pavilion as explained by the Vatican is conceived as a space for contemplation and deep listening.

Titled “L’orecchio è l’occhio dell’anima” (“The Ear Is the Eye of the Soul”), the pavilion will be hosted across two historic venues in the city: Cannaregio and Castello.

It has been curated by Hans Ulrich Obrist and Ben Vickers in collaboration with the Soundwalk Collective and draws upon the life and spiritual legacy of St. Hildegard, a 12th-century Benedictine nun, mystic, composer, and thinker who was proclaimed a saint and doctor of the Church in 2012 by Pope Benedict XVI.

The works commissioned from the participating artists are conceived as a “sonic prayer”: an art form that unites music, spoken word, film, and silence, and invites the visitor to an experience of contemplative listening.

As explained by the Vatican, the proposal reflects a curatorial vision that conceives of sound as a path to inner knowledge and spiritual experience, reviving a central insight of the thought of Hildegard of Bingen.

The project is curated by Cardinal José Tolentino de Mendonça, prefect of the Dicastery for Culture and Education.

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.

An international committee for the centenary celebrations established by the Joseph Ratzinger-Benedict XVI Vatican Foundation is coordinating the initiatives, the foundation announced.

“The centenary of Ratzingerʼs birth is an opportunity to fully present his thought and his approach to reality as significant contributions to the current ecclesial and cultural debate,” said Father Roberto Regoli, president of the foundation and of the centenary committee.

“His legacy concerns the interpretation of the Second Vatican Council, the personal experience of Christ, which becomes the key to all branches of theology, and reasonableness as the criterion underlying human reflection on reality,” the priest noted.

Events marking 100 years since the beloved German pontiffʼs birth on April 16, 1927, will take place in several countries in Europe as well as in the U.S., India, Colombia, and Kenya.

Events across the globe

On the first day of the centenary celebrations next April, the fourth volume of selected texts by Joseph Ratzinger/Benedict XVI titled “The Faith of the Future: The Future of the Church” will be presented in Rome at Italy’s embassy to the Holy See.

Two events will take place in the U.S. next year. On Nov. 3, at Saint Mary’s University in Minneapolis, the presentation of Volume 6 of the “Collected Works” of Joseph Ratzinger will take place; and on Nov. 4–6, in the Diocese of Winona-Rochester, Minnesota, a conference will be held on the theme “Joseph Ratzinger and His Sources.”

On July 10–11 in Bangalore, the bishops of India will hold a colloquium on the theme “A Rereading of the Theological Journey of Joseph Ratzinger.”

On Sept. 10, Péter Pázmány Catholic University in Budapest, Hungary, will host a study day to mark the presentation of Volume 3 of Joseph Ratzinger’s complete works in Hungarian: “The God of Faith and the God of Philosophers: Philosophical Reason, Culture, Europe, Society.”

On Sept. 24–26, the international conference “For the Centenary of Joseph Ratzinger: Paths of Faith, Hope, and Charity” will take place at the University of La Sabana in Bogotá, Colombia.

On Oct. 14 in Paris, the Collège des Bernardins, the Académie Catholique de France, the Institut de France, the journal “Communio,” and the television channel KTO will host an international symposium provisionally titled “The Major Lectures of Joseph Ratzinger/Benedict XVI in France.”

The international congress “The Beauty of the Liturgy” will be held in Almería, Spain, on Oct. 28–30, and a statue dedicated to Benedict XVI will be unveiled.

In Nairobi, Kenya, a symposium titled “Constellations of Hope: Africa and the Renewal of the Church in the Vision of Benedict XVI” will be held at Tangaza University on Nov. 18–21.

A schedule with more events will be announced at a later date.

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.

Although she grew up in a Catholic family, Virginia said she felt that “something was missing”: a spark, an impulse of faith that would dispel her doubts regarding the existence of God. What she never could have imagined was that this longed-for certainty would come with the illness of her husband, Miguel, a dentist whom she met while volunteering in Cambodia 14 years before.

Although Miguel never doubted, she said, faith did not occupy a central place in their lives. But everything changed one day in July 2024 while they were enjoying a vacation with their three children: Virginia, 5; Miguel, 4; and María, 3.

After suffering severe headaches and a loss of mobility in his left arm, Miguel decided to go to the emergency room.

