According to authorities, three gunmen arrived at the church in a blue pickup truck. One wore a mask and carried a Kalashnikov rifle, while the other two had their faces uncovered and carried handguns. The shooting began near the church’s main entrance, where mourners had gathered.

Al Jazeera’s Arabic-language website reported that the attackers carried substantial quantities of ammunition and changed their weapons’ magazines several times during the assault. They also fired again at some people after they had fallen to the ground. According to the same report, all those killed were near the church entrance when the shooting began.

Jordanian Interior Minister Mazen al-Faraya described the assault as a terrorist attack carried out by an extremist group. Public Security Director Maj. Gen. Obeidallah al-Maaytah said authorities were continuing to gather information and investigate to identify the perpetrators, arrest them, and bring them to justice.

As of Saturday morning, Jordanian authorities had not officially linked the attackers to a specific organization or announced any arrests. Media reports, citing Jordanian government and security sources, said the perpetrators espoused a takfiri ideology, an extremist outlook that declares other Muslims to be unbelievers.

A public prosecutor ordered a ban on publishing details of the investigation as authorities continued their search.

King Abdullah II pledged that the perpetrators would face the harshest penalties.

“Those who imagined that treacherous bullets could divide Jordanians have been thwarted by our resilience and unity,” he said, emphasizing Jordanians’ shared homeland and solidarity.

In their response, the patriarchs and heads of churches in Jerusalem described the targeting of mourners at prayer as “a grave crime against God and humanity.” They expressed solidarity with Greek Orthodox Patriarch Theophilos III of Jerusalem, the Greek Orthodox Archdiocese in Jordan, and the victims’ families.

They called on all churches in the region to ring their bells at noon Saturday Jordanian time and to pray for the victims and the recovery of the wounded. They stressed that the attack would not succeed in undermining the unity and cohesion of Jordanian society.

The Latin Patriarchate of Jerusalem said the attack violated the sanctity of places of worship and the right to life and to worship freely and with dignity. It described Jordan’s national unity as “a safeguard against terrorism and extremism,” emphasizing that the country’s Muslims and Christians form one family bound by a shared history and destiny.

The Greek Orthodox Patriarchate of Jerusalem, under whose jurisdiction the targeted church falls, affirmed that the attack would not undermine the Christian presence or Christians’ ties to their homeland.

“We are the children of this land, its living roots, and partners in its history, present, and future. We will remain here as witnesses to the faith, however great the challenges,” the patriarchate said.

The Jordan Council of Churches said the attack on the church and the mourners targeted social peace and coexistence. It emphasized solidarity among all communities in Jordan and rejected attempts to sow religious division.

The statements from Jordan were accompanied by condemnations from churches across the region, including the Middle East Council of Churches and several churches and patriarchates. Their responses emphasized the protection of places of worship, the need to confront extremist rhetoric and hate speech, and the fact that Christians are an integral part of the region’s societies, with deep roots in their homelands.

Church bells rang across Jordan and Palestine at noon Saturday in remembrance of those killed and in solidarity with their families and the wounded, answering the appeal of the patriarchs and heads of churches in Jerusalem.

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

Jordan’s Public Security Directorate said unidentified gunmen opened fire inside a church in Karak province, causing deaths and injuries. It said security forces were pursuing those involved. Its initial statement did not specify the number of casualties or identify the shooters.

Jordan’s Al-Mamlaka television channel, citing a source, reported that two gunmen got out of a vehicle and opened fire during a funeral at the church in Hamoud.

Reuters quoted a funeral attendee as saying that one gunman carried a rifle and the other a handgun. The witness said the shooting lasted several minutes and targeted a gathering of dozens of mourners. The news agency also reported that security forces had deployed around the church and begun searching for the two suspects.

Jordanian authorities have not yet announced the suspects’ identities or a motive for the shooting. No group has claimed responsibility.

Jordan’s minister of government communication, Mohammad Momani, said security agencies were responding at the scene and that information would be released once verified. He urged the public to allow the authorities to complete their work and to rely on official sources.

The Public Security Directorate also warned against circulating unofficial information about the incident, urging the public to follow statements issued by the relevant authorities.

Hamoud lies in Karak province, which is home to historic Christian communities alongside Muslim residents. The circumstances and motives behind the shooting remain unknown, pending the findings of the investigation and further official information.

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

Calling the violence “not an isolated incident,” leaders have urged authorities to hold those responsible accountable and protect residents.

The attack followed another violent incident in the Palestinian village of Abu Falah, north of Ramallah, when a Washington Post photojournalist was attacked and seriously injured by Israeli settlers while she and other journalists were covering the olive harvest there.

In a statement following the Oct. 17 attack, the church leaders said Palestinian villages across the West Bank were experiencing widespread settler violence during the olive harvest, when families return to their land to gather their crops and renew ties stretching back generations.

“This wild attack on the Christian village of Taybeh and against its peaceful population is not an isolated incident. In the past weeks the Palestinian villages of the West Bank have been exposed to a wide-scale terror by settlers, which is reaching a peak during this time of the olive harvest, when families go to their lands to collect what they need to live and renew their generations-long bond with their lands,” the statement said.

The leaders also expressed concern over a recently published religious ruling permitting Jews to take Palestinians’ olives, describing it as “unfounded, very worrying and dangerous, and absolutely unacceptable.” They welcomed the public rejection of the ruling by several rabbis and other Jewish voices.

Those targeted in the attack included diplomats from France, Belgium, and Poland. The mayor of Aulnoye-Aymeries in northern France, Bernard Baudoux, was physically assaulted, and a Belgian consular vehicle was damaged. Independent international reporting corroborated the attack.

Israeli authorities said they had opened an investigation and later announced arrests.

The attack occurred during a harvest that provides a vital source of income for Palestinian families and reflects farmers’ generations-long connection to their land. The targeting of a delegation that included European diplomats also brought wider international diplomatic attention to the violence facing Palestinian farmers.

The church leaders welcomed Israeli President Isaac Herzog’s condemnation of the attack and the steps taken by Israeli police. They said, however, that conditions on the ground showed the attacks were continuing because of the perpetrators’ “impunity.” They expressed hope that law enforcement would continue “in a serious and consistent manner” rather than remain a one-time response.

In August, the Israeli military declared Taybeh a closed military zone, restricting access to nonresidents in what it described as an effort to curb attacks by Israelis in the area. Attacks nevertheless continued, including the Oct. 17 assault on farmers and the visiting European diplomatic delegation.

Taybeh is one of the West Bank’s most prominent remaining Palestinian Christian communities. The church leaders’ appeal therefore concerns more than the protection of a religious site: It addresses the safety of a Christian community whose residents live and work in the town, facing threats to their security, land, and livelihoods, as well as uncertainty over the future of their families and young people.

The church leaders called on the relevant authorities to bring those responsible to justice and urged the international community to intensify efforts to protect the people of Taybeh and the wider West Bank, along with visitors expressing solidarity with them. They reaffirmed their support for Taybeh’s churches and community and pledged to continue working to preserve the Christian presence there.

The leaders’ statement came a day after a high-level U.S. delegation visited Taybeh. The delegation included Brian Burch, U.S. ambassador to the Holy See; Riley Barnes, assistant secretary of state for democracy, human rights, and labor; and other U.S. diplomatic and security officials.

The delegation met with Father Bashar Fawadleh, pastor of the Latin Patriarchate parish in Taybeh, and the executive director of the Christian Presence Observatory — Holy Land. They heard accounts of the attacks and their effects on residents’ lives and livelihoods.

Members of the delegation said they took those concerns seriously. Participants in the meeting called for practical measures to protect civilians, ensure access to agricultural land, strengthen accountability, and help Palestinian Christian communities remain in their homeland.

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

The proposed changes are expected to allow Christians to address a range of personal status matters under their churches’ laws, including marriage, divorce, wills, and adoption. The council emphasized that the bill reflects agreement among the churches and now awaits completion of the legislative process.

In a statement issued Oct. 11, the council expressed appreciation to King Abdullah II, the prime minister, and Cabinet members for their attention to issues affecting Christians in Jordan.

The council said the Cabinet’s approval reflects the state’s commitment to protecting the rights of all citizens, respecting their religious traditions, and strengthening citizenship, justice, and equality under the rule of law.

It stressed that Christians are not a minority separate from society but an integral part of Jordan’s history, identity, and national development. They are partners in building the country, advancing its progress, and safeguarding its achievements, the council said.

The council also emphasized that shared citizenship provides the foundation for equal rights and responsibilities, national unity, and coexistence.

The statement concluded by praising the cooperation and agreement among the churches during the drafting process, which produced a unified legal framework for wills, inheritance, and adoption intended to meet Christian families’ needs and aspirations.

It urged both chambers of Parliament, the Senate and the House of Representatives, to fulfill their legislative role and approve the bill through the constitutional process so it can take effect.

Although the amendments would not establish full, automatic equality between men and women in inheritance, they would give parents greater scope to provide more equitably for sons and daughters through wills. The option of distributing an estate under the Islamic inheritance rules currently in use would remain available to those who prefer it.

The proposed amendments would also recognize the right to adopt, giving Christian families who wish to adopt the opportunity to welcome children deprived of family care and provide them with a stable home.

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

Their prayers were part of “One Million Children Praying the Rosary,” organized by the pontifical charity Aid to the Church in Need (ACN), and took place Oct. 1–7. This year’s campaign drew particular inspiration from Our Lady of Fátima’s promise: “In the end, my Immaculate Heart will triumph.”

Lebanon

At least 261 children have been killed and 1,056 injured in Israeli attacks on Lebanon since March 2, according to figures published by UNICEF. In March, the agency reported that an average of at least 19,000 children were being displaced each day.

Against this backdrop, in the Maronite Diocese of Antelias, more than 1,300 students gathered around Bishop Antoine Bou Najem to pray. “We are praying today for children living in fear, for those who have no home, and for those enduring war, hunger, and sorrow,” Bou Najem said.

Palestine

In Palestine, the prayer for peace took place against the backdrop of the devastation and displacement caused by the war in Gaza, whose effects continue to weigh heavily on children and families there.

In Jerusalem, Our Lady of Pilar College, also known as the Spanish School, shared photographs of its students gathered in the school courtyard to pray for peace.

Located in Jerusalem’s Old City and run by the Missionary Daughters of Calvary, the school serves underprivileged students belonging to the poorest families in and around East Jerusalem.

Syria

In Syria, children and families gathered at Holy Spirit Cathedral in Homs, a city scarred by years of war, to join the same international initiative.

“From Homs, a city that has known the pain of war and longs for peace, the children’s prayers rose with a simple yet profound hope,” the Syriac Catholic Archdiocese of Homs, Hama, and Nabk wrote in its post. “Queen of Peace, pray for us … and bring the world together in love and unity.”

This story was first published by ACI MENA, the Arabic-language sister service of EWTN News, and has been translated for and adapted by EWTN News English.

Here are seven destinations across the Middle East, Africa, and Europe where the road itself becomes part of the pilgrimage.

Sumela Monastery, Turkey

Sumela Monastery rises from a sheer cliff above the forested Altindere Valley near Trabzon, roughly 300 meters (984 feet) above the valley floor. Dedicated to the Virgin Mary, the former Greek Orthodox monastery was an important pilgrimage destination for the region’s Greek Christian communities.

The buildings include a rock church, chapels, monks’ quarters, and a sacred spring. Frescoes depict biblical scenes and episodes from the lives of Christ and the Virgin Mary.

The setting reveals how the community adapted its buildings to the mountain, with rooms and balconies extending along the cliff face.

St. Catherine’s Monastery, Egypt

At the foot of Mount Sinai in Egypt’s southern Sinai Peninsula, St. Catherine’s Monastery preserves a monastic tradition that has continued since the sixth century. Built under Emperor Justinian, the Orthodox monastery stands at the site traditionally identified with the burning bush from which God spoke to Moses.

Its principal church, the Basilica of the Transfiguration, retains a sixth-century mosaic showing Christ with Moses and Elijah and the apostles Peter, James, and John. The complex also preserves early Christian icons and a library containing thousands of manuscripts in languages including Greek, Arabic, and Syriac, evidence of the many Christian cultures connected with Sinai.

The Monasteries of Meteora, Greece

Meteora’s monasteries crown towering sandstone formations that made the area a place of retreat for generations of Orthodox monks. Hermits began settling here by the 11th century, and monasteries were later built on the summits. By the end of the 15th century, there were 24; six remain in operation today.

Access once depended on rope ladders and nets used to lift people and supplies. At Holy Trinity Monastery, visitors now descend toward the base of the rock and then climb a staircase of about 140 steps carved in 1925. The ascent opens onto views of Kalambaka, the Peneios River, and the surrounding mountains.

Sevanavank Monastery, Armenia

Above Lake Sevan, Sevanavank stands on a peninsula that was once an island, giving its early monastic community a more secluded setting. Its two principal surviving churches were built in 874 through the patronage of Princess Mariam, daughter of Ashot Bagratuni, under the spiritual guidance of the monk Mashtots, who later became Catholicos of All Armenians, the chief bishop and supreme spiritual leader of the Armenian Apostolic Church.

The churches were dedicated to the Holy Apostles and the Mother of God. Their cruciform plans and central domes reflect medieval Armenian church architecture.

The road is gentler than a cliff climb: Visitors ascend the hillside steps to reach the churches and views across the lake. The site also has a link to Armenian Catholic history: Mekhitar of Sebaste, who later founded the Mekhitarist congregation, studied at the monastery in the late 17th century.

Abuna Yemata Guh Church, Ethiopia

Carved into a sandstone pinnacle in the Gheralta Mountains of Ethiopia’s Tigray region, Abuna Yemata Guh requires one of the most demanding approaches among these destinations: Reaching its entrance involves scaling a steep rock face.

The church is named for Abuna Yemata, one of the Nine Saints traditionally associated with the spread of monasticism in northern Ethiopia around the beginning of the sixth century. Its interior preserves wall paintings that art historians generally date to the second half of the 15th century, although local tradition assigns them an earlier date.

The Monasteries of Wadi Qadisha, Lebanon

In northern Lebanon, Wadi Qadisha, or the Holy Valley, contains monasteries, cave churches, and hermitages set among steep cliffs and cultivated terraces. Inscribed on UNESCO’s World Heritage List in 1998 together with the nearby Cedars of God, the valley bears witness to centuries of Christian monastic life and has a particular place in the Maronite Church’s history.

Our Lady of Qannoubine served as the residence of Maronite patriarchs from 1440 to 1823. Its history reflects the valley’s role as a refuge during periods of persecution. Beneath the church, a narrow crypt provided a hiding place for patriarchs; surviving wall paintings include a depiction of the Coronation of the Virgin.

Mor Mattai Monastery, Iraq

On Mount Alfaf, also known as Mount Maqlub, northeast of Mosul, Mor Mattai Monastery overlooks the Nineveh Plain. The Syriac Orthodox monastery takes its name from St. Matthew the Hermit. Tradition dates its foundation to A.D. 363 and links it to the monk’s flight from persecution under the Roman emperor Julian.

The monastery became an important center of Syriac Christian religious life and learning. Its complex includes churches, chapels, and memorials, while caves in the surrounding mountain recall the hermits who once lived there.

The mountain setting has offered refuge. In 2014, as Islamic State forces advanced in the region, Christians from nearby villages temporarily sheltered at the monastery.

This story was first published by ACI MENA, the Arabic-language sister service of EWTN News, and has been translated for and adapted by EWTN News English.

In an interview with ACI MENA, the Arabic-language sister service of EWTN News, Twal said the holy sites of Jordan and Palestine are connected through a single spiritual journey and stressed that the goal is not competition among countries to attract pilgrims but rather a shared experience of faith in the Holy Land.

