The Nordic bishops, as well as the Church’s hierarchy, agree: A formal association with Freemasonry is incompatible with Catholicism.

But this issue, which has come up in public conversation among Catholics around the world, is often controversial in the Nordic countries of Denmark, Finland, Iceland, Norway, and Sweden, where some mistakenly believe that there is an exception to the Catholic Church’s instruction.

This week, the Nordic Bishops’ Conference clarified the teaching.

“We write to you at this time as shepherds to clarify a matter that for many years, if not decades, has generated uncertainty, speculation, and diverging opinions in our countries: the question of whether or not Catholic faithful in the Nordic countries may be Freemasons or belong to a Masonic lodge,” the bishops wrote.

In the June 29 letter to parish priests signed by Nordic Bishops’ Conference president Bishop Erik Varden of Trondheim and others, the bishops stated that there is “no exception” for Catholics in Nordic countries from the “universal law of the Church” regarding Freemasonry.

The Nordic bishops had met with officials from the Dicastery for the Doctrine of the Faith during a plenary assembly in Rome from Sept. 1–5, 2025, to discuss the matter. The dicastery’s response was unequivocal.

The bishops said the Church’s teaching applies “in full and without exception in the territory of the Nordic Bishops’ Conference.”

The letter is not to detract Freemasonry but rather a clarification that its principles clash with those of the Church, according to the bishops.

“We wish to stress that the Catholic Church’s firmness on the question of adherence to Freemasonry is not a negative judgment on the goodwill or good works of individuals,” the bishops wrote.

“The Church’s position springs from awareness that the theological and philosophical principles of freemasonry are incompatible with confession of the Catholic faith,” the bishops said.

Nes told EWTN News the bishops’ statement helped give clarity on the issue in his home country of Norway.

“Their statement gives priests and lay faithful the clarity that many of us have needed for a long time,” he said.

Nes has seen confusion in his home country, largely because of “a myth developed that the Scandinavian form of Freemasonry was somehow an exception, and that Catholics in the Nordic countries could belong to a lodge without contradicting the teaching of the Church.”

Many prominent Catholics in Norway “have been associated with Freemasonry, including laypeople and clergy,” according to Nes.

“That has made the situation more confusing for ordinary Catholics,” he said.

Meanwhile, “public statements and pastoral practice have sometimes contributed to uncertainty,” Nes observed, citing a 2025 instance where Bishop Emeritus Bernt Eidsvig of Oslo, Norway, said “that he would not refuse holy Communion to Freemasons.”

“Many understood this as a softening of the Church’s position, even though the universal teaching of the Church had not changed,” he said.

“The bishops’ recent clarification is therefore very important,” Nes said. “It makes clear that there is no Nordic exception: A Catholic cannot be a Freemason.”

Why are Freemasonry and Catholicism incompatible?

Nes explained that Freemasonry is more than a social group because of its “religious character.”

“In my experience, Freemasonry in Norway was not simply a social network or a charitable association,” Nes told EWTN News. “It had a strong sense of fraternity but also a very clear spiritual profile. Its rituals, symbolism, and solemn ceremonies gave it something of a religious character. For that reason, I think Freemasonry must be treated as a religious and spiritual system, not merely as a club.”

Nes found good in Freemasonry but was ultimately drawn to Catholicism.

“I eventually realized that I wanted the real thing,” he said.

“There were elements in Freemasonry that I found beautiful: the seriousness, the brotherhood, the use of ritual and the sense of entering into something larger than oneself,” Nes said. “But as I gradually came to know the Catholic Mass and the Catholic faith, I began to see that much of what had attracted me in Freemasonry — its solemnity, ritual, and symbolism — was only an echo of something fuller and truer in the Catholic faith.”

Nes left Freemasonry behind with the help of a priest who mentored him.

“During my conversion process, the priest who guided me was very clear,” Nes said. “I could not become Catholic and remain a Freemason. I am deeply grateful for his clarity, and also for his courage in saying it plainly. That clarity helped me make a clean and honest decision.”

Now, Nes is spreading the word that the two groups are fundamentally irreconcilable.

“For the last seven or eight years, I have tried to explain publicly that one cannot be both a Catholic and a Freemason,” Nes said. “I have never wanted to speak badly of Freemasonry or of individual Freemasons. My point has always been doctrinal: Catholicism and Freemasonry are two different religious and spiritual systems, and they cannot be reconciled.”

In their letter to parish priests, the bishops provided several “pastoral and sacramental provisions” to be followed.

First, the bishops encouraged Catholics who are Freemasons to “relinquish this membership” with Masonic lodges and to abstain from the Eucharist and other sacraments until they do. Freemasons seeking to join the Catholic Church are instructed to “terminate this membership” first.

In addition, the bishops instructed Catholic groups not to collaborate with Masonic groups.

“No parish, no institute of consecrated life or society of apostolic life, no Catholic organization or institution in our local Churches is to enter into agreements of collaboration with Freemasons or Masonic lodges or make use of properties belonging to Masonic lodges,” the bishops wrote.

The bishops encouraged the faithful to support one another in following Jesus.

“The call of Our Lord Jesus Christ, ‘Come, follow me’ (Mt 4:19), presupposes readiness to leave behind other attachments that stand in the way of wholehearted discipleship,” the bishops wrote. “This has always been, and will always remain, a criterion of Christian authenticity. Let us help each other by word and example to live up to it, trusting in God’s grace.”

The document was signed June 25 by Catholic, Jewish, Muslim, Buddhist, Hindu, Bahaʼi, Orthodox, and evangelical leaders, including the Italian Bishops’ Conference, the Assembly of Rabbis of Italy, and various Islamic and Buddhist organizations.

Following the signing, representatives of the various faiths were received at the Quirinal Palace by the president of the Italian Republic, Sergio Mattarella, to whom they presented a copy of the pact.

The document seeks to recognize religious freedom and share “the value and complexity of being believers and practitioners of different faiths in a postmodern, secularized, multicultural, and multireligious society, one wounded by conflicts and extremism, including those of a pseudo-religious nature,” the text states.

According to the Italian Bishops’ Conference, this agreement is the result of several years of meetings and collaborative work. Leaders from different religions have been meeting since 2023 to reflect on communion and peace.

Cardinal Matteo Zuppi, archbishop of Bologna and president of the Italian Bishops’ Conference, emphasized his desire to “reflect openly on shared values ​​in order to build a civil community that, even amid diversity, recognizes the sense of a shared commitment to a more just, welcoming, and inclusive society.”

The pact proposes nine commitments and lines of action to strengthen harmonious coexistence. Notable among these are the promotion of the equality of all religions before the state through constructive dialogue, the fostering of a culture of peace based on justice and compassion, the defense of the common good, and mutual respect and collaboration among the various religious communities.

Furthermore, the document aims to address the rise of polarization, extremism, and the instrumentalization of religion to justify hatred and conflict, and to “offer a serious and proven contribution to a society overly exposed to polarization and extremism, which drive people to view the other person who is different due to their faith or culture as an enemy.”

For its promoters, the pact represents a joint response to social challenges and the complex current geopolitical context, championing interfaith dialogue as a tool to strengthen social cohesion, foster harmonious coexistence, and promote a culture of peace in the service of the common good.

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.

During his program “Sexto Continente” (“Sixth Continent”) on Radio María Spain, the bishop commented on the Congress of Deputies' passage of the amendment that penalizes activities grouped under that term, a term the prelate also rejects.

“So-called conversion therapy doesn’t exist,” he stated, asserting that it’s “an ideological construct of an anti-Christian lobby in an attempt to prevent pastoral accompaniment for individuals with homosexual inclinations who in conscience want to live chastely and are seeking help.”

The legislative proposal, which has yet to be sent to the Senate, stipulates that programs providing support to those with homosexual inclinations who wish to live in chastity and in accordance with the Catholic faith be classified as a criminal offense under Title VII, which deals with “torture and other crimes against moral integrity.”

The amended penal code would provide for prison sentences ranging from six months to two years and fines imposed for a period of eight to 24 months for anyone who “applies or carries out upon a person, even with their consent or that of their legal representative, acts, methods, programs, techniques, or procedures of aversion or conversion whether psychological, physical, pharmacological, or of any other nature intended to modify, suppress, eliminate, or deny their sexual orientation, sexual identity, or gender expression, resulting in harm to their bodily integrity or physical or mental health, or seriously impairing their moral integrity.”

Additionally, a person conducting the prohibited activities could be disqualified from practicing his or her profession or trade for up to five years.

‘It’s religious persecution’

Munilla argued that the result of this addition to the penal code is “that a homosexual cannot be Catholic, or if he is Catholic, he must be a Catholic who dissents from the teachings of the Church.”

“He has to be a dissident Catholic. He is persecuted so that he cannot be a faithful Catholic. Because, if he wants to live chastely and asks for help to live chastely, he is persecuted. We’re crazy,” he emphasized.

"Deep down it’s religious persecution," he asserted, and "an obvious demonstration that they don’t believe in the freedom they boast about so much.”

“We must obey God rather than men,” he added. “We will not stop accompanying homosexual persons who seek the Church’s accompaniment in order to live chastely.”

Infiltration of the Church by the LGBT lobby

Munilla said his greatest concern is that “within the Church we have unity and communion around faith and morals.”

“The LGBT lobby has infiltrated many sectors of the Church, and that is what should concern us,” he said.

“The worst thing is that within the Church there are many areas where we are afraid, we dodge the issue or even explicitly deny the Catholic faith with respect to the experience of sexuality,” he continued.

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.

Attal, who announced his presidential bid in May and now leads President Emmanuel Macron’s Renaissance party, has called for a national debate on legalizing surrogacy, which remains prohibited under French law. He has openly linked the issue to his personal desire to have children with his partner, European Commissioner Stéphane Séjourné, a former French foreign minister, through surrogacy.

The proposal places Attal at odds with Macron, who has repeatedly described the legalization of surrogacy as a “red line.”

With Macron constitutionally barred from seeking a third consecutive term, Attal’s position has emerged as one of the clearest bioethical dividing lines in the race to succeed him.

Cross-party opposition

Attal’s promotion of surrogacy was met with widespread criticism from both sides of the French political aisle. Elected officials, including former French justice and health ministers, published a cross-party op-ed in which they expressed their opposition to “making women’s bodies available to satisfy the desires of others.”

This initiative was started by Aurore Bergé, minister for gender equality and a member of Attal’s own party.

They also reject the notion that surrogacy offers a solution to declining birth rates, instead arguing that demographic challenges should be addressed through family support policies and adoption reform rather than what they describe as the commercialization of reproduction.

Matthieu Le Tourneur, a French jurist with Juristes pour l’Enfance, told EWTN News that such a public intervention from high-profile politicians would have been far less likely only a few years ago.

He sees this as evidence of a changing sociopolitical climate. While some polling suggests a narrow majority of French citizens support legalizing surrogacy, Le Tourneur noted that support becomes weaker when the issue involves same-sex couples. He also argued that public opinion has ceased moving in favor of surrogacy and may be shifting in the opposite direction, referencing growing activism from anti-surrogacy organizations.

Political hurdles and European implications

Le Tourneur said Attal’s proposal should be viewed within a broader French political pattern in which successive presidents have pursued major societal reforms, pointing to the legalization of same-sex “marriage” under François Hollande, the expansion of IVF, and the proposed euthanasia bill under Macron. In his view, a future Attal presidency “would make the legalization of surrogacy the societal goal of his five-year term.”

However, he noted that legalization would face significant political obstacles. “Opposition to surrogacy comes from both the left and the right,” drawing criticism from feminists, anti-capitalists, and conservatives, he said. As a result, Attal would likely need support from extreme-left LGBTQIA+ factions, liberal centrists, and individual lawmakers willing to break with their parties.

Observers have noted that France’s influence extends well beyond its borders, particularly on questions of culture and bioethics. In this context, Le Tourneur believes that any French move to legalize surrogacy would likely reverberate across Europe. He noted that legalization in France would almost certainly apply not only to heterosexual couples but also to same-sex couples and single individuals, potentially providing momentum to pro-surrogacy campaigners seeking similar reforms in other countries.

Organized resistance to surrogacy

Ludovine de La Rochère, president of Le Syndicat de la Famille, one of France’s leading pro-family organizations, said Attal’s endorsement of “ethical” surrogacy is partly an effort to distinguish himself in the 2027 presidential race.

Speaking to EWTN News, she explained that “it would be a humanitarian, social, and ethical disaster if France were to legalize” surrogacy. She noted that the practice is often “championed by LGBT organizations” and that supporters seek to normalize the matter culturally through “personal accounts in books, films, TV programs, and so on,” gradually shaping public opinion outside the political arena.

According to de La Rochère, pro-surrogacy campaigners are shifting their efforts from legislative reform to international legal proceedings aimed at securing recognition of children born through surrogacy.

Looking across the continent, she noted that “Italy, Spain, Croatia, Slovakia, and Poland” are strongly opposed to surrogacy while “Germany remains a country that could change its stance on this issue.”

Despite this, de La Rochère said her organization is working with other nongovernmental organizations to push the European Union toward “an explicit condemnation of all forms of surrogacy.” If Attal ultimately includes surrogacy in his presidential platform, she said large-scale public mobilization remains a possibility, although any response would depend on what strategy is judged most effective at the time.

Growing pressure

Attal’s proposal comes amid growing international opposition to surrogacy. In her 2026 report, U.N. Special Rapporteur on Violence Against Women and Girls Reem Alsalem argued that surrogacy can expose women to exploitation, coercion, health risks, and psychological harm, while raising broader concerns about human dignity and the rights of women and children.

The issue has also gained momentum at the diplomatic level. On June 22, Italy, the Holy See, Chile, and Cameroon convened a side event at the U.N. Human Rights Council calling for an international moratorium on surrogacy as a first step toward its eventual abolition. The initiative followed separate condemnations of the practice by Pope Leo XIV and the Holy See earlier this year.

On June 29, Le Syndicat de la Famille, Juristes pour l’Enfance, and other anti-surrogacy advocates gathered in Geneva to argue that surrogacy constitutes a modern form of human trafficking and to advocate for a coordinated international response.

Taken together, these developments suggest that any effort to legalize surrogacy in France would likely face opposition not only from domestic political critics, including figures within Attal’s own political camp, but also from an increasingly organized international coalition of governments, U.N. human rights experts, and civil society organizations.

Previous PMs have had connections to the Catholic faith, although none have begun their terms in office as practicing Catholics. Tony Blair, PM from 1997 to 2007, converted to Catholicism after leaving office. Boris Johnson, PM from 2019 to 2022, though baptized a Catholic as an infant, entered Downing Street as an Anglican.

Burnham, who was sworn in on a Bible as a new Member of Parliament on June 22, has described his Catholic faith as “unshowy”, telling The Guardian in 2009: “Three things are important in my life apart from family: Everton [Football Club], the Labour Party, and the Catholic Church - in that order.”

The appointment could also raise a constitutional question concerning his role in episcopal appointments.

At play if Burnham becomes PM will be a landmark UK law known as the Roman Catholic Relief Act 1829 (also called the Catholic Emancipation Act). It grants Roman Catholics the right to sit in Parliament and hold most public offices, but does not allow them to advise the Crown on Church of England episcopal appointments. How this provision may operate in modern constitutional practice remains contested.

Jon Tonge, a politics professor at the University of Liverpool, told EWTN News: “Legally, Burnham would be prohibited from advising the Monarch on [Church of England] bishops. The law has not been repealed. The Lord Chancellor will provide the advice.”

An ‘a la carte’ Catholicism

Tonge continued, “Even though heʼs not a regular at Mass, [Burnham] sent his children to Catholic schools … It is an ‘a la carte’ Catholicism, which ignores the social conservatism (opposition to same-sex marriage or to abortion, as examples) and attempts to apply Catholic social teaching principles to policy. Equality, fairness, justice, and help for those with least are at its heart — hence Burnhamʼs commitment to tackle homelessness in Greater Manchester and donate some of his salary to the issue.”

Burnham has said he was raised with a "live and let live" approach, something that has shaped his stance on policy. He supports abortion and same-sex marriage and is in favor of assisted suicide for terminally ill adults, positions that are not in line with the teachings of the Catholic Church.

Andrea Williams, chief executive of Christian Concern, told EWTN News: “I canʼt actually see anything thatʼs obviously Christian in his [Burnham’s] policies. A person that professes and confesses faith will always uphold marriage between one man and one woman, will not champion trans ideology into law and into policy … Heʼs pro-assisted suicide, heʼs pro-liberalization of abortion. So that doesnʼt actually match with his faith.”

In 2023, Burnham delighted Pope Francis at the Vatican when he gifted the pontiff a shirt signed by fellow Argentinian Lisandro Martinez, a player for Manchester United. Following Francis’ death, Burnham described the meeting as the “most moving” experience of his life — despite having previously pressured the pope to bring the Catholic Church “into the 21st century” on issues including LGBT rights.

Growing up in 1980s in Warrington, Burnham attended St Aelredʼs Catholic High School and was raised in his Irish mother Eileen’s Catholic faith. She said in a 2015 interview: “You should have seen the fights he and his brothers had on Sundays. They were all altar boys, but Andy had to be the one at the front holding the Communion plate.” 

Burnham married Marie-France van Heel in 2000 after meeting at Cambridge Universityʼs Fitzwilliam College in 1989, and they have three grown children.

In a message shared across his active social media channels, where he has amassed thousands of followers, the former religious said that he made the decision “with immense gratitude for everything I have experienced.”

Montes acknowledged that the journey leading to this decision “has been very difficult at times,” though he said that he made it “at peace and with a clear conscience, having truly loved every mission entrusted to me, having blazed new trails, and having built necessary bridges of dialogue.”

“There are compelling reasons, which I am keeping to myself, that underpin this decision and made my missionary service enormously difficult,” Montes explained, adding that he views the future as being “in deep continuity with what I have lived.”

In that future, “education, literature, poetry, theater, and cultural creations will be the realms through which I try to bring some beauty, thought, and humanity to the world,” he added.

“I thank those who have walked with me throughout these twenty years of religious life. Thank you for your trust, your affection, and your presence especially during the hardest times. Wherever I make my home, its doors will always be open to you. I hope you will also want to accompany me in this new chapter of my life,” he concluded.

In a video, Montes reflected on his life as a missionary priest in various locations and acknowledged that the final years of his ministry were a “very sad and very difficult” time. He said he hopes for new opportunities in the future, including the possibility of starting a family.

Who is Damián María Montes?

Born in Granada in 1986, Damián María Montes entered the Redemptorist postulancy at the age of 18. He completed his novitiate in Ciorani, Italy, where he professed his temporary vows. After studying at the Pontifical University of Comillas in Madrid, he was sent as a missionary to Kolkata, India, prior to taking his perpetual vows. He was ordained a priest in Granada in 2013.

In February 2024, it was revealed that he along with another Redemptorist religious had attended the irreverent show “La capital del pecado 2.0” (“Sin City 2.0”) hosted by actor Juan Dávila.

Laicization among ‘influencer’ priests and religious

The announcement of Montesʼs laicization is not the first of its kind among priests and religious figures who have risen to fame on social media or television.

This was the case with Cristina Scuccia, who won the Italian edition of “The Voice” in 2014. Despite making her perpetual vows with the Ursulines of the Holy Family in 2019, she requested a dispensation in 2022.

Instagram post

In October 2023, Daniel Pajuelo, then a Spanish priest of the Society of Mary (Marianists), announced that he was seeking a dispensation from his religious vows and priestly ministry, following a career marked by controversy. Along with Montes, Pajuelo was one of the founders of iMission, a platform for Catholic evangelizers.

The following month, Salvadoran Samuel Bonilla, known until then as Father Sam, shared with his followers that he had made the same decision less than eight years after his ordination. The dispensation was granted in December 2024.

Frenchman Matthieu Jasseron, ordained in June 2019 in the Archdiocese of Sens-Auxerre, announced in October 2024 that he was leaving the priesthood after a period of absence from his social media channels, platforms where he had engaged in controversial activity, including videos in which he pretended to be a disc jockey atop an altar while wearing an alb and chasuble.

In February 2026, the Italian Alberto Ravagnani explained why he decided to leave the priesthood, a decision linked to his inability to live a celibate life: “I really wasn’t able to live up to it,” he stated.