And that moment marked the beginning of it all.

“While waiting, Miguel was incredibly nervous, because he sensed that something was wrong. He was very agitated the entire time, saying, ‘I want to get out of here, I want to get out of here — I can’t breathe,’” Virginia told ACI Prensa, the Spanish-language sister service of EWTN News. After several tests and a long wait, the doctors confirmed what the couple feared most: Miguel had a brain tumor and required emergency surgery.

‘I’ve had an experience with God’

Gripped by fear and uncertainty, Virginia left the room to tell her parents what was happening. Upon her return, Miguel was no longer the same: His nervousness had vanished, and his face reflected a surprising peace and serenity. “When I came back, they had already moved him into an emergency bay, and I saw him there, laughing and talking with the other patients,” she recalled.

Then, Miguel took his wife’s hands and said: “Virginia, be at peace; I’ve had an experience with God.”

Miguel told her that, after being left alone in the room once the nurse had gone, he got down on his knees and pleaded: “My God, please, don’t leave me alone.”

A love ‘not of this world’

After praying, Miguel felt as though someone were embracing him, and in that instant, a warmth coursed through his entire body: “From head to toe, he felt a kind of electricity, of love, love, love. A love so pure, a love so profound, that he said it was not of this world.”

She recalled how her husband recounted to her every detail of the embrace he felt in the empty room, where he heard someone say to him: “Be at peace; I am with you, and I bear your cross with you.”

“And in that moment, he began to weep; not out of sorrow, not because of the tumor, but out of happiness. Then, he took my hands once more and said to me: ‘Virginia, you, who have sometimes had doubts — never, never, never doubt again, for God exists. I no longer merely have faith; I am certain that God exists.”

From that moment, Miguel experienced a profound peace and an absolutely radical transformation, “even physically,” recalled Virginia, whose friends and family told her that he looked even “more handsome” than before his illness because of the happiness he radiated.

‘He was in love with God’

Although her husband was “a very good person,” Virginia recalled, with a smile, that he complained at times. Nevertheless, he offered up all his suffering and illness. “He would tell me that he was in love with God and that he didn’t want to complain, he wanted to do everything for God.”

“He used to tell me that he felt just like a typical teenager waiting outside school for his girlfriend to come out,” she recalled.

She said that her husband never stopped talking about God and would tell her: “In time, you will come to see this as a blessing, because thanks to the tumor, God has granted me this experience; and thanks to this experience, my eyes have been opened — for before, I was blind.”

Miguel was discharged from the hospital 15 days after the emergency operation. “He was happy,” his wife remembered. During his stay at the hospital, they prayed the rosary daily, and Miguel made a point of visiting some of the patients in nearby rooms, accompanied by the Schoenstatt Pilgrim Virgin statue.

Following the biopsy, they were informed that the tumor was one of the most aggressive types — incurable and fast-progressing. Yet, Miguel accepted the diagnosis with serenity, never questioning why this was happening to him.

“It was a profound acceptance of his illness,” Virginia continued. “And the truth is, we were always side by side, like a team, always believing that we were in God’s hands and that we simply had to accept his will. If a miracle occurred and he was cured, that would be wonderful; and if not — well, then whatever he decides, for we will never understand his ways.”

Friends and parents from their childrenʼs school in Madrid formed a prayer group that grew to nearly 500 people, “almost none of whom we knew,“ Virginia said. ”That gave us a great deal of strength: So many good people who, without even knowing us, cared and prayed for us.”

Embracing illness as a gift

As time went by, although Miguel no longer felt the same powerful impact of the experience he had undergone in the hospital, he still saw God’s love in the everyday “little signs” and gestures of the people praying for him. “It also brought me much closer to God," Virginia said.

In July 2025, the tumor recurred, returning with greater force and in a much more aggressive manner. “He always faced it with great courage, with great strength, and with immense faith. We always used to say: ‘Whatever God wills.’”

The tumor progressed rapidly, all treatment options exhausted. In February, Miguel was admitted to palliative care at the Navarra Clinic in Madrid, where he remained until he died on March 10.

“Throughout that entire month Miguel spent in the hospital, he never once complained; even the palliative care doctors themselves told us they were astonished by the sense of peace we radiated,” Virginia said.