Twal said the Church views the Holy Land as the “geography of salvation.” Its sacred sites, he explained, are not merely places to visit but spaces where the faithful can live out a spiritual experience and encounter the local Church.

He emphasized that tourism preparations, investments, and infrastructure development must not overshadow the spiritual dimension of the occasion. Development, he said, should serve the pilgrim’s experience and help pilgrims live it fully rather than turn a holy site into merely a tourist destination.

Twal praised the Hashemite Kingdom of Jordan’s response to the initiative for 2030 and its establishment of a high-level national committee chaired by the prime minister. He said cooperation among the state, the Church, the private sector, and relevant institutions could create a partnership that brings together the occasion’s religious, humanitarian, and cultural dimensions.

He also explained that his relationship with the Baptism Site of Jesus Christ has evolved from the personal and spiritual experience of his episcopal consecration there in 2025 into a direct ecclesial responsibility focused on preserving the site’s sacred character and serving pilgrims and visitors.

Twal described the local Church as the “living stones” of the Holy Land. He emphasized the importance of introducing pilgrims to the lives of its Christians through their families, young people, schools, and social and ecclesial institutions, enabling visitors to discover their experience of faith and their presence in society.

He said the occasion could also create new opportunities for development, particularly for young people, by advancing the hospitality, services, and religious tourism sectors and making use of technology. Such efforts, he noted, could generate employment and support local communities.

Twal called for reconnecting the region’s holy sites within a single pilgrimage route. When circumstances permit, he said, pilgrims could travel through Egypt, Jordan, Bethlehem, Jerusalem, and Nazareth, allowing them to experience the “full journey.”

He stressed that the “success of 2030” should not be measured solely by its celebrations but by what remains afterward in the life of the Church, pilgrimage, and the local community. He added that the occasion could mark the beginning of a journey extending to 2033 and the commemoration of the resurrection of Jesus Christ.

Twal summarized the message he hopes pilgrims will carry home with the words: “Renew your baptismal promises.” He called for each visit to be accompanied by a renewal of faith, an encounter with the local Church, and a deeper understanding of the experience of Arab Christians in the Holy Land.

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

The victims were identified as Maysaa Khader Ibrahim Abu Dawoud and Mary Hafez Michel al-Najjar. They had been living in an apartment in the Institutions area of western Gaza City.

The Israeli military did not immediately comment on the strike.

In a statement to ACI MENA, the Arabic-language sister service of EWTN News, George Anton, the director of operations for the Latin Patriarchate in Gaza, said the two women had stayed at Holy Family Catholic Church throughout the war before recently moving into a rented apartment in an effort to resume a more stable life after months of displacement and sheltering at the church.

Anton said the apartment was struck early on Oct. 3, killing both women. He said their deaths had “left deep sorrow among Christian families in the Gaza Strip.”

In a statement of mourning issued by the Latin Patriarchate of Jerusalem, Cardinal Pierbattista Pizzaballa expressed his “profound sorrow and grief” over the deaths of the two women in the strike on Gaza City.

Pizzaballa in the statement offered his condolences to their families and to Gaza’s Christian community, praying that God would grant their loved ones consolation and strength during the painful time.

Holy Family Catholic Parish and the Greek Orthodox Church of St. Porphyrius in Gaza also mourned the two women and offered condolences to the Abu Dawoud, Ayyad, and al-Najjar families.

Anton pointed to figures recently cited by Pizzaballa showing a sharp decline in Gaza’s Christian population since the outbreak of the war, as members of the community have either died or left the Gaza Strip.

In September, Pizzaballa said the number of Christians remaining in Gaza — Catholics and Orthodox combined — had fallen to 541, down from 1,017 before the war.

Churches in Gaza have sheltered hundreds of displaced people during the conflict, Anton said, including people who lost their homes or were forced to flee them.

Holy Family Catholic Church and St. Porphyrius Greek Orthodox Church have provided shelter to Christian and non-Christian families, while some families later moved into alternative housing as the war and widespread destruction continued.

The deaths of the two women underscore the precarious situation facing Christians who have remained in the Gaza Strip. Like other Palestinians in Gaza, they continue to endure displacement, the loss of relatives and homes, and deteriorating humanitarian conditions while seeking to preserve their Christian presence and religious life under extremely difficult circumstances.

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

In an interview with ACI MENA, the Arabic-language sister service of EWTN News, Warda said education, professional formation, and sustainable employment have become essential to strengthening Christian communities at a time when economic pressures continue to weigh heavily on young Iraqis.

The challenge is particularly significant for Christians because their numbers have declined considerably in recent decades, leaving smaller communities more vulnerable to economic pressures.

Speaking at the Catholic University of Erbil, Warda pointed to the structure of Iraq’s economy as part of the problem. Government spending and public-sector employment continue to play an outsized role, while the private sector has yet to generate enough sustainable jobs to meet the needs of a young and growing workforce.

A difficult transition from education to employment

World Bank data indicate that the country’s unemployment rate stands at 15.5%, while labor force participation is around 38%.

Demographics add another layer to the challenge: Iraqis between the ages of 15 and 29 make up approximately 29% of the population, placing continued pressure on the labor market.

The countryʼs heavy dependence on oil also affects its ability to generate employment. Oil accounted for approximately 88% of government revenue and 91% of merchandise exports in 2025, leaving the economy exposed to fluctuations in energy prices and revenues.

Against that backdrop, Warda said preparing young people for employment requires more than helping them earn university degrees. Education, he said, must also provide the practical and professional skills needed in an increasingly competitive labor market, particularly as opportunities for government employment become more limited.

He pointed to university students who take night jobs to finance their education as an example of both the pressures facing young Iraqis and their determination to pursue a future through work.

For Warda, their experience also demonstrates that young people are prepared to take responsibility when meaningful opportunities are available.

Moving beyond emergency assistance

Warda praised the support that Aid to the Church in Need provides through scholarships but said the challenge does not end when students graduate.

Helping young Christians move from education into employment, he said, must become a greater priority for the Church and other institutions seeking to sustain Iraqʼs Christian presence.

That requires a broader change in approach: from responding primarily to immediate needs to creating the conditions in which families and young people can become economically independent.

Warda called for greater investment in people, professional formation, employment, and projects capable of strengthening the private sector and providing young Iraqis with viable alternatives to dependence on government jobs.

The Chaldean Catholic Archdiocese of Erbil has sought to follow that model through a network of educational, academic, healthcare, media, and humanitarian institutions.

Creating opportunities through Church institutions

Warda said institutions connected to the archdiocese currently employ approximately 950 people from different communities and backgrounds without discrimination. Yet he raised the question of whether even that number is enough when measured against the scale of the economic challenges facing Iraqi society and, in particular, its Christian communities.

For Warda, expanding sustainable employment will require partnerships and investment beyond what Church institutions can accomplish on their own.

He argued that the Churchʼs response should therefore be rooted not simply in charitable assistance but in justice, human dignity, and empowerment.

The ultimate purpose of assistance, he said, should be to give people the skills and opportunities they need to support themselves and their families rather than allowing short-term assistance to become a source of permanent dependence.

For Iraqʼs Christians, that approach places economic opportunity alongside education as an important part of the effort to preserve a living Christian presence in the country, one in which young people can see a future for themselves and their families in their homeland.

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

As emigration threatens both the continued presence of Christian communities in their homeland and the transmission of their heritage, the Holy Spirit University of Kaslik (USEK) has made its preservation a mission for the future. Its work goes beyond protecting historical objects and documents: It safeguards the living witness of a people rooted in this land for nearly two millennia and ensures that this inheritance continues to shape Lebanon, inspire younger generations, and enrich the universal Church.

A mission rooted in Maronite history

Father Joseph Moukarzel, president of USEK, told EWTN News that preserving Christian heritage is not simply one of the university’s missions but lies at the heart of its identity.

USEK is the first university in Lebanon to be established by Lebanese citizens. Founded by the Lebanese Maronite Order in 1950, it continues the centuries-old role of Maronite monasteries as guardians of faith, knowledge, and culture. For generations, these monasteries protected manuscripts, liturgical traditions, sacred art, and the intellectual legacy of Christianity in the Middle East, including during some of the most difficult periods in Lebanon’s history.

Today, the university carries this mission forward through conservation, digitization, research, and education. Its library and archives hold thousands of manuscripts, rare books, maps, photographs, newspapers, and other collections documenting the religious, cultural, and intellectual history of Lebanon and the wider region.

Nearly 2,000 manuscripts are written in Syriac, Arabic, Greek, and Latin, many reflecting the spiritual and theological heritage of the Maronite Church and other Eastern Christian traditions.

A defining step came in 2002, when the Lebanese Maronite Order entrusted USEK with manuscripts gathered from nearly 30 monastic libraries. Moukarzel stressed that the university’s work extends beyond manuscripts. Its Conservation and Restoration Center treats icons, paintings, textiles, and archaeological objects, while the USEK Museum preserves collections tracing Lebanon’s spiritual and cultural journey.

The Phoenix Center for Lebanese Studies also houses political, ecclesiastical, artistic, musical, legal, and historical archives that shed light on the development of Lebanon and its Christian communities.

USEK also prepares future scholars, conservators, archivists, theologians, and heritage professionals, based on the conviction that heritage can survive only when transmitted to a new generation. It works with monasteries, dioceses, religious orders, patriarchal institutions, and international partners to preserve and promote these collections.

For Moukarzel, this mission is about far more than protecting historical objects; it safeguards the memory of a Christian people rooted in Lebanon for nearly 2,000 years. At a time of uncertainty and displacement across the Middle East, he described this work as both an act of faith and an act of hope.

Preserving heritage amid mounting challenges

Moukarzel added that financial instability has placed cultural and educational institutions under severe pressure. Conservation laboratories, digitization projects, archival preservation, and the specialized infrastructure needed to protect fragile collections all require sustained, long-term investment.

Yet the greatest challenge, he said, may be human rather than material. As Christian communities across the Middle East shrink and families leave in search of security and opportunity, the continuity of memory and tradition is also at risk. He also stressed that much of the Middle East’s Christian heritage remains little known beyond the region. Making it accessible through scholarship, conservation, and digitization is therefore not only a Lebanese responsibility but also an ecclesial mission requiring international solidarity.

Forming the next generation of custodians

On the role of younger generations, Moukarzel said Christian heritage should not be treated as something confined to museums and archives but as a living inheritance present in faith, liturgy, language, traditions, monasteries, and villages. USEK therefore encourages students to encounter it directly through research, archival work, conservation projects, field visits, and engagement with local communities. Students are also invited to use digital storytelling, documentary filmmaking, social media, and other technologies to share Eastern Christianity with wider audiences.

Through initiatives such as the AJYAL Lebanese Heritage Education Program, the university connects young people in Lebanon and the diaspora with their cultural roots. Moukarzel stressed that young Christians are not merely heirs to this history but its future authors, responsible for enriching it and passing it on. Whether they remain in Lebanon or build lives abroad, they can serve as custodians of memory and ambassadors of a heritage belonging to Lebanon and the universal Church.

Asked why preserving Christian heritage still matters in a country facing profound crises, Moukarzel said Lebanon’s recovery cannot be measured solely by the restoration of its economy and institutions. Rebuilding the country also requires safeguarding the values, history, and faith that have shaped its people for centuries.

“For Christians, this heritage is not simply a collection of monuments or ancient manuscripts. It is the living testimony of communities that have proclaimed the Gospel in this region since the earliest centuries of Christianity. Lebanon is one of the few places in the Middle East where this Christian presence has never been broken. Our monasteries, churches, liturgical traditions, sacred music, manuscripts, and the Syriac and Arabic Christian patrimony tell the story of generations who remained faithful to Christ despite persecution, conflict, and hardship.”

Rmeich, Ain Ebel, Debel, and other border towns continue to be home to families who have chosen not to leave their land despite the dangers and hardships they face.

In support of these communities, a prayer walk will take place Sept. 26 from Byblos to Annaya, home to the shrine of St. Charbel, carrying the intentions of Christians who continue to remain in the south, turning the journey into an act of solidarity and hope.

Anthony Jarjour, a native of Rmeich and organizer of the initiative, told ACI MENA, the Arabic-language sister service of EWTN News, that “the goal of the walk is to unite our prayers and offer them for the Christians who remain steadfast in the south.”

“Sometimes we feel that the state has abandoned us and that some people are unaware that families are still living there, in the border villages, safeguarding the country’s borders simply through their continued presence,” he said.

This is not the first time Jarjour has organized a pilgrimage of this kind. Last year, he walked approximately 112 miles from Rmeich to Annaya, offering the journey for those who had died in traffic accidents.

This year, because of road closures, he will begin his own journey Tuesday, Sept. 22, from Tyre, covering approximately 93 miles before reaching Annaya on Saturday to take part in the conclusion of the pilgrimage.

Explaining why Annaya was chosen as the final destination, Jarjour said: “I have a personal experience with St. Charbel, and I felt his presence during the previous walk. I believe he always protects us through Our Lord Jesus. As for Annaya, it needs no introduction.”

He said the pilgrimage is being organized in cooperation with several organizations and local authorities, including the Monastery of St. Maron in Annaya and the municipalities of Byblos and Annaya. Lebanon’s Civil Defense and Red Cross will provide support and assistance along the route.

Jarjour has served his hometown of Rmeich and other communities along the border through volunteer work with the Red Cross, Caritas, and Civil Defense, taking part in field operations and helping residents during difficult circumstances.

However, he wanted to add a spiritual dimension to that service. Through the pilgrimage, he seeks to turn every step into a prayer for peace and for those who continue to remain in southern Lebanon.

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

Holy Family School, attached to Gaza’s only Catholic church, Holy Family Parish, welcomed approximately 1,000 students back to school on Sept. 15, according to the Catholic aid group Aid to the Church in Need (ACN).

Holy Family’s parish priest, Father Gabriel Romanelli, told a visiting delegation from ACN that he hopes the reopening of the school “will bring some sense of normality” to the students and their families, “even though nothing is normal in Gaza.”

“There is almost nowhere in Gaza that has not been destroyed, destruction is all around,” Romanelli said, “but we have worked hard to make the school a clean environment, where the children — who have been through so much — can feel safe.”

The ACN delegation was in Gaza to assess local needs during the ongoing war with Israel, according to the aid group.

The majority of the 1,000 students at the school are Muslim, according to George Akroush, director of the project development office of the Latin Patriarchate of Jerusalem. Christian students make up about 13% of the student population.

“For the first time, all Christian students in Gaza will be studying together in one Christian school,” Akroush told ACN. “This creates a strong sense of community and shows that the Church remains close to them, accompanying them in the midst of all they are going through.”

Previously, five Christian schools served Gaza: three Catholic, one evangelical Protestant, and one Orthodox.

Romanelli said he hopes the reopened school will be “like a light in the darkness for the local community that has experienced so much suffering.”

“Everyone in Gaza is carrying so much trauma,” he said, telling ACN the school is incorporating a psychosocial support program “that will be an important part of what we do with the children” as well as the teachers, many of whom “are so traumatized, and it is almost as if they are not the same people who we knew before the start of the war.”

He said he hopes that when Gazans, who have begun returning to the devastated region, see the “students coming in their uniforms to the school, it shows them that there is a future,” he added.

The priest said he takes families to the beach on Sundays after Mass, “even though the water in the beach is filled with rubble — everywhere in Gaza is filled with rubble,” because “we want to have some time of recreation for the families.”

“The needs in Gaza are enormous,” he continued, saying the students have asked him to keep the school open for after-school activities because “we have nothing to do and nowhere to go.”

Pizzaballa made the remarks while presiding over a Mass on the eve of the feast of the Exaltation of the Holy Cross at Christ the Redeemer Church in Taybeh, a predominantly Christian town in the West Bank.