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

Six young people claimed to have seen the Virgin Mary for the first time on June 24, 1981, the feast day of St. John the Baptist, on Mount Podbrdo. Since then, some of those visionaries say they still receive messages from the Mother of God on a daily basis.

Following a lengthy investigation, the Dicastery for the Doctrine of the Faith approved a document in 2024 titled The Queen of Peace, which acknowledges the spiritual fruits that have been borne, finds no obstacles in the alleged messages received, and makes no pronouncement regarding the supernatural nature of the phenomena.

Assisted by young people from the Cenacolo Community, who carried the cardinal part of the way as he was seated on a litter, the Albanian cardinal traversed a portion of the rocky path on foot, though not without difficulty.

Along the way, he blessed those present who stopped to greet him. Upon reaching the summit of the mountain, he prayed the rosary beside the statue of the Virgin Mary and blessed the water with which he sprinkled the crowd before returning.

The footage of this pilgrimage, provided by María Visión Medjugorje, bears witness to the determination of the cardinal who, as a priest, endured the communist dictatorship of Enver Hoxha, the man who proclaimed Albania to be “the first atheist state in the world."

A priest twice sentenced to death

Born in 1928 in the village of Troshani, the young Simoni underwent formation with the Franciscans from 1938 to 1948, until a bloody religious persecution eliminated the communityʼs superiors and forced him to continue his formation in secret.

In 1956, he was ordained a priest at St. Stephenʼs Cathedral in the Archdiocese of Shkodrë-Pult. Seven years later, after celebrating Christmas Eve Mass on Dec. 24, 1963, he was arrested by four agents and informed that he would be executed by hanging, accused of having celebrated a Mass for the repose of the soul of recently assassinated U.S. President John F. Kennedy at the behest of St. Paul VI.

According to his own account, an attempt was made to entrap him by placing another prisoner in his cell who began complaining about the Communist Party. News of his preaching about love for oneʼs enemies while in prison reached the dictator, who decided to commute his sentence to 28 years of forced labor. During those years, he continued to celebrate Mass and exercise his priestly ministry clandestinely.

In 1973, he was once again sentenced to death, accused of inciting a rebellion. However, exonerating testimony prevented the immediate execution of the sentence, and he remained in prison for another 18 years until his release in 1981.

He continued his pastoral work in secret for another nine years, until the fall of the communist regime in 1990.

“The Lord has helped me to serve so many people and to reconcile many, driving hatred and the devil away from the hearts of men,” he stated upon concluding his testimony before Pope Francis in October 2016.

A month later, Simoni was created a cardinal at the consistory held on Nov. 19, 2016.

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.

“Over the past few weeks, we have been working on a project that sets many of the words spoken by Jesus himself during his public ministry to Gregorian chant,” siblings Nikolai, Lucía, and Mirjana Gerstner told ACI Prensa, the Spanish-language sister service of EWTN News, on June 24.

“These are very ancient chants that have evolved since the early centuries within the context of the liturgy, both in Holy Mass and in the breviary,” they said.

Why the Parable of the Prodigal Son in Latin?

While they sing in other languages ​​as well, the siblings said that “our focus and home as Roman Catholics is Gregorian chant. One of its fundamental characteristics is that its texts are exclusively in Latin.”

After highlighting that Latin serves “for the worship of God and, therefore, easily lifts us from the profane to the transcendent,” Harpa Dei said it hopes this chant will help “the faithful rediscover the beauty of Gregorian chant and the value of a sacred language as great treasures of the Church.”

The Gerstner siblings also noted that “the words of Jesus, who is the Word made flesh, possess great power and efficacy. They offer comfort, guidance, and strength; they invite conversion and reveal the Father to us just as he truly is.”

They said Gregorian chant makes it possible to “penetrate the soul deeply and gently, and to become imprinted upon the memory and the heart.”

The Prodigal Son video

They also said they hope to help “the ‘prodigal’ sons and daughters of this world realize that God, our Heavenly Father, is waiting for them, and that his great desire is for them to return to him, to their true home.”

The siblings said they filmed the video in the Danube Valley and at Lake Constance in southern Germany. “Throughout the filming process, we could clearly recognize God’s guidance in finding the right locations and managing all the logistics,” they said.

Since 2011, following a peace initiative, the siblings have felt called to evangelize through sacred music. Their mission has taken them to many countries around the world, such as Mexico, Israel, Germany, Russia, Ecuador, Lithuania, and the United States, among others.

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.

Since its inception, the number of euthanasia procedures carried out in the country has risen steadily; from 75 in the second half of 2021 to 288 in 2022, followed by 334 in 2023, some 426 in 2024 and 565 in 2025.

The Madrid-based Professionals for Ethics Association has issued a report that points out that the progression of euthanasia over the past five years shows that “once approved, euthanasia becomes a slippery slope” with destructive effects.

In addition to accelerated year-to-year growth in the number of euthanasia cases, the ethics professionals cite the progressive expansion of the grounds for the procedure under the catch-all category of “severe suffering.”

Euthanasia procedures have been streamlined “even at the cost of reducing or eliminating safeguards,” according to the report.

Euthanasia is being promoted “as an altruistic choice, based on arguments regarding organ donation and bequests to pro-euthanasia associations.”

The report denounces the “imposition of the so-called ‘right to die’ and personal autonomy over good medical practice.”

The practice of euthanasia results in the “abandonment of clinical effort” in situations where it appears to be an “easier and less costly” option. The report also underscores that euthanasia “harms the relationship of trust” between patient and physician, as well as between the patient and their family members.

The "normalization of euthanasia" in society and among healthcare professionals has led to the "loss of the meaning of vulnerable life, of aging, and of the value of caring for and accompanying” such patients, the report finds.

Other destructive effects include “social pressure on dependent individuals based on ‘quality of life’ criteria and the perception of being a burden to others” and, finally, the fostering of individualism and “society’s indifference toward suffering.”

Recommendations

Beyond pointing out dangers and contradictions inherent in the advance of euthanasia in Spain, the Professionals for Ethics Association proposes five measures “to reverse the slippery slope of euthanasia upon which we have already embarked.”

The first recommended measure is to develop “the plan, organization, and resources necessary to provide nationwide palliative care coverage," which must include "home-based teams and specialized pediatric units."

The ethics professionals also recommend boosting support “for vulnerable individuals and their families,” specifically those facing dependency, mental illness, and unwanted loneliness. This requires both the allocation of resources to address these challenges and facilitating “family support through programs that balance work and family life in order to provide care” for the patient.

A third recommendation is to monitor official information regarding the euthanasia procedures performed in order to “ensure rigor in the processes for requesting and approving euthanasia,” as well as preventing lax interpretations of the law that make “euthanasia the easiest, most accessible, and quickest ‘solution’.”

Fourth, the association holds that “it is vital to preserve the mission and objectives of healthcare aimed at preventing, curing, and caring for health as well as professional ethics and practice.”

In this regard, the group emphasizes that “euthanasia runs counter to the essence of medicine, caring for human life, and should never be considered a medical act.” Thus, the association also advocates the right of healthcare workers to conscientiously object to participating in euthanasia procedures.

Finally, the association calls for halting the promotion of euthanasia, as its rise “is neither a social good nor a sign of progress in human rights, nor is it even a neutral matter.”

“The fact that an increasing number of people in Spain desire a lethal injection should be a cause for concern, not celebration,” the group emphasizes; and therefore advocates for “a euthanasia prevention plan” similar to those for suicide and, ultimately, the repeal of the euthanasia law and the enactment of legislation “that facilitates the care of human life until the very end.”

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.

According to the Dutch governmentʼs 2025 annual report on late-term pregnancy termination and life-ending procedures, authorities received a report in late 2025 involving a child between the ages of 1 and 12. The case is the first known report since the Netherlands broadened its regulations to permit euthanasia for children in that age group under limited circumstances.

Dutch Health Minister Sophie Hermans confirmed in a June 22 letter to the Dutch House of Representatives, “At the end of 2025, the committee received its first report of life termination of a child between the ages of 1 and 12 years.”

Few details about the childʼs age, illness, or circumstances have been released. Under Dutch law, all such cases are reviewed by an independent committee to determine whether legal requirements were followed.

A medical-legal committee reviewed the death, evaluated it, and forwarded an advisory opinion to prosecutors who must independently decide next steps, Hermans’ letter said. The committee is expected to publish its opinion on its website.

Expansion of Dutch euthanasia policy

The Netherlands became the first country in the world to legalize euthanasia for adults in 2002. Before the 2024 expansion, euthanasia was already permitted for infants under one year old in exceptional circumstances and for minors aged 12 and older, subject to parental consent requirements.

Dutch officials said the regulations were designed to address a small number of cases involving terminally ill children experiencing what authorities describe as “hopeless and unbearable suffering.”

Under the rules, euthanasia for children ages 1 to 12 may be permitted when a child is terminally ill, suffering unbearably with no prospect of improvement, and when no reasonable treatment or palliative care alternative exists.

The 2025 report recorded three late-term pregnancy terminations, no reported life-ending procedures involving newborns, and one reported life-ending procedure involving a child between the ages of 1 and 12.

Catholic bioethicists raise concerns

The reported case of the child under 12 has drawn criticism from Catholic and pro-life advocates, who argue that societyʼs response to suffering should be compassionate care and effective pain management rather than intentionally ending a human life.

“This is clearly a grave ethical violation,” said Joseph Meaney, senior fellow and director of international coordination at the National Catholic Bioethics Center. “The Church teaches that euthanasia and assisted suicide are intrinsically evil and so can never be morally justified actions. The case of euthanizing children is graver still since a child cannot give informed consent.”

Meaney said that while euthanasia may appear compassionate in cases of severe suffering, “it is a grave mistake,” emphasizing that “human persons have a special dignity” and that modern medicine offers ethical means of pain management and care for the seriously ill and dying.

He also warned that the Netherlands has often served as a bellwether for euthanasia policy worldwide.

“Expanding the limits of what is allowed by the law in terms of medicalized killing usually happens first in the Netherlands and then spreads to other countries,” Meaney said.

International implications

The case comes amid ongoing debates over assisted dying in several Western nations.

Meaney warned that jurisdictions often begin by legalizing euthanasia in limited circumstances before gradually broadening eligibility.

“After a few years of legalization, advocates push for limitations to be removed or the categories of persons with permission to be killed or kill themselves to be enlarged,” he said.

Matt Vallière, executive director of the Patient Rights Action Fund, expressed similar concerns.

“The further that they push the envelope, the more other countries will consider it, especially in the Euro-American West,” Vallière said. “Currently, bills are pending in France, the UK.”

He also pointed to developments in the United States.

“You see some of this going back and forth from here to the states, too. There are 12 states plus D.C. that have officially legalized assisted suicide,” he said.

The report comes as euthanasia continues to rise in the Netherlands. More than 10,000 euthanasia deaths were reported in the Netherlands in 2025, accounting for a growing share of annual deaths in the country.

The Netherlands remains one of only a handful of countries that permit euthanasia for minors. Belgium removed age restrictions on euthanasia in 2014, while assisted-dying proposals continue to be debated in several Western nations.

Bishop David James Oakley of Northampton was charged with two counts of rape against a female under the age of 16.

The diocese of Northampton confirmed that the bishop “has been charged after an investigation into non-recent safeguarding allegations.”

The diocese could not provide further comment.

“We understand that this will be very distressing for all concerned but cannot comment further on an active legal process,” the diocese said in its statement.

The statement provided direction to safeguarding resources.

“If you have any safeguarding concerns please contact either the diocesan safeguarding team or the police directly,” the diocese said.

Oakley was ordained in 1980 as a priest and became bishop of Northampton in 2020. In October of last year, he took a leave of absence for “personal reasons.” Oakley was an episcopal advisor for Catholic Charismatic Renewal in England and Wales and was rector of St. Maryʼs College, Oscott, the seminary of the Archdiocese of Birmingham, from 2013 to 2020.

English news outlets reported that the bishop was a strong contender for bishop of Westminster in recent years.

Oakley will appear in court for an initial hearing August 14.

Among its many treasures, the cathedral features eight chapels where fragments of history, traces of the God-inspired actions of kings, cardinals, and archbishops, and the evolution of sacred art all intertwine.

1. Main chapel

The main chapel is the liturgical heart of the Toledo Cathedral. Its current layout is the result of an alteration initiated by Cardinal Francisco Jiménez de Cisneros in the 15th century, which involved relocating the original burial sites of the monarchs Alfonso VII, Sancho the Desired, and Sancho the Brave.

Also located there is the tomb of Cardinal Pedro González de Mendoza, a pivotal figure in the history of the Catholic Church in Spain, who was closely linked to the evangelization efforts of the Catholic monarchs Ferdinand and Isabella in Spanish America.

The main altarpiece, made of gilded and polychromed wood, is considered a masterpiece of Hispano-Flemish Gothic art, created by some of the most renowned sculptors and polychromists of the era. It depicts numerous Gospel scenes, such as the Nativity, the Adoration of the Magi, Pentecost, and scenes from the Passion, all crowned by a large Crucifixion scene at the top.

2. Chapel of the Descent

Founded by Enrique II of Castile, this space stands on the site where tradition places the high altar of the Visigothic church dedicated to the Virgin Mary, the church that gave rise to the cathedral. Legend also attributes a miraculous event to this location: the Virgin Mary descended from heaven to place a chasuble on St. Ildefonso, archbishop of Toledo and a fervent defender of the mystery of her immaculate purity.

The altarpiece, restored by order of Cardinal Bernardo de Sandoval y Rojas, depicts this miraculous episode, among other scenes. Cardinal Baltasar Moscoso y Sandoval is buried here.

3. Chapel of St. Ildefonso

Located in the center of the churchʼs apse, this octagonal, Gothic-style chapel houses the tomb of Archbishop Gil Carrillo de Albornoz, a papal legate, a minister of Alfonso XI, and founder of the Royal Spanish College in Bologna.

Numerous archbishops from the 14th through the 21st centuries are also buried within its walls. The last to be interred there was Cardinal Marcelo González Martín in 2004.

4. Tabernacle Chapel

In the Tabernacle Chapel, in addition to the adoration of the Eucharist, the chapelʼs patroness, the Virgin of the Tabernacle, is venerated. The Virgin is represented by 12th-century wooden carving, overlaid with silver and seated upon an 18th-century gilded silver throne.

Tradition holds that the statue was hidden during the Muslim invasion in the early 8th century, and following the Reconquista of Toledo at the start of the second millennium, miraculously emerged from the well in the cathedral cloister, bearing a lit candle.

Clad in marble, the chapel’s dome features frescoes depicting the Evangelists, prophets, and Doctors of the Church. The chapel is also adorned with paintings dedicated to Sts. Bernard, Eugenius, Ildephonsus, and Leocadia.

It was inaugurated in 1616 in the presence of Felipe III.

5. St. Blaise Chapel

Located in the northeast corner of the cathedral cloister is the St. Blaise Chapel, commissioned in the late 14th century by Archbishop Pedro Tenorio to serve as his burial place.

The chapelʼs most notable features are its murals, which depict the articles of faith contained in the Creed and scenes of the Last Judgment, as well as numerous Gospel images and episodes from the lives of St. Anthony and St. Blaise, along with miracles attributed to St. Peter.

These works are considered among the most significant examples of the Spanish International Gothic style, inspired by the Italian genius Giotto and the Florentine school.

6. St. James Chapel

Built in the mid-15th century, the St. James funerary chapel is designed in the Toledan Gothic style and is located in the outer ambulatory. It was built by order of the royal favorite of Juan II of Castille, Constable Álvaro de Luna, who was ultimately executed, and his spouse Juana Pimentel, whose tombs of sculpted alabaster are situated in the center of the chamber.

Archbishops Juan de Cerezuela and Pedro de Luna, along with some of the constableʼs relatives, are buried along the side walls.

7. Chapel of the New Kings

The Chapel of the New Kings is one of the areas of the cathedral richest in history. It represents the merging of royal chapels originally established in the 13th century. With the authorization of Emperor Charles V, and to meet liturgical needs, the chapel was relocated to the ambulatory in the 16th century.

It houses the tombs of the Trastámara dynasty, showcasing a unique example of Late Gothic art evolving toward the Neoclassical style.

8. Mozarabic Chapel

Erected by Cardinal Jiménez de Cisneros in 1502, this chapel was built to perpetuate the celebration of the Hispanic-Mozarabic rite — the oldest liturgy in Hispanic Christianity, which was preserved only in Toledo after the city was reconquered in 1085.

In 1500, Cardinal Jiménez de Cisneros restored this rite; it is celebrated every morning thanks to a permission granted by Pope Alexander II at a time when the Roman rite, established in the 11th century, was spreading across the Iberian Peninsula.

It is located in the former chapter house, and its dome, damaged by a fire in 1622, was rebuilt by El Grecoʼs son. The altarpiece, remodeled in the 18th century, is crowned by an Ibero-American crucifix.

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 discovery was made in April, when a parishioner noticed an unusual detail on the face of the saint from Pietrelcina: A reddish tear, resembling blood, appeared to be falling from its left eye.

The news quickly reached the parish priest, Father Girolamo Capuano, who went to the church to verify what had happened and attempt, without success, to clean off the stain. The statue of Padre Pio, which has stood at the entrance of this Italian church for two decades, has been removed for examination in order to determine the origin of the phenomenon.

Speaking to Mediaset Italia’s program Mattino Cinque, Capuano urged prudence and emphasized that bringing the matter to public attention to clarify the facts “does not stem from any desire for popularity.”

Furthermore, he insisted that such “signs” are “given to all so that they may be shared with prudence, love, and discernment,” while also stating that they should be made known “because many people begin a journey of faith” through them.

The Italian priest, who verified via security cameras that no one had tampered with the statue, reiterated that in his view, it is “an authentic sign that comes from God,” although he asked people to wait for the necessary verification.

“What convinces me the most is that we have a camera monitoring the statue day and night for more than 10 years. I have personally reviewed all the footage from April 1st to the 30th. The tear appeared on the 18th, or at least that was when we saw it. No one approached the statue, either by day or by night, to do anything to it. That reinforces my personal conviction and my faith in Padre Pio,” he said.

The priest noted several striking elements: “The statue is made of fiberglass, and the reddish color of the tear raises questions. Furthermore, the path of the tear is so perfect that not even a painter like Michelangelo could reproduce something like it.”

Regardless of the investigationʼs findings, which must determine whether the stain contains hemoglobin or another substance, Capuano insists that “they cannot take our faith away from us.”

In 2015, a reported case of an image of the Virgin Mary weeping circulated in the same town, although investigations concluded that the phenomenon was caused by rainwater seepage.

In accordance with the Vatican’s Norms for Proceeding in the Discernment of Alleged Supernatural Phenomena, the bishop of the Diocese of Capua, Pietro Lagnese, will lead the preliminary investigation before submitting the findings to the Dicastery for the Doctrine of the Faith (DDF).

According to these norms, published by the Vatican in 2024, it is up to diocesan bishop to examine cases in dialogue with his corresponding bishops’ conference and under the supervision of the DDF.

Once the facts have been investigated, the bishop must send the results to the dicastery, which analyzes both the material received and the procedure followed by the prelate. Until the DDF issues a definitive judgment, the bishop “will refrain from any public declaration regarding the authenticity or supernaturality of these phenomena.”

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.

Representatives of the participating states presented a joint declaration calling for an international moratorium on surrogacy as a step toward its eventual global abolition. In this context, a moratorium refers to a temporary suspension of surrogacy arrangements pending further legal, ethical, and human rights review.

The event, titled “Building Momentum Towards a Moratorium on Surrogacy,” was motivated by concerns over the increasing physical, psychological, medical, and ethical harms associated with surrogacy. The rapid growth of the surrogacy industry, projected to hit nearly $100 billion by 2033, was another cause of concern.

The joint declaration presented reflects an abolitionist approach to surrogacy and calls on governments to adopt policies that safeguard human dignity and fundamental human rights.

The initiative follows previous criticism of the controversial practice by Pope Leo XIV, who condemned it in a January address. In March, the Permanent Observer Mission of the Holy See to the United Nations also raised concerns about surrogacy, warning that it is an area in which “technology and practice have run laps around the law and ethics.”

A question of human dignity

Italy’s Minister for Family, Birth Rate and Equal Opportunities, Eugenia Roccella, framed the surrogacy debate as a fundamental question about the status of the human person.