Miguel was able to say goodbye to his children. "Watching how he faced his illness and how he faced death has set the bar very high for me,” Virginia recounted.

‘It’s true that God exists, that he rose again, and that he is with us’

Drawing upon her experience, Virginia hopes to reach out to those who are going through a similar illness: “God desires that very same love and that very same faith for them, too.”

“Even if they haven’t felt it within their own bodies, let them lean on the testimonies of others,“ she said, ”because he is real; because it is true that God exists, that he rose again, that he is with us; and that even when you call out to him and it feels at times as though God isn’t listening, he is indeed listening to you.”

“That very same strength God has given us, he is also giving to other people ... Obviously, I would have preferred for Miguel to remain with me, to grow old alongside him, for our lives to continue on, free of illness and trouble. But I think that had we simply continued on in that same manner, would we have remained so close to God? Well — no; probably not,” she reflected.

‘No ordinary peace’

Virginia shared what she considers the most important thing of all: “I feel incredibly fortunate to be able to say that my husband is in heaven — because I know it; because he had immense faith, he had such deep love for God, and he demonstrated it in so many ways, such as by praying the rosary every day.”

Shortly before her husband died, the chaplain at the Navarra Clinic administered the anointing of the sick. 

"I said to Miguel: ‘Do you realize how many people have drawn closer to God because of your illness? I truly believe there is nothing more important you could have done,’” she said.

With tears in her eyes, Virginia said that if one sets aside “human selfishness,” her husband has already achieved his goal: “To be with God — and in such a way.”

“For Miguel, this has been the greatest gift God could have given him. Miguel is with God; he’s happy, and that’s what truly matters,“ she said. ”And if you hold onto that thought, your life changes.”

“The peace we experienced throughout the entire process of his illness and his death was no ordinary peace,“ she said. ”I know it because we were enveloped by so many people’s prayers, and because we were enveloped by God.”

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 relationship between editor Álex del Rosal and Messori, one of the most successful Catholic writers of the last half-century, began in 1993, when the publishing house Planeta embraced del Rosalʼs idea to launch “Planeta Testimonio.”

The idea was to collect Catholic books that offered “engaging themes and authors that would consistently appeal to everyone from the student to the shopkeeper to the taxi driver,” del Rosal said in an interview with ACI Prensa, the Spanish-language sister service of EWTN News.

With this goal in mind, del Rosal contacted Messori and proposed compiling his articles from the “Vivaio” column in the newspaper Avvenire into a book. In that column, Messori often defended the Catholic Church. The result was the bestseller “Black Legends of the Church.”

Other titles followed, and in 1984, when Cardinal Joseph Ratzinger was still prefect of the Congregation for the Doctrine of the Faith, Messori conducted a lengthy and candid interview with the future Pope Benedict XVI. Published in 1985 as “The Ratzinger Report,” the book became an international bestseller. The two men remained friends over the years.

Messori achieved another historic milestone in 1994 with “Crossing the Threshold of Hope,” a book-length interview with St. John Paul II. He was the only journalist ever commissioned to prepare questions for such a project with the pontiff. John Paul II personally wrote detailed written responses to Messori’s questions, and the resulting volume became one of the most successful papal bestsellers in history.

Del Rosal, who described Messori as “extraordinary and deeply human,”  maintained a friendship with the Italian writer that spanned more than three decades and lasted till his death on April 3.

The Spanish editor shared in an interview with ACI Prensa some key insights into Messoriʼs work and life.

The secret behind his heroic life

Beyond Messoriʼs public image as a friend of popes and a world-renowned author, del Rosal revealed a little-known aspect of the writerʼs life that, in many ways, defined him even more profoundly as a son of the Church. “It was the great cross that Vittorio bore in profound silence,” the editor remarked.

While he was still an agnostic, Messori entered into a canonical marriage with a young woman. Shortly thereafter, they separated, and he initiated the process to have the marriage declared null — a process that lasted two decades.

In that time, the writer met the woman who would remain his wife until his death: Rosanna Brichetti. The two met within the circles of Pro Civitate Christiana, a group founded in Assisi in 1939 by Father Giovanni Rossi, characterized by a great openness toward the secular world.