Bishop William Shomali, patriarchal vicar; Father Davide Meli; and Father Bashar Fawadleh, the parish priest, concelebrated the Mass.

“The cross is our victory, and it is the victory of love,” Pizzaballa said.

He added that Christ “chose to enter into the suffering of the cross out of love for us.” The patriarch stressed that Christians are “people of the cross” and that the sign defining their identity should be reflected in the way they live and in their relationships within their families, parishes, and wider communities.

“We are called to live according to the logic of the cross,” he said.

Pizzaballa noted that Christians do not need to seek out suffering, because they are already surrounded by suffering in many forms. Yet, he said, such experiences can become an opening for God’s presence in their lives.

Fawadleh welcomed Pizzaballa to the celebration, telling him: “Your presence today is more than simply taking part in our feast; it is a sign of communion, consolation, and hope.”

The celebration took place as Taybeh continues to face the repercussions of attacks by Israeli settlers, restrictions on movement and access to essential services (Palestinians living in the West Bank require Israeli permits to enter Jerusalem), declining employment opportunities, and continued emigration — all pressures that have placed additional strain on the town’s residents.

Following the Mass, the faithful joined a candlelight procession through the streets of Taybeh to the historic St. George Church, known locally as Al-Khader. There, prayers were offered and pomegranates were blessed and distributed to participants before the traditional feast day flame was lit.

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

The procession, which organizers called the “Hosanna Procession,” began at the Cathedral of the Immaculate Conception in Baghdeda, also widely known as Qaraqosh — a predominantly Christian town on Iraq’s Nineveh Plains. Participants followed the traditional Palm Sunday procession route toward St. John Church.

Along the way, young people and other faithful prayed, sang hymns, and chanted while carrying olive branches as a symbol of peace. The procession concluded with the “Service of the Cross — Teshmeshta,” a prayer service from the Syriac tradition, followed by the lighting of the festival torch.

Before setting out from the cathedral, participants attended a spiritual conference titled “St. Francis: A Living Model for Our Young People in Living Hope,” presented by Dominican Father Nuwairan Nasser. He encouraged the young people to follow the example of St. Francis of Assisi, seeking to embody his spiritual values in their daily lives and to live more deeply the meaning of the festival’s theme.

‘In the footsteps of St. Francis’

The festival began Thursday under the theme “In the Footsteps of St. Francis.” The opening program included a spiritual reflection by Hanno titled “Leave Everything That Makes You Lose Yourself.”

The bishop stressed the importance of understanding Christian freedom as a free response of obedience to God rather than as freedom without accountability or responsibility. His reflection drew on the festival’s theme and the life of St. Francis.

Participants then divided into groups for pilgrimages and prayer at several churches in Baghdeda, including St. Ephrem the Syriac Church, Sts. Behnam and Sarah Church, St. James the Mutilated Church, St. John the Baptist Church, and St. Joseph Church.

Mosul welcomes Baghdeda’s young Christians

The festival’s second day included visits to restored churches belonging to the diocese in Mosul, a city where the Christian community suffered severe persecution and displacement during the occupation of the Islamic State group.

The young people began at St. Thomas Church and continued to the Church of the Immaculate Conception, both in Mosul’s Old City, before concluding at Our Lady of the Annunciation Church on the city’s eastern side.

Residents greeted the crowds of young Christians and welcomed what organizers described as “the renewed Christian presence in the community’s historic homeland.”

The day also featured a spiritual conference titled “Forgive So That You May Be Free,” presented by Chorbishop Emmanuel Kallo, the bishop’s special vicar and official responsible for the Syriac Catholic churches in Mosul.

Kallo reflected on the Christian understanding of forgiveness and explained how forgiving others can help free a person from the burden and pain caused by wrongdoing.

The young people also participated in Eucharistic adoration at Our Lady of the Annunciation Church.

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

But Lebanon’s spiritual landscape extends far beyond these well-known destinations. Across the country are lesser-known shrines and monasteries that offer visitors opportunities for prayer, quiet reflection, and a deeper encounter with Lebanon’s rich Christian heritage. Here are five of them:

Shrine of St. Maria Goretti in Miziara

The Shrine of St. Maria Goretti in Miziara is the first shrine in Lebanon and the Middle East dedicated to the young Italian martyr.

Built in the shape of a rose, the shrine also commemorates Raya Chidiac, a young Lebanese woman whose killing reminded her family of the story of St. Maria Goretti. The site eventually became a shrine centered on a message of faith, forgiveness, and hope.

Mountain of Divine Mercy in Ghosta

High above the coastal town of Jounieh, the Mountain of Divine Mercy in Ghosta overlooks the Bay of Jounieh.

At its center stands a statue of Christ approximately 40 feet tall. The shrine was established through an initiative of the Congregation of Lebanese Maronite Missionaries and also includes smaller shrines dedicated to St. Charbel, St. Rafka, and St. Teresa of Calcutta.

Surrounded by nature and panoramic views, the site offers spaces set aside for prayer and contemplation.

Our Lady of Ilige Monastery in Mayfouq

In Mayfouq, in Lebanon’s Byblos District, the Monastery of Our Lady of Ilige preserves centuries of Maronite history.

The monastery served as a residence of the Maronite patriarchs from 1121 to 1440 and is closely associated with the historic icon of Our Lady of Ilige.

The site remains an important reminder of the Maronite Church’s centuries-old presence in Mount Lebanon.

Holy Savior Monastery in Joun

In the village of Joun in the Chouf District stands the Holy Savior Monastery, the motherhouse of the Basilian Salvatorian Order. Its origins date to the beginning of the 18th century.

The monastery also houses the remains of Venerable Father Bechara Abou Mrad, making it a destination for pilgrims seeking prayer and spiritual quiet.

Monastery of Sts. Cyprian and Justina in Kfifan

The Monastery of Sts. Cyprian and Justina in Kfifan is closely connected to several prominent figures of Maronite spirituality.

St. Charbel studied philosophy and theology there under St. Nimatullah Al-Hardini, while Blessed Brother Estephan Nehme spent a significant part of his religious life at the monastery.

Today, pilgrims visit Kfifan to pray and to venerate the saints and blesseds associated with the monastery, surrounded by the quiet mountain landscape of Lebanon’s Batroun region.

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

Ain Ebel, Rmeich and Debl, known locally as the “Delta of Resilience”, are the last inhabited Christian towns in Lebanon’s border region. Since fighting between Israel and Hezbollah escalated into a full-scale war in 2024, residents have endured deaths, destruction and growing isolation from the rest of the country.

Today, even returning home has become a grueling journey. With the usual roads damaged or inaccessible, residents must travel in organized convoys through military checkpoints and Israeli-occupied territory, an ordeal some have come to call “road to Calvary.”

Convoys travel to the villages almost daily, usually accompanied by Caritas and the United Nations Interim Force in Lebanon (UNIFIL). Carrying humanitarian assistance, they usually include approximately 30 cars and trucks. Yet a journey that once took around two hours from Beirut can now last 12 hours or more.

The day begins at approximately 5 a.m., and the convoy may not reach the villages until after 6 p.m. One of the first stops is a Lebanese Army checkpoint, where residents are required to remain inside their vehicles for hours. Meanwhile, the sound of airstrikes and the sight of their impact on the surrounding hills heighten the fear and tension.

The convoy then enters roads running through Israeli-occupied territory, where Israeli flags line the route. At Naqoura, residents can see the Mediterranean Sea, which they are no longer permitted to access, before another period of waiting begins. This can last for hours, with passengers prohibited from leaving their vehicles, even in the summer heat.

Just feet away, Israeli soldiers can be seen inside buildings they have taken over, while Israeli military vehicles pass alongside the convoy. Many residents describe the experience as humiliating: They are in their own country, yet must wait for permission from a foreign military to reach their homes. As the hours pass, one question remains: Will the convoy be permitted to proceed, or will they be forced to return to Beirut after an entire day of waiting?

If permission is finally granted, the last stage of the journey begins. Residents travel along severely damaged roads, past destroyed houses and through routes that require vehicles capable of navigating the difficult terrain, before finally reaching their villages.

Many of those making the journey are elderly or ill and had been forced to travel to Beirut for medical treatment. Some underwent surgery only days earlier yet must spend long hours inside a vehicle under the sun, sometimes without enough water or access to a bathroom.

Others travel to the capital for life’s most basic necessities. Pregnant women go to Beirut to give birth and then make the difficult return journey with their newborn babies, while parents travel to enroll their children in universities. The convoys often transport livestock, including pigs and cattle, some of which have died after being kept for hours in the intense heat.

Maroun Louka, a father who was waiting in a convoy with his wife and children after a medical emergency forced the family to travel to Beirut, told ACI MENA the hardship begins even before the journey itself, with the registration of names and the wait for approval.

“We are suffering greatly,” he said. “Sometimes we wait an entire week to receive approval and be able to return to our village.”

“My uncle and my cousin were killed. Our homes were damaged, as were my brothers’ homes,” Louka continued. “I cannot even reach my olive press or my house. Life is extremely harsh and difficult.”

Asked why he was determined to return, Louka said his family had no alternative. “Our parents and grandparents are deeply rooted in this village. They spent their lives here, and some were killed and buried here. Can we, today, simply come and abandon it? No. Leaving it would be extremely difficult.”

While the journey reveals the harsh realities of war and occupation, it also reflects the faith, strength and resilience of those who continue to live in these villages.

Father Najib al-Amil, a priest in Rmeish, told ACI MENA that the Church has played a central role in helping residents remain on their land.

“Through our homilies, we encouraged the people and led them in prayer,” he said. “Every day, we prayed the rosary and held Eucharistic adoration.”

The priests also encouraged parish groups to remain active by visiting the sick, checking on families and assisting the poor and others in need.

Asked how the Vatican has supported the community, Father al-Amil pointed to the presence of Archbishop Paolo Borgia, the apostolic nuncio to Lebanon, whom he calls “the saintly nuncio.”

“Despite the danger, the strikes and the shelling, he continued to come,” the priest said. “He insisted on reaching us here, sitting with the people, speaking with them and celebrating Mass with us.”

The resilience of these communities is also sustained by Catholic organizations providing the material assistance families need to remain in their homes.

Father Samir Ghaoui, president of Caritas Lebanon, said there had been a clear decision by the Maronite Church and the wider Catholic Church to stand beside these Christian villages, and ensure that their essential needs were met.

“Since the beginning of the war, we have not abandoned them. Our decision was that we would stand beside every Christian household that chose to remain in its home and on its land. We will try to provide everything they need,” Father Ghaoui said. “They have the right to live with dignity in their own homes and with their families.”

He expressed hope that residents would one day be able to support themselves once again through their own work.

“But as long as there is war and as long as there is need, we at Caritas, in the name of the Church, will remain beside them,” he said. “Whatever the difficulties, we will continue finding a way to reach them.”

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

Each session follows a simple but carefully structured program. It begins with approximately 40 minutes devoted to explaining and exploring a passage from the Bible, followed by approximately 15 minutes of spiritual reflection. Participants then move on to an interactive segment featuring games and questions about the Bible or other topics related to the Christian faith, such as Marian apparitions. The gatherings are free and held under the supervision of Catholic priests.

Behind each session, however, lies an extensive preparation process. Jimmy Chaaya, one of the initiative’s founders, explained that he seeks to vary the topics from week to week and studies the selected passage with a hermit.

His research includes examining the original Greek words in Scripture, their meanings, and the cultural context in which they were used alongside the Church Fathers’ interpretations of the text. He also consults Jewish writings, geography books, papal homilies, and other sources. Once his research is complete, Chaaya submits the material to several priests for review and approval before presenting it to participants.

Initially, the Bible study gatherings took place on Mondays. As attendance grew, the team added a second session on Tuesdays and is now preparing to introduce a Wednesday gathering as well. Chaaya said the team hopes to expand beyond its current location in the town of Antelias.

To that end, the organizers are training people to lead similar gatherings in other parts of Lebanon while their long-term vision extends beyond the country’s borders.

Charbel El Hage, another founder, said the team hopes to bring the initiative to other countries, particularly in the Middle East, where he sees considerable potential for such efforts to grow.

El Hage noted that the initiative has benefited from the support of the Maronite Archdiocese of Antelias from the outset as well as broad support within the Church. This backing, he said, has helped the project develop smoothly.

Attendance is not limited to Catholics. According to Chaaya, Christians from various churches and denominations — including Orthodox Christians and Protestants — have joined the gatherings, alongside people from other religious backgrounds, including Muslims. He added that a number of participants are currently preparing to receive the sacrament of baptism.

Although the initiative is aimed primarily at young people, team member Majd Samia stressed that there are no strict age limits. “Everyone needs Jesus,” he said, which is why the gatherings are open to all. For Samia, the strong turnout reflects young people’s thirst to hear the word of God and explore it more deeply.

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

The situation prompted the schools to suspend classes beginning Tuesday, marking the second such decision this year. Classes were also suspended last January for the same reason.

In a statement, the schools said the measures were imposed suddenly and without prior notice, directly affecting their preparations for the beginning of the academic year.

They explained that the absence of so many employees affects not only classroom instruction but also administrative work, health and cleaning services, and security and safety procedures. As a result, the schools said they could not guarantee students a safe and stable start to the academic year.

The schools said they decided to suspend classes after consulting and coordinating with the relevant authorities, representatives of parents, and other Jerusalem schools. The suspension will remain in effect until the necessary permits for teachers and staff members are reissued or renewed.

They also warned that the recurrence of such measures undermines the stability of educational institutions and hinders their ability to fulfill their mission, while also affecting students, their families, school personnel, and the wider community.

The schools recalled that for centuries their institutions have carried out an educational and humanitarian mission and have formed an integral part of Jerusalem’s identity and its cultural and social fabric.

They also reaffirmed their commitment to providing high-quality education and forming generations grounded in knowledge, values, a sense of belonging, and responsibility.

Concluding their statement, the schools expressed hope that the crisis would be resolved quickly, allowing students and staff members to return to their schools and the academic year to proceed normally.

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

Tammy Ben-Haim, head of religious and interfaith affairs at Israel’s Ministry of Foreign Affairs, told EWTN News that a May meeting in Washington, D.C., with CCAA Director Simone Rizkallah, a first-generation American of Egyptian-Armenian descent, convinced her of the importance of engaging the organization and its supporters.

“I was so impressed by Simone and the vision she had for the organization to combat antisemitism,” including CCAA’s network of key influencers throughout the American Catholic world, Ben-Haim said.

Signatories to the CCAA’s “Statement of Solidarity and Action,” a statement developed in the wake of the Oct. 7, 2023, Hamas attack against Israel that also affirms the above-referenced right of the Jewish people “should not jeopardize the right of Palestinians to also live in safety and security,” include dozens of the country’s top Catholic thought leaders and personalities.

“When Israel’s Ministry of Foreign Affairs (MFA) decided to begin engaging Catholics more proactively and wanted to design a trip specifically for Catholic leaders, it made sense that they would reach out to us,” Rizkallah said.

As a result, the MFA organized a government-sponsored weeklong trip for 13 American Catholic influencers (including EWTN News) that addressed firsthand both concerns for the security of Israelis in the country’s Gaza and Lebanon border regions as well as honest discussions with Israeli Arab and Palestinian Catholics about the conditions and challenges they face.

Signaling the importance of the initiative, the government of Israel highlighted the group’s visit on social media, noting that the journey of the American Catholic community leaders was one of “friendship and solidarity” that served to both “deepen their commitment to standing against antisemitism and strengthening the bonds between Christians and Jews.”