She asked whether society still recognizes human beings as persons “who must be respected” or is willing to accept a situation in which they become “a means to satisfy the interests or needs of others.”

Roccella described the declaration as establishing “a common political commitment” to support an international moratorium on surrogacy while laying the groundwork for “an international legal framework aimed at abolishing surrogacy worldwide.”

At the same time, she stressed that the initiative should be viewed as the beginning of a broader international effort rather than its culmination. Roccella urged governments, international organizations, and civil society actors to engage in a “serious and constructive dialogue” on how best to address surrogacy while protecting the rights and dignity of all those involved.

Serious human rights concerns

Among the keynote speakers was U.N. Special Rapporteur Reem Alsalem, whose 2025 report to the U.N. General Assembly was widely praised as one of the most comprehensive examinations of surrogacy to date.

Alsalem told participants that her scrutiny of surrogacy arose not from ideological opposition but from her mandate to investigate violence against women and girls. She said she began examining the issue after identifying it as a “growing and emerging phenomenon” with “significant and serious consequences” for women and girls, yet one that had received comparatively little analysis through the framework of international human rights law.

Drawing on her findings, Alsalem described surrogacy as a system that “commodifies women and children,” turning women’s reproductive capacities into services to be purchased and children into objects of contractual arrangements.

She further argued that children born through surrogacy can face abandonment, statelessness, and separation from their birth mothers, circumstances she said may cause lasting emotional harm.

Welcoming the declaration, Alsalem endorsed calls for an international moratorium, explaining that a temporary suspension would allow governments to gather data, improve accountability, and better assess the human rights implications of surrogacy.

“We will no longer accept these abuses,” she said, expressing hope that additional states would join the initiative.

Her subsequent 2026 report on violence against women and girls reiterates concerns that surrogacy can facilitate exploitation, coercion, and other serious violations of the rights of women and girls.

Momentum beyond Geneva

Speaking to EWTN News, Giorgio Mazzoli, moderator of the event and director of U.N. advocacy for ADF International, explained that opposition to surrogacy is gaining traction among governments. He referred to Slovakia’s 2025 constitutional prohibition of surrogacy and current advancing legislation in Chile that would ban the practice as evidence of a broader shift.

According to Mazzoli, “states are increasingly aware of the need for a coordinated response to the harm surrogacy causes to women and children,” adding that the Geneva event was intended to “build and sustain that momentum.”

While supporters of surrogacy continue to advocate for its expansion in jurisdictions where the practice remains legal or unresolved, Mazzoli said governments that have not yet confronted the issue directly are nevertheless paying attention.

“Even countries which do not yet face the problem directly — or claim not to — are taking note,” he said. “They see where this is heading and want to be ahead of it.”

Mazzoli also highlighted Italy’s recent legislation extending criminal liability to Italian citizens who commission surrogacy abroad, describing it as a significant attempt to curb so-called “forum shopping,” whereby individuals travel to other countries to access services prohibited at home.

Nevertheless, he argued that national measures alone will not be sufficient. Given the increasingly cross-border nature of the surrogacy industry, Mazzoli said the long-term goal should be the development of an international legally binding instrument capable of addressing surrogacy across jurisdictions.

Meanwhile, Ludovine de La Rochère, president of Le Syndicat de la Famille, who attended the event as an observer, told EWTN News that public awareness of surrogacy varies significantly across Europe.

Countries where advocacy groups actively publicize scandals and ethical concerns tend to have a greater understanding of the issue, while in other countries “people are largely unaware of what surrogacy entails.”

She noted that most media outlets rarely scrutinize surrogacy practices in depth and that public discussion is often shaped by advocacy groups supportive of surrogacy.

According to De La Rochère, anti-surrogacy organizations defending mothers and children face an uphill battle because they often operate with limited resources. “Large-scale information campaigns are absolutely essential,” she said, but she noted that such groups generally lack the financial support available to progressive organizations.

She contended that public education efforts should focus on demonstrating why surrogacy constitutes “an exploitation of women and an objectification of the child,” while also drawing attention to cases involving international human trafficking.

On June 15, Secretary of State for Science, Innovation, and Technology Liz Kendall announced to the House of Commons that the government "will ban social media companies providing their services to under 16s.”

Kendall said that the UK would be following the same model as Australia, which was the first country in the world to ban social media for youth under 16. The UK ban is due to come into effect early next year.

In an email response to EWTN News on June 17 regarding whether bishops of England and Wales support the proposed ban, a spokeswoman for the Catholic Bishops' Conference for England and Wales said: “Until the government publishes further details it’s hard to give a yes or no answer.”

But Bishop John Arnold, the lead bishop for communications for the conference, “is very keen to ensure that the safety and protection of the dignity of young people online is a central concern for all,” the statement said.

In a separate email to EWTN News, Bishop Arnold wrote that the “safety of children and young people in the digital world is paramount. Young people face many pressures today, which are often exacerbated by unrealistic and harmful material which they have accessed online.”

“When it comes to the responsible and appropriate use of technology, the protection of children and young people is a shared responsibility among parents, schools, government and society,” he said.

“I urge all people to work together to protect and place the dignity of the human person, especially children, the young and vulnerable, at the center of technological and legislative developments,” the bishop said.

The Bishops’ Conference of Scotland, meanwhile, said it would “prefer not to comment directly on the specific policy issue, but rather give a considered response to the noble principles behind online safety measures.”

“The bishops support the introduction of any new measures which increase online safety for children and young people,” the conference said.

"We have a responsibility to ensure that children and young people are protected from harmful and age-inappropriate content, and from online environments that can negatively affect their wellbeing, relationships and healthy development,” the statement continued.

The UK governmentʼs proposal includes banning youth usage of platforms like Instagram, YouTube, TikTok, Snapchat, Facebook, and X. They do not intend for messaging services like WhatsApp and Signal to be included in the ban.

Livestreamers and strangers being able to contact children will also be restricted for those under‑16 on other online services like gaming.

“Who should take responsibility?”

Edwin Fawcett, a Catholic psychotherapist based in England and Wales, is also unsure about the benefits and drawbacks of the proposal.

“At this point the toll taken on mental and emotional health by social media, especially for developing brains, is virtually undisputed. Who should take responsibility for young peopleʼs formation and education?” he told EWTN News.

“The Churchʼs wise answer: parents. Yet in a busy, driven and fragmented society the tsunami of digital hyper-reality is almost impossible to avoid or withstand,” he said.

Fawcett argued that there is “a pandemic of relational wounds and deficits in the real world” which “has set the stage for widespread mental health issues, which are being activated and worsened by addictive online behavior — behavior chosen in an attempt to anesthetize the same wounds.”

He continued: “Whether the ban is designed to support the rights and responsibilities of the family is hard to say. But letʼs pray that a deep renewal of family life, communities and culture will begin filling the void which social media has falsely promised to do — a void which may now be exposed by the incoming ban.”

Lucy Marsh, a spokeswoman for the Family Education Trust — a secular research body which supports traditional family values — said that the ban has not been sufficiently “thought through.”

“Children should not have unsupervised access to social media, but the government’s rushed plan to ban under-16s from using certain platforms is the wrong way to go about it,” she told EWTN News.

“Rather than educating parents on how to restrict their child’s access to the internet and raising awareness about why young children should not have smartphones, the government is trying to introduce digital ID via the back door. This means using facial recognition and biometrics which involve giving even more information to tech companies. In the name of protecting children, those children will be under even more surveillance.”

The government “should focus on ensuring tech companies make phones for children which cannot access social media apps, including WhatsApp, which is used by predatory adults to share pornography and groom children,” she said.

“We could not agree more with the vision of His Holiness Pope Leo XIV and with the need for a robust legal framework for AI,” Thomas Regnier, European Commission spokesperson for tech sovereignty, security, and democracy, told EWTN News following a recent Commission dialogue bringing together EU officials, Church leaders, and experts to discuss AI’s ethical and social impact.

“In the EU, this is not just an aspiration. It is already what we are doing through the AI Act, the Digital Services Act, the Digital Markets Act, the GDPR and much more,” Regnier said.

From Magnifica Humanitas to Brussels

The closed dialogue followed Pope Leo XIV’s encyclical Magnifica Humanitas, published May 25, and offered an early opportunity to gauge whether its themes are resonating with those implementing Europe’s AI rulebook. The discussions included senior officials from the EU’s AI Office, which oversees implementation of the Act.

The encyclical sets out Pope Leo’s vision for safeguarding human dignity, human agency, and the common good amid rapidly advancing technologies. Its presentation at the Vatican last month included Christopher Olah, co-founder of Anthropic, as the Holy See seeks to engage directly with frontier AI developers.

Responding to questions from EWTN News, Regnier said Pope Leo’s concerns closely align with existing European policies.

“What the Pope describes is what Europe is already doing,” Regnier said.

“We are protecting minors online. We have banned AI systems that exploit the most vulnerable. We are protecting women and children from non-consensual and sexual-abuse AI-generated content. We have prohibited social scoring.”

“His Holiness speaks of human dignity and the common good. These are exactly the European values.”

Parliament pauses high-risk AI requirements

Regnier’s comments come as the European Parliament approved amendments on Tuesday postponing certain obligations affecting high-risk AI systems under the Act, including systems used in health care, education, employment, and law enforcement, a move supporters say will provide legal certainty while harmonized standards are developed.

Irish MEP Michael McNamara, one of Parliament’s lead negotiators on the legislation, defended the postponement, arguing businesses need regulatory certainty without weakening the Act’s core safeguards.

“We live in an area of rule of law, and one of the things that is most important is regulatory certainty and clarity in what one’s legal obligations are,” McNamara said following Tuesday’s vote.

He said it was regrettable that implementation had to be delayed because harmonized standards had not yet been developed, but stressed that “the protections, the fundamental rights protections, the requirement that you have human beings in the loop, that you have a human override, these all remain in place.”

Referring to Pope Leo’s encyclical and Antiqua et Nova, a Vatican reflection on AI issued during Pope Francis’ pontificate, McNamara said it was essential to ensure “that AI systems work for the benefit of humanity” and that society does not “ever end up in a system where humanity is subjugated by AI systems.”

COMECE urges human-centered regulation

AI has been high on the EU agenda this month, with the Commission of the Bishops’ Conferences of the European Union (COMECE) convening a seminar at the European Parliament examining AI’s impact on health, loneliness, and children’s well-being.

Speaking on behalf of COMECE, Monsignor Emmanuel Agius, professor of moral theology at the University of Malta, argued that the challenge was not simply whether digital environments require regulation, but whether regulation is guided by “an adequate understanding of the human person.”

While acknowledging AI’s promise in health care and research, he warned of growing risks linked to loneliness, addictive behaviors, disinformation, and the impact of digital environments on children and young people. Describing loneliness as a growing public health concern, he said technological innovation should complement rather than replace meaningful human relationships and care, particularly for vulnerable people.

AI rules must remain dynamic

In a recorded message to seminar participants, European Parliament President Roberta Metsola warned that “AI can move faster than our ability to understand it, let alone govern it” and stressed that rules must be “smart, proportionate, and able to work in the real world.”

In his response to EWTN News, Regnier similarly noted that “developments in the field of AI are advancing at an extremely high speed” and “the AI Act was designed as a dynamic and adaptable regulatory framework that is capable of evolving over time.”

He pointed to recently agreed prohibitions on so-called “nudification” applications that generate non-consensual sexually explicit content or child sexual abuse material, saying the updated rules seek to ensure that Europeans can benefit from AI while remaining protected from its harmful effects.

“The EU will continue to protect our values and the fundamental rights of every European,” Regnier said. “Within this robust legal framework, we now need to invest even more in the responsible uptake of this technology and in the use of AI as a benefit for humankind and a force for good.”

At this hospital, which looks like something out of a storybook, medical professionals work to ensure that children can keep smiling despite their illnesses.

This is the case for Carmen Molina, a nurse in the hospital’s pediatric comprehensive palliative care unit, who recently shared her testimony at a gathering organized for Pope Leo XIV’s visit to the Movistar Arena in Madrid.

Sitting near one of the play areas in the hospital, Molina shared with ACI Prensa, the Spanish-language sister service of EWTN News, her experience accompanying seriously ill children and their families through some of the most difficult moments of their lives.

‘God’s hand is always there’

The vocation Molina chose is not an easy one. “There are things that are painful for you, too, when accompanying the patient through this process, knowing there is no option for a cure. But it changes your perspective and the way you care for them,” she said.

Since she first came to the hospital three years ago, she has had to face tough challenges marked “not only by physical exhaustion, but also by the emotional and spiritual pain” of sick children and their families.

Despite the hardships, she said faith sustains her every day and helps her to be aware of her own limitations and fragility. “You find meaning in many of the situations you experience, and you realize that, thank God, a lot of things don’t depend on you personally; that gives you peace of mind.”

“The hand of God is always there — always,” Molina said, convinced that his presence becomes visible in sick children and their loved ones. “Of course, everyone goes through it as best they can, but I see it in the way they face so many things in their day-to-day lives, in the way they look toward the future and ‘normalize’ so many aspects of their situation.”

With extensive experience in palliative care, the nurse pointed out certain recurring patterns among people in the final stage of life. “They want to feel loved and don’t want to be a burden to others. They wish to heal old wounds, ask for forgiveness, be forgiven, or find reconciliation.”

As they find themselves in the final stretch of their lives, Molina noted that many people “seek the meaning of their life” without concerning themselves with material things. Ultimately, she emphasized, “what counts is the love given or not given; that’s what matters at the end of life.”

Recognizing the person as someone unique

She emphasized that palliative care “is necessary for living with peace and dignity” and clarified that “we don’t focus on death, but on life,” so that patients live as well as possible. “What matters is how they live; it’s not so much about how long they will live, but rather how they will live.”

In her view, this is closely linked to the dignity of each person, which “depends neither on the time lived — whether long or short — nor on the health one enjoys or the illness one suffers.”

“Nor does it depend on success,” she added, “nor on the abilities one may possess; rather, it is something so intrinsic and so infinite that we are called to protect, care for, appreciate, and attend to the person in a holistic way.”

The nurse explained that palliative care aims to address every dimension of the person, focusing not only on the physical dimension but also on the emotional, social, and spiritual ones.

“We try not to reduce the person to their illness,” she said, “but rather to recognize that person as a unique individual with a story that deserves respect, someone who has value right up to the very last moment of their life.”

She further noted that hope is indispensable at this stage: “As long as there is hope, there is life and expectation."

She clarified that it’s not about “the hope of a cure, but the hope of living each day with meaning, being at peace, and saying goodbye properly.”

“If you are at peace with yourself and with others, I believe going to heaven is a joy.”

The cross: A companion in suffering

Molina also pointed out that accepting the illness is a key element: “When you take a step toward transcendence, toward peace, it is palpable, even if it isnʼt fully understood. I have been fortunate enough to witness how the sick person and their family, despite the hardships, experience moments of serenity, peace, intimacy, and inner healing. I believe that hope does not vanish; rather, it changes form.”

Throughout her journey as a palliative care nurse, she has witnessed how many patients and their loved ones have found “strength in faith, in prayer, and in the cross, understood as a companion in suffering.”

Ultimately, she emphasized that what helps the patient most “is knowing that their life matters to others and feeling accompanied by God.”

Drawing on her own experience, she encourages people “not to wait until they are sick to ask themselves about what is truly important and essential: loving and letting yourself be loved. It’s about living a life of integrity and caring for your family, friends, and those around you. Ultimately, life is not measured by success or productivity but by authenticity and love.”

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.

According to historical accounts, Nicolazic, a deeply religious farmer from the village of Keranna, began experiencing a series of extraordinary events in August 1623. He reported seeing mysterious lights and hearing voices near his home. Eventually, he said the figure speaking to him identified herself as St. Anne, the mother of the Blessed Virgin Mary.

St. Anne told Nicolazic that an ancient chapel dedicated to her had once stood in the area but had fallen into ruin centuries earlier. She asked that the sanctuary be rebuilt so that people could once again come there to honor God and seek her intercession.

According to tradition, the first chapel had been built nearly nine centuries before Nicolazic’s visitations. However, the original chapel was destroyed at the end of the seventh century. Still, the memory of it was kept alive by tradition, and the hamlet was called “Keranna”; i.e., “Village of Anne.” The visions culminated on the night of July 25, 1624, when Nicolazic followed a brilliant torch-like light to a field where workers later uncovered an old statue of St. Anne. The discovery was viewed as confirmation of Nicolazic’s claims and sparked widespread interest throughout Brittany.

Church authorities investigated the reported apparitions and eventually approved devotion at the site. Construction of a new chapel soon began, laying the foundation for what would become the Shrine of St. Anne d’Auray.

A center of Breton faith

The shrine quickly became a focal point for Catholic life in Brittany, a region known for its strong religious traditions and distinctive Catholic identity.

Pilgrims traveled long distances on foot to visit the sanctuary, seeking healing, spiritual renewal, and the intercession of St. Anne. Over time, annual pilgrimages grew into major religious gatherings that attracted thousands of faithful.

As devotion spread, St. Anne came to be regarded as a special patroness of Brittany. Families entrusted children to her care, sailors sought her protection before voyages, and generations of Catholics turned to her as a model of faith and family life.

Surviving revolution and conflict

The shrine’s history has not been without challenges.

During the French Revolution, Catholic churches and religious institutions across France faced suppression, confiscation, and destruction from revolutionists. Like countless Catholic sites throughout the country, St. Anne d’Auray experienced the same persecution. The original statue, which had lasted over nine centuries, was tragically destroyed by anticlerical forces. Today, a surviving, blackened fragment of the original head is securely preserved and venerated within a dedicated reliquary. Despite the revolution, devotion to St. Anne endured.

The sanctuary eventually recovered and entered a new period of growth during the 19th century. A larger basilica was constructed from 1865 to 1872 to accommodate increasing numbers of pilgrims. 

Papal recognition

The significance of St. Anne d’Auray has been recognized repeatedly by the universal Church.

In 1996, Pope John Paul II visited the shrine during his apostolic journey to France. During the visit, he prayed with pilgrims and highlighted the importance of family life, a theme closely associated with devotion to St. Anne and the Holy Family.

The papal visit marked a milestone in the shrine’s history and underscored its importance not only to Brittany but also to the broader Catholic world.

Today, the sanctuary remains one of the most visited pilgrimage destinations in France, behind Lisieux and Lourdes. Pilgrims arrive for major feast days, organized diocesan pilgrimages, and personal spiritual retreats.

A legacy that endures

Four hundred years after Nicolazic first reported seeing a mysterious light in the Breton countryside, the message associated with St. Anne d’Auray continues to resonate.

The bells that ring across the sanctuary grounds today echo a history stretching back centuries. They tell the story of a farmer who was entrusted with a mission, a community that responded in faith, and a shrine that remains a living witness to one of Catholicism’s most enduring traditions.

St. Torquatus, beheaded in the first century, was one of the seven reputed disciples of the apostle James, known as the apostolic men, who were the first to preach Christianity in Spain.

Carlos Andrés, Óscar Eduardo, Osmar Moisés, and Emilio José have taken up residence at Face Retama, a desert area within the Granada Geopark and the location of the hermitage of St. Torquatus, the patron saint of the Diocese of Guadix.

The four Venezuelans have formed a community known as the Hermits of Sts. Torquatus, Martha, Mary, and Lazarus, receiving their habits in early May.

According to the Diocese of Guadix, this diocesan foundation was established through the efforts of Bishop Francisco Jesús Orozco, who wants to ensure that the diocese “keep[s] the memory of the place alive and pray[s] for the Church proclaimed by St. Torquatus in the first century and that endures to this day.”

In recent years, the hermitage of Face Retama has been restored and designated a diocesan shrine, with plans for regular Masses and pilgrimages.

The four new hermits have been preparing for their arrival for three years and, prior to establishing the community, underwent a period of acclimatization to the location.

“They arrive guided by and inspired by the charism of the Congregation of Martha and Mary, which already has two communities of women religious in the diocese, one in Castril and the other in the city of Guadix,” the diocese explained.

The ceremony consecrating the four men as hermits held at the Guadix Cathedral was attended by numerous religious sisters from this community, including its founder, Mother Ángela, and the superior general, Mother Rutilia.