Messori disclosed his canonical situation to Brichetti with complete candor. "For 20 years," del Rosal said, "he lived with Rosanna in chastity — together, like brother and sister — in a truly heroic manner, precisely because he was so serious about living out his faith.”

The annulment process lasted from 1975 to 1995. The first ruling, which affirmed the validity of the marriage, came in Turin; the second, in Milan. It was only after his appeal to Rome that he finally received the response he had been hoping for from the Church: His first marriage was declared null.

During one of his visits to Messori, del Rosal discussed this matter with the writer: “He would say to me with great pain: ‘I am convinced. First, my conscience tells me that that first marriage is null and void. Second, I am almost certain that my success has slowed down this proceeding and made things more difficult for me.’”

“Thirdly — I, who am friends with Cardinal Ratzinger, the prefect of the Congregation for the Doctrine of the Faith who oversees these matters, and with the pope [St. John Paul II], who is ultimately the one who can also make the decision — nevertheless, I do not wish to use my friendship for a matter of this nature,” the editor recalled.

“Vittorio’s greatest attribute is not his literary success, nor his apologetic work, nor even how formidable he was in his defense of the Church; rather, it is the immense heroism he displayed in loving the Church despite — one might say — having been mistreated,” del Rosal said.

‘A writer’s master is his readers’

Messori was one of the most successful Catholic authors in recent decades, selling "somewhere between 30 and 40 million copies of his various works worldwide,” del Rosal noted.

Part of this success was based on a maxim he upheld not merely in theory, but through great personal effort: “He was the writer who most earnestly lived out his own words: ‘A writer’s master is his readers. Therefore, one must always answer them,’” del Rosal recalled.

With the help of his wife, Rosanna, Messori replied to every one of the more than 100 letters that arrived in his mailbox each week, until the use of email became widespread.

Speak to the seeker, not the convinced

Another of Messori’s strengths was that he addressed himself “not to the convinced Catholic, but to the seeker, to the one asking questions, even if they were at the opposite ends of ideological or doctrinal positions.” Messori himself was raised in a communist and deeply anticlerical family. It is not without reason that his mother, upon learning of his conversion, “wanted to send him to a psychiatrist,” the editor added.

This approach was evident in the publication of his first book, “Hypothesis About Jesus," for which he asked prominent Italian Communist Party member Lucio Lombardo Radice, an agnostic, to write the prologue.

“He didn’t write or speak for a closed circle within the Catholic Church; rather, he sought to address every type of audience,” del Rosal emphasized.

Every morning in the small Italian town on the shores of Lake Garda, Desenzano del Garda, Messoriʼs work routine involved visiting what he called the “center of the town’s opinion,“ a bar where ”the television was on and people chatted about this and that. While having breakfast and reading the newspaper, he would listen to the people’s conversations. This gave him a great deal of inspiration for taking the pulse of public opinion,” del Rosal said.

The balance between reason and the Holy Spirit

Messori’s manner of expression “maintained a balance between the two lungs of the Church: the Spirit and reason,” according to the editor.

Messori really disliked “the terminology of the Vaticanologist” and rejected that label, despite having interviewed two pontiffs. To him, the Vaticanologist “is incapable of moving beyond merely gazing at the exterior of the vessel containing the deposit of faith” and concerns himself solely “with superficial or flashy matters.”

“He always approached apologetics from the standpoint of reasoned faith, not morality. He argued that when morality is proclaimed without first having presented the faith, the result is not acceptance, but rejection,” del Rosal explained.

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 event began with a Mass in St. Vitus Cathedral, where around 2,000 people gathered before joining the pro-life march. Archbishop Emeritus Jan Graubner of Prague said in his homily that “the path to the revival of the Church and society is not possible without the revival of families.”

Graubner praised a culture based on love, “which does not live for itself,” on the acceptance of the Holy Spirit, interior freedom, and forgiveness.

Some resist this culture, Graubner acknowledged, saying that they “consider their own self to be the center and summit of everything.” Such a perspective “encloses in bubbles and creates boundaries,” he said, adding that it also “causes poverty because there is a lack of love that can divide.”

It “threatens peace because there is a lack of love that seeks the good of others,” he continued. Finally, it “leads to depression because there is a lack of hope for eternity and the disappointed person experiences” that “he is not the omnipotent god he had” thought, Graubner concluded.