Instagram post

During the visit, the group, which included representatives from various U.S. Catholic educational institutions, media, think tanks, and lay apostolates, came face-to-face with the existential threats Israel has faced in recent years. The group visited sites of the Oct. 7, 2023, invasions into Israel by thousands of Hamas militants from Gaza, meeting with survivors of the attacks that killed over 1,000 Israelis.

From a mountaintop overlooking Israel’s border with southern Lebanon and as multiple explosions could be heard in the distance, the group received a sobering briefing on Israel Defense Forces (IDF) operations to neutralize the threat from Hezbollah in the neighboring country.

In addition, the Government of Israel facilitated the group’s direct interaction with various Christians in the disputed lands internationally known as the West Bank (known in Israel by their biblical names of Judea and Samaria) as well as in Haifa, in northern Israel. To varying degrees, these Christians also see themselves as facing existential threats.

The group’s guide in Bethlehem, the Palestinian-controlled West Bank town of Jesus’ birth, lamented that just in recent weeks the town has lost several large, leading Christian families, who have emigrated to Greece.

Bethlehem continues to experience a devastating loss of its Christian population. From once having constituted a robust majority, the percentage of Christians there is now estimated in the single digits, with conditions for those remaining further exacerbated by the dearth of pilgrims and severe limitations, since the atrocities of Oct. 7, on permissions for Palestinians to enter Israel for work.

In Haifa, the group met with Archbishop Youssef Matta of the Melkite Greek Catholic Church, Israel’s largest Christian community. Melkite Greek Catholics represent nearly 40% of Israel’s total Christian population of 185,000. Nazareth, Haifa, and Jerusalem, respectively, are the country’s largest Christian population centers.

In a meeting also attended by Ben-Haim and Cesare Marijeh, senior director of the Christian Department of Israel’s Ministry of Interior Affairs, Matta addressed several challenges facing his community, including alleged extortion rackets by Muslim and Jewish organized crime families as well as discrimination in government subsidies for the Church’s schools, of which there are five under his jurisdiction.

At a luncheon with the delegation, Monsignor Simon Khoury, a Melkite Greek Catholic priest who serves a parish in Cana, asserted that the government has deliberately turned a blind eye to the criminal extortion rackets faced by Christians, as he believes such crimes align with the agenda of certain sectors of Israeli society that favor the displacement of the country’s non-Jewish population.

From the beginning to the end of the trip, members of the delegation pressed Israeli authorities to provide necessary assistance to and security for the country’s Christian population, contending that such actions will go a long way toward bolstering goodwill toward Israel among hundreds of millions of Catholics worldwide.

At a meeting of the group with the Ministry of Foreign Affairs’ director of the Department for Combating Antisemitism, Arezoo Hersel-Rohila, and the Anti-Defamation League’s Israel director, Carole Nuriel, EWTN News asked them to identify and address the principal antisemitic narrative that the country is currently facing at the international level.

Both women agreed in answering that it is equating Israel’s policy in Gaza to that of the Nazis, i.e., the charge that Israel is committing genocide in Gaza. The officials vigorously contested this widespread allegation, citing that by definition genocide requires intent and that in contravention of such intent, Israel’s military has repeatedly sought to relocate Palestinian civilians within Gaza to get them out of harm’s way as it targets Hamas’ terrorist infrastructure. 

Other organizations that also address this question, such as the American Jewish Committee (AJC), assert that the IDF “still endeavors to warn Gazans prior to attacks and has allowed humanitarian aid for civilians to be delivered under arrangements intended to prevent Hamas from diverting aid or controlling its distribution to reinforce its authority.”

Israel’s government also answers the charge by pointing to evidence that Hamas has repeatedly called on Palestinian civilians to ignore Israel’s warnings about impending strikes, in effect using them as human shields. Defenders of Israel’s actions in Gaza, like the AJC, also contend that “international law does not prohibit Israel from undertaking legitimate actions that will likely result in civilian harm unless the expected civilian harm will clearly exceed the anticipated military advantage from the attack.”

As the ADL and much of the Jewish community worldwide see it, the propagation of antisemitic narratives around Israel’s operations in Gaza have particularly proliferated among social media influencers, including some Catholics.

This also explains in part why a wide range of U.S. Catholic influencers who personally stand in support of the CCAA’s statement of solidarity, including participants affiliated with EWTN News, the Ethics and Public Policy Center, the Institute on Religion and Democracy, the National Catholic Prayer Breakfast, the Family Research Council, Tepeyac Leadership, Benedictine College, and Franciscan University of Steubenville, among others, were invited to engage firsthand with these ongoing issues.

Ben-Haim, who accompanied the delegation on the Stations of the Cross route in Jerusalem’s Old City, told EWTN News that going forward, she would like to see more such visitors, especially “young up-and-coming Catholic leaders and influencers” have similar experiences.

“No amount of explaining or telling our story equals one visit to Israel,” Ben-Haim explained. Noting that terrorist organizations like Hamas and Hezbollah are right at the country’s borders, she insisted “all that I believe Israel and Israelis want is for people around the world to understand this; we want to live in a country and in a region that is peaceful and quiet. We cannot afford to have the Oct. 7, 2023, massacre happen again; we cannot allow our borders to be crossed and our children and families to be murdered for being Jews and Israelis.”

Until his election, Maroun was protosyncellus of the eparchy of Our Lady of Lebanon of Los Angeles of the Maronites in the United States since 2020 and served as pastor of St. Maron Maronite Parish in Minneapolis for more than 35 years — the third-oldest Maronite parish in the U.S.

In a statement released Friday, Archbishop Bernard A. Hebda of the Archdiocese of Saint Paul and Minneapolis said he was “thrilled” to learn of the pope’s assent and said Maroun is beloved in the archdiocese by priests and faithful alike.

“It is wonderfully providential that our Archdiocese has already been in a partnership with the Archeparchy of Damascus since 2017,” Hebda’s statement said. “It is my hope that the relationship will only grow stronger in the days ahead.”

Hebda called outgoing archbishop Nassar “a beacon of hope to the faithful of his flock as he guided them through the challenges of civil war.” 

Sharbel Ghattas Maroun was born in 1962 in Kfarselwan, Lebanon. Shortly after working for a bank, he left with his family in 1983 for the United States, fleeing the civil war raging in his home country.

The following year he entered the seminary of the Eparchy of Our Lady of Lebanon of Los Angeles of the Maronites in Washington, D.C. After completing his studies in philosophy and theology, he was ordained a priest on his 27th birthday, Jan. 6, 1989, and appointed vicar of the Maronite Parish of St. Anthony in Danbury, Connecticut.

In 2015 he was invested as chorbishop.

As protosyncellus of the Maronite Eparchy of Our Lady of Lebanon of Los Angeles, Maroun has also held the following positions, according to the Holy See Press Office: parish vicar of St. Maron in Minneapolis, director of youth pastoral care, representative for ecumenism and interreligious dialogue, director of vocational pastoral care, protopresbyter of the deanery of Mid-America, administrator of the St. Sharbel Mission in Milwaukee, syncellus for the eparchal clergy, member of the Presbyteral Council and the College of Consultors, representative for new evangelization, and chair of the board of Télé Lumière International.

According to ACI MENA, the Arabic-language sister service of EWTN News, Maroun prefers to be called “Abuna” — the Arabic word for “Father” — as a reflection of his Eastern identity and his desire to keep his heritage alive.

Speaking to journalists on the sidelines of the Rimini Meeting in northern Italy on Aug. 26, the cardinal said the West Bank “has become a no-man’s land — or rather, a lawless land — where everything that happens goes unchecked, with no safeguards in terms of security or the rule of law.”

Asked about Israeli Prime Minister Benjamin Netanyahu’s announcement that he would continue to open settlements in the occupied land, Pizzaballa said: “This isn’t the first time he’s said that.”

“The government has stated very clearly that this is their intention, even though it makes a political solution in the near future increasingly difficult,” the cardinal continued. “I hope that all this drift — this political confrontation, including in language and positions — will moderate over time, because the Palestinian population is truly very tired and can no longer bear all of this.”

Pizzaballa explained that the situation in Gaza, from this point of view, is more stable than the West Bank, even while it continues to deteriorate.

“While there is a great deal of political debate, on the ground the human toll remains devastating,” he added.

The Rimini Meeting, officially named the Meeting for Friendship Among the Peoples, is an annual cultural festival organized by the Catholic lay movement Communion and Liberation. The 47th edition took place near the city of Rimini, Italy, from Aug. 21–26, and included a visit from Pope Leo XIV on Aug. 22.

Pizzaballa, a frequent speaker at recent editions of the gathering, participated in a dialogue with three young people on the final day of the 2026 meeting, touching on the topics of hope, suffering, and interreligious dialogue.

He also urged people to “listen to multiple voices,” including those with whom they do not agree, to understand and assess the events taking place in the Middle East.

“This is a task that must be undertaken continually in the Middle East,” he said, where “nothing is as it appears and everything is very complicated.”

In a conversation with the journalist Alessandro Banfi during the meeting, Pizzaballa underlined that “to assume that an agreement alone is enough to put an end” to what is happening in the Middle East “is presumptuous; it is an illusion.”

“Now, of course, we need agreements; we need to pursue political paths — but these must also be accompanied by educational, formative, human, and religious initiatives, which play a very important role in the Middle East in healing, in processing grief, and in addressing everything that has affected both the Israeli and Palestinian populations. And this doesn’t happen in the blink of an eye,” he said.

In an article titled “Hope Demands Action” released on Aug. 21, the patriarchate said restrictions on movement, the cancellation of work permits, and the paralysis of the tourism sector have exacerbated the conditions of Christian families in Bethlehem, Jerusalem, and the villages scattered in the West Bank and the Gaza Strip, and affected their ability to work and secure their needs.

The Catholic diocese — whose territory includes Cyprus, Jordan, Israel, and Palestine and is supported by six vicariates — highlighted that the unemployment rate in Christian communities in the Holy Land is 54%, which is about double the national average.

The patriarchate also pointed out that artisans, hotel workers, shopkeepers, tour guides, drivers, and restaurant owners rely heavily on pilgrims and visitors, which have significantly declined over the years, threatening livelihoods.

The patriarchate said the repercussions of the crisis extend to the younger generations, as limited job opportunities after university or vocational training may push young people to migrate, raising concerns for a generation that believes its future may be outside the land of its ancestors.

Gaza at the heart of the crisis

According to the patriarchate, only 541 Christians remain in the Gaza Strip, while others have been forced to flee and still others were killed in the war or lost their lives amid the collapse of medical care and lack of basic supplies.

The patriarchate said the possibility that no more Christians will be left in the Holy Land does not represent just a demographic change but a “crisis in history, identity, and faith,” stressing that a living Christian presence should remain in a land where Christianity originated.

The article called for international Christian solidarity to go beyond responding to emergency needs, including education, vocational training, special projects, and support for community institutions, allowing families to build a decent and sustainable life in their homeland.

In this context, the article referred to a back-to-school initiative to cover basic educational expenses for children and families most in need, stressing that keeping schools open — and reopening them where possible — represents a message that destruction will not have the final say.

The patriarchate stressed that the Christians of the Holy Land do not want to be a part of the past but desire the opportunity to live, work, raise their children, and exercise their faith in dignity in the land where Christianity began.

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

Jerusalem Magistrate Court Judge Ophir Tischler acquitted Yona Schreiber citing an assessment from a district psychiatrist that found Schreiber was experiencing a psychotic episode during the attack and could not be found criminally responsible, according to The Jerusalem Post.

The Aug. 26 ruling ordered Schreiber to be committed to an inpatient treatment facility for a maximum six years, though he may be released early if a psychiatric council determines his mental condition to be improved.

The psychiatric assessment further diagnosed Schreiber with schizophrenia, media reports said. The assessment noted that a lack of conclusive evidence showing how Schreiber’s mental state led him to carry out the attack on the religious sister but said the illness influenced his actions nonetheless.

Schreiber was arrested and charged in April with assault and hostility toward a religious group for pushing a Catholic sister to the ground and kicking her in the head. The April 28 assault took place on Mount Zion near King David’s Tomb, steps from Dormition Abbey.

Videos of the attack circulated on social media, fueling a backlash and further outrage over persistent attacks against Christians in Israel and the West Bank.

At the time, Israel’s Foreign Ministry said it strongly condemned Schreiber’s actions, writing in an April 29 social media post: “Israel remains firmly committed to safeguarding freedom of religion and freedom of worship for all faiths, and to ensuring that Jerusalem remains a city where every community can live, pray, and practice its faith in safety and dignity.”

Speaking at the Meeting for Friendship Among Peoples in Rimini, Italy, Sideman said that “any act of violence against anyone is unacceptable” and that those responsible should be dealt with according to the law. However, he added that the situation in Taybeh had been “described in far more serious terms than it actually is.”

Sideman maintained that Israel is governed by the rule of law and guarantees religious freedom. He also assured pilgrims that visiting the holy sites is safe and encouraged them to return to the Holy Land.

The Observatory for the Christian Presence in the Holy Land said the ambassador’s characterization was inconsistent with the documented pattern of attacks and incursions affecting Taybeh — the last town in the West Bank with an entirely Christian population.

The incidents have been documented by the local Church and town institutions and followed by diplomatic missions, international media, and human rights organizations.

In July 2025, patriarchs and heads of churches in Jerusalem visited Taybeh alongside diplomats and representatives from more than 20 countries following an escalation of attacks against the town and its religious sites.

Cardinal Pierbattista Pizzaballa, the Latin patriarch of Jerusalem, warned at the time that the violence was leading some Christians to consider leaving the West Bank.

The World Council of Churches reported in August 2026 that Taybeh had received more than 50 diplomatic visits over the previous year, in addition to continued media attention. The organization highlighted residents’ concerns about attacks, incursions, and the effects of the violence on their daily lives.

Father Bashar Fawadleh, the Latin Patriarchate’s parish priest in Taybeh and head of the Observatory for the Christian Presence in the Holy Land, said the issue was not a series of isolated incidents but an accumulating reality affecting residents’ security, access to their land and livelihoods, and ability to remain in the town. He stressed that condemnations of the attacks must be followed by protection, accountability, and concrete measures to prevent their recurrence.

On Aug. 9, Israeli military authorities declared Taybeh closed to Israeli nonresidents. The military said the measure followed what it described as “violent attacks by Israelis” in the area and was intended to protect residents and maintain public order.

For local Christians, the official measure underscored the gap between the level of danger recognized by authorities on the ground and the ambassador’s assessment of the situation.

Christians in Taybeh are therefore repeating their invitation: “Come and see.” They are calling on visitors to meet the town’s families, farmers, and young people, listen to their testimonies, and witness firsthand the conditions affecting the Christian community, its land, and its property.

St. Charbel Trail, known in the region as Darb Mar Charbel, is a 80.8-mile pilgrimage and hiking trail that crosses some of Lebanon’s most striking natural and spiritual landscapes, linking monasteries, villages, and historic sites associated with St. Charbel and the Maronite tradition.

The trail is currently divided into two main routes. The northern route stretches roughly 50 miles, beginning at the Monastery of St. Anthony of Qozhaya in the Qadisha Valley and continuing through sites including St. Charbel’s birthplace and the Monastery of St. Maroun in Annaya, where Pope Leo XIV prayed during his visit to Lebanon in 2025.

The southern route covers approximately 31 miles, beginning at the Maronite Patriarchal See in Bkerke and passing through Harissa, home to the Shrine of Our Lady of Lebanon, one of the country’s most important Marian pilgrimage sites, and ending at St. Charbel’s tomb in Annaya.

A landscape shaped by centuries of faith

Sliney, who has spent more than 27 years in priestly ministry serving young people and families in Washington, D.C., and New York City, said the trail “creates a peaceful, silent environment where you can actually hear God.”