Signs of their commitment as hermits

Several signs of the new communityʼs eremitic life were present during the celebration: a white tablecloth, recalling the table Martha prepared for Jesus, the purity of Lazarus’s resurrection, and the Eucharist they will celebrate daily; a cross with its nails, a symbol of the self-offering of the family of Martha, Mary, and Lazarus, “seeking nothing other than to unite with the sufferings of Christ in order to share in his glory”; and a staff, a water gourd, and sandals, reminding that “the hermit through his seclusion upholds the mission of the Church through prayer.”

During the homily, Orozco reminded the newly consecrated men of their new commitments: “In the perpetual adoration of the Blessed Sacrament, you will be the beating heart of our diocese, interceding ceaselessly for the needs of the Church and, very especially, for the needs of our Holy Father, the pope.”

He also reminded them that their new way of life “is not a flight from the world. It is much more; it is personal intimacy with Christ.”

“In the desert of Face Retama you will never be alone. Where a Christian or where a hermit lives, he gives himself, suffers, makes sacrifices, and lives in fidelity to prayer and contemplation; there the entire Church is with him. That is the desert, that is your vocation,” he continued.

“In you, dear hermits, we place our rich history of 21 centuries of faith; may Face Retama, through your fidelity, be heaven on Earth,” the bishop told 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 new regulation aims to unify and streamline procedures for the expulsion of individuals in an irregular situation (who are illegally present) within the European Union, strengthening cooperation among member states and facilitating returns to ensure the effectiveness of the common migration system.

Migration affects people who possess inviolable dignity

While acknowledging the legitimate responsibility of public authorities to manage migration, ensure border integrity, and combat human trafficking, the president of COMECE expressed “deep concern” regarding certain aspects of the new regulation.

Speaking on behalf of the Church in the EU, he noted that the extension of detention, limitations on legal remedies, and the increasing externalization of responsibilities to third countries raise “serious ethical and humanitarian questions” and could undermine “effective protection of fundamental rights and the dignity of vulnerable persons.”

Crociata warned that migration “is not merely a matter of procedures, statistics, or border management” but rather affects human beings “with an inviolable dignity that must remain at the center of every policy decision.”

‘Security and solidarity are not opposing principles’

In response to Pope Leo XIV’s call not to remain indifferent to the suffering of migrants, Crociata noted that the EU “was founded on the conviction that human dignity is inviolable” and therefore urged that migration and asylum policies respect that dignity.

The commission also reiterated that “security and solidarity are not opposing principles” but rather “must advance together” and appealed to the affected countries’ responsibility “to address the root causes that force people to migrate and to protect those who are on the move.”

Furthermore, Crociata insisted that everyone has “the right to seek protection when life is threatened” as well as the right “not to be forced to leave their homeland because of war, persecution, poverty, corruption, or environmental collapse.”

Crociata pointed out that the vote held on June 17 concerns not only migration policy but also raises “a broader question about the kind of Europe we wish to build.”

“At this decisive moment, Europe is called not to retreat from its founding values but to reaffirm them with courage, wisdom, and humanity,” he stated.

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

The monastery’s numbers dwindled in recent years from nine to four sisters — one of them with Alzheimerʼs.

Since the COVID-19 pandemic, five have passed away due to old age and various medical conditions.

According to the apostolic constitution Vultum Dei Quaerere, promulgated by Pope Francis in 2016, the minimum number of sisters required to maintain a community is six; otherwise, the remaining members must join other, larger communities.

The nuns have not been able to find two more sisters despite efforts to publicize their need. As a result, the four remaining sisters from Ronda will move to other communities, and the most important relic housed in their convent will have to be relocated.

Since 1924, the Carmelites have occupied a former Mercedarian convent founded in the 16th century but which was expropriated in the 19th century during the processes known in Spain as “desamortización,” the confiscation and sale of Church properties by the government.

An incorrupt relic after 444 years

The relic of the incorrupt left hand of St. Teresa, a Carmelite reformer and doctor of the Church, was separated from her body in 1582. Following various historical twists and turns, it wound up with a religious community in Portugal.

In 1910, a decree expelled religious orders from that country; consequently, the Carmelites fled to Spain, taking the relic to Ávila. When the Portuguese community was reestablished in Ronda, they requested the relic’s return.

With the outbreak of the Spanish Civil War in 1936, militiamen from the Red Army forced the nuns to hand over the relic. Shortly thereafter, it was recovered by General Francisco Franco’s Nationalist Army and was moved to Burgos, the general’s headquarters, where he kept it until his death.

In January 1976, the relic returned to the convent in Ronda, which now faces closure.

The relic’s final destination remains uncertain, although there has been speculation about its return to Alba de Tormes, the saintʼs birthplace and the location of the rest of her body, which also remains incorrupt after 444 years.

If the left hand were to return to Alba de Tormes, all of St. Teresa’s mortal remains would be reunited once more, after more than four and a half centuries.

However, sources from the Iberian Province of the Discalced Carmelites have told ACI Prensa, the Spanish-language sister service of EWTN News, that a definitive decision has not been made on the matter.

The canonical process for closing the Ronda monastery has not yet concluded and ultimately depends on the Vatican. The process is expected to be completed by early 2027.

Also, the remaining nuns in Ronda, who will determine the fate of the relic, must now discern if they want to remain together and, if so, must ask to join one of the convents of the Our Lady of Mount Carmel Federation to which they belong.

Likewise, they must determine the fate of the other belongings owned by the community.

St. Teresa’s left hand could go to one of the monasteries where the four nuns settle or be entrusted to a diocese or the Carmelite motherhouse.

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 Wednesday, Labour member of Parliament (MP) Lauren Edwards reintroduced the Terminally Ill Adults (End of Life) Bill, which passed a vote in the House of Commons in June 2025 but failed to pass the House of Lords when it ran out of time in April.

The bill today received its first reading in the House of Commons, officially marking the return of the bill in Westminster.

Responding to the news that it would be reintroduced, in a June 15 statement Archbishop John Sherrington of Liverpool, lead bishop for life issues at the Bishops’ Conference of England and Wales, expressed his deep disappointment and criticized the “flawed” legislation, saying: “The Catholic Church opposes this bill in principle and joins with many other people of faith and none in arguing that we should not cross this watershed.”

He added: “The recent debate about this bill showed how many people found the proposed legislation, even if they accepted it in principle, to be flawed and full of unresolved matters.”

The Terminally Ill Adults (End of Life) Bill, originally sponsored by Labour MP Kim Leadbeater, proposes to legalize assisted suicide in England and Wales for people with a prognosis of six months or less to live and has received extensive criticism for posing a threat to vulnerable people.

In bringing back the exact same bill, Edwards could use the Parliament Act to bypass future opposition from the House of Lords. In the U.K., bills become law after both the House of Commons and the House of Lords agree on a bill. The Parliament Act enables MPs to pass an unchanged bill, with the House of Lords unable to prevent the bill from becoming law a second time.

Edwards urged the House of Lords not to “block” the bill and to pass it, saying: "Itʼs perfectly reasonable for us to ask the House of Lords to finish the job … to refine the legislation the House of Commons has introduced.”

However, Sherrington challenged the criticism of the House of Lords, saying the Lords had “identified many shortcomings and bad legislation.”

“The bill was criticized for a lack of safeguards and as a danger to vulnerable people, with a number of respected professional bodies highlighting unsafe aspects within the bill,” he said.

Sherrington added that reintroducing the bill “places the most vulnerable at risk,” adding: “Many professional bodies argued against this bill, including the Royal College of Psychiatrists and the Royal College of Physicians, whose members would be required to be involved under the provision of the bill. Disability rights groups, those fighting against eating disorders and against domestic abuse, were highly concerned and considered it dangerous.”

Sherrington pinpointed further concerns about the bill, which he urged MPs to reject, saying: “The bill undermines freedom of conscience for medical professionals and care workers. It also requires care homes and hospices to participate in assisted suicide, threatening not only their future existence but also the well-being of their more vulnerable staff.”

Pro-life groups have also criticized the move by Edwards. Catherine Robinson, spokesperson for Right to Life UK, said reintroducing the same bill would be a “serious mistake.” Robinson told EWTN News that the bill contained “serious flaws” that have been exposed by “peers and experts.”

She said: “At a time when the Labour Party is already divided and the country is facing so many real problems, reviving this bill would be a serious mistake. It would create further division, waste precious Parliamentary time, and distract from the very real challenges facing our country.”

Robinson added: “If it is brought back, it is likely to fail” and commented that further debate on the bill would be “divisive and distracting.”

Further criticism has come from bishops in England and Wales.

Archbishop John Wilson of Southwark told EWTN News: “Assisted suicide has no place in a civilized society. It violates the God-given dignity of human life and puts the vulnerable — especially elderly and disabled people — in grave danger.”

Wilson called on Catholics to take action against the bill through prayer and action, saying: “As followers of the Lord Jesus, we have a duty to speak out and to act when the lives of so many people are at risk. That is why I urge Catholics to pray and to campaign to stop this deadly bill from becoming law.”

Welsh Archbishop Mark OʼToole of Cardiff-Menevia said it is “immensely disappointing that the bill to legalize assisted suicide is being reintroduced to Parliament.”

OʼToole added: “It does nothing to uphold the dignity of every person or encourage investment in good palliative care.”

OʼToole’s call for greater investment in palliative care was echoed by Sherrington, who said: “Surely what is now needed to help the terminally ill is an improvement in compassionate, high-quality palliative care and proper hospice funding.”

Catholic peer Lord David Alton shared his concerns about what he described as a “deeply flawed and dangerous assisted suicide bill,” saying: “The wisest thing which MPs can do is to reject this bill.”

Sherrington concluded his statement with a calI “on all people of goodwill to join me in work and prayer to prevent this flawed bill from succeeding.”

As the discussion spread across social media platforms, a familiar claim resurfaced alongside it — that Iceland has effectively eliminated Down syndrome births through abortion, with virtually every baby diagnosed prenatally with the condition terminated before birth.

The claim has circulated for years in media and social commentary, often stated as established fact. EWTN News went looking for current, primary sourcing and reached out to Catholic organizations on the ground in Iceland to find the truth of these claims.

How the narrative took hold

The origin of the claim about Iceland mostly comes from a 2017 CBS News report, which mentioned that since prenatal screening tests were introduced in Iceland in the early 2000s, close to 100% of women who received a positive test for Down syndrome terminated their pregnancy.

By law, Icelandic doctors are required to inform pregnant mothers about the availability of a screening test that can indicate (among many other things) the presence of Down syndrome in the babies they are carrying.

The piece quoted a leading Icelandic geneticist, Kári Stefánsson, saying “we have basically eradicated, almost, Down syndrome from our society — that there is hardly ever a child with Down syndrome in Iceland anymore.”

That report is now nearly nine years old. It is, nonetheless, the source most frequently referenced in the current wave of social media posts and the one used as a jumping-off point for other articles.

A more complete picture

When EWTN News contacted Caritas Iceland and the Chancery of the Catholic Church in Iceland, both groups referred EWTN News to April Frigge, who sits on the board of Lífsvernd, the pro-life group of the Diocese of Reykjavík.

Frigge highlighted a response that Dr. Hulda Hjartardóttir, chief of obstetrics at Iceland’s National University Hospital, gave to Morgunblaðið, Iceland’s most prominent newspaper, within days of the CBS report airing.

Hjartardóttir had been one of the doctors CBS interviewed, and she was direct about what had been left out. “I went over this with CBS’ journalists, but then they decided to publish one thing and not the other,” she told the paper.

What CBS had omitted, Hjartardóttir explained, was that the 100% termination figure applied only to a specific subset of women.

She explained that 80% to 85% of pregnant women in Iceland choose to undergo prenatal screening, while 15% to 20% decline it altogether. Among those who receive screening results indicating a higher risk of Down syndrome, about 75% to 80% proceed with additional testing, but roughly 20% to 25% decide against further tests and continue their pregnancies. Hjartardóttir noted that these were women who, after counseling and discussions, couldn’t “bear the thought of ending the pregnancy despite the Down syndrome emerging.”

Taken together, she estimated that about one-third of Icelandic mothers either decline screening from the outset or choose not to pursue further testing after an initial positive result, opting instead to continue their pregnancies regardless of the outcome.

Frigge noted that this fuller account received a fraction of the attention that the original CBS report generated and that it remains largely absent from the online debate nearly a decade later.

These figures were also addressed by Iceland’s Ministry of Welfare, which rejected claims that the government encourages mothers carrying children diagnosed with Down syndrome to terminate their pregnancies. The ministry stated that prenatal screening for Down syndrome is voluntary and that women are neither required to undergo testing nor mandated to have an abortion if a diagnosis is confirmed.

What this means is that children with Down syndrome are being born in Iceland precisely because a significant portion of mothers either decline pregnancy screening or choose not to pursue confirmatory testing after an initial positive result.

What research shows

A 2020 study drawing on Icelandic prenatal screening data from 2012 to 2016 adds context to the situation. During that period, 79% of pregnant women chose to undergo a first-trimester screening test, amounting to 16,649 screenings.

Of the women screened, 333 received high-risk results and were offered further testing. Down syndrome was subsequently confirmed in 44 pregnancies. Of those, 43 ended in abortion, while one woman chose to carry her child to term.

Over the same five-year period, 12 children with Down syndrome were born in Iceland. Five were born to women who declined prenatal screening, six followed false-negative test results, and one was born to the woman who continued her pregnancy after receiving a confirmed diagnosis.

What the current data does and does not show

Iceland recorded 4,311 births and 1,147 abortions in 2024, the most recent year for which official figures are available. However, publicly available data does not specify how many of those births or abortions involved a prenatal diagnosis of Down syndrome, making precise assessment difficult.

What can be said with reasonable confidence is that the pattern documented in 2017 has not fundamentally changed.

A March 2026 article published through the U.N.’s regional information network noted that approximately 80% to 85% of pregnant women in Iceland still undergo prenatal screening and that nearly all pregnancies with a confirmed Down syndrome diagnosis continue to be terminated, resulting in only two to three children with Down syndrome born in Iceland each year.

EWTN News attempted to contact Downs félagið (The Downs Society), an Icelandic association that advocates for the rights of individuals with Down syndrome, but was unable to obtain a response.

“Remember all those who have built and protected this temple for centuries, also the generous patrons of this instrument, and especially those who did not live to see its completion and todayʼs blessing,” Graubner said during the blessing.

He asked the Lord to accept this work of the patrons and benefactors and “to give them a share in the heavenly harmony that never ceases.”

The ceremony, which featured the Czech Philharmonic, was broadcast live by Czech public television.

‘Awakening’ the organ

The current archbishop of Prague, Stanislav Přibyl, who is himself an organist, presided over a Mass on the occasion. In his homily, the chief pastor of the capital city of the Czech Republic said the organ does not exist independently of the space around it. It becomes part of it, as “it is not just the organ playing, but the entire cathedral, literally every stone playing,” he stressed.

He also performed the ceremony of “awakening the organ,” addressing the instrument and asking it, literally, to “wake up” and fill the space with music. The organist responded by playing the wind instrument.

“It is the moment when the instrument sounds praise to God the Father, Jesus Christ, and the Holy Spirit. The organ can rejoice, cry, calm down, and stir our hearts, express the emotions that are within us,” Přibyl underscored.

This awakening, in which one can behold and listen to beauty and experience spiritual reality, is a dialogue, according to the prelate: “First, a word is spoken, a challenge, and the response is music. It is a beautiful picture of the relationship between God and man.” When God speaks, it evokes a reaction in man, be it a word, silence, tears, laughter, and so on.

Music and singing transcend the boundaries of words, and “our new instrument will also serve this purpose: liturgy, prayer, the uplifting and joy of the human spirit,” Přibyl concluded.

Years in the making

The organ has undergone a few restoration works over the last 100 years, yet they did not bring the desired results. In 2012, Duka brought up the idea and won the support of high-ranking public figures to assume the patronage of the public collection. Approximately 12,000 people have contributed 135 million Czech crowns so far toward the final cost of roughly 160 million.

The new instrument was completed by the German organ builder Gerhard Grenzing and designed by Slovak designer Peter Olah, who also designs within the once-Czech automobile brand Škoda, now part of Volkswagen.

The organ weighs 45 tons and has about 6,000 pipes. The cathedral will host an organ concert in the coming days, and the instrument will be played during liturgy.

The first stone of the Cathedral of St. Vitus, Wenceslaus, and Adalbert was laid in the 14th century, though the first church at the same place stood in the 10th century. The coronation of the Czech kings took place within the church, which is one of the most important in the Czech Republic.

Representatives from the Catholic Church and European Union, as well as diplomats, academics, and experts, gathered at the event in Brussels on June 9 to reflect on the ethical, political, and strategic implications of outer space governance and sustainability in an increasingly interconnected world.

As COMECE noted in a statement, the conference took place against the backdrop of “a rapidly evolving global space sector. In recent years, outer space has become an increasingly prominent area of strategic, economic, and scientific interest.”

“Alongside the growing ambitions of established space powers,” COMECE stated, “an increasing number of countries are seeking to develop or expand their presence in space.”

At the same time, the sector has also seen a significant rise in private actors, “whose expanding role in satellites, deployment, space exploration, and commercial activities is reshaping the governance landscape.”

The developments highlight the urgent need to foster international dialogue and cooperation to ensure that outer space continues to serve the common good and that its exploration and use remain the “province of humankind,” accessible for peaceful and sustainable purposes, “for the benefit and in the interest of all countries in accordance with the 1967 Outer Space Treaty.”

Archbishop Ettore Balestrero, permanent observer of the Holy See to the United Nations and president of the Caritas in Veritate Foundation, opened the event together with Father Manuel Barrios Prieto, secretary-general of COMECE.

Both men stressed the profound moral dimension of these issues, since “they concern peace, justice, and the dignity of present and future generations.”

Balestrero stated that “we must not turn space into a jungle,” as it is not “a lawless frontier” governed by the principle of “first come, first served.”

The prelate emphasized that it offers humanity “an invitation to avoid repeating many of the mistakes made on Earth. Space therefore must be explored with responsibility, solidarity, and respect for subsidiarity, for the benefit of present and future generations.”

Barrios noted that, in an increasingly polarized world, “the European Union and its institutions have a significant role to play in guiding humanity in navigating such questions wisely.”

He also highlighted several initiatives such as the proposal for an EU Space Act, the development of a European Space Shield, and investments in various programs that, in his view, “reflect the EU’s growing responsibility in shaping the governance of space activities.”

During the conference, the Caritas in Veritate Foundation presented its publication “Outer Space and Humanity at a Crossroads: Reflections on a New Frontier of the Common Good." It offers interdisciplinary, ethical reflections and recommendations regarding the opportunities and responsibilities associated with humanityʼs growing presence in outer space.

Conference participants also reflected on the increasing importance of outer space for communications, security, environmental monitoring, and technological development while addressing emerging challenges such as “space debris, the congestion of low-Earth orbit and the risk of the militarization of space.”

Furthermore, special attention was paid to “the ethical dimensions of space activities and the need for governance frameworks capable of balancing technological innovation, security considerations, and the responsibility to safeguard the common good for present and future generations.”

The conference “reaffirmed the importance of promoting a human-centered approach to scientific and technological progress, guided by ethical responsibility, international cooperation, and a commitment to peace,” COMECE noted.

“As humanity’s presence beyond Earth continues to expand, participants emphasized the need to ensure that outer space remains a shared heritage whose exploration and use should contribute to the flourishing of the entire human family,” the statement reads.

The event forms part of COMECE’s “ongoing efforts to foster dialogue between the Catholic Church, the EU institutions, and civil society on emerging policy challenges affecting the future of humanity and the common good.”

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 prayer event kicked off a worldwide Eucharistic procession honoring the Blessed Mother including more than 550 parishes and 15 prominent shrines across six continents in what organizers say is the first-ever united and coordinated global Marian Eucharistic procession.

Participating Marian shrines included Knock, Fátima, Lourdes, La Salette and Pontmain Shrine in France, Garabandal in Spain, Beauraing Shrine in Belgium, and the Coimbra convent in Portugal, where Our Lady is believed to have appeared to Sister Lucia, one of the Fátima seers.

Barry Mallett from the Guardians of the Faith group, who organized the Derry procession, spent over a year contacting parishes, dioceses, and Marian shrines around the world to bring them together for this remarkable global outpouring of Eucharistic adoration, held in unison at the same time in each area of the world.