Counterprotesters and police response

Pro-abortion protesters attempted to block the marchers, screaming and accusing them of denying women the right to choose. Police arrested five people, but no serious incident occurred. Last year, pro-abortion demonstrators blocked the march at one point, so this time participants walked through the city in separate groups to avoid a repeat disruption.

Typically, the number of marchers doubles once they reach Wenceslas Square (Václavské náměstí), one of the cityʼs main squares, where the programʼs final portion takes place. This year, however, police blocked the square and allowed entry only to those who insisted on getting in — a barrier that was especially difficult for families with small children. As a result, the total number of participants was hard to estimate, and the turnout in Wenceslas Square was much lower than expected.

The organizer, Hnutí Pro život ČR (Movement for Life of the Czech Republic), told EWTN News that it is considering a legal complaint against the police department.

“The leadership of local police disabled a public gathering for which the public has a right,” the organizer said. The group stressed that the march is held to show support for women facing unexpected pregnancies, adding: “We welcome among us even those with another viewpoint.”

However, those responsible lacked the "political will" to secure the march by blocking the square, while letting “the radicals run wild and intimidate the participants," the organizer said.

The press office of the Police of the Czech Republic wrote to EWTN News that it has “no information suggesting that the police officers acted improperly in any way.” The Regional Directorate of Police in Prague did not respond to an enquiry for comment.

The initiative follows discussions held during the 404th Plenary Assembly of the Polish Bishops' Conference. On March 17, Poland Deputy Prime Minister and Minister of National Defense Władysław Kosiniak-Kamysz and Minister of the Interior and Administration Marcin Kierwiński met with bishops at the conferenceʼs general secretariat in Warsaw.

In an April 7 interview with the Polish Press Agency, Archbishop Tadeusz Wojda, president of the Polish Bishops' Conference, said the preparations were driven by widespread concern over regional instability.

“There are fears that the war will reach Poland, which is understandable,” Wojda said. “Fortunately, we are not standing idly by, waiting for events to unfold.”

Coordinated Church-state response

At the center of the effort is a newly established working group within the bishops' conference composed of representatives from multiple institutions, including Caritas Poland. The group is collaborating with both the Ministry of National Defense and the Ministry of the Interior to develop coordinated responses to crisis scenarios.

According to Wojda, the plan includes provisions for assisting civilians, supporting refugees, and ensuring access to essential resources such as generators, water, medical supplies, and hygiene products. Government authorities have indicated that such materials would be made available to parishes in the event of a national emergency.

The working group is also developing protocols for the evacuation of cultural and religious heritage sites, the establishment of humanitarian corridors, and the identification of safe locations where civilians could seek shelter.

Role of parishes on the front line

Church leaders expect that parishes will play a critical role in any crisis response. Poland has more than 10,000 Catholic parishes nationwide, making the Church one of the countryʼs most extensive and trusted local networks.

Wojda explained that the Polish government realizes that in a crisis situation, “most Poles will first turn to the Church for help, and only then to municipal institutions and offices.” Therefore, it is important to have access to resources that will allow civilians to survive in a crisis.

To prepare for this responsibility, the conference is developing practical guidelines for clergy. Training sessions and workshops are already underway in some dioceses, often in collaboration with Caritas Poland, which has extensive experience in humanitarian aid.

Wojda stressed that priests are aware of the potential challenges. “They understand the problem they may have to face,” he said, adding that bishops are being kept regularly informed of the preparations.

Broader regional context

The initiative reflects heightened awareness in Poland of security risks linked to the ongoing war in neighboring Ukraine and broader geopolitical tensions in Eastern Europe.

While Poland has not been directly involved in armed conflict, its proximity to the front lines and its role as a key NATO member and logistical hub for Ukraine have heightened concerns about potential spillover effects.

Church and state officials have framed the preparations as a precautionary measure aimed at safeguarding civilians and maintaining social stability. Observers have largely viewed the development positively, noting that the Catholic Churchʼs extensive parish network and centralized structure position it as a uniquely effective partner in crisis response.