That sense was especially strong, he said, in the Qadisha Valley, also known as the Valley of the Saints, a historic center of Maronite monastic life. “I felt this is where the heart of God is beating,” he said. “It’s beating in the Valley of the Saints. It’s beating in these monasteries.”

For Sliney, walking through the valley felt “almost like going back to a time capsule.” He said he was struck by the continuity of monastic life there, where Christians have prayed for centuries in monasteries and caves carved into the mountains.

At the Cave of St. Anthony, which dates back to the fourth century, that history became particularly tangible. “For 1,700 years people have been coming here to pray,” he said. “It’s hard to imagine… really since the time of Christ almost, people have been praying in that particular cave.”

The people along the trail

More than the monasteries, caves, and churches, what affected Sliney most during the pilgrimage, he said, were the people he encountered, especially the monks and nuns.

He described the nuns he met as “dynamic,” “happy,” and “joyful.” The monks left a similar impression. “I was very, very impressed by the fervor, the humility, the joy, and the dedication of these monks,” he said. “I really believe the Valley of the Saints is such a holy place because of these monks and these nuns.”

Sliney said he was also deeply marked by the resilience, hospitality, and spirit of service he encountered among Lebanese people more broadly.

He recalled being welcomed to celebrate Mass in the house of St. Charbel and being invited to wear Maronite vestments. He was also moved by small, personal gestures from people he had only just met.

At one monastery, a monk gave him a bag of medals of the saints that he had collected since childhood, asking him to distribute them among the pilgrims. The monk then offered him a rosary he had made for himself.

Family life also stood out to him. He recalled entering restaurants and seeing families of 15 or 20 people gathered around the same table.

A path back to faith and heritage

Sliney wants more people to experience the trail. He said he believes American Catholics would benefit from making the pilgrimage but says Lebanese Americans in particular should be among the first to rediscover it.

“I think they need to rediscover the beauty of their faith and the beauty of their heritage,” he said. “I think it would spark a faith in them that needs to be rekindled.”

While acknowledging the opportunities American life has offered many Lebanese families, Sliney said he worries that they can also become absorbed by “materialism” and “noise.”

“I think Lebanon — the peace, the serenity, the simplicity of this country and of the people — is something not just they need, but I think we need as Americans,” he said. “Our culture could use the silence so we can hear the whisper of God.”

For Lebanese living abroad, he sees the trail as more than a pilgrimage route. He believes it could become a way of reconnecting them with a faith and heritage that may have weakened across generations. “I think it would spark a faith in them that needs to be rekindled,” he said.

“I really believe St. Charbel is behind this trail. Our world today needs to learn from the simplicity and the humility and the joy of the monks and of the nuns and of the people of Lebanon. And I think the trail will allow them to experience that.”

Is Lebanon safe for pilgrims?

Sliney also pushed back against perceptions of Lebanon as uniformly unsafe. He said he felt safer in Lebanon than in Washington, D.C., while acknowledging the ongoing war in the south, which he did not visit.

“Lebanon being a very unsafe [place] to go to is a false narrative. And I feel it does an injustice to the country,” he noted.

He also described the hiking as “pretty intense,” with steep climbs and descents — despite being a marathon runner himself.

As parts of the trail are still being developed and funds are being raised, he said he plans to return to Lebanon to complete it once more sections are open.

He described this endurance as a sign of hope and resilience that strengthens him to continue in the footsteps of his forebears and live the faith according to their example.

In an exclusive interview with EWTN News, conducted in cooperation with its Middle East and North Africa sister news service ACI MENA, Minassian said the Armenian Catholic Church, like all Churches in communion with the universal Church, remains committed to its vocation of living out and bearing witness to the faith through good example and serving its people with love and an open heart.

Our Lady of Bzommar Monastery: A witness to resilience

Minassian pointed to the resilience of Our Lady of Bzommar Monastery, which has housed the historic seat of the Armenian Catholic patriarchal see in Lebanon for several centuries. Despite the many hardships endured by the monastery and its residents over the years, it remains standing today.

“There are no challenges or difficulties that we cannot overcome before returning to continue our mission and bear witness to the whole world,” he said.

Minassian expressed confidence that the difficulties currently taking place in the Middle East and around the world will eventually pass.

“After the storm, the sun always shines, and a brighter future comes,” he said.

He said his personal experience as a member of the first generation born after the Armenian genocide of 1915, and as the son of a father who was orphaned because of it, taught him that severe challenges and persecution can deepen hope and strengthen Christians to continue their vocation, safeguard their faith, and take pride in their Christian identity.

Absence of an effective international Christian presence

Minassian also addressed the responsibility carried by the patriarchs of the Eastern Churches as fathers and servants of their communities. He said they must work diligently to provide for the spiritual and social needs of their people.

“This is a great responsibility, and the Western world sometimes does not understand its magnitude,” he said.

At the same time, he expressed disappointment over the absence of an effective international Christian presence during recent events. Nevertheless, he affirmed his absolute trust in Jesus Christ, “who is present with us in the Eucharist,” and in God’s ability to provide everything his children need.

Amid growing pressures targeting Christians and Church properties in the region and around the world, Minassian said he believes that sincere work for genuine peace, rather than political peace, will restore rights to their rightful owners and allow every person to have a home, a church, and a land.

“This is my faith. It may be somewhat idealistic, but I believe deeply in God’s divine providence and place my trust in it,” he said.

Youth and the diaspora

Minassian drew attention to the difficulties facing the Armenian Catholic Church because it is not always able to establish parishes in different parts of Europe and the Americas.

As a result, many Armenian Catholic families in the diaspora do not have access to a church or priest who can serve them according to their own rite.

He also noted the lack of cooperation his Church sometimes encounters from Latin-rite churches, despite the Armenian Catholic Church’s willingness to cooperate with and welcome everyone without conditions.

“We do not always receive the same treatment from the Western mentality,” he said.

Minassian called on Armenian Catholics in their homelands and throughout the diaspora to continue their journey and remain committed to their mission of bearing witness to the Lord and his saving work, through which the world is redeemed and granted eternal life.

He also encouraged young people serving in the Church to carry out their ministry with joy and humility.

He expressed hope that the synodal journey within the universal Church would pave “a path that enables us to walk together,” allowing the Eastern and Western Churches to fulfill their mission of drawing closer to one another “and walking together toward our savior, Jesus Christ.”

One Church

Speaking about the relationship between the two branches of the Armenian Church, Minassian stressed that, in reality and at its deepest level, it is one Church. He explained that global politics, wars, and massacres imposed the division seen today but that the Lord Jesus remains one and continues to unite his people.

Minassian described the communion, cooperation, and mutual respect shared among the Eastern Churches as a practical expression of unity and a source of genuine hope. He pointed to their openness, love, and readiness to serve, make sacrifices, and support one another during difficult times.

Drawing on the words of Jesus — “As I have loved you, so you also should love one another. This is how all will know that you are my disciples” — the Armenian Catholic patriarch concluded with a message to Christians around the world: “May every Christian be ready to sacrifice himself for the good of others.”

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

Just days later, another landmark measure known as the general amnesty law proved far more controversial. The legislation has sparked intense debate, particularly within Lebanese Christian circles, amid concerns over public security, accountability, and the rights of victims.

A regional first

Lebanon had not carried out an execution since 2004, but its courts continued to issue death sentences, including one as recently as Aug. 10. According to Amnesty International, at least 85 people remained on death row as of January.

Capital punishment in Lebanon has been generally reserved for serious crimes, including murder, terrorism, and espionage.

The new law sets Lebanon apart in a region where executions remain widespread. Amnesty International recorded more than 2,000 executions in Iran and over 350 in Saudi Arabia last year. In June, Jordan hanged six men convicted of killing members of the security forces, ending a nine-year moratorium. Earlier this year, Israel’s parliament also passed a law permitting the execution of Palestinians convicted of fatal attacks.

Lebanon had repeatedly supported calls for a moratorium on capital punishment at the U.N., including a 2024 resolution on the issue. Justice Minister Adel Nassar described its abolition as a “historic” step.

General amnesty provokes concern among Christians

While the decision to end capital punishment has attracted widespread praise, Parliament’s adoption of a general amnesty law provoked a markedly different response, generating intense controversy — particularly within Christian circles.

The law covers crimes committed before March 1, 2026, and excludes several serious offenses from a full pardon — notably terrorism, premeditated murder, treason, espionage, corruption, banking crimes, money laundering, and terrorist financing. Also excluded are rape, human trafficking, domestic violence, the sexual abuse of minors, torture, enforced disappearance, and certain drug, theft, and environmental crimes.

Those convicted of excluded offenses would nevertheless benefit from reduced sentences: Life imprisonment with hard labor would be commuted to 17 years — equivalent to approximately 12 years and nine months of actual imprisonment under Lebanon’s system — while other sentences would be reduced by a third.

The law has generated widespread controversy, particularly within Christian circles, where concerns focus on its potential security consequences. Critics warn that releasing large numbers of prisoners or reducing their sentences, in the absence of effective rehabilitation and reintegration programs, could leave some vulnerable to returning to crime or being recruited by armed political parties, extremist groups, and drug-trafficking networks. These fears are compounded by weak state institutions and an economy unable to provide sufficient employment opportunities.

Opponents argue that the legislation fails to address the underlying problems: overcrowded prisons, prolonged pretrial detention, slow trials, and a dysfunctional judicial system. The appropriate response, according to critics, would be to accelerate judicial proceedings so that the innocent are released and the guilty held accountable rather than collectively dismissing prosecutions and sentences.

The law has also raised a fundamental question about victims’ rights.

“Instead of accelerating trials and deciding cases in order to acquit the innocent and convict the guilty, the supposed experts resort to the easiest solution: a general amnesty,” Father Dany Dargham wrote on social media. “The concerns of Christian parties remain reduced to winning municipal, parliamentary, and local council votes, while the cause of a free and dignified existence remains absent from their agenda.”

Moreover, in a sectarian country such as Lebanon, political decisions are rarely viewed separately from the country’s delicate communal balance, with each religious community asking what it gained from a particular agreement. Some Christians regarded the provision allowing Lebanese citizens who fled to Israel after 2000 to return — provided they had not participated in military or security activities — as their community’s principal gain from the law.

However, Member of Parliament Ziad Hawat said those who hold Israeli citizenship would be required to renounce it. His statement led many to question how many would actually return, if any.

Lebanese political activist Maryam Younes, who lives in exile in Israel, responded in a video: “You cannot include us in a law that pardons criminals, rapists, and murderers, when our crime was defending our land. We do not believe this general amnesty concerns us. Nor can anyone guarantee that, if we return to Lebanon, Hezbollah will not harm us. We will certainly not return now.”

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

The case was announced by ADF International, an organization that advocates for religious freedom.

According to the organization, Iraq’s Court of Cassation issued a final ruling allowing the woman’s religious classification in the government database to be changed back to “Christian,” reflecting the faith she practices after experiencing the consequences of the law.

Several Iraqi laws concerning religious identity have raised questions in light of Article 2 of the Iraqi constitution, which guarantees religious rights and freedom of belief and religious practice for all individuals, including Christians, Yazidis, and Mandaeans.

Earlier laws, including the Population Registration Laws No. 59 of 1955 and No. 54 of 1927, allowed individuals to change their religion. Later legislation took a different approach. The Civil Status Laws No. 189 of 1964 and No. 65 of 1972 allowed only non-Muslims to change their religion, an approach that continued in later laws. The legislation also states that minor children are registered as Muslim if one of their parents converts to Islam.

To better understand the issue, its legal and social consequences, and possible ways to address it, ACI MENA, the Arabic-language sister service of EWTN News, spoke with Kaldo Ramzi Oghanna, a member of the Iraqi Parliament and head of the Christian Suyana Parliamentary Bloc.

Oghanna explained that the case recently reported in the media began with a lawsuit filed before the Personal Status Court in the Hamdaniya district. The ruling was later reviewed by higher courts before a final decision was reached.

The history of the ‘right to return’

Oghanna spoke about the difficulties faced by children who were registered as Muslim after one of their parents converted to Islam.

He explained that from the adoption of Civil Status Law No. 65 of 1972 until the 1990s, Iraqi courts allowed a child whose official religion had been changed because of a parent’s conversion to return to his or her original religion after reaching legal adulthood.

He cited Presidential Office Letter No. T/9/33963, dated Sept. 25, 1988, which explicitly recognized the right to return to one’s original religion within one year of reaching legal adulthood.

Oghanna said the situation changed during the 1990s, during what became known as the “Faith Campaign.”

“At that time, a judge sent a letter to former President Saddam Hussein arguing that the right to return amounted to ‘apostasy from Islam,’” Oghanna said. “A directive was subsequently issued prohibiting it.”

He added that the rights continued to be applied in similar cases in the Kurdistan Region from 1992 until 2003.

The legal situation after 2003

After 2003, when Iraq’s judicial system was reunified, people seeking to return to their original religion faced further difficulties because courts did not always take the same approach to such cases, Oghanna explained.

The situation remained complicated until 2020, when Judge Ahmed Jassab al Saadi called for these cases to be reconsidered without applying Islamic law provisions to them.

He based his position on Iraq’s commitments under international agreements, particularly the 1966 International Covenant on Civil and Political Rights, which protects freedom of thought, conscience, and religion.

“This created a more positive approach in the courts, allowing a person who reaches the age of 18 to return to his or her original religion within one year,” Oghanna said.

What challenges remain?

Oghanna warned that the one-year deadline remains a major challenge for people who want to restore their original religious identity.

He said the period may be too short for someone to understand the legal process and file a case to correct his or her official records — therefore he called for a longer period and for the law to be applied consistently in such cases.

Oghanna said his parliamentary bloc is working with the government and the judiciary on several key issues. These include addressing the registration of children as Muslim when one parent converts to Islam and guaranteeing their right to return to their original religion after reaching adulthood without a specific time limit.

The bloc is also seeking to amend Article 26, Section 2, of Iraq’s National Identity Card Law, which states that minor children follow the religion of a parent who converts to Islam.

Establishing legal precedents

Oghanna stressed that changing the law should be accompanied by efforts within the judicial system to protect the right of individuals to return to their original religion and to safeguard freedom of religion and belief, in accordance with Iraq’s constitution and international commitments.

He also emphasized the importance of documenting previous court decisions that supported this right so they can be used as legal precedents in future cases.

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

Lebanon

Despite the ongoing war and the country’s difficult economic situation, streets across Lebanon on Saturday were filled with processions honoring the Virgin Mary, with each village marking the feast through its own customs.

In the southern town of Jezzine in Lebanon, a long procession culminated with a rosary made of balloons being released into the sky. A statue of the Virgin Mary was then lifted above the crowd by a crane, symbolizing her assumption into heaven, as flower petals rained down on those gathered below.

In Bhamdoun, Mount Lebanon, villagers continued their tradition of preparing “hreeseh” together for the feast. Residents took turns stirring the traditional wheat-and-meat dish in large cauldrons as it cooked for hours.

Syria

Despite earlier announcements by some churches canceling public festivities amid a rise in the kidnapping of Christians, several celebrations and religious observances still took place in Syria.

One example was the Marmarita Carnival. First held in 1975, the event returned this year, filling the streets with music and joy. Participants dressed in colorful costumes and paraded through the town, reviving a tradition that has long brought residents and members of the Syrian diaspora together for the feast.

Tunisia

In Tunisia, celebrations centered on La Goulette, the port town near Tunis where the traditional procession of Our Lady of Trapani takes place each year. Following Mass at the Church of St. Augustine and St. Fidelis, the statue of the Virgin Mary was carried through the streets as worshippers gathered to mark the Assumption.