“Fruits from the last Eucharistic processions [held in February and November 2025 in Derry] are an increase in Mass attendance and vocations, with a real hunger and desire to see these continue to help lead our youth back to God,” Mallett told EWTN News. “We have seen an increase in conversions and an uplift in faith amongst the Gen Z population locally.”

He added: “There isn’t any coincidence that this is all taking place so shortly after Archbishop Eamon Martin, a Derry man, reconsecrated Ireland to the Sacred Heart of Jesus in June 2025 and to the Immaculate Heart of Mary at the Rosary Rally in Knock on the 6th of June.”

Mallett said he has been getting messages from around the world from participants in the procession who say “they were overwhelmed and that it was such an honor to be part of this synchronized event to honor the holy mother of God.”

“Locally here in Derry the buzz is incredible; people were saying it’s absolutely beautiful. As the procession wound its way through the city, devotional items were handed out to passersby, and people came out of shops, restaurants, and public houses to watch the very significant event,” Millet explained.

“There’s a very famous prophecy by St. Patrick in 433 about a light rising and shining from the north of Ireland, spreading throughout the whole of Ireland, on to Britain, Europe, and the whole world.”

The city of Derry is remembered for some of the most notorious incidents of the Troubles in Northern Ireland.

During the opening Mass before the procession, Father Roland Colhoun, curate in the Derry Diocese, Parish of Ardstraw East, said: “A procession visually and spiritually transforms streets and sanctuaries into places of contemplative peace. The exercise of communal prayer elevates the district into a place of holiness. We walk under banners with messages of faith, carrying our rosary beads as instruments of prayer. We venerate the image of Our Lady, adore the Eucharist, and meditate on the mysteries of the faith as we process. By taking part in the worldwide Marian procession today, you and I are making our contribution to world peace. May the Prince of Peace reign in our hearts and in the hearts of our brothers and sisters across the world.”

After Mass, celebrated in the Creggan estate, a well-known housing development built for working-class Catholics, where the 1972 Bloody Sunday civil rights march started, the route of the procession followed that of the march, culminating at the Long Tower church — the site of the last Penal mass in the city in 1784 and now known as the home parish church of Servant of God Sister Clare Crockett, an Irish sister who died in an earthquake in Ecuador at the age of 33. The church is also close to the site of St. Columba’s original church in Derry.

Sister Clare Crockett’s uncle, Danny Doyle, said: “Clare would have loved today and been thrilled to have this on her own patch where she was born and reared.”

Sisters from the Letterkenny convent of Sister Claire Crockett’s congregation, Home of the Mother, were present in Derry, and other sisters participated from their convent in Spain.

Among the procession participants was Father Patrick Desmond, OP, from the Dominican congregation in Newry, who told EWTN News: “It’s great to be here. It was so well organized, and everyone played their part. So many young people. So many young families. It would just give you confidence and encourage you to remember that the Lord is in control and it’s his Church!”

Desmond said he believes the Lord “is going to renew the Church in the world in his way and in his time, and it’s happening. It’s very exciting to be at the heart of it. I’m very encouraged, and I’m going to go back to my congregation, and I’m going to try to encourage them with some of the joy that I’ve experienced here and remind them that God will have the victory ultimately! This needs to be multiplied and magnified!”

Participants in the “Scegliamo la Vita” (“Letʼs Choose Life”) March — an annual pro-life march since 2011 — gathered at the Piazza della Repubblica to voice support for promoting a culture of life in Italy and for respecting the human dignity of every person at all stages.

Current abortion legislation in Italy

Abortion first became legal in Italy in May 1978, allowing women to terminate a pregnancy up to 12 weeks of gestation.

This has since been followed by certain measures in favor of abortion by the Italian Ministry of Health, including permitting abortions as an essential healthcare service during the COVID-19 pandemic and allowing chemical termination of pregnancy up to 63 days.

Maria Rachele Ruiu, a prominent Italian pro-life advocate and participant in the march, expressed her hope to EWTN News that the march will persuade the Italian government to repeal current legislation permitting abortion.

“In Italy, unfortunately, we have Law 194, which governs abortion. It allows abortion up to the 12th week, but it is also permitted beyond that if a specific medical diagnosis is made,” Ruiu told EWTN News. “We want to show that choosing and protecting life is not only right, important, and necessary but also beautiful.”

Potential legislation permitting euthanasia and assisted suicide

Other participants voiced concerns about rumors that the Italian government would enact laws permitting euthanasia and assisted suicide more broadly.

Massimo Gandolfini, spokesperson for the Scegliamo la Vita March, expressed opposition to such laws and discussed the role that men have in promoting a pro-life culture.

“We see that this right [to life] today is deeply wounded and heavily attacked with abortion law, and with this rumored law on assisted suicide, to which we are totally opposed,” Gandolfini said.

“We [men] want to demonstrate to keep attention high on a fundamental issue, which is the right to life. The right to life is the right that underpins every other right of a civil society and a democratic society.”

Ruiu added that the participants at the march would “ask Parliament not to legislate.”

A future of marriages and children

Looking to the future, Ruiu stated that young people can support a culture of life by getting married and having families of their own.

"We want to bear witness to the fact that choosing life is worth it, especially for those who choose it; that having a child is wonderful news for the family and for society; that people can get married. Young people, get married and have children!

“They always portray us, even in the press, as ugly and bad; we want to parade through Rome to show our true face: happy people,” Ruiu said.

The event began with a rally at 11 a.m. in Seventh June Square before participants marched through the capitalʼs streets singing Christian hymns, concluding outside the Norwegian Parliament at 12:30 p.m. There, speakers from medical, social, religious, and political walks of life delivered addresses on the dignity and protection of human life, before the crowd joined together to sing “Navnet Jesus” (“The Name of Jesus”), widely regarded as Norwayʼs most beloved Christian hymn.

Banners bearing slogans such as “A Voice for the Voiceless,” “Choose Life,” and “650,000 Since 1978” — a reference to the number of abortions recorded in Norway since the countryʼs abortion law was liberalized — defined the marchʼs central message: that every child has a right to life.

The discussion is not over

The march was organized by Velg Livet, a pro-life organization whose director, Cecilie Marie Røinås, told EWTN News the event was driven by a growing interest among younger Norwegians and a determination to respond to recent expansions of the countryʼs abortion laws.

“Since it has been around 40 years since the last major March for Life in Norway, we felt it was time for a new public witness,” she said. “With recent expansions of Norwayʼs abortion laws, it is important that we continue to be a voice for unborn life and not act as if the discussion is over.”

The strong presence of young people behind the initiative, many of them in their early 20s, was, for Røinås, one of the marchʼs most significant features.

“The fact that so many young people are involved shows that the issue of abortion is not a lost cause,” she said. “We want to show that there are many in our generation who are willing to stand up for unborn life.”

Røinås said the marchʼs success would ultimately be measured not by attendance figures alone but by its impact on hearts.

“Our prayer is that people would experience Godʼs love,” she said, “because real change begins in the hearts of the people.”

A sign of growing engagement

Bishop Fredrik Hansen of Oslo, who was unable to attend due to pastoral commitments, described the march to EWTN News as evidence of a broader shift in Norwegian society.

“The Oslo March for Life attests to the increasing interest in and engagement for the defense of life and the dignity of life in Norway,” he said, expressing hope that it would become an annual event and serve to build bridges among the countryʼs pro-life organizations.

Asked whether he viewed the march as a form of healthy political advocacy or as genuine Christian witness, Hansen said it was both.

“The march will serve to witness to Norwegian society about the sacredness of life and to the need to challenge the many threats to life,” he said. “In so doing, it will send a firm message to our politicians and to the media that many Norwegians are deeply committed to a pro-life culture and wish their voices to be heard.”

He also pointed to what he described as quiet but real signs of religious renewal in a country better known for its secularism. “Interest in Christianity is increasing, notably among the young. Pro-life and broader social engagement is increasing in both the Catholic Church and other Christian communities, and public discussion on issues of life and faith are becoming more and more common.”

He closed with a direct appeal to Catholics abroad: “Remember Norway in your prayers.”

Unity among Christians

The Catholic Church was represented at the march by Catholics from several parishes, as well as Ragnhild Helena Aadland Høen, public affairs officer for the Norwegian Catholic Bishops' Conference.

Høen drew an immediate contrast with the last such demonstration in 1986, which was met with large and sometimes violent counterprotests. “This time, we were allowed to walk in peace,” she told EWTN News.

For Høen, the marchʼs most striking feature was not its size but its unity. “Catholics, Lutherans, Pentecostals, and evangelicals stood side by side,” she said, describing this cross-denominational cooperation as “one of the most hopeful signs in Norway today.”

She also highlighted the participation of American worship leader Phil King, whose address centered on Christian unity: “The impossible is not impossible with Jesus.”

Høen was careful to situate the march as a beginning rather than a culmination. “I have the distinct sense that God is gathering his people in Norway,” she said. “It felt like the opening lines of a new chapter,” one in which both Christian ecumenism and the pro-life movement, she believes, will continue to grow.

“I left with such a strong sense of expectation and joy,” she noted.

The fundamental question remains

Among the speakers at the Parliament steps was Ingrid Olina Hovland, chairwoman of the youth wing of Norwayʼs Christian Democratic Party, who was candid about the political landscape facing pro-life advocates in the country.

Pro-life politicians, she acknowledged, remain a minority in Norway and frequently face opposition from fellow lawmakers and the wider public alike. She explained that national debates have become too narrowly focused.

“The public discussion focuses primarily on healthcare and womenʼs rights while giving less attention to the unborn child,” she told EWTN News.

Hovland also challenged a common assumption underpinning arguments that economic hardship is a primary driver of abortion. Norwayʼs extensive welfare state, she argued, makes that case difficult to sustain.

“Even in a society with generous welfare benefits, the fundamental question remains: What moral value do we assign to unborn human life, and how should that value be weighed against other interests and rights?”

She expressed cautious optimism about the direction of her generation. Younger Norwegians, she said, appear increasingly willing to engage seriously with the moral dimensions of abortion rather than treating the debate as settled, a willingness that, for those gathered in Oslo on Saturday, the march itself was designed to reflect.

The court’s decision, based on the Judicial Rehabilitation Act, confirms that the prelate was a victim of unlawful deprivation of liberty in the 1950s by the communist regime in what was then Czechoslovakia. He was not formally convicted, yet he was forced to remain in the archbishop’s palace under surveillance by the State Security, and this was recognized as imprisonment.

The current archbishop of Olomouc, Josef Nuzík, said he is “very happy that after so many years we have managed to complete this procedural step and achieve justice” in civil law as well.

Matocha is “constantly present in our palace and in the hearts of believers,” and guests “are often moved when they realize that these beautiful spaces were his prison,” said Nuzík, who is also president of the Czech Bishops’ Conference.

The rehabilitation is an important sign “also for the entire society,” he added, one that shows “the heroism and suffering of people who did not let themselves be broken must not be forgotten.”

Ladislav Müller filed the initial motion for rehabilitation at the request of Jan Kratochvil, director of the Museum of Czech, Slovak, and Ruthenian Exile of the 20th Century in Brno.

Decades of isolation

Matocha, who held doctorates in philosophy and theology, was appointed archbishop of Olomouc by Pope Pius XII in 1948. He was deeply dedicated in his pastoral visits, initiated the beatification process of Archbishop Antonín Stojan, and secretly ordained František Tomášek as a bishop, who later became a cardinal and archbishop of Prague, according to the Archdiocese of Olomouc.

After his internment in 1950, he could not read newspapers or listen to the radio, and visits to the garden were permitted only sporadically. The isolation lasted until his death from a heart attack in 1961, which was also due to the denial of medical care. In 1999, then-Czech President Václav Havel posthumously awarded Matocha the first class of the Order of Tomáš Garrigue Masaryk for outstanding services to democracy and human rights.

The press office of the Archdiocese of Olomouc told EWTN News that no special event regarding Matocha is planned at present, but it noted that a rehabilitation process is underway for Cardinal Štěpán Trochta. Trochta also suffered internment as the bishop of Litoměřice, but “we consider him ours,” the press office said, because he was born within the Archdiocese of Olomouc.

A wider reckoning

The unjust treatment of two other churchmen by the communist regime in Czechoslovakia has recently been recognized.

Cardinal Josef Beran, the former archbishop of Prague, who was interned in several locations, was rehabilitated in February, the District Court of Prague confirmed to EWTN News.

In 2024, the regional court in Hradec Králové rehabilitated the priest Josef Toufar, who was illegally arrested and tortured to death.

The civil unrest followed a brutal knife attack in Belfast carried out by a Sudanese national. Footage of the incident has been widely circulated globally and on social media. Bishop Alan McGuckian, SJ, of Down and Connor said: “My thoughts and prayers are firstly with Stephen Ogilvie, who sustained life-changing devastating injuries in a brutal and horrific attack.”

Referring to the rioting, intimidation, and vandalism toward immigrant people that followed, he said: “So many newcomers make an outstanding contribution to our communities, including our parishes. They are our friends. Shame on all those who have sought to mobilize, agitate, weaponize, and politicize the fear and concerns of others over the last few days. All of us have a responsibility to de-escalate societal tension rather than stoke the flames of racism.”

Lebanese priest says ‘situation drastically deteriorating’ for Christians

Father Youssef Semaan, parish priest of Kfour, Nabatieh District, in Lebanon, said the situation for Christians remaining in the country is continuing to worsen.

“Every week is more dangerous than the last. The situation has become unbearable,” Semaan said, according to a press release from Aid to the Church in Need on Thursday.

The priest, who was forced to leave Kfour due to safety reasons, said he has managed to return on two occasions. He said many Christians have been faced with the difficult decision to “stay and risk their lives or abandon our land without any guarantee that we will ever get our houses or our goods back.”

In Kfour, the Christian population has dropped from 120 to around 12, ACN noted. “We still have hope,” Semaan said. “But hope itself is not enough. It has to be based on solid foundations that allow us to rebuild and go on living. We are human after all.”

Zimbabwe bishops consecrate nation to Mary, a ‘model of courage’ in difficult times

Members of the Zimbabwe Catholic Bishops’ Conference (ZCBC) have consecrated the Southern African nation to the Immaculate Heart of the Blessed Virgin Mary, entrusting the country to her maternal protection and presenting her as a model of faith, hope, courage, and love amid ongoing challenges.

The consecration took place during a Mass marking the conclusion of the bishops’ 2026 plenary assembly at the Sacred Heart of Jesus Cathedral of the Archdiocese of Harare on June 10, ACI Africa, the sister service of EWTN News in Africa, reported Thursday.

In his homily, ZCBC president Bishop Raymond Tapiwa Mupandasekwa said the bishops identified Mary as a fitting patroness for Zimbabwe, saying: “The act of surrender to God is indeed an imitation of this Holy Virgin. She is the woman who not only shows her total surrender to God in faith, but she is also a woman of great hope. At the foot of the cross she stands. A great sign of courage in a very difficult moment.”

Legislation threatening the seal of confession in France fails

A provision in a bill proposed to the French National Assembly that would have compelled priests to violate the seal of confession to report instances of abuse against minors has failed.

The bill, aimed at preventing and combating violence in schools in the wake of a sex abuse scandal at a Catholic boarding school in southern France, was adopted on June 1 without the proposed clause that would have removed exemptions for priests from mandatory reporting of information regarding sexual abuse heard during the sacrament of confession.

The French Bishops’ Conference expressed “grave concern” ahead of a debate on the bill, noting several articles in the bill that “call into question several fundamental freedoms,” including the right to secrecy under the seal of confession.

Christians in Tyre face new wave of uncertainty

The Christian community in the southern Lebanese city of Tyre is watching recent developments with growing concern after the area was included in an Israeli evacuation warning for the first time, ACI MENA, the Arabic-language sister service of EWTN News, reported Thursday.

Church leaders fear that any military escalation could have lasting consequences for one of Lebanon’s oldest Christian communities, which has already endured years of economic hardship and emigration.

Melkite Greek Catholic Archbishop Georges Iskandar called for urgent efforts to protect civilians and preserve the city’s historic and religious character, warning that further instability could accelerate the decline of the local Christian presence.

Victims of clergy abuse in Australia clash with diocese over memorial

A group representing victim survivors of clergy abuse has announced its agreement with the Diocese of Ballarat in Australia to build a memorial for victims “null and void” after an alleged communication breakdown with the diocese.

“Throughout the memorial process, we have sought to engage with Church representatives in a respectful, transparent, and constructive manner. We have acted in good faith and demonstrated a genuine willingness to work collaboratively towards memorials at both sites: St. Patrick’s Cathedral and St. Alipius Old Boys School,” the Ballarat and District Survivors Memorial Committee said in a June 6 Facebook post. “Regrettably, we do not believe the same level of transparency and good faith has been demonstrated by the Church during these negotiations.”

British National Trust reopens 420-year-old Catholic lodge

Lyveden, a three-story Tudor lodge in Northamptonshire, England, known for its Catholic symbolism, has been reopened following conservation work.

“Weʼre very excited to open Lyveden Lodge after 18 months and welcome visitors back inside this remarkable building,” Matthew Glasgow, senior building surveyor, said in a BBC News report on Friday. “While further conservation work will be needed in the coming years, the completed repairs mean visitors can once again enjoy this extraordinary unfinished vision of Sir Thomas Tresham.” Conservationists conducted repairs to the lodge’s stonework, replaced timber, and restored its Elizabethan garden.

Constructed in the 16th century by Sir Thomas Tresham, a practicing Catholic who faced persecution for refusing to attend Anglican church services during the late 1500s and early 1600s, Lyveden is built in the shape of a Greek cross and features references to Christian numerology, according to the National Trust’s website.

Rebaptisms raise questions in Syria’s Maronite community

Reports that several Maronites in the Latakia countryside of Syria joined Protestant groups and underwent “rebaptism” have sparked discussion within the local Church about the challenges facing parish life in the region.

The situation came to light in the village of Ain Halaqim, where community members pointed to years of pastoral difficulties, including the absence of a resident priest and limited opportunities for ongoing catechesis, ACI MENA reported Friday.

Rather than focusing solely on the individuals who left, many local voices are asking broader questions about how the Church can better accompany the faithful, especially in communities affected by economic struggles and migration.

“The devotion to the ‘Saint of the Peoples’ is truly universal perhaps because he himself desired to consider all the world his as his home,” Father Oliviero Svanera, rector of the Basilica of St. Anthony of Padua, Italy, told EWTN News.

“He was Portuguese by birth, he went to Morocco to spread the faith, he landed in Sicily by shipwreck, then he went back up the Italian peninsula all the way to Assisi and joined the friars of St. Francis, who sent him all the way to France.”

Once St. Anthony returned to Italy he was appointed provincial superior and served in Padua, where he died in 1231.

“It is told that he would speak one language made of a thousand accents but which was understandable to all,” Svanera said. “As such, he was a neighbor to all: to the poor, to people in difficulty, to the sick. In this, his being ‘brother of all’ is perhaps his universality, something that renders him a friend of all the peoples of the world, beyond nationality, culture, and even religions, given that St. Anthony is respected even by those who do not profess the Catholic faith.”

St. Anthony was born as Fernando Martins in Lisbon around 1195, and when he was 15 he entered the Abbey of St. Vincent with the Canons Regular of St. Augustine and was ordained a priest.

In 1220 he was deeply moved when he encountered the relics of five Franciscan missionaries who had been martyred in Morocco. He was allowed to leave the Augustinians to join the Order of Friars Minor, where he took the name Anthony. He worked as a preacher and laid the foundations of Franciscan theology.

He was canonized in 1232, only a year after his death, by Gregory IX, who had heard him preach and called him the “Ark of the Testament.”

It was also in 1232 that construction of the basilica that houses St. Anthony’s body was begun. It was finished at the beginning of the 14th century.

Svanera explained the famous “Tredicina” that takes place before St. Anthony’s feast day.

“The word ‘Tredicina’ [refers to] the 13 days of meditation and spiritual preparation for the solemnity of the saint — that is, from May 31 to June 13. Every day those devoted to St. Anthony invoke the intercession of the saint through a particular prayer ... to entrust themselves to the mercy of God the Father. These are the days in which the basilica becomes the goal of pilgrims, both individuals and those organized in groups, and our sanctuary becomes truly universal, as in these days of veneration and prayer there are tens of thousands of pilgrims who come here from every country of the world.”