This evolving role raises broader questions about the place of religious institutions in modern European societies: whether the Church can serve not only as a moral authority but also as a stabilizing force in times of crisis, and how such cooperation between ecclesial and state structures may shape future responses to conflict and humanitarian emergencies.

Organized by the Finnish pro-life group Oikeus elämään ry, the “Muistamme” (“In remembrance”) event featured 8,645 candles, one for each abortion performed in Finland in 2024.

Johannes Laitinen, one of the eventʼs organizers, said approximately 100 preselected participants were invited to light the candles, chosen because of their personal connection to the loss of children through abortion. Members of the public were also given the opportunity to take part in the candle lighting during the vigil.

After the candles were lit, participants observed a minute of silence, while volunteers remained through the night as the display continued glowing in central Helsinki.

A public witness in the heart of Helsinki

Speaking to EWTN News, Kirsi Morgan-MacKay, chairman of Finlandʼs Right to Life Association, said the vigil sought both to honor the unborn and to confront the public with the scale of abortion in the country.

“The event created a visual that touched peopleʼs hearts and perhaps made them stop and think about how many children are actually lost every year through abortion,” she said.

Morgan-MacKay added that the vigil also aimed to acknowledge the often-unspoken grief experienced by women and families affected by abortion.

She noted that leaders from multiple Christian denominations attended the event, which organizers viewed as an encouraging sign of broader ecclesial engagement.

“We have always hoped that churches would come together to defend the lives of unborn children,” she said, explaining that abortion is not merely political but “a spiritual, ethical, and moral issue.”

A prayer gathering was also held in connection with the vigil at Luther Church in Helsinki, where clergy from Lutheran, Presbyterian, and Catholic communities offered prayers. Representing the Catholic Church, Jean Claude Kabeza, vicar general of the Diocese of Helsinki, conveyed greetings from Bishop Raimo Goyarrola.

Finlandʼs welfare state and the limits of social support

While happy about Finlandʼs reputation for its strong social welfare system, Morgan-MacKay noted that many women facing crisis pregnancies still experience profound isolation. “Many women and families are still left alone in the midst of a crisis,” she said, adding that loneliness and lack of support often persist even within families.

She also observed that in Finland, the lives of unborn children often go unvalued when a pregnancy is unwanted. She pointed out that women confronted with an unplanned pregnancy, sometimes in shock, may see abortion as an “easy” way out, particularly since medical abortion is frequently presented as a simple “procedure.”

Morgan-MacKay also drew attention to Finlandʼs liberalized abortion framework, particularly the increased accessibility of medical abortion, arguing that women may be pressured into rushed decisions without adequate counseling.

“Sometimes the health care system offers abortion as the only option,” she said. “Many times, these women need space to pause, think everything through, and receive real support.”

She added that while Finlandʼs pro-life movement remains relatively small, it is gradually growing, with increased awareness of abortionʼs broader social and personal consequences. She expressed particular encouragement at the involvement of younger supporters, especially young men, saying she believes “God is raising up a new generation of pro-lifers” as more Finns begin speaking openly about the issue.

A bishopʼs medical perspective on abortion

EWTN News also spoke with Goyarrola, who said he remains hopeful that Finland can become more receptive to pro-life values, despite abortion remaining a sensitive and often taboo topic in public life.

Goyarrolaʼs comments carry added weight in Finlandʼs abortion debates because of his medical background. Before entering the priesthood, he trained as a physician, graduating with a degree in medicine and surgery from the University of Navarra in Spain in 1992, and has pursued doctoral research in palliative care at the University of Eastern Finland since 2022.

Drawing on his medical knowledge, he has also written extensively on social issues for general audiences, authoring “Ihmiselämää äidin kohdussa” (“Human Life in the Womb”), on abortion, and “Arvokas kuolema” (“A Dignified Death”), on euthanasia. Both books were widely praised for making complex bioethical questions accessible to ordinary readers.

Reflecting on his experience, Goyarrola said that with regard to discussing abortion, conversations require clarity and compassion rather than confrontation.

“I believe that positive language is what truly reaches people and opens hearts to reflection,” he said. “The Church speaks in defense of life by offering real solutions to real problems and proposing ways to prevent abortion.”

“No one celebrates abortion as a joyful experience,” he added.