The tradition originated among Sicilian fishermen who settled in La Goulette during the 19th century. They would carry the statue toward the sea, asking the Virgin Mary to bless the waters, protect fishermen, and grant them an abundant catch. Over time, the procession became part of the town’s shared heritage, attracting Christians, Muslims, and people from different cultural backgrounds.

The celebration disappeared in the 1960s as much of La Goulette’s European Christian community left Tunisia, but it was revived in 2017.

These celebrations offer only a glimpse of the many ways Christians across the Middle East and North Africa marked the solemnity of the Assumption of the Blessed Virgin Mary.

Across the region, communities gathered in churches, streets, and homes, blending their shared devotion to the Virgin Mary with local traditions passed down through generations. Amid uncertainty and change, the feast remained a moment of faith, continuity, and collective joy.

This story was first published by ACI MENA, the Arabic-language sister service of EWTN News. It has been translated for and adapted by EWTN News.

Taybeh is the modern name of the biblical town of Ephraim, which the Lord Jesus visited shortly before his passion (see John 11:54). In addition to being the only remaining entirely Christian village in the region, it is also globally renowned for its beer.

“The situation in Taybeh has deteriorated drastically in recent months,” Fawadleh said in a statement sent to ACI Prensa, the Spanish-language sister service of EWTN News. “We are facing settler attacks almost daily, repeated incursions onto private property, the destruction of agricultural land, restrictions on movement due to road closures, military barriers, checkpoints, and growing fear among the population,” the parish priest indicated.

Fawadleh explained that this week, settlers broke into a Christian family’s property, a situation he described as “very alarming.” The home, which had recently been prepared for the family to move into, has become a target of repeated attacks by settlers.

“Settlers have entered the property several times, cut the fence, and even brought their sheep inside the house and onto the surrounding grounds. This is not an isolated incident. It is part of a pattern of intimidation intended to make Palestinian families feel unsafe and to force them to abandon their homes and land,” he stated.

The parish priest reported that the affected family is out of danger, as they were not in the home at the time of the attacks. However, he lamented the immense psychological suffering they have endured.

“Imagine preparing your home for your future, only to find strangers repeatedly entering it without fear or accountability,” he said.

“In addition, several new settler outposts have been established around the village, increasing pressure on our community and putting the future of the Christian presence in this land at risk,” Fawadleh added.

A message to Christians around the world

“We ask you not to forget us,” the priest said. While highlighting the miraculous power of prayer, he noted that Taybeh needs more from Christians worldwide. “We ask you to raise your voices, speak the truth, visit us, and stand with the Christian community of the Holy Land,” he emphasized.

He pointed out that the solidarity of Christians across the globe “gives us hope” and “reminds us that we are all one body in Christ.”

“Together, we can help protect these Christians — living witnesses and ‘living stones’ in the land where our faith was born and where the first generation of Christianity was raised up. May God bless you all and keep you safe. Keep praying, and continue the work and the struggles you are engaged in. We are praying for you, too,” Fawadleh concluded.

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

Berardi said parish life across the vicariate, which includes Bahrain, Kuwait, Qatar, and Saudia Arabia, remains strong, noting that “our churches are filled with the faithful during Masses and Eucharistic adoration.”

At the same time, the bishop acknowledged that the uncertainties created by the ongoing war in Iran and the anxiety it has generated have led many Catholics to leave the Gulf after businesses closed and jobs were lost.

Holding fast to hope

Berardi said the lack of clarity surrounding ongoing negotiations and the possibility of further escalation have raised serious concerns among Christians in the region.

“Nevertheless, we remain hopeful and continue to witness to our hope,” he said. “Our faith is stronger than any challenge, and God alone is our help.”

Berardi added that the Church continues to pray for peace throughout the Gulf region and in the Holy Land.

“We never cease praying for peace in the Gulf and for the Holy Land, placing our trust in Christ. His resurrection is our hope as we face this difficult time,” he said.

Pastoral visits across the vicariate

In recent weeks, Berardi carried out a series of pastoral visits throughout the Apostolic Vicariate of Northern Arabia, reaffirming the Churchʼs closeness to the faithful and encouraging them to remain steadfast in unity, hope, and prayer amid rising tensions in the Gulf and across the broader Middle East.

His visits included 10 parishes and two cathedrals serving Catholic communities in Kuwait, Qatar, Bahrain, and Saudi Arabia. During his visits, he encouraged the faithful to deepen their relationship with Christ through the Eucharist, remain firm in the faith, and continue witnessing to the Gospel within their families, workplaces, and communities.

Living unity in faith

In addition to celebrating Masses, Berardi administered the sacrament of confirmation to 155 candidates and inaugurated a jubilee year marking the 800th anniversary of the death of St. Francis of Assisi. As part of the observance, one church was designated as a jubilee church where pilgrims may obtain jubilee indulgences.

The bishop also attended the screening of the documentary “Our Lady of Arabia: A Legacy of Faith,” which recounts the history and spiritual heritage of the Minor Basilica of Our Lady of Arabia in Ahmadi, Kuwait, and highlights its continuing mission.

Throughout the visits, Berardi listened to the experiences, challenges, and hopes of the faithful, offering pastoral guidance to support their spiritual growth. He also called for greater collaboration, the promotion of missionary discipleship, and a spirit of service inspired by the Holy Spirit.

He concluded by reminding the faithful that the Church “cannot fully accomplish her mission unless her members live in unity of faith, hope, and charity.”

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

“The repeated explosions create confusion among medical staff and place additional psychological pressure on patients,” Mousa Ayad, manager at Al-Ahli Arab Hospital, told CNEWA’s Diaa Ostaz.

Ayad told CNEWA he could not rule out another airstrike: “This is war, and no one knows where the next danger will be. But given the hospital’s humanitarian and medical role, we do not believe that the hospital is the intended target.”

According to CNEWA, Mahmoud Basal, spokesman for Gaza’s Civil Defense, said emergency response crews were not able to immediately reach the struck building, which is beside the hospital and a shelter for displaced people, because responders feared a second strike.

“The fire burned for more than 15 minutes before our crews could move in,” he said. “We continue to work with severe shortages of firefighting vehicles, water tankers and fuel, making every emergency response more difficult.”

CNEWA reported that, according to Gaza’s Ministry of Health, nearly 1,200 Palestinians have been killed and another 3,900 injured since the ceasefire took effect in October 2025.

Ayad told CNEWA that despite the ceasefire, Gaza’s health sector is still in dire circumstances.

“The situation has not improved significantly. Hospitals continue to face shortages of medical supplies, equipment and essential consumables,” he said. “Thousands of patients remain on waiting lists for surgery, while many others still need to travel outside Gaza for specialized treatment.”

Last year, he told CNEWA that the hospital was operating at 350% capacity and a total evacuation would be “a major humanitarian challenge.”

This is not the first time the hospital has been struck.

On Oct. 17, 2023, an airstrike on the hospital killed 500 people and injured many others. More than 5,000 people were sheltering at the hospital at the time, reported Joseph Hazboun, regional director for CNEWA’s Jerusalem office.

According to statements by the U.S. National Security Council and President Joe Biden, investigations found no evidence that Israel was responsible for the airstrike on the hospital that day. According to an IDF investigation, the hospital was hit after an Islamic Jihad rocket misfired.

Three months later, CNEWA said one person was killed and several others were injured after the IDF launched a missile that landed in the hospital’s courtyard. However, no news outlet, humanitarian monitor, or U.N. investigation has documented an incident matching that description that day.

The Catholic aid group has long supported Al-Ahli Arab Hospital, and since January 2025, it has partnered with the hospital to provide urgent medical services.

Pope Pius XI founded CNEWA in 1926 as “an instrument of love and a sign of hope for those in need scattered throughout the historic but unstable lands of the ancient Eastern churches — the Middle East, Northeast Africa, India and Eastern Europe,” according to the group’s website.

This story was updated at 2:58 p.m. ET on Aug. 11, 2026, to indicate investigations found no evidence that Israel bombed the Al‑Ahli Hospital in Gaza on Oct. 17, 2023, and that there is no verified evidence that the Israel Defense Forces launched a missile that killed one person and injured several others in a hospital courtyard in 2025.

Cardinal Bechara Boutros Rai, the Maronite patriarch, presided over the official liturgical celebration. Cardinal Marcello Semeraro, prefect of the Vatican’s Dicastery for the Causes of Saints, attended as the representative of Pope Leo XIV alongside patriarchs, bishops, and Lebanese officials, including President Joseph Aoun and Prime Minister Nawaf Salam.

The ceremony began with a formal petition presented to the pope’s representative by Bishop Mounir Khairallah, Maronite bishop of Batroun and petitioner for the beatification cause, requesting that Hoyek be declared blessed.

Bishop Hanna Alwan, patriarchal vicar general and postulator of the cause before the Holy See, then read the official biography of the new blessed, recounting the principal stages of his life.

Semeraro subsequently read the apostolic letter issued by Pope Leo XIV formally enrolling Patriarch Elias Peter Hoyek among the blessed. The decree granted the petition of the Maronite Church, its bishops, and its faithful and designated June 5 as the date of his annual liturgical memorial.

The pope’s representative also presented the Maronite Church with five original copies of the decree as official documentation of the occasion.

A large official icon of the new blessed was then unveiled. His relics were brought forward in a solemn procession accompanied by 32 lit candles, symbolizing the 32 years Hoyek served as Maronite patriarch, from 1899 to 1931.

In his homily, Rai said: “Hoyek entrusted himself completely to divine providence until he became a radiant sign in the history of the Church and of Lebanon.”

“The Church today is not raising a man to earthly glory,” he continued, “but bearing witness to the glory God brought about in him. Holiness is not an honor bestowed by the earth but a divine gift granted to those who live the Gospel faithfully to the end.”

Addressing Semeraro, Rai said the cardinal’s presence embodied the depth of communion between the Maronite Church and the Church of Rome. He added that it carried a message of love and appreciation from Pope Leo XIV to a Church that has remained faithful to the faith and to its witness to Christ in the Middle East.

Rai emphasized that “the new blessed lived by his famous motto, ‘My God, may your will be done.’ He was a man of divine providence, combining in his person the vigilance of a shepherd, the wisdom of a leader, the heart of a father, and the faith of a saint.”

“He never sought personal glory,” Rai added, “but rather the glory of God and the good of the human person, believing that Lebanon is a message and that the human person is its greatest treasure.”

At the conclusion of the Mass, Aoun was presented with a cedar tree carved from Lebanese stone bearing the likeness of the new blessed and containing one of his relics.

Following the final blessing, Hoyek’s relics were carried in procession through the aisles among the faithful.

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

Celebrations will include the screening of the film “Patriarch Elias, God Provides,” a solemn beatification Mass on Saturday in Diman, the transfer of the new blessed’s relics to his tomb in Ibrine, a concert by the Lebanese National Philharmonic Orchestra, and a Mass of thanksgiving on Aug. 1, ACI MENA, the Arabic-language sister service of EWTN News, reported on Sunday.

The Maronite Patriarchate called on the faithful in Lebanon and the diaspora to prepare spiritually for what it described as “a historic moment for the Church” ahead of the beatification. The patriarchate invited Catholics to unite in prayer and light candles Friday evening as a sign of faith, hope, and ecclesial communion, and asked churches across Lebanon to ring their bells as the beatification Mass begins.

Egypt moves against alleged discrimination toward young Christian athlete

Egypt’s Ministry of Youth and Sports has intervened in what has been described as an unprecedented case involving alleged discrimination against a young Christian soccer player, ACI MENA reported Thursday.

The case began after the mother of 13-year-old Makary Younan said her son was excluded from the youth team at Alexandria’s Al Ittihad Club after a coach learned his name and allegedly said, “This name does not work here.” The club later said Makary had passed the tryouts and would be signed, but the ministry opened an investigation.

After hearing witnesses and reviewing the incident, officials said the violation had been established, ordered the club to investigate the coach within 48 hours, and referred the file to the public prosecutor. The ministry said it would not tolerate discrimination inside sports institutions and promised transparency in announcing the final penalty.

Finish parliamentarian appeals ‘hate speech’ conviction to European Court of Human Rights

Päivi Räsänen is appealing to the European Court of Human Rights to overturn the Finnish Supreme Court’s ruling in March that found her guilty of hate speech over a pamphlet she wrote more than 20 years ago.

“Appealing my conviction is about much more than a fine or a decades-old church booklet,” Räsänen said after filing an appeal this week, according to an Alliance Defending Freedom (ADF) International press release Friday. “My case stands to determine whether the fundamental rights of religious freedom and free speech are still protected in Finland and across Europe, and whether these societies are still willing to stand up for the rights of all — even those they disagree with.”

Irish priests press Dublin for stronger action on Gaza

Irish Catholic priests have called on their government to take a firmer position on Gaza, urging a permanent ceasefire, unrestricted humanitarian access, and stronger accountability under international law, ACI MENA recently reported.

Priests Against Genocide, a network of more than 2,400 priests — including 26 bishops and cardinals across 62 countries — called on members of Parliament in Ireland to advocate for accountability through the International Criminal Court and the International Court of Justice regarding Gaza.

The group also urged the government to advocate for humanitarian aid and increased diplomatic efforts to bring lasting peace to the region. The letter further underscored a growing moral concern within parts of the Irish Church over the humanitarian toll of the war and the need for political action that goes beyond statements of concern.

Improved security enables pastoral growth in South Sudan

Bishop Matthew Remijio Adam Gbitiku of the Diocese of Wau in South Sudan praised improved security in the country, which he said has allowed the Catholic Church to expand its pastoral ministry.

“I thank the government because you can move day and night freely. There is no insecurity. So in the diocese, there is security that allows the bishop to do his pastoral work freely,” Adam told ACI Africa, the sister service of EWTN News in Africa, at the 21st plenary assembly of the Association of Member Episcopal Conferences in Eastern Africa at the Catholic University of Eastern Africa in Nairobi, Kenya. “There is a good understanding between the Church and the state, and we are collaborating very well.”

Lebanese woman claims healing through St. Rafqa’s intercession

Samar al-Maarrawi, a Lebanese widow, mother, grandmother, theology student, catechist, and longtime member of the Focolare Movement, shared with ACI MENA that she has been healed from cancer through the intercession of St. Rafqa, a Lebanese Maronite nun who was known for her mysticism, holiness, and devotion to the Eucharist.

First diagnosed in 2017, al-Maarrawi said the illness returned in 2022 in her glands and bones. Doctors said her time was limited.

Al-Maarrawi said she turned to St. Rafqa, took soil from the saint’s tomb, and later received medical results showing no trace of the disease. She also recounted a dream in which St. Rafqa told her she had been healed not from one cancer but from seven. According to al-Maarrawi, her doctor later confirmed that there had been seven affected areas, though she had only been told of three. She said she continues to live in gratitude, entrusting her life to God and asking the Virgin Mary to accompany her.

Japanese cardinal urges Church to stand up against violence

Cardinal Tarcisio Isao Kikuchi of Tokyo called on the Catholic Church not to be passive while fighting against violent threats to human life.

“We must not merely stand by and watch helplessly in the face of a raging storm of violence but strive to continue sowing good wheat even more widely,” Kikuchi said in a reflection on July 19, according to Licas News.

“The dominance of violence and the tragic reality of life, a precious gift, being in peril, are so glaringly obvious that one cannot help but wonder if God condones the existence of evil,” he continued. “It is the Church’s duty to look at events in the realities of society that are hindering the realization of the world God desires, to read the signs revealed therein from an evangelical perspective rather than being swayed by what is happening, and to speak with the common good in mind.”

Catholic school group in Australia says it will participate in abuse payouts

The Catholic school group Edmund Rice Education Australia has agreed to allow the large property holdings it received from Christian Brothers to be liquidated for abuse payouts.