The priest also explained the story behind another popular tradition related to the famous saint called the “Bread of St. Anthony.”

“The birth of this tradition of charity has its roots in one of the ‘miracles’ of the saint, that of Tommasino, a baby of 20 months who drowned in a washtub,” Svanera said. “The desperate mother invoked the help of the saint and vowed that if she would obtain this grace, she would give to the poor the child’s weight in bread. And the little one returned miraculously to life.”

This gave rise, he said, to two Antonian works faithful to the spirit of St. Anthony: the Bread Work of the Poor (“l’Opera Pane dei Poveri”) — an organization in Padua that works to bring bread and other necessities to people in difficulty; and also Caritas Sant’Antonio, which supports many development projects in dozens of countries around the world.

Svanera also highlighted the key lessons of St. Anthony’s life.

“St. Anthony’s preaching was always capable of provoking the hearts of everyone,” he said. “And this too is thanks to his exemplary life and his humility, which he learned from Most Holy Mary, to whom he was profoundly devoted.”

He continued: “St. Anthony proclaimed the Gospel which conquers the temptation of power, the temptation of pride, the temptation ... of worldliness ... Through his love, St. Anthony knew to stoop for the other (refugee, migrant, unemployed, alone, sick, imprisoned, marginalized, poor) and to take care of him. We will thus be effective Christians of a Church which goes forth if, like St. Anthony, we manage to go forth from ourselves to preach Christ crucified, following him with a style of humility, of true humility, a humility full of love.”

This story was first published on June 13, 2017, and has been updated.

The proposed legislation would fast-track euthanasia requests, allowing only a single hearing in a lower court before the decision could be appealed solely to the Constitutional Court, effectively reducing the opportunities for extended legal challenges.

The vote to consider the proposal, spearheaded by the Catalan regional parliament, took place just three days after members of both houses of Spain’s legislature gave a seven-minute standing ovation to Pope Leo XIV, who in his historic address asked: “If life ceases to be recognized as a fundamental value, what future can our societies have?”

Coinciding with this legislative initiative, the Christian Lawyers Foundation has released a video featuring the father of Noelia Castillo, the young woman who was euthanized on March 23 following a two-year legal battle led by her father, Javier Castillo.

‘An injustice has been done to Noelia’

Sources at the foundation told ACI Prensa, the Spanish-language sister service of EWTN News, that this marks the “first and only” time Castillo will make a public statement, since from the time his daughter’s case became known and even after her death, he hasn’t spoken out.

“An injustice has been done to Noelia,” declared Castillo, who emphasized that “more resources could have been allocated” to address her psychological and psychiatric ailments. In contrast, he said the state was “very efficient” when it came to administering euthanasia, essentially “to get the problem off their hands.”

In his opinion, Noelia managed to convince the doctors that her case met the criteria set out in the euthanasia law passed in 2022: “She deceived them very effectively, and they let themselves be deceived,” said Castillo, who also argued that the assessment of euthanasia cases should include the parents' perspective.

Castillo decried the fact that, when he was in Noeliaʼs room before her death and the members of the Guarantees Committee provided for in the euthanasia law arrived, “they kicked me out of the room” and didn’t give him information when he asked for it.

No one in the family wanted euthanasia for her

Recalling his daughterʼs death, Castillo burst into tears, and overcome with emotion, said: “I was able to see her in the box, I said goodbye to her and here I have her” he said, pointing to his head, indicating he will remember her forever.

“I would be the happiest man alive if she had wanted to keep living with me and if I could have continued looking after her until the day I died,” he said, lamenting that as soon as he decided to turn over the case to the Christian Lawyers Foundation, his daughter decided to shut him out.

“The moment she saw that her father was opposed, that I was trying to stop the euthanasia, she completely cut me off, even though up until then, I had been with her every day of the week,” he recounted.

“Right up to the last moment, none of us in the family lost hope … not one of us,“ he said. ”Neither mother, nor father, nor sisters wanted euthanasia; each of us, in our own way and with our own lives, tried to prevent this from happening.”

Following Noelia’s death, which came after a long legal battle, Castillo admitted to having mixed feelings: “Powerless, like a failure. We lost, yet we won. I have to say that Christian Lawyers has prevailed over all those people who did nothing for her. Yes, they certainly did their homework,” he said.

Castillo expressed his conviction that “my daughter is now in heaven,” while also acknowledging that the legal battle “gave to me two years of my daughter’s life. Two years. Do you know what two years of life means? A lot. A whole lifetime.”

‘Fast track’ procedure

The legislative proposal taken under consideration June 11 aims to mandate a “fast track” procedure for appeals in euthanasia cases.

Furthermore, under the proposed legislation, such appeals would only be filed with the Administrative Disputes Chamber of the High Court of Justice of an autonomous community, thereby bypassing trial courts and the provincial courts.

Spain has 17 autonomous communities, the rough equivalent of states in a federal system.

The appeals process would be conducted in only one court without any right of appeal, save for an “amparo” appeal before the Constitutional Court, which is a type of appeal that is rejected in 98% of cases, as detailed in the explanatory memorandum of the bill.

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 young girl had the opportunity to describe to the Holy Father and the king and queen of Spain how she perceives the tower, which was completed earlier this year and is the tallest of the basilicaʼs 14 completed towers, with the help of a tactile model of the basilica.

She offered details about its structure, shapes, and volumes based on the information she gathered through her sense of touch, a demonstration that particularly moved the pope.

The National Organization of the Blind of Spain (ONCE, by its Spanish acronym), said that moments before the encounter, Valentina said she was “excited and enthusiastic but not nervous to meet one of the most important people in the world."

Valentina suffers from a hereditary optic atrophy known as Leber’s disease, which allows her to distinguish only light and shadow. Since being diagnosed at barely a year old, she has been a member of ONCE, which has helped her with her education.

Valentina lives a short distance from the basilica and is in her first year at a neighborhood high school. Like her, more than 7,000 students with disabilities are assisted by ONCE in attending classes alongside sighted students in traditional schools. She also attends the Barcelona Educational Resource Center to supplement her education.

The young girl studies the violin and aspires to become a concert performer. Her hobbies include traveling with her family and reading in Braille. In fact, her ONCE teacher, Ramon Coma, noted that she “devours books.”

A family with ties to the Sagrada Família

The connection between Valentinaʼs family and the Sagrada Família is not just a matter of living in the same neighborhood, where construction has been ongoing for over a century. Her father, Francisco, an engineer by profession, worked at the basilica for years.

According to ONCE, Francisco shared a wish with his daughter: “It would be wonderful to see the Sagrada Família together one day, once it is finished.”

Although that moment is still some time away, this week they were able to realize part of that dream when they attended the pope’s blessing of the tower together and Valentina gave the pope a drawing she made that shows how she sees the Tower of Jesus Christ “with her heart.”

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.

“Martyrdom truly belongs to the heart of Christianity,” said the Swiss prelate, who made his remarks in late May during the annual pilgrimage for persecuted Christians organized by the Swiss branch of ACN at the Einsiedeln Benedictine Abbey.

Koch, who has led the organization since November 2025, when he was appointed by Pope Leo XIV, is also the prefect of the Dicastery for Promoting Christian Unity at the Vatican.

Reaffirming the pontifical foundation’s commitment to helping persecuted Christians, Koch emphasized that martyrdom is not merely a phenomenon of the past but remains “a lived reality for countless Christians around the globe,” ACN reported.

The cardinal also highlighted the witness of the many Christians persecuted worldwide: “Dictators do not distinguish between Catholics, Orthodox, Lutherans, Anglicans, or Protestants.”

“Christians are not persecuted because they belong to a particular church but because of their faith in Christ. The blood that has been shed unites Christians beyond their divisions,” he noted, recalling Pope Francis’ expression the “ecumenism of blood.”

During the pilgrimage, prayers were offered for the victims of persecution and violence in countries such as Iraq, Haiti, Pakistan, and Indonesia.

In January, the organization Open Doors published a report revealing that more than 388 million Christians worldwide suffer persecution and discrimination and that 4,849 were killed between October 2024 and September 2025.

The majority of these crimes took place in Nigeria, where Christian persecution is so severe the U.S. redesignated it as a “country of particular concern” in October 2025.

Of his role as president of ACN, Koch said: “I accepted this mission with great joy because ACN has always been very close to my heart. It is a pontifical foundation that does immense good while constantly reminding us how many parts of the Church are living in situations of great need. To contribute to this mission is something very important to me.”

Donations were also collected during the pilgrimage, which will support ACN projects in the Middle East, particularly in Lebanon, where the pontifical foundation assists displaced families and Catholic schools serving vulnerable communities.

What is ACN?

According to the foundation, ACN supports “the Catholic Church in its evangelization work among the world’s most needy, discriminated-against, and persecuted communities,” funding more than 5,000 pastoral and humanitarian emergency projects across 137 countries.

It has 23 offices worldwide dedicated to raising awareness about the reality facing these Christians, fostering prayer, and fundraising. ACN receives no grants from public institutions.

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 case was brought by members of the group, who argued that local authorities had unlawfully prevented them from carrying out their missionary work.

Judges found that regulations adopted by the city of Shumen unlawfully restricted religious activity and failed to clearly define what constituted prohibited religious propaganda. The ruling concluded that the ban violated Article 9 of the European Convention on Human Rights, which protects freedom of thought, conscience, and religion.

Nicolas Bauer, a doctor of law and advocacy director at the European Centre for Law and Justice, which intervened in the case as a third party, said the judgment reaffirms a fundamental principle of religious liberty.

“Evangelizing is often viewed with suspicion in a secularized Europe,” Bauer told EWTN News. “The ECHR ruling reaffirms a basic requirement of religious freedom for believers: the right to the same freedom of expression as everyone else.”

Understanding the situation

At the center of the dispute was what the court viewed as unequal treatment of religious speech. Under Shumen city regulations, residents and organizations were permitted to go door-to-door for commercial and political purposes, but religious outreach alone was prohibited.

“It was permitted to knock on the door of the cityʼs inhabitants to sell a vacuum cleaner or promote a political program,” Bauer explained, “but forbidden to hand out a Bible or a pious image.”

Municipal authorities justified the ban by claiming it protected the privacy of residents against “abusive or coercive proselytism.” The court rejected that argument and dismissed the need for a blanket ban on door-to-door evangelization. It also noted that authorities had not “demonstrated the existence of concrete or repeated disturbances” to justify such a broad measure.

The court stressed that exposure to differing beliefs is part of life in a democratic society, noting that “being exposed to religious ideas or beliefs that one does not share cannot, in itself, justify a blanket ban on peaceful missionary activities.”

Bauer also highlighted that individuals already possess practical means of avoiding unwanted contact, including declining to answer the door, politely dismissing visitors, or indicating that they do not wish to receive canvassers.

Implications beyond Bulgaria

For Bauer and other legal experts, the judgment reinforces the principle that religious expression enjoys the same protection as other forms of speech in democratic societies.

Bauer also noted that restrictions on evangelization affect not only those who wish to share their faith but also those who may want to hear it. “If the court recognizes the importance of the right to try to convince oneʼs neighbor,” he said, “it is also so that this neighbor can exercise their freedom to change religion.”

The judgment does not prevent authorities from acting against coercive, abusive, or intrusive conduct. Rather, it draws a distinction between peaceful evangelization and harassment, making clear that governments cannot impose blanket bans on religious outreach simply because some members of the public may find it unwelcome. Bauer noted that “the role of public authorities is to punish visitors who enter a home against the will of its occupant.”

For Christian communities engaged in missionary work, the decision offers reassurance that peaceful evangelization remains protected under European human rights law.

Religious freedom debates across Europe

The ruling arrives amid broader debates across Europe over the limits of religious expression in public life.

While Bulgariaʼs case centered on door-to-door evangelization, Bauer said Christians increasingly encounter legal and political challenges in other contexts.

He pointed to the controversial “buffer zone” laws surrounding abortion facilities in countries such as the United Kingdom and Spain. Pro-life advocates contend that some of these measures have been used to restrict activities ranging from conversations and leafleting to silent prayer, if authorities believe they could influence individuals approaching clinics.

Other disputes have involved public manifestations of Christian belief. Finnish Parliamentarian Päivi Räsänen faced years of legal proceedings after publicly expressing Christian views on sexuality. In France, legal controversies have emerged over the display of crosses, Nativity scenes, and religious statues in public spaces.

According to Bauer, these cases reflect a growing tension between traditional expressions of Christianity and increasingly secular societies. “Christian faith in the public sphere stands in stark contrast to the values of modern society,” he said. Yet Bauer also explained that responsibility does not rest solely with governments or courts. Christian communities themselves, he suggested, sometimes contribute to the gradual disappearance of religious expression by ceasing to exercise freedoms they already possess.

He pointed to the decline of public Eucharistic processions in some parts of Europe as an example of a practice that once visibly expressed Christian faith in the public square.

“A freedom that is not exercised eventually erodes,” Bauer said.

As European societies continue to debate the role of religion in public life, the ECHRʼs decision serves as a reminder that religious freedom includes not only the right to hold beliefs privately but also the right to share them peacefully with others. For many Christians, that principle remains at the heart of the Churchʼs missionary mission and witness in the public square.

According to online reports, they were released on the evening of June 8.

The Paris prosecutor’s office confirmed to AFP that the six were detained following disturbances by a group of approximately 30 individuals outside and inside the church on boulevard Magenta.

Two of those held are suspected of voluntary violence against Alexandra Cordebard, the Socialist mayor of the 10th arrondissement, and Pouria Amirshahi, an Ecologist member of the National Assembly, both of whom reported being jostled and said they intended to file complaints.

The four others were held for participating in an unlawful assembly after refusing to disperse following official warnings.

The City of Paris announced Saturday night that it would also file a complaint, accusing “far-right fundamentalist militants” of attempting to prevent the presentation of one of the festivalʼs works.

Authorization for the use of Saint-Laurent was granted by the parish and the Archdiocese of Paris through their established cultural partnership with the association Art, Culture et Foi, which regularly facilitates artistic events in Parisian churches.

Titled “Sous la peau du ciel” (“Under the Skin of the Sky”), artist Marie-Luce Nadal’s immersive sound installation was conceived as an invisible membrane stretched between what represented the atmosphere and human beings. It consisted of playing recordings of wishes from anonymous people collected from around the world, mixed and blended with the sounds of thunder and lightning and then played inside the church. 

Among the recorded wishes shared during the evening were: “I hope the true left comes to power”; “I hope everyone’s soul takes over”; “I hope to be happy and in love all the time”; and “more pasta in the school cafeteria.” 

The broader controversy, however, centered on the Nuit Blanche’s artistic director, Barbara Butch, a French DJ and LGBT activist who became a polarizing figure after her appearance in a tableau during the opening ceremony of the 2024 Paris Olympics.

The scene, which featured drag queens and dancers seated along a long table with Butch at the center — wearing a silver headdress resembling a halo — was widely interpreted on social media as a mockery of Leonardo da Vinciʼs famous painting “The Last Supper.” Butch later posted a caption on Instagram reading “Oh yes! Oh yes! The New Gay Testament!”

Against that backdrop, the appointment of Butch to lead the 2026 Nuit Blanche — an event that included programming inside several Parisian churches — drew organized objection from some Catholic groups weeks before the festival opened.

Civitas International, along with the Knights of Our Lady (Militia Sanctae Mariae), had publicly called on Catholics to protest the use of church buildings for the festival. Civitas International is distinct from the French political party Civitas, which was dissolved by the French government in late 2023. It remains active in Switzerland and Belgium and continues to operate online.

In a statement issued Sunday, Civitas International president Alain Escada denied that the group had organized a “collective” action and rejected the accusations of violence.

“We challenge anyone to produce a single image of any aggression carried out against Alexandra Cordebard or deputy Pouria Amirshahi by Catholics during this action,” the statement read, calling the accusations an attempt to “intimidate, stigmatize, or even criminalize” Catholics.

Escada also cited the opinion of jurist Grégor Puppinck, director of the European Centre for Law and Justice, that using a place of worship for purposes unrelated to worship constitutes a violation of both Article 13 of France’s 1905 Law on the Separation of Church and State and Canon 1210 of the Code of Canon Law.

Whether physical violence occurred remains contested. The mayor stated on X that she “personally received blows” from individuals who wanted to prevent entry to the church. Those detained offer a sharply different account.

Mathieu Goyer, president of the association Sainte-Geneviève Paris, who was among those arrested, said in a June 9 interview that he was held for 44 hours across three different police stations.

“The mayor of the 10th accused us of violence — that is why our custody was extended,” he said. “But when police reviewed the surveillance footage, the mayor can be seen on the other side of the church gate. She simply wanted her media moment.”

The Paris Public Prosecutor’s Office announced on the evening of June 9 that it had closed the case against the six activists, concluding that “there was insufficient evidence of any offense.”

The Archdiocese of Paris, for its part, has not issued any public statement on the events.

Conservative Catholic commentators, including Olivier Frèrejacques of the political review Liberté Politique, described this silence as “incomprehensible” and questioned why Church authorities had agreed to host a festival directed by Butch in the first place.

Speaking to EWTN News after the rally, Archbishop of Armagh and Primate of All Ireland Eamon Martin said: “It was a very special joy for me to preside at the Eucharist in Knock at the rosary rally. I felt a tremendous sense of joy and hope among the people who were gathered there. And it was especially gratifying to see many young people, including the childrenʼs rosary group, who made a very important and beautiful contribution to the day.”

The archbishop added: “I really felt that Knock was alive, and it makes me realize that our Blessed Mother continues to speak into the troubled world in which we live, with many new problems and new challenges. From the point of view of Ireland, itʼs very important for us to have a gathering like this, to affirm the very many people who have remained strong and steadfast in their faith and who need this kind of gathering in order to give them encouragement and a strong sense of mission.”

Martin said the word “mission” stayed with him after leaving the rally. “Thatʼs a word that I went home with in my head,“ he said. ”There is a wonderful mission involved in the rosary rally. Itʼs about gathering people but also about sending them back into their homes, parishes, and communities, to continue to make the beautiful graces of our Blessed Mother well known, to continue to pray for peace.”

Turning to the practical ways in which people can make a difference in their local parishes, Martin said: “I personally would invite people to restore the practice of the First Saturday devotions. This would be in fulfillment of our Blessed Motherʼs own wish, but it would also provide a new and further structure for parishes to gather, to pray the rosary, to have adoration, to have the sacrament of reconciliation available.”

Martin also expressed hope that other countries might be inspired by the example of the All Ireland Rosary Rally.

In his sermon during the Mass at the shrine on the day of the rally, the archbishop encouraged the congregation of thousands to pray often, in union with Mary, for the protection of humanity in this technological age.

Echoing the words of Pope Leo XIV in his recent encyclical Magnifica Humanitas, he said: “Artificial Intelligence is already shaping human life in homes, workplaces, and communities; in hospitals, public services, and economies. AI can do remarkable and helpful things. It can even mimic human behavior and voices, but it cannot love, suffer, forgive, pray, or hope as humans can, nor can it be truly ‘wise.’ AI does not have a conscience.”

Together with Bishop Donal McKeown and Bishop John Buckley, Martin led the renewal of the consecration of Ireland to the Immaculate Heart of Mary at the culmination of the rosary procession.

Speaking to EWTN News, Christine O’Hara, a secondary schoolteacher in Cork, Ireland, said: “The rosary rally was a very blessed and grace-filled day, and thereʼs a number of things that weʼre really hoping people will take away from the event. The first being that people will feel inspired to pray the rosary every day.”

O’Hara, who runs a childrenʼs rosary group and two First Saturday communities, added: “Our Lady said in Fátima, pray the rosary every day to obtain peace in the world and an end to the war. Itʼs the desire of Archbishop Eamon Martin that the renewal of the First Saturday devotion would happen in this country. Weʼre really hoping and praying that one of the fruits, and Iʼm sure there will be many fruits from this rosary rally, but weʼre really hoping and praying that people will feel inspired to start the First Saturday devotion in their parish.”

OʼHara also said she hopes more people will be inspired to start childrenʼs rosary groups as well as rosary groups for adults in their parishes.

The huge crowd also heard from an inspiring panel of international speakers. Bishop Oliver Doeme spoke to the crowds about the power of the rosary in strengthening the faith and courage of the people of his diocese in Nigeria who live in daily fear of murder at the hands of Boko Haram terrorists.