Signs of change among younger Finns

Assessing the broader cultural climate, Goyarrola said abortion has historically remained difficult to discuss openly in Finnish society. “Abortion has long been a taboo subject in Finland, and to a large extent it still is,” he said, noting that public discourse is often narrowly framed around “the womanʼs right to her own body.”

Yet the bishop said younger generations appear increasingly willing to engage the issue more thoughtfully. “Among young people, the topic is beginning to be discussed more openly, and with many serious questions,” he noted.

Goyarrola explained that because over 90% of abortions in Finland are carried out for social rather than medical reasons, the underlying causes must be addressed socially as well. He called for “better education, access to information, healthier lifestyles, and more personal responsibility and support for marriage and family life.”

He added that the Church must continue promoting a concrete vision of family and human dignity, saying: “We aim to promote a culture that values life, family, and hope.” He also noted that the Catholic Church in Finland tries to speak about the “need for more children in society,” not for economic or labor-related reasons but rather for the future of Finnish society itself.

“I hope that we can speak about abortion and about life in the motherʼs womb without prejudice, in a rational and thoughtful way,” Goyarrola added. “Only through open and respectful conversation can we better understand the complexity of the issue and seek humane and responsible solutions.”

According to official information released by the shrine, the celebrations will be marked by liturgical observances and moments of prayer in response to the request of St. Faustina Kowalska, who conveyed the words of Jesus: “I desire that the first Sunday after Easter be the feast of mercy.”

Mass and vigil celebration

Under this year’s theme, “God, the Merciful Father... To You We Entrust the Destiny of the World,” the organizers invite the faithful to the commencement of celebrations on Saturday, April 11, with a vigil Mass in the basilica to be celebrated by the archbishop emeritus of Kraków, Marek Jędraszewski.

After the Mass, a prayer vigil will take place, continuing through the early morning hours. At midnight, another Mass will be celebrated by Auxiliary Bishop Janusz Mastalski of Kraków. Afterward, the faithful will continue to participate in the vigil until 5 a.m.

On Divine Mercy Sunday, the Mass will be celebrated at the outdoor altar by the archbishop of Kraków, Cardinal Grzegorz Ryś, who also serves as the honorary patron of the event.

During this celebration, the so-called “Bell of Hope” destined for the Shrine of Divine Mercy in Vilnius, Lithuania, will be blessed.

One of the most significant moments will be the solemn hour of mercy, a practice deeply connected to this devotion, which will be observed in the basilica at 3 p.m., coinciding with the hour of Christʼs death.

A shrine marked by history and faith

The shrine’s current basilica was built from 1999 to 2002 and was consecrated on Aug. 17, 2002, by St. John Paul II, who at that site entrusted the entire world to divine mercy.

The basilica is noted for its symbolism: Its shape evokes an ark, a sign of salvation for those who place their trust in God. Inside, a tabernacle shaped like a globe representing humanity in need of mercy is situated alongside the image of the merciful Jesus.

It also houses depictions of St. Faustina Kowalska and St. John Paul II — great apostles of this devotion — as well as one of the largest stained-glass windows in Kraków, which symbolizes the light of divine mercy radiating upon the world.

Mass schedule

The shrine has scheduled multiple Eucharistic celebrations throughout the day:

6 a.m. (basilica), celebrated by Father Tomasz Szopa

8 a.m. (basilica), celebrated by Auxiliary Bishop Damian Muskus

10 a.m. (outdoor altar), principal Mass with Cardinal Ryś

12:30 p.m. (basilica), celebrated by Father Robert Woźniak

4 p.m. (outdoor altar), celebrated by Cardinal Stanisław Dziwisz, who served as secretary to St. John Paul II for over 40 years.

6 p.m. (basilica), with the participation of young people

7 p.m. (convent chapel)

Broadcasts and global participation

All celebrations will be broadcast on television and digital platforms. The main Mass will be aired on TVP1, while the hour of mercy can be followed on EWTN.

Additionally, the shrine will offer online broadcasts via its official website and YouTube channel, enabling the participation of the faithful from around the world.

The shrine has implemented various logistical measures to accommodate the crowds expected to attend the celebration.

Confessions will be available throughout the night and on Sunday, including in several languages, and Communion will be distributed between Masses.

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.