The Trustees of the Christian Brothers announced the news in a Friday press release, noting that funds from the sale of the properties will go to a scheme fund that will in turn be used to pay creditors and abuse survivors.

The Christian Brothers transferred millions of dollars’ worth of property to the school group over the course of a decade in a series of $1 exchanges. Abuse victims had argued that the properties should be subject to the overall settlement scheme.

The Christian Brothers announced in June that its organization would come to an end in Australia amid the pending abuse settlement.

Patriarch Rai urges Lebanon to fully implement framework agreement

Speaking from the Monastery of Saint Maron in Annaya on the feast of St. Charbel, Maronite Patriarch Cardinal Bechara Boutros Rai said holiness does not need noise to be known but rather fidelity in order to bear fruit.

Reflecting on St. Charbel’s hidden life and worldwide spiritual influence, Rai connected Lebanon’s survival to truth, peace, and the intercession of its saints, ACI MENA reported Sunday. He also renewed his call for the full and precise implementation of Lebanon’s framework agreement, saying it is essential for strengthening state sovereignty, extending legitimate authority across the country, preserving stability, and protecting Lebanon’s national rights.

As news of the sisters' departure has spread, questions have arisen about why they are leaving and who made the decision. Sister Pierrette Jabbour, the congregationʼs regional councilor for the Middle East, told ACI MENA, the Arabic-language sister service of EWTN News, that the decision was not related to political or security concerns — instead, it was made during the congregationʼs regional chapter in 2018.

She explained that the reasons are entirely internal and reflect the declining number of sisters, their increasing average age, and the shortage of new religious vocations. Similar restructuring is also taking place in convents in Egypt and Lebanon.

According to the congregationʼs regulations, each religious community must have at least four sisters.

Last May, the Salesians announced that they would assume responsibility for the Franciscan convent. However, the news received little public attention until a Mass of thanksgiving was celebrated to mark the conclusion of the sisters' ministry.

In a recorded message, Bishop Hanna Jallouf, apostolic vicar of Latin-rite Catholics in Syria, explained that the congregation has been reorganizing its presence in the country for more than five years.

He said the sisters decided to strengthen their presence in the northeastern province of Hasakah, where they are the only Catholic womenʼs religious congregation serving the area. They also chose to reinforce their ministry in Damascus, while Aleppo is already home to several menʼs and womenʼs religious communities. For these reasons, and in coordination with the Holy See, the Salesian Fathers will continue the Franciscan Sisters' mission at the convent.

Jallouf also dismissed rumors linking the sisters' departure to French President Emmanuel Macronʼs recent visit to Syria.

The Rev. Ibrahim Nasir, president of the National Evangelical Synod in Syria and Lebanon, described the farewell as both a solemn and grateful moment. He said the departure of this historic mission represents a significant loss for Aleppo and for its Christian presence.“ Every institution that closes and every religious community that leaves creates a gap that is difficult to fill,” he said.

Nasir also stressed that the sisters' departure cannot be separated from the wider challenges facing Christians in Syria, especially in Aleppo, where declining numbers, continued emigration, and the closure of many educational and pastoral institutions remain serious concerns.

A legacy of service

The Franciscan Missionaries of Mary first arrived in Aleppo in 1914 at the invitation of the cityʼs Maronite bishop. They established the Our Lady of Lourdes Center near the Maronite cathedral.

Although they were forced to leave during the World War I, they returned in 1919 and resumed their mission despite widespread poverty and hardship.

They first opened a school in the Aziziyah district before establishing the Franciscan Convent and School in the Sabil neighborhood in 1929. Over the years, the school became one of Aleppoʼs leading educational institutions.

The sisters combined education with the care of orphans, assistance to the poor, and support for refugees, helping form generations of students from different religious and social backgrounds.

The convent also became a center for girls' scouting activities and a place that encouraged friendship and coexistence between Christians and Muslims.

Besides education, the sisters played an important humanitarian and medical role in the city.

They also managed the Sheibani Orphanage, which cared for children orphaned during the Ottoman massacres. They also administered Al Razi Hospital for many decades, helping improve medical services and reduce mortality rates.

After the school was nationalized in 1967, the sisters continued their pastoral and social ministry through catechism, childrenʼs programs, ministry to university students, and by hosting Church groups and associations. They also served in the Jabal al Sayyideh, also known as Sheikh Maqsoud, neighborhood, where they dedicated themselves to pastoral ministry, Christian formation, and helping combat unemployment by teaching practical vocational skills.

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

In a moment filled with hope and meaning, Metropolitan Athanasius Fahd, Greek Orthodox archbishop of Latakia and its dependencies, celebrated the first Divine Liturgy for the parish since the outbreak of the war.

The liturgy was held in the hall of St. George Church because the church building itself suffered extensive damage in previous years.

During the celebration, worshippers lit candles before the icon of St. George, the village’s patron saint, symbolically marking the return of spiritual life to the community and the beginning of a new chapter. Residents hope this step will help them restore their natural presence in their homeland.

Speaking to ACI MENA, the Arabic-language sister service of EWTN News, Fahd said the celebration was a first step toward encouraging the people of Ghassaniyeh to return to their land.

He expressed his joy at seeing the happiness on the faces of those who attended the liturgy. He also noted that cooperation between the Church and the villagers had made it possible to prepare the church hall as a center serving the needs of the community.

The metropolitan explained that the space will serve two main purposes.

Its first purpose is spiritual, providing a place for prayers and liturgies that remain at the heart of Christian life.

Its second purpose is social. The hall will remain open to villagers as a common home, especially for those who return to visit their farmland or stay temporarily in the village but do not yet have a home suitable for living or a place to rest.

One resident recalled the difficult years the village endured. He said Ghassaniyeh had been struck by explosive barrels and missiles launched by forces linked to the former government, causing widespread destruction and forcing most residents to leave.

He added that conditions are now more stable, freedom of movement has improved, and residents have begun returning to their homes and farmland.

A woman who recently returned to the village also spoke of her joy at being home again. She said she had come back after 14 years away and had begun rebuilding her house and obtaining the basic supplies needed to make it livable.

The road home, however, remains difficult, especially because of the need to rebuild houses and repair infrastructure.

The Church continues to support residents as they restore their homes and rebuild their lives. In recent months, it has also worked to address issues involving their properties and farmland, including land that had come under the control of foreign armed factions, such as Uyghur and Turkistan groups.

Fahd’s visit was his second to Ghassaniyeh, following an inspection visit in May.

The Latin Church also celebrated its first Mass in the village in November 2025, offering another sign of the Christian community’s determination to return.

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

During a meeting with Chaldean Patriarch Paul III Nona, the prime minister said the return of Christians who were forced to leave Iraq has become a national priority for his government.

He said the government is ready to provide the support needed to encourage Christian families to return, including making them eligible for the countryʼs 1 million residential land plot initiative.

Al Zaidi said Iraqʼs strength lies in its ethnic, religious, and cultural diversity and in the unity of its people. He described Christians as “an active and essential component of Iraqi society and a key partner in building the state and shaping Iraqʼs history and future.”

An invitation to invest

The prime minister also encouraged Iraqi Christian business leaders and investors living abroad to return and take part in rebuilding the country by investing in the opportunities available across several sectors, particularly healthcare and education.

He said the government remains committed to strengthening stability and providing the support needed to help their projects succeed, contribute to economic development, and create new jobs.

Nona expressed appreciation for the prime ministerʼs initiatives and his commitment to supporting Iraqʼs Christian community.

He said the governmentʼs position sends an important message encouraging Iraqi Christians in the diaspora to return home, strengthens their confidence in the countryʼs future, and supports the willingness of Christian business leaders and investors to contribute to Iraqʼs reconstruction and development.

The Churchʼs response

Commenting on the initiative, Syriac Orthodox Archbishop Nicodemus Matti Sharaf of the Archdiocese of Mosul, Kirkuk, and Kurdistan welcomed the prime ministerʼs call for Christians to return.

He described it as “an official recognition of the Christian communityʼs rightful place in the land of its fathers and ancestors.”

At the same time, he stressed that addressing the reasons Christians left Iraq in the first place is even more important. Without doing so, he said, the invitation is unlikely to achieve its intended results.

Speaking to an Arabic television channel, Sharaf pointed to several challenges that have contributed to Christian emigration and continue to discourage many from returning.

Among them, he said, are ongoing marginalization and the lack of genuine political representation, noting that Christians still do not have a dedicated electoral register that would allow them to elect their own representatives to Parliament.

He also cited widespread corruption, inadequate infrastructure, limited access to quality healthcare and education, and a shortage of employment opportunities.

These conditions, he said, force many Iraqi Christians abroad to compare what they have found overseas with what remains unavailable at home.

Sharaf expressed hope that the governmentʼs campaign against corruption would continue with genuine determination and produce tangible results that restore citizens' confidence.

He described Iraq as “a country floating on a lake of corruption,” adding that this alone is “enough to drive any citizen, Christian or otherwise, to leave.”

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

López Romero asserted his innocence in a brief statement carried by the EFE news agency. “I have not committed any assault, violence, or sexual harassment,” he said.

The prelate himself announced the decision in a message to his archdiocesan community at the end of the pastoral year. In the text, López Romero explains that the Church has initiated a preliminary investigation into the allegations and that the case is currently in the hands of the competent authorities of the Holy See.

“I am accused of inappropriate behavior toward adult women,” the cardinal archbishop noted in the statement, in which he also affirms that he is fully cooperating with the ongoing ecclesiastical process.

While the investigation is underway, López Romero indicated he will not preside at public celebrations or participate in pastoral activities so as not to interfere with the inquiry.

“During this period of investigation, and so as not to hinder it, I am stepping back — refraining from presiding over any public celebration or participating in any pastoral activity, as you will undoubtedly understand,” he emphasized in the statement obtained by ACI Prensa, the Spanish-language sister service of EWTN News.

The prelate also acknowledged the impact the situation might have on the faithful and expressed his awareness of the difficulties and questions the case could raise within the local Catholic community. For this reason, he explained that he considered it important to inform the members of the archdiocese at this stage.

López Romero asked for prayers for all those affected by the situation, for the Church, and for himself, as the decisions to be adopted by ecclesiastical authorities upon the conclusion of the proceedings are awaited.

“While awaiting the decisions the Church will make, let us pray together for those suffering through this situation, let us pray for our Church, let us pray for one another, and please pray for me,” the statement indicated.

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.

Rai warned in his Sunday homily that Lebanon “must not become the price of any international or regional understanding, nor an arena for settling scores, but rather a message of peace.” He expressed hope that the efforts involving the United States, Lebanon, and Israel would bear fruit and lead to an agreement that removes “the specter of war” from Lebanon.

His remarks come as Lebanon finds itself at the center of two parallel diplomatic tracks: a U.S.-Iran agreement and a direct trilateral framework involving Lebanon, Israel, and the United States. In both, Lebanon’s future is at stake and the country’s Christians remain a central part of the national conversation on peace and sovereignty.

For many Christians in Lebanon, the fear is that their country’s future could once again be treated as part of a broader regional bargain rather than as a sovereign national question.

This concern was reflected in a letter sent by Lebanese Forces leader Samir Geagea to U.S. Vice President JD Vance, in which he urged Washington to separate the Lebanese issue from negotiations with Iran. Hezbollah Secretary-General Naim Qassem described the agreement as “a great victory” and “a pivotal point for Lebanon.”

Speaking to EWTN News, Lebanese member of Parliament Pierre Bou Assi said that, as the Lebanese Forces leader stated in his letter to the U.S. vice president, their project remains the establishment of a real state in Lebanon. But he said such a state cannot fulfill its role as long as Hezbollah remains armed and continues to drag Lebanon into wars and suffering in service of Iran.

“We want to be freed from Hezbollah’s weapons in order to build a state that protects everyone, Christians and Muslims alike,” he said.

Bou Assi added that he does not believe the U.S.-Iran understanding will have a direct impact on Hezbollah’s behavior in Lebanon. According to U.S. sources, he said, the talks did not focus specifically on this point but rather on the Strait of Hormuz and a monitoring mechanism for Iran’s peaceful nuclear program. Many in Lebanon stress that including the Lebanese issue in these regional negotiations has allowed Iran to regain leverage over the Lebanese political sphere.

Moreover, President Donald Trump’s recent suggestion that Syria could play a role in addressing the issue of Hezbollah has touched a deep nerve among many Lebanese Christians. For them, any talk of Syrian involvement in Lebanon triggers the memory of nearly three decades of Syrian military and political occupation, which only ended in 2005.

Bou Assi said that, as a Lebanese and Christian member of Parliament belonging to the largest Lebanese and Christian parliamentary bloc, and despite respect for the United States as a friendly country, “we cannot accept the return of the Syrian army to Lebanon.”

“The Lebanese suffered greatly under the occupation of the Assad regime, which lasted for 30 years between 1975 and 2005,” he said. “For this reason, as a sovereignist component that resisted that occupation, we cannot accept the repetition of this bitter and destructive experience.”

At the same time, Bou Assi pointed to repeated statements by the Syrian president that Syria has no intention of entering Lebanon again, out of respect for Lebanese sovereignty.

He said such positions are in line with the Lebanese Forces’ desire for the best possible relations with Syria, relations based on respect for the sovereignty, stability, and interests of both countries and peoples.

Toni Nissi, president of the Committee for the U.N. Security Council Resolutions on Lebanon and secretary-general of the National Council for the Cedar Revolution, echoed similar concerns in a conversation with EWTN News.

“For many Lebanese, and certainly for many Lebanese Christians, such remarks inevitably awaken painful memories,” Nissi said.

He explained that his generation remembers a period in which Lebanon’s sovereign institutions were overshadowed by external tutelage. For that reason, he said, any suggestion that Syria might once again assume a political or security role inside Lebanon naturally provokes concern.

Nissi also stressed that diplomacy becomes problematic when nations become objects of negotiation instead of subjects of their own history.

“For far too long, Lebanon has been treated as a battlefield where others settle their disputes and as a diplomatic mailbox through which regional powers exchange messages,” he added.

There are growing concerns in Lebanon, especially among Christians, that the U.S.-Iran memorandum and the wider diplomacy surrounding it could overshadow the Lebanon-Israel talks promoted by President Joseph Aoun as an effort to return decisions of war, peace, and sovereignty to state institutions.

For many Lebanese Christians, those talks carry a deeper meaning. They are not only a diplomatic opening with Israel but also a possible step toward restoring the authority of the Lebanese state after years in which Hezbollah’s weapons and Iran’s influence have shaped the country’s security choices.

Lebanese officials have described the move toward direct negotiations with Israel as a historic step through which the state could reclaim responsibility for Lebanon’s foreign and security policy. Yet the government now faces the delicate reality of seeing Iran negotiate with Washington over issues that directly affect Lebanon’s future, raising fears that Beirut could once again be treated as a secondary actor in decisions concerning its own sovereignty.

Nonetheless, last week’s signing of the Trilateral Framework Agreement between Lebanon, Israel, and the United States, announced by U.S. Secretary of ‌State Marco Rubio, marked a major milestone, offering a possible path toward placing Lebanon’s sovereignty, security, and state authority back at the center of the diplomatic process.

Nissi explained that the framework “establishes a phased mechanism intended to strengthen security, extend the authority of the Lebanese state across its entire territory, and create a practical pathway for implementing long-standing international commitments while reducing the risk of renewed conflict.”

“It is neither a final peace treaty nor merely another ceasefire,” Nissi added. “It is a roadmap for restoring state authority through implementation.”

For Nissi, the framework also carries a deeper national significance. “Perhaps the greatest opportunity created by this framework is that Lebanon can finally stop being a battlefield for others,” he said. “For decades, Lebanon functioned less as an independent strategic actor than as an arena through which regional powers projected their rivalries.”