Nikki Kingsley shared her remarkable conversion journey from the Muslim faith in her native Pakistan to being received into the Catholic faith. Her moving and inspiring story focused on the power of the rosary and her devotion to Our Lady.

Other speakers included Father Chris Alar, the provincial superior of the Marian Fathers of the Immaculate Conception, who talked of the importance of Marian devotion, and Sister Ângela de Fátima, vice postulator for the cause of the three Fátima children.

The prelate made the announcement via his official X account, noting also that the pontiffʼs presence would be “a source of comfort and encouragement for many.”

The confirmation coincides with an announcement from the French Bishops' Conference, which stated via social media that the pope will participate in five major gatherings during the visit.

On Sept. 25, the pope will preside over vespers at the Cathedral of Notre-Dame and take part in an evening event with young people; on the 26th, he will celebrate an open-air Mass in Paris; on the 27th, he will celebrate the Eucharist at the Sanctuary of Our Lady of Lourdes; and on the 28th, he will preside over Mass at Metz Cathedral.

“We can now give free rein to our joy, as we are able to publicly confirm that Paris will welcome the Holy Father on Sept. 25 and 26 as part of his apostolic journey to France!” Ulrich wrote.

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The archbishop noted that the announcement follows several weeks of preparation in his archdiocese and highlighted the importance of the Holy Fatherʼs “pastoral and fatherly care” for French Catholics.

Ulrich expressed pride in the choice of Paris as one of the key stops on the journey: “We know that Paris is just one of the dioceses in France and that each particular Church reflects the face of Christ in its own way.”

He added that the Church in Paris must prepare itself and “work wholeheartedly to create the conditions for a true encounter that transcends our own boundaries.”

Encounters with young people and a large-scale Mass

As the archbishop explained, on Friday, Sept. 25 — prior to vespers at Notre-Dame Cathedral in Paris with priests, deacons, consecrated religious, and seminarians from across France — the pope will have an encounter with the faithful.

On Saturday, Sept. 26, the pope “will preside over an open-air Mass in the heart of Paris, to which I invite you to join — either by attending in person, if you are able, or through prayer,” Ulrich stated.

Call for volunteers and prayer

The archbishop noted that many logistical details are still being finalized, but he invited the faithful to get involved in organizing the visit.

He also asked for financial support to help welcome the many pilgrims expected to attend the events. Finally, he urged Catholics to support the preparations through prayer.

"Above all, I ask you to join in this preparation through prayer: prayer for the Holy Father ... and prayer for all those ... who will be involved in organizing this visit,” he wrote.

Ulrich concluded by asking for prayers for the Church in France, that it may remain “united behind the bishops in full communion with the successor of Peter” and preserve, “amid all the storms of our time, its faithful joy in the Lord’s Gospel.”

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 early March, two priests of the Diocese of Pinsk in southern Belarus were refused permission to continue their ministry. In May, three priests of the northern Diocese of Vitebsk lost their permits, followed later that month by five priests and a monk of the Archdiocese of Minsk-Mohilev. All were Polish citizens who had ministered in Belarusian parishes for years, several of them for decades.

A number of the affected priests held parish leadership and deanery-level roles in the Archdiocese of Minsk-Mohilev, the metropolitan see that includes the capital, Minsk.

The move follows a pattern in which the Belarusian government has steadily increased pressure on the Catholic Church in Belarus, a community with long-held Polish ties.

Administrative pressure on foreign priests

Belarus operates one of the most restrictive frameworks for foreign clergy in the region. Priests may serve only with explicit approval from the Plenipotentiary for Religious and Ethnic Affairs, a state office in Minsk headed by Aleksandr Rumak. Human rights organizations have repeatedly criticized Rumak for refusing residency permits without explanation and for declining to engage with the foreign clergy affected.

Permits are tied to a specific parish and are typically granted for just three to six months, though some are issued for a year. Regulations forbid individual parishes from applying for permits on their own; requests must instead pass through registered national religious bodies, a slow and bureaucratic process.

Foreign clergy must also demonstrate proficiency in Belarusian or Russian and are forbidden to carry out religious activities outside the specific localities where their inviting parish is registered. If a priest wishes to celebrate Mass in another parish, further government permission is required.

State security services also closely monitor the sermons, websites, and social media activity of foreign priests, while authorities in Minsk can deny, revoke, or refuse to renew residency permits without giving an official reason.

A notable example is Polish priest Father Józef Geza, who in 2022 was forced to leave Belarus after 25 years of ministry when authorities declined to renew his permit without publicly explaining the decision.

Growing clergy shortages

Metropolitan Archbishop Iosif Staneuski of Minsk-Mohilev acknowledged the impact of these restrictions in a May 28 interview with Vatican News, warning that the number of priests serving in Belarus is steadily declining, particularly in the countryʼs eastern regions.

He said some priests are now required to travel hundreds of kilometers to serve multiple parishes because of the growing shortages.

The archbishop also noted that foreign priests — especially Poles who have ministered in Belarus for decades — are increasingly unable to remain in the country because of residency-permit restrictions, placing additional strain on already limited pastoral resources.

Staneuski said the Church remains open to priests from around the world, stressing that the Catholic Church has no borders and that differences in language, nationality, or skin color are no obstacle to Christian ministry. Yet he explained that the most sustainable solution to Belarus' shrinking number of priests is the development of local vocations, as restrictions on foreign clergy increasingly leave parishes understaffed.

Political roots of the crackdown

Relations between the Belarusian state and the Catholic Church deteriorated sharply after President Alexander Lukashenkoʼs disputed reelection in 2020, which triggered the largest wave of anti-government protests in the countryʼs history.

During the crackdown that followed, Catholic churches sheltered protesters and human rights activists fleeing security forces, while senior clergy publicly condemned the violence. Since then, dozens of priests have faced threats, deportation, administrative penalties, or imprisonment on charges of espionage and treason that the Church and rights groups say were fabricated.

The rift widened after Russiaʼs full-scale invasion of Ukraine in 2022, which Belarus helped facilitate by allowing its territory to be used by Russian forces. In line with the Vatican, Belarus' Catholic hierarchy repeatedly called for peace and urged Minsk not to deepen its involvement in the war, placing the Church at odds with a government closely aligned with the Kremlin.

Prominent critics of Lukashenko have also emerged from Belarus' Catholic community. Among them is Nobel Peace Prize laureate Ales Bialiatski, a practicing Catholic and one of the countryʼs most prominent human rights advocates. During a meeting with Pope Leo XIV at the Vatican on May 27, Bialiatski raised concerns about ongoing human rights violations in Belarus.

Polish ties and geopolitical tensions

In September 2020, Russian Foreign Intelligence Service Chief Sergey Naryshkin accused the United States of using Belarus' Catholic communities to foment unrest and sow domestic divisions. Although no evidence was presented, the claims reinforced a narrative promoted by Moscow and Minsk that portrays the Catholic Church as a vehicle for foreign influence.

Those suspicions are amplified by the Belarusian Churchʼs long-standing ties to Poland. Many Belarusian Catholics are concentrated in the western regions of Grodno and Brest near the Polish border, while a significant number of priests either have Polish roots or were educated in Polish seminaries.

At the same time, Warsaw has remained one of the most outspoken critics of both Lukashenko and the Kremlin, frequently condemning repression in Belarus and raising concerns about the treatment of the countryʼs Polish minority.

Against this backdrop, Belarusian authorities have increasingly viewed the Catholic Churchʼs cross-border links as a political liability rather than a religious or cultural connection, making it a recurring target in the governmentʼs broader campaign against independent institutions and civil society.

Pilgrims arrived from more than 50 countries around the world, including Lebanon, the United Arab Emirates, Myanmar, Papua New Guinea, Wallis and Futuna, Guam, Chile, Argentina, the United States, Spain, Italy, and Poland.

The congress opened with public Mass in Vilnius Cathedral Square at 12:30 p.m., which was followed by a Eucharistic procession through the streets of Vilnius Old Town at 2 p.m.

A procession through Lithuania’s wounded past

During his homily, Archbishop Gintaras Grušas told pilgrims that the procession route had been deliberately chosen to pass sites that reflect both the suffering and resilience of the Church in Lithuania.

“As we walk through the city, we will stop to pray at the stations that remind us of the city’s wounds and at the same time testify to healing,” he explained.

He referenced the Church of St. Casimir, once converted into a museum of atheism by the Soviets, and the Gate of Dawn, a Marian shrine that communist authorities had planned to demolish. He highlighted their continued existence as a testament to God’s mercy and the endurance of faith despite decades of Soviet attempts to suppress it.

Among those attending the opening Mass were Lithuanian President Gitanas Nausėda; Archbishop Georg Gänswein, the apostolic nuncio to the Baltic States; Fra' John Timothy Dunlap, grand master of the Sovereign Military Order of Malta; Archbishop Rino Fisichella, pro-prefect of the Dicastery for Evangelization; and Cardinal Sigitas Tamkevičius. They were joined by Lithuanian Ambassador to the Holy See Sigita Maslauskaitė-Mažylienė, bishops from across Lithuania, and diplomats from neighboring countries.

Pope Leo XIV addresses pilgrims

Later in the evening at 6 p.m., the congress officially opened on the Hill of the Savior, beside the Church of the Sacred Heart of Jesus and the former Visitation Monastery, both of which suffered under Soviet persecution. The venue is located just steps away from the former convent where St. Faustina received many of her visions and where artist Eugeniusz Kazimirowski painted the first divine mercy image.

Pope Leo XIV addressed participants by video message, stressing the relevance of divine mercy in a world marked by war, violence, and growing anxiety. “Amid the vortex of violence that poisons relationships and destroys lives, the mercy of God asks to be allowed into our hearts with its amazing power of renewal,” the Holy Father said.

The pope also urged the faithful to welcome God’s mercy as a force of personal renewal, saying it has the power to transform lives through love and forgiveness. “The peace that we so deeply desire cannot be attained without mercy,” the pope said.

He concluded by encouraging pilgrims to unite their trust in God’s infinite mercy with a commitment to building a more compassionate and welcoming society, beginning within their own families.

In his message, Pope Leo XIV offered special greetings to Grušas, Nausėda, and Patriarch Bartholomew I of Constantinople, the spiritual leader of the Eastern Orthodox Church. The orthodox leader’s participation highlighted the congress’ international and ecumenical significance.

Building a city of mercy

Speaking at the opening ceremony, Nausėda said the event’s message was particularly relevant at a time of growing global uncertainty, conflict, and anxiety about the future. He presented the gathering in Vilnius as a source of hope and spiritual renewal, expressing confidence that its message of mercy would resonate far beyond Lithuania and reach people searching for peace in troubled times.

Meanwhile the grand master of the Sovereign Military Order of Malta highlighted the enduring significance of the original image of the merciful Jesus, painted in Vilnius, describing it as a continuing call for believers to carry the message of divine mercy into the modern world.

Grušas likewise stressed that the congress theme, “Building a City of Mercy,” was intended as a practical challenge rather than a symbolic slogan. He said a truly merciful society is built through forgiveness, solidarity with the vulnerable, care for those who suffer, and a commitment to unite truth with charity, with Christians called to serve as witnesses of hope in public life.

The opening ceremony concluded with performances of traditional Lithuanian music and dance, highlighting the host nation’s cultural heritage. The congress will continue throughout the week, ending on June 12, with workshops, testimonies, prayer gatherings, and other events examining the role of divine mercy in the modern world.

The event was broadcast live by EWTN.

The procession is an established Cork tradition, and it made its way through the city from the North Cathedral to the Grand Parade, the vibrant heart of the city, even if — in the words of Cork Bishop Fintan Gavin — “the weather couldn’t have been much worse.”

Speaking just before the procession set off, Gavin told EWTN News: “Today we have the unique opportunity to participate in the 100th anniversary of the first Eucharistic procession here in our city. Of course, it really is unique to Cork.”

“Thereʼll be people of all ages, from parishes all over the diocese, from our new Irish — someone described them recently as the ‘new Corconians’ — from all over the world, from the different communities, will join us as we walk with Jesus and the Blessed Sacrament down to Grand Parade.”

Organizers estimated the 2026 procession attracted approximately 5,000 people as the Eucharist was carried along the route by Gavin followed by a throng of faithful under a canopy of umbrellas as they braved the unseasonable wind and heavy rain.

In his words to the large gathering, the bishop said of the procession: “It was born in a time when people longed for unity after division, for peace after conflict, and for healing after wounds that were still very raw. The people of Cork wanted Jesus in the Eucharist to be brought through the streets of the city. They wanted to say, in faith, ‘Lord, walk with us. Bless our homes. Heal our divisions. Stay with us.’”

He added: “One hundred years later, that prayer has lost none of its urgency. Today our city streets become an aisle. The concrete beneath our feet is blessed by the One who once walked the roads of Galilee and who now walks the streets of Cork.”

The bishop said the procession is "the fruit of much prayer, preparation, and mission across our diocese in these past two weeks. Today the procession ends here, but the mission does not. May we go from here with hearts burning too, not simply proud of a tradition we have inherited but with a love for Christ who is with us now and ready to hand on a living faith; not only carrying Christ through Cork today but allowing Christ to carry Cork into tomorrow.”

Sheila Kelleher, coordinator of youth ministry in the Cork and Ross Diocese, told EWTN News the event is "a great opportunity for us to come together and show our faith in a very public way, walking through the streets of our city with the Eucharist and bringing Jesus to the people of the city.”

“I think to give hope to people and to be able to continue that tradition even today, showing that the Catholic faith is very much still alive, and people of all ages are willing to get involved, from young and old, no matter what your background, whether youʼre Irish or you are new Irish and all the different faith communities coming together.”

In the weeks leading up to the anniversary procession, a series of faith events took place across the Diocese of Cork and Ross to mark the occasion — including the presentation of the relics of the first millennial saint, St. Carlo Acutis.

There were 100 hours of adoration for the 100th anniversary and a two-week diocesan mission led by young people from the Diocese of Cork and Ross as well as a mission from Canadaʼs Catholic Christian Outreach.

The celebration also included special blessings for individuals competing in the Cork City Marathon and for students taking their state exams this summer.

The Eucharistic procession is now one of the longest-running traditions in Cork.

The beatification Mass of two priests killed by the communist regime in Czechoslovakia was not “the Church moralizing” but “an offer of forgiveness and hope,” as the martyrs showed that “conscience is not luxury.”

That is what Cardinal Michael Czerny said in a homily on June 6 in his hometown of Brno, where, as papal legate for Pope Leo XIV, he declared Jan Bula and Václav Drbola the first beatified of the diocese and the first martyrs of the past totalitarian regimes on the territory of todayʼs Czech Republic. The two will be commemorated annually on June 17 in the Churchʼs liturgical calendar.

“Blessed Jan and Václav call us not to sell truth for comfort or to avoid conflict, not to exchange faith for the approval of others, not to choose silence where witness should be given, not to sacrifice conscience for comfort, career, or conformism,” the cardinal stressed.

“These all look like good sense,” the prefect of the Dicastery for Promoting Integral Human Development admitted, yet they “are really foolish betrayals of human dignity, freedom, and integrity.”

The priests Jan Bula (1920–1952) and Václav Drbola (1912–1951) were popular with their parishioners, active in community life, and loyal to the bishops. They were imprisoned without cause and accused of complicity in the killing of three communists, although they were already in prison at the time. They were executed after a staged trial in the early 1950s.

“Their guilt, in the eyes of the regime, did not consist in violence but in the fact that they refused to betray their priestly conscience. They did not wish to become instruments of ideology and repression,” the cardinal clarified.

“Each of us is invited to identify with them, with their time and place,” he suggested, adding that “when they were martyred, I was a 5-year-old boy with my family who had fled [communist Czechoslovakia] in 1948 and taken refuge in Montreal, Canada.”

Czerny was born in Brno 80 years ago and was naturalized in Canada. As he told EWTN News, celebrating Mass for the occasion in his hometown was “very moving.”

He even practiced Czech in recent months to read the homily in the Slavic language. The Mass drew 13,000 people and was widely covered by national media in one of the most secular countries in Europe.

Asked by a local outlet whether other Czech priests killed by communists might be beatified, the cardinal responded that “you can assume that it will happen, but we cannot comment,” referring to the strict criteria for beatification, which fall to the Dicastery for the Causes of Saints.

Gen Z generally refers to people born between 1997 and 2012.

Drawing on cohort-level data from the Human Fertility Database (HFD), as well as using demographic modeling, the instituteʼs "Choice or Circumstance? Rising Childlessness in Ireland" report, released in May, charts a huge increase in the number of Irish women who are childless.

Among those born in the late 1950s, only 30.9% were childless by age 30, rising to 63.6% for those born in the early 1990s. This trend suggests 25% of women born in the late 1990s will be childless when they reach age 45.

Breda OʼBrien of the Iona Institute told EWTN News that “a huge question is whether this will be by choice or circumstance."

"Much will be unplanned and forced by circumstance, such as the cost of living," she said. "It’s worrying and weʼre sliding into it without too much discussion. Before the 1930s, we had similar rates of childlessness in Ireland, but that was because of extreme poverty, late marriage, and low marriage rates. Weʼre supposed to be in an era where women have every possible choice.”

She continued: “The choice to have children, which is fundamental, is being taken away from young women. Itʼs being painted as a kind of freedom. I donʼt think young women themselves consider it to be a type of freedom, and I think a lot of them are worried about it."

According to Central Statistics Office data, the average man’s age at marriage is now nearing 38 and the average womanʼs age is almost 36.

A 2022 Amarach Research poll for Iona showed that 85% of people want to have at least two children and only 2% expressed a wish for no children.

Births in Ireland have fallen by almost 18% in the last decade, according to Central Statistics Office.

With clear indications that the longer a person delays having children, the less likely he or she will have any, O’Brien said “itʼs part of the whole growth of individualism and this idea for kids, from the time theyʼre tiny, [that] you get your education, you travel, you have your career in order, you have fun, you donʼt tie yourself down, and then sometimes in your 30s, you think about settling down. But a lot of women in their mid-30s realize that it is increasingly difficult to conceive.”

She added: “The fertility industry is booming, which does show us that people are willing to go to extraordinary lengths to have children, but the life script theyʼve been presented with is actually working against their best interests. Nature has no knowledge of this life script that young people are being presented with.”

“The longer you leave it, the more chances there are of miscarriage, of complications in labor, and of medical intervention during birth, if you get that far. So itʼs not consequence-free,” she said.

O’Brien told EWTN News that there needs to be debate about why this is happening as a society. "It is a phenomenon we should discuss far more widely if our aim is to help people achieve their eventual life goals. I think among people of faith, they are still prioritizing children and family, and marriage. The Catholic Church needs to support those young families in every way possible.”

She pointed out that having fewer children “has very significant social and economic consequences because of the effects of an aging population and growing loneliness.”

The report highlights a series of demographic issues related to childlessness and to Ireland’s already-aging population. Lower fertility rates, combined with rising childlessness, mean that the ratio of working-age adults to elderly dependents is set to worsen. Fewer births today mean fewer workers in 20 to 30 years.

O’Brien said: “In Ireland, thereʼs still a degree of respect for older people, but one of the awful possible consequences is that younger people will start to resent older people.”

The Iona report highlights the situation where a smaller working-age population will be asked to support a larger elderly population, putting pension sustainability, healthcare, and long-term care provision under growing financial pressure.

The instituteʼs findings also highlight the effect on housing and household-formation patterns. A rise in the proportion of adults who never have children increases demand for smaller dwellings and single-person households.

Additionally, in recent decades, inward migration to Ireland has been an effective and economically rational response in periods of strong demand. However, it is not a response to childlessness.

O’Brien pointed to other countries and the demographic shifts they are facing with an increasing aging population.

“Other countries are further along the road than we are. South Korea, or even Japan, where theyʼre repurposing childcare facilities for eldercare facilities, moving from baby formula to fortified drinks from the elderly, and from producing diapers for children, to producing incontinence products for the elderly — this is not a good road that weʼre on,” she said.

The choice of these holy men and women is related to the venues of the pontifical visit and devotion to the Blessed Sacrament, given that the Holy Father will celebrate the solemnity of the Body and Blood of Christ (Corpus Christi) on Sunday, June 7, in Madrid.