“We disagree with the decision of the majority of judges at the Constitutional Court but accept it,” the Czech Bishops' Conference wrote in a press release. The episcopate finds it “positive that the court did not reject the idea of the existence of a treaty with the Holy See but only limited itself to partial passages.”

The agreement on certain legal issues was signed in 2024 by Vatican Secretary of State Cardinal Pietro Parolin and then-Prime Minister Petr Fiala. It was later approved by both chambers of the countryʼs Parliament and was submitted to the president of the country for ratification.

However, a group of senators filed a complaint with the Constitutional Court, which on April 1 stated that two parts of the accord are problematic.

The ruling says that the concordat would “give Catholic Church legal entities a powerful tool to prevent their documents (archive materials) from being made available.” Church archives are important sources of cultural wealth and history, but the accord would “exempt Catholic churches from the obligation to respect the Archives Act, which would, however, continue to apply to all other churches,” the court explained.

The second objection deals with the seal of confession, which would be enacted without any exceptions and would be “a clear violation of the neutrality of the state and the principle of equal treatment of different churches.”

Each side of the treaty understood it differently, the ruling observed, adding that the seal of confession would be more protected than professional secrecy.

Dissenting opinions

Three out of 15 judges of the Constitutional Court presented a different position, arguing the court did not deal with an important part of the legal file presented by senators, such as objections to “the alleged privilege of the Catholic Church in the provision of pastoral care in various types of institutions and facilities.”

However, they admitted that “the Holy See is a subject of international law, which the Czech Republic has recognized,” and so it is “undoubtedly an objective reason for the different treatment of the Catholic Church in various issues.” They further argued that the two problematic passages in the majority decision are not in conflict with the constitution.

Another two judges presented a different position each. One of them, Judge Tomáš Langášek, argued that “the dissenting opinions show that it was possible to adopt a rational interpretation of the concordat in good faith that would not in any way conflict with the constitutional order.”

He said he considers the decision “a paradigmatic change in the role and function of the constitutional judiciary.” The Constitutional Court opposed the intention of the Parliament “to take on an international legal obligation to maintain” the already existing and “legally guaranteed standard of protection of fundamental religious rights and freedoms in [the] future,” Langášek opined.

“The courtʼs concern for equal treatment among churches and religious communities is only a proxy problem,” the constitutional judge added.

‘A legal defeat for people who consider religious freedom an important value’

“It is a political victory for some, and a legal defeat for people, believers and nonbelievers, who consider religious freedom an important value,” commented Jakub Kříž, a lawyer who teaches at the Catholic Theological Faculty of Charles University in Prague.

At the same time, he said he believes “the absence of a concordat is not a tragedy” either for religious freedom or “for Catholics who, after all, always benefit the most when the state does not get along with them.”

The proposal “would have had no chance of success if” Czech President Petr Pavel “had not intervened and introduced new arguments,” for example suggesting that “the agreement contradicts the sovereignty of the state and its secular and republican character,” the scholar underscored.

The negotiated agreement was “poor in content, innocent, almost devoid of substance,” and the Czech side did not try to “negotiate anything beyond what is already in force today,” Kříž said, adding that it had “more a symbolic” value.

‘A big disappointment’

The decision was a “big disappointment” and “a very unfortunate event,” lamented Father Jiří Rajmund Tretera, a Dominican and professor of canon law at the Faculty of Law of Charles University.

On the seal of confession, there would be “no change to the current situation,” as all believers “were guaranteed that the current legal provisions” regarding “confessional secrecy could not be so easily eliminated” if a religion-averse group “came to power in our democratic state,” the priest said.

Tretera also said he believes the Constitutional Court committed “an unintentional attack against the ecumenical movement.” It argued that the proposed agreement “was not in accordance with the principle of equality of all churches,” yet “this is in conflict with the reality commonly recognized in non-Catholic churches.”

Kříž clarified that “non-Catholic churches did not” oppose the treaty, and “many even welcomed it, seeing its role as a stabilizer of guarantees of religious freedom.”

The only way to proceed is “to start negotiations from the beginning,” as this is not “a bill where a sentence can be deleted,” the lawyer warned.

Yet he said he is skeptical that the Holy See would risk another “embarrassment,” as “the Czech Republic showed to be a rather unreliable international partner.”