The project presents 10 people who “searched for God in the world” and “found the extraordinary in the ordinary.”

Representing Madrid, St. Isidore the Laborer (or Farmer) and St. Mary of the Head have been selected as “examples of holiness in marriage, at work, and in ordinary life,” as well as St. Soledad Torres Acosta, founder of the Congregation of the Servants of Mary Ministers of the Sick.

Representing Barcelona are Venerable Antonio Gaudí, architect of Sagrada Família Basilica, and St. Eulalia, a martyr and co-patroness of the city.

The saints selected from the Canary Islands are St. Peter of St. Joseph Betancourt, the first native of the islands to be canonized, and St. Joseph of Anchieta, a Jesuit missionary born in Tenerife who is known as the “Apostle of Brazil.”

Three other saints are highlighted for their Eucharistic devotion: St. Teresa of Ávila, reformer of the Carmelite order; St. Paschal Baylon, patron of Eucharistic congresses; and St. Manuel González, bishop of Palencia and founder of the Eucharistic Reparation Union, an apostolate that includes both lay and consecrated persons.

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.

Bishop Xabier Gómez of Sant Feliu de Llobregat, which lies west of Barcelona, has been in his own words “blessed” to be designated to accompany the Holy Father during his visit to the inmates of Brians 1 prison and the Virgin of Montserrat Shrine, both located within the diocese he has led since 2024.

Speaking with ACI Prensa, the Spanish-language sister service of EWTN News, the prelate highlighted the pontiff’s “clarity, authenticity, and ability to communicate,” and underscored the importance of paying attention to both his words and his gestures during this apostolic visit, trusting that “they will serve as an impetus and invite us to deepen our conversion into being missionaries, because our priority as a Church is to proclaim Jesus Christ.”

‘The Church’s path is mercy’

One of the most anticipated moments of the Holy Father’s visit to Barcelona is his stop at the correctional facility in the Diocese of Sant Feliu, which houses the largest prison population in Catalonia.

“It’s a highly anticipated visit,” he noted, “one that has brought great joy to the hearts of the parishioners and believers within the prison who make up, as I put it, a parish within the correctional facilities.”

Since the pontiffʼs visit was confirmed, the diocese has worked tirelessly and “with great enthusiasm” with the prison pastoral care team. Their efforts have encompassed the spiritual preparation of the inmates, the welcoming song for the pope, and the testimonies to be shared by several women regarding “how faith is being for them a powerful light and hope amid the hardships and environment of the prison.”

“The fact that he would want to come and meet the inmates already says a lot. It signals that the Church’s path is mercy, that the Church’s name is mercy,” Gómez noted.

The family as a pastoral priority

Regarding the long-awaited visit to the Basilica of the Sagrada Família (Holy Family) where the pope will bless the Tower of Jesus that crowns the basilica, Gómez noted that the cross atop the tower will rise “like a beacon,” illuminating not only Catalonia but also the Mediterranean.

For the prelate, Sagrada Família calls to mind not only the Holy Family of Nazareth to whom the church is dedicated but also the need to accompany and care for families. He further emphasized that the Church “seeks to be a family within the human family, a sacrament and sign of salvation.”

In this regard, he reminds us that the family as a domestic Church also constitutes a pastoral priority and a subject of special attention for the pilgrim Church in Spain and throughout the world.

A missionary impetus for Spain

The bishop said the pope “is keenly aware of the social and ecclesial reality in Spain; he is very well informed, he knows it and knows us very well, he loves and appreciates us, and he comes to confirm us in faith and in hope.” Above all, he emphasized that his visit will confirm the “missionary impetus that the Church in Spain wants to take center stage.”

Regarding the “religious awakening in Spain,” he noted there is also an awakening within other religions and that this phenomenon should be approached with prudence as a reality that “sociology will gradually be able to confirm.”

“This is not solely a Catholic phenomenon. There is a generation of young people who have or are demonstrating an interest; they are asking questions, an interest in religious and spiritual matters and many of them, thank God, find a welcome and a response within the Catholic Church,” he said. He said he hopes these young people will find, within the Catholic Church, the experience of friendship with Jesus Christ.

‘The Church is mercy and communion'

The bishop of Sant Feliu emphasized that “the Church is mercy and communion,” two dimensions to which Pope Leo XIV constantly alludes.

“I believe that the fact that the Church deepens its identity as communion in diversity, that the Church delves deeper into catholicity, and is also capable of broadening this concept of catholicity to embrace universality and difference within harmony, and is capable of maintaining harmony amid diversity, is a message that is sorely needed for civil, cultural, and political society in Spain,” he added.

The bishop pointed out that the message of the Gospel is a message of peace, reconciliation, and fraternity. “In the Gospel, we do not find that others are adversaries or enemies.”

“Others are brothers, they are our brothers. We pray to a Father who is the Father of all. The kingdom of God [is] that kingdom of fraternity, justice, and love, the kingdom we serve in the Church, and of which Pope Leo XIV will surely speak to us,” Gómez said.

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 first of his trips to Spain dates back to July 1982. Robert Prevost was 26 years old at the time and had been a priest for just over a month and a half. Together with several companions from St. Monica International College run by the Augustinians in Rome, he embarked on a pilgrimage to Santiago de Compostela in a van, a journey not without its adventures. They ended up sleeping in tents and enjoying the Spanish landscape and cuisine.

“It was a holy year, and he traveled as a pilgrim to Santiago de Compostela with four other Augustinians in a van. They spent a month and a half traveling, taking the opportunity to visit Ávila and see the sites associated with St. Teresa. In Galicia, after gaining the jubilee indulgence, they traveled on to Pontevedra, Vigo, Ourense, and Lugo. And then they headed south to Madrid,” Boo told ACI Prensa, the Spanish-language sister service of EWTN News.

That very same year — months later, in October — Spain would receive a visit from St. John Paul II. Since then, Father Robert Prevost has cultivated his relationship with Spain, to the point of having visited at least 34 cities.

“His knowledge of Spain is quite extensive and not merely because of what he has witnessed firsthand, but because during his time as a missionary in Peru, first in Chulucanas and later in Trujillo, and subsequently as a bishop in Chiclayo, he saw directly what the Spanish had built in terms of culture and evangelization,” explained the veteran correspondent, who just published the book “Leo XIV: The Pope of the New Era” (Espasa Publishing, currently available only in Spanish).

Boo described the pope’s personality, which entirely shapes his style of governance, through what he terms “the triads”: the convergence of three cultures, three educational backgrounds, and three dimensions related to his life experiences.

“He has the best of three cultures: the American culture of Chicago and the Midwest, the most humane, serene, and European in the United States; the Latin American culture of Peru, which expands the heart especially if you’re serving people with problems, as was the case for Father Robert there in the different stages of service during 22 years; and the best of Roman culture, because he came to the Italian capital as a student in canon law at the Pontifical University of St. Thomas Aquinas and lived at the Augustinian General House near the Vatican.

Added to those cultural roots are three distinct educational backgrounds: a degree in mathematics from Villanova University, a background in theology from the Chicago Theological Union, and legal training, specifically a doctorate in canon law from the Pontifical University of St. Thomas Aquinas in Rome, the Angelicum.

The third triad is his life journey: a strong missionary spirit, extensive experience as an international traveler, and a profound understanding of the inner workings of the Holy See. “For 12 years, as prior general of the Augustinians, he resided directly across from the Vatican and was a firsthand witness to its inner life. Subsequently, Pope Francis progressively appointed him to various bodies of the Curia, until he eventually served in as many as nine dicasteries including the Commission for Vatican City State, a level of involvement rarely seen in the career of a single prelate,” Boo noted.

Visits to Spain during his time as prior of the Augustinians

From 2001 to 2013, during his time as prior general, Prevost traveled across Spain from north to south. Visits taking place from 2002 to 2011, in addition to later trips, are documented. These journeys took him from Navarre to Andalusia (north to south), with stops in cities such as Barcelona, ​​Valencia, Madrid, and Valladolid.

“My impression is that he knows Spain much better than the vast majority of Spaniards, because he has visited more than 30 cities, whereas many Spaniards havenʼt even visited half that number,” Boo explained.

Many of these journeys were undertaken for pastoral, educational, and community visits for the Order of St. Augustine. In 2002, he visited Oropesa in Toledo province for the canonization of Alonso de Orozco, as well as the city of Talavera de la Reina and León, the city where the centenary of the Augustinian school was being celebrated. From then on, Valladolid became one of his bases of operations; he stayed at the Royal Seminary of the Philippine Augustinians and traveled from there to monasteries such as the one in Madrigal de las Altas Torres in Ávila province.

In 2003 he traveled to Tenerife in the Canary Islands, where he stayed in the Augustinian community in the town of Puerto de la Cruz. That same year he also visited the Sant Roc neighborhood in the town of Badalona, ​​one of the most disadvantaged areas of metro Barcelona, to which he would later return. In 2011 he also made a private visit to the Montserrat monastery.

In 2004 he traveled to Most Holy Trinity Monastery in Aldaz in Navarra province, and the Augustinian school in Calahorra in La Rioja province. Years later, in 2015, he returned to Pamplona as bishop of Chiclayo.

His visits continued in 2005 with stays in Zaragoza and Valencia, where he visited the Basilica of the Virgin of the Forsaken and the cathedral. Two years later, in 2007, he toured the Balearic Islands and several Andalusian cities: Seville, Huelva, Cádiz, and Málaga, maintaining a particularly strong presence within the educational and community spheres of his order.

Finally, in 2010, he returned to Madrid for the 50th anniversary of St. Augustine School, an institution with which he maintained a close relationship, and in 2011, he returned to the capital for World Youth Day.

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

In an article published on his dioceseʼs website, Bishop Michael Gerber of Fulda recalled that "just a few months ago" he had "the privilege of conveying Pope Leo XIVʼs blessing to Father Bruno Kant on the occasion of his 110th birthday."

"My encounter with him left a deep impression on me. Even at his advanced age, he radiated the humility, kindness, and spiritual depth that characterized his entire priestly life. The Diocese of Fulda remembers his work and service with great gratitude," he added.

Father Guido Pasanow of the parish in Eichenzell-Löschenrod, where Kant lived until his death, said that with the priest’s death, the parish “loses a person who was fundamental to it for many years.”

“Even after retiring from active ministry, he remained a confidant, pastor, and spiritual guide deeply cherished by many parishioners. We are grateful for all that he contributed to our community,” he added.

As reported by the Catholic news outlet katholisch in November 2025, Kant, born near Danzig in what is now Poland, had aspired to become a priest since the age of 9. He was able to begin his theological studies, but the Nazi regime thwarted his plans by conscripting him for forced labor and making him a soldier.

Kant spent four years as a prisoner of war in Russia before reuniting with his family, who had fled to the West.

He was finally ordained a priest in 1950. After decades of priestly service, he considerably curtailed his activities. He stopped driving at the age of 102, according to a report published on katholisch.de in November.

“Over the last few years, he has refrained from celebrating holy Mass with the congregation on Wednesday evenings. However, he continued visiting the sick for as long as he was able. Now, that is no longer possible for him.”

On that occasion, Kant said: “I expect to die every day. I am not far from it.” In his final years, he spent his days solving Sudokus, watching television, reading newspapers, and, of course, praying.

“Praying keeps me young,” he said.

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

In the town of Postoloprty in May and June 1945, the Czechoslovak army killed at least 763 people, according to a 1947 Czechoslovak parliamentary commission, though the total number is estimated by some to be 1,000-2,000. They were mostly civilians put into mass graves, and no one was ever convicted.

Archbishop Stanislav Přibyl; Rüdiger Heinrich, a military attaché from the German embassy; the faithful; and students from local schools and from Prague marched 10.5 miles from Postoloprty to Žatec. The marchers had the names of the victims written on a scarf, a stone, or a piece of cardboard to make them more visible and present.

The pilgrimage concluded at the Church of the Coronation of the Virgin Mary, where Přibyl celebrated Mass. German Ambassador Peter Reuss joined the ceremony.

In his homily, Přibyl admitted they were tired and sweaty. It was not just a walk from one city to another, but one through “the land of memory, through places where the history of our country touches on pain, guilt, helplessness, silence, and the desire for healing.”

The topic of reconciliation is not raised to accuse anyone, “but because God invites us to the truth which is the first step towards reconciliation,” the religious leader clarified and continued: “In a time when everyone believes he has his own truth and when our truths sometimes differ diametrically, we are invited to the truth that is known and spoken, but which is accompanied by mercy, because what good would it be for us to be right if we were left alone with it?”

The prelate saw the pilgrimage as a reminder that “peace is not created only by words, but sometimes by steps.” It is “a quiet step” that says “I do not want to forget, I do not want to hate,” the archbishop said.

The faithful bring to the Lord “the dead, known and unknown, families whose stories have been broken, silence that has often lasted too long,” Přibyl recalled, adding: “We also bring our own fear of the truth and our own unwillingness to forgive.”

He characterized the Eucharist and the Mass as “the deepest place of reconciliation.” There, Christ does not proclaim that “the past does not matter or that sin is not sin,” yet he does not reproach us, the prelate explained.

“The risen Lord had been crucified before and so comes among us not without wounds,” Přibyl said. “But his wounds are healed, and by his wounds we are healed,” the archbishop concluded.

Part of a Year of Reconciliation

The event was part of the Year of Reconciliation in the Diocese of Litoměřice, which borders Germany. Přibyl declared it for 2026 while he was bishop of the diocese; he has since been appointed archbishop of Prague but remains its apostolic administrator.

Each month, a gathering takes place in a different location linked to atrocities before and after World War II. In May, for example, Přibyl presided over an ecumenical ceremony in Terezín (Theresienstadt), which served as a Nazi transit camp and propaganda showpiece during the war.

When Nazi Germany invaded Czechoslovakia, it established the Protectorate of Bohemia and Moravia. After Germanyʼs defeat in 1945, some ethnic Germans were killed or died by suicide, and approximately 3 million were expelled from Czechoslovakia.

Organizations working for the abolition of surrogacy are using this moment to challenge both countries' surrogacy frameworks. The practice was among 13 violations of human dignity condemned in the Vatican declaration Dignitas Infinita, issued in April 2024.

Among the groups raising concerns is Juristes pour lʼEnfance, a French association of legal professionals dedicated to defending childrenʼs rights. The group has submitted two formal observations to the Human Rights Council, arguing that Ireland and Greece have repackaged what is fundamentally a commercial arrangement in the language of compassion and altruism, while children ultimately bear the consequences.

EWTN News spoke with Matthieu Le Tourneur, a French jurist with Juristes pour lʼEnfance. He said the organizationʼs central concern is that “a child must never be the object of a contract” since that commodifies them. He added that “surrogacy, whether commercial or presented as altruistic or regulated, involves treating a human being as goods. This is unacceptable.”

‘Children are not contracts,’ advocates say

Of the European Unionʼs 27 member states, 16 explicitly prohibit surrogacy and seven have no clear legal framework. Only four — Greece, Ireland, Cyprus, and Portugal — formally permit it.

Greece and Ireland are viewed as having the broadest legal openings for surrogacy, while both heavily describe their systems as “altruistic,” meaning no direct payment is made to the surrogate mother for carrying and delivering the child.

Juristes pour lʼEnfance disputes that characterization. Le Tourneur explained that under Irelandʼs Health (Assisted Human Reproduction) Act 2024, a surrogate may receive compensation for up to 12 months of lost income as well as reimbursement for a wide range of expenses. In Greece, fixed payments of 10,000 euros — rising to 15,000 euros for multiple pregnancies — are permitted as compensation for what the law calls “suffering” or “fatigue.”

“Altruistic for whom?” Le Tourneur asked. “It is never altruistic for the child, who will carry for life the invisible mark of having been sold or given away, of having been the object of a contract. The term ‘altruistic surrogacy’ concerns only adults; it does not concern the child.”

Advocates for abolition frequently cite the 1989 U.N. Convention on the Rights of the Child, specifically Article 7, which guarantees a childʼs right to know and be raised by its parents. They argue that surrogacy deliberately severs the childʼs maternal bond at birth and constitutes a form of child sale under Article 35 and its Optional Protocol, even when the arrangement bears no overt price tag.

Trafficking, vulnerability, and the limits of regulation

The limits of surrogacy regulation became starkly visible in 2023, when Greek authorities uncovered an alleged criminal network operating out of the Mediterranean Fertility Institute in Crete. Investigators found evidence of trafficked migrant women, primarily from Eastern Europe, who had been recruited as surrogates. The case involved falsified documents, fraudulent embryo transfers, and what prosecutors described as industrial-scale handling of embryos.

“Legalizing a practice never eliminates trafficking outside the legal framework,” Le Tourneur said. “In some cases, the existence of a legal market even strengthens illegal trafficking.” He drew a parallel to debates around drug legalization, where legal supply has not always suppressed black markets.

He further noted that legalization can act as a pull factor for vulnerable women, since they know that for roughly 12 months they will receive financial support, care, and “sometimes accommodation.”

These concerns have increasingly been echoed by U.N. experts. Le Tourneur pointed to the 2018 findings of former special rapporteur Maud de Boer-Buquicchio, a 2019 report by the Committee on the Rights of the Child, and a 2025 report by Special Rapporteur Reem Alsalem — all of which raised concerns about surrogacy as a form of exploitation affecting women and children.

A defining debate for Europe

This focus on surrogacy comes at a time when Europe is increasingly split on the topic. While surrogacyʼs proponents frame it as an act of generosity between willing adults, the majority of EU member states — including France, Germany, Spain, and Poland — continue to treat it as a form of exploitation incompatible with human dignity.

Italy has taken one of Europeʼs toughest stances, classifying surrogacy as a universal crime. Under a law that took effect in November 2024, Italian citizens can face prosecution for obtaining surrogacy services abroad, even in countries where the practice is legal. Convictions carry prison sentences of up to two years and fines ranging from 600,000 euros to 1 million euros.

Against that backdrop, Le Tourneur said Greece and Ireland matter not only for what is happening within their borders but also for the precedent they set. If the Human Rights Council issues recommendations against their surrogacy laws, it would send a powerful signal to other governments weighing similar legislation.

“We hope that, thanks to our alerts, the council will urge the countries concerned to amend their national legislation,” Le Tourneur said. “Such recommendations may also deter other countries from adopting laws that the Human Rights Council would consider to be violations of human rights.”

The French Bishops' Conference contends the legislative initiative infringes upon several fundamental freedoms, including freedom of conscience, freedom of education, and freedom of worship.

Although the bishops support the governmentʼs intention to combat psychological, physical, and sexual violence perpetrated against children and adolescents, they specifically expressed concern that the proposed legislation could compromise the seal of confession and the autonomy of Catholic education.

The bishops point to Article 9 of the bill, which mandates the obligation to report acts of violence against minors even if knowledge of such acts was acquired in the exercise of the priestly ministry and adds that no “seal of confession” may be invoked to override said obligation.

The prelates further warned that the measure would jeopardize the autonomy of Catholic schools, as it provides for an expansion of state control over government-subsidized private institutions.

The French bishops maintain that these new oversight measures could open the door to greater state intervention in areas such as moral formation, affective and sexual education, or even teaching Christian anthropology.

They point out that the state would also have the authority to impose administrative sanctions and even order the closure of schools that fail to comply with the established regulations.

What does the Church say regarding the seal of confession?

The sacramental seal is governed by canons 983, 984, and 1388 as well as No. 1467 of the Catechism of the Catholic Church, which states: “Given the delicacy and greatness of this ministry and the respect due to persons, the Church declares that every priest who hears confessions is bound under very severe penalties to keep absolute secrecy regarding the sins that his penitents have confessed to him.”

“He can make no use of knowledge that confession gives him about penitents' lives. This secret, which admits of no exceptions, is called the 'sacramental seal,' because what the penitent has made known to the priest remains 'sealed' by the sacrament,” the catechism adds.

In July 2019, the Vatican’s Apostolic Penitentiary published a note regarding the importance of the private nature and the inviolability of the sacramental seal in order to highlight the importance and foster a better understanding of these concepts, “which today seem to have become more alien to public opinion and sometimes to civil juridical systems.”

“The inviolable secrecy of confession comes directly from the revealed divine right and is rooted in the very nature of the sacrament, to the point of not admitting any exception in the ecclesial sphere, nor, least of all, in the civil one,” the note states.

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.