What these parallel diplomatic tracks will ultimately achieve for Lebanon remains uncertain. For now, the country’s sovereignty continues to be violated from both directions: by Hezbollah’s weapons and decision-making outside the authority of the state and by Israel’s continued occupation of Lebanese territory and military actions inside Lebanon.

“Christian villages in Lebanon, some of them have actually asked to be annexed to Israel, because we protect them against the Hezbollah, Hezbollah fanatics who want to kill them, and we do the same things with Christians everywhere,” Netanyahu said during an appearance on Fox News’ show “The Sunday Briefing” on July 5.

“It’s ridiculous that [Netanyahu] would say such a thing,” said Alberto Fernández, a former U.S. ambassador and contributor to EWTN News on Middle East topics. “It’s something that only makes sense within the context of him trying to look good to his own Israeli audience. Within the context of Lebanon, it’s ridiculous.”

Fernández noted Netanyahu’s claims have been repeatedly denied in the Arab and Lebanese press. Lebanese officials have rejected Netanyahu’s claims, including senior members of the Kataeb party, and Hanna al-Amil, the mayor of Rmeich, a Christian village in southern Lebanon, according to several Arab news outlets.

“We canʼt forget that itʼs Hezbollah that keeps plunging Lebanon into war with Israel,” he said. “And one thing that Christian villagers do not want is, they may not want to be part of Israel.”

They donʼt want to be at war with Israel either, Fernández said.

“They want peace. They want to be left alone. They want to be able to live their lives and their villages and farm their land and be left alone,” he said.

Speaking for the nearly 1,000‑year‑old humanitarian order, Josef Blotz, its grand hospitaller, told “EWTN News Nightly” about “the sobering degree of need” and the “requirements amidst destruction” in Gaza after the Israel‑Hamas conflict.

As grand hospitaller, Blotz supervises the order’s health and social affairs offices. He has served in the position since February 2025.

Blotz oversaw the opening of a health clinic in Gaza City on June 22 in partnership with the Latin Patriarchate of Jerusalem. Calling it an “honor” to open the facility alongside Cardinal Pierbattista Pizzaballa, the Latin patriarch of Jerusalem, Blotz said it was “a wonderful opportunity to live up to the order’s charism” by serving “the poor, the sick, and the vulnerable” in Gaza City.

“Itʼs very important for me to outline that we are not only looking after our Catholic people in this parish or of the Christians,” he said of the clinic located on the premises of Holy Family Church in Gaza City. “We are absolutely ready to help everyone irrespective of ethnicity or religion.”

Order provides aid in Ukraine

Blotz said of Ukraine’s humanitarian situation amid its war with Russia that “the crisis is ongoing.”

Active in about 74 locations in Ukraine, the order’s work in the country includes caring for orphans and children as well as wounded soldiers, Blotz said.

The order provides prosthetic limbs for soldiers injured during combat, producing the prosthetics “with the help of artificial intelligence,” according to Blotz.

“We are modern by tradition,” Blotz said. “And this is something you can witness in Ukraine where we really try — and actually achieved — making a difference in people’s lives.”

Venezuela mission assessed

Blotz said the order is preparing to send an assessment team to Venezuela “to find out where the need is.”

“We are very experienced in setting up activities like these not only in crisis areas but also in terms of disaster-relief operations,” he said, noting that he will know more in the coming days about how the order will lend its support.

“We have to understand the situation and also set up networks and partnerships,” he said. “Because together with others, the Church, Caritas, and many other governmental organizations, we would be even more successful.”

Until then, these sister churches continue to work together in serving the Gospel and caring for their faithful, despite the growing challenges facing Christians in the Middle East, where their shared history began.

As the region goes through another difficult moment, and following the election and installation of a new Chaldean patriarch, ACI MENA, the Arabic-language sister service of EWTN News, spoke with Mar Awa III, catholicos-patriarch of the Assyrian Church of the East, about the historic relationship between the Assyrian and Chaldean churches and the future of Christians in Iraq and across the Middle East.

A new beginning

Mar Awa III described the election of Mar Paul III Nona in Baghdad in late May as the beginning of a new chapter in the modern history of the Chaldean Church after years marked by internal challenges, especially those connected to political issues.

He reaffirmed his commitment to strengthening cooperation between the two sister churches.

“Our churches share the same history, traditions, liturgy, and spiritual heritage,” he said. “We are committed to working closely together for the good of our Assyrian and Chaldean faithful, both in our homelands and throughout the global communities.”

Guided by divine providence

The Assyrian patriarch reflected on what he sees as a meaningful sign of divine providence. The heads of the three churches that descend from the historic Church of the East all bear the title “III” in their patriarchal names.

He said this gives them a special opportunity to deepen cooperation and strengthen coordination among their churches in practical and effective ways.

“In addition to this shared connection that brings us together as brothers in faith and ministry, all three of us have served our churches in the abroad,” he said. “That experience has helped us understand both the needs and the challenges facing our faithful around the world.”

The gift of the Holy Spirit

Asked about practical steps toward the long-desired unity of the Church of the East, Mar Awa III said Christian unity is, above all, a gift from God.

“The unity of the sister churches is first and foremost a gift of the Holy Spirit,” he said. “It is also a living spiritual experience that requires constant prayer, deep reflection, and sincere fraternal cooperation.”

He expressed hope that the three patriarchs would meet soon to discuss pastoral and community cooperation and to develop a roadmap for closer collaboration on shared concerns, both in their homelands and in communities abroad.

“I am confident that our cooperation on the social and political challenges facing our people will help strengthen them in the land of their fathers and preserve our presence and identity,” he said.

Responsible media

Mar Awa III also reflected on the growing power of media and social media in today’s world and their influence on society and the life of the church.

“Freedom of expression is important,” he said, “but it does not mean using that freedom without respect for ethical and human values, whether in religious or secular media.”

He urged media organizations to adopt respectful language that pursues truth and benefits society instead of stirring up pointless disputes or harmful criticism.

He also warned against social media campaigns that target church leaders and clergy with insults, personal attacks, and language that can slide into hatred and defamation.

“Such behavior is not only lacking in accuracy and objectivity,” he said. “It is also far from Christian virtues and moral values.”

Returning to the roots

The patriarch said a new chapter began in the history of the Assyrian Church of the East when its patriarchal see returned to Iraq in 2015 after more than 80 years abroad.

“The return to Erbil brought our Church closer to its deep Eastern roots in Mesopotamia, as one of the oldest apostolic churches in the world,” he said.

Although this has created difficulties in managing communities abroad — where most of the church’s faithful now live — he said the return strengthened their sense of belonging to the church’s traditions and spiritual heritage. It also deepened their connection to their land and historical roots.

Strengthening cooperation

Mar Awa III said the reality facing churches in Iraq and the wider Middle East requires closer cooperation among them, regardless of church affiliation, for the good and future of their faithful.

He stressed that today’s challenges, especially migration, preserving the deposit of faith, and protecting Christian and community identity, require shared attention and cooperation.

He said churches must coordinate more closely to find effective solutions that help preserve the Christian presence in the East and protect its spiritual and historical heritage.

Deep concern over events in Iran

Mar Awa III expressed deep concern over the current war in the region, especially the fate of the church’s faithful in Iran, who are directly affected by it.

He said the outcome remains unclear at this stage.

All churches in the region, he added, are following the consequences of the war with great concern.

“Military conflicts always have serious consequences for small communities, including Middle Eastern Christians,” he said. “Our prayers continue without ceasing that the war end as soon as possible and that dialogue and understanding may silence the sound of weapons.”

Called to support one another

Alongside repeated wars, worsening economic hardships, social instability, and ongoing security challenges have caused painful waves of migration from all churches in the East, especially among young people.

With the renewal of war, Mar Awa III expressed hope that Christians around the world would recognize the suffering of their brothers and sisters in the East and understand the size of the challenges they face.

He encouraged them to support Christians in the region in ways that can help reduce continued migration, especially from Iraq.

He also called on the international community to play its part in addressing the economic and security causes of migration by supporting practical initiatives that help provide the conditions for a dignified life in a safe homeland.

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

War, economic instability, and continued emigration are placing increasing pressure on the Christian presence in the region, driving a significant decline in communities across the Holy Land and neighboring countries, Twal said in an interview that aired June 25 with Veronica Dudo of EWTN News Nightly.

Reflecting on Cardinal Pierbattista Pizzaballa’s June 22 visit to Gaza alongside Greek Orthodox Patriarch Theophilos III, Twal said the trip was a powerful sign of Christian unity and solidarity with those suffering amid the ongoing conflict.

“It is very important because it shows that Catholics and Orthodox are working together for peace and justice,” Twal said. “It is very important for our people in Gaza to see that we are united together. We care for them, we follow them, and we are close to them.”

The cardinal’s presence, he said, reassured local Christians that Church leaders remain committed to accompanying them through the hardships of war. “It is our duty to be close always to our people in the parishes, in the church in Gaza,” he added.

The bishop emphasized that the Middle East cannot be viewed as a single reality. Conditions vary greatly among countries such as Syria, Lebanon, Iraq, Jordan, and the Palestinian territories, each facing its own unique challenges. Yet one concern unites them all: the steady decline of the Christian population.

“Generally speaking, Christianity in the Middle East is shrinking, and our numbers are decreasing,” Twal said. He attributed the decline to “the instability of the political situation, of wars, of conflicts.”

He noted that Christians in the Palestinian territories number about 4,000, while the Catholic parish in Gaza has dwindled to roughly 700 members. Conflict and political instability continue to drive many families to leave in search of safety and opportunity elsewhere, Twal said.

Despite these hardships, he stressed that the Catholic Church’s presence remains vital. Through its parishes, schools, hospitals, and charitable ministries, the Church provides stability and hope for vulnerable communities, serving both Christians and Muslims.

Asked whether peace is possible in the region, Twal responded emphatically: “Of course, peace is possible because we believe in it and we work for it.”

He added that peace requires daily commitment and practical action. “Peace is not only a principle that we just think about or believe in. Peace is a daily work. It is our responsibility, even with small gestures and activities,” he said.

The bishop pointed to the Church’s educational, medical, and humanitarian efforts as concrete ways it promotes peace and serves local communities. “Through our schools, our parishes, our hospitals, the services we offer to everyone, Christians and Muslims, we are building peace,” he said.

Twal also praised Pope Leo XIV for his continued calls for prayer and solidarity with those suffering throughout the region, noting that “the Holy Father is always asking to pray for us and encouraging people to be close to us.”

Calling on Christians worldwide to support the Church in the Holy Land, Bishop Twal encouraged pilgrims to visit.

“Come and visit us,” he said. “Coming to us, visiting us, it’s a sign of solidarity and support and knowing better. So stay close, either by knowing our situation or by coming and visiting us.”

Amid these challenges, the Catholic Church in the countries of the Apostolic Vicariate of Northern Arabia continues to accompany the faithful spiritually and pastorally.

Bishop Aldo Berardi, apostolic vicar of Northern Arabia, told ACI MENA, the Arabic language service of EWTN News, that the Church is trying to remain close to its people during these times of fear and uncertainty.

The conflict that erupted in late February brought unexpected challenges to the vicariate and to the faithful living in Kuwait, Saudi Arabia, Qatar, and Bahrain.

“For a community that draws its strength from gathering together for Mass and communal prayer, the suspension of Church activities was a deep wound,” he said.

Berardi reflected on the fact that the conflict began during two important seasons of prayer: Lent for Christians and Ramadan for Muslims. He described this timing as a reminder of divine providence.

“It was not only painful, but it also reminded us that fasting and prayer are not merely religious practices; they are acts of solidarity with all who suffer,” he said. “They taught us as well that we are not alone in times of hardship.”

Even when public gatherings were restricted, churches remained open for private prayer. Later, parish activities and public Masses gradually resumed.

Hearts shaken by war

The apostolic vicar acknowledged the concerns of the faithful throughout the vicariate, which is home to about 2.2 million Catholics, in addition to members of other Christian communities. Most are expatriates and migrant workers from around the world. Each person carries a story of faith, migration, and hope.

“While their families in Lebanon, the Philippines, India, Kenya, and elsewhere closely follow developments and worry about the safety of their loved ones here, every phone call home becomes burdened with anxiety,” he said. “Conflict does not only damage infrastructure. The first thing it wounds is the human heart.”

As fears spread, many faithful came to the bishop asking whether they would lose their jobs, be evacuated, or still be able to send money home.

“For many of our faithful, the money they earn in the Gulf supports entire families back home,” he explained.

The bishop sought to remain close to his people, reassure them, and help ease their fears.

“I never claimed to have all the answers,” he said. “But my role as a father is to remind them of a deeper truth: They are not alone. Even far from home and living in uncertainty, God accompanies them, and the Church stands beside them.”

From the first days of the crisis, he encouraged the faithful to remain calm, stay united in prayer, and care for one another.

“Fear is not a sin,” he added. “It is a natural and necessary human response for survival. Jesus Himself experienced fear in the Garden of Gethsemane. Faith does not eliminate fear; it transforms it, gives it meaning, and enables us to cling to hope, ‘a sure and steadfast anchor of the soul.’”

“I am truly filled with hope,” he said. “Christian hope is more than simple optimism. It is a gift from God that helps us persevere even in difficult times.”

Mission and service

At the beginning of this year, the Apostolic Vicariate of Northern Arabia began a fruitful spiritual journey. One important moment was the elevation of the Church of Our Lady of Arabia in Kuwait to the status of a minor basilica.

According to the bishop, this reflected the vitality and continued growth of the Catholic Church in the Gulf.

“Our journey has not stopped,” he said. “It has only been temporarily interrupted. As we await a lasting peace, we remain determined to continue with renewed energy, ready to resume pastoral programs, educational initiatives, and community activities.”

When people live amid fear, sorrow, and uncertainty, the bishop said, the Church’s first responsibility is to accompany them in their suffering.

“At the same time, peace creates the space necessary for service. Stability is not a luxury for the Church; it is an essential condition for mission.”

He stressed that peace is necessary for every part of the Church’s mission: proclaiming the Gospel, forming believers, serving the poor, and building dialogue between Christians and Muslims.

“Every sincere effort to build lasting peace helps the Church carry out its mission,” he said. “It helps create the conditions the Church needs to serve people and grow.”

Our Lady of Arabia

Millions of Catholics around the world turn to the Blessed Virgin Mary in times of need. The bishop often reminds the faithful of their patroness, Our Lady of Arabia.

“She is our mother, our protector, and the companion of millions of Catholics living far from their homelands,” he said.

“Mary herself experienced life as a refugee. She lived under occupation and remained standing at the foot of the Cross when everything seemed lost. She is not simply a figure from the past but a living presence in the lives of believers. I have no doubt that many of the faithful found strength in her maternal presence during these difficult months.”

‘A new Pentecost every day’

The bishop said the cultural diversity of the Apostolic Vicariate of Northern Arabia is both its greatest gift and one of its greatest challenges.

Catholics in the vicariate worship according to a variety of liturgical traditions, including the Latin, Maronite, Syro-Malabar, Syro-Malankara, and Coptic Catholic rites.

“People of different nationalities, languages, and cultures come together in prayer,” he said. “They are united by one baptism, one Eucharist, and one Lord. In our vicariate, we experience a new Pentecost every day.”

This unity is also seen in simple daily acts of charity and solidarity: a Filipino family helping an Indian family find housing, an African choir singing alongside a Lebanese choir at the same Mass, or a priest from one Church tradition visiting patients from another.

“This diversity is a living witness that we belong to one Church — holy, catholic, and universal,” the bishop said. “It is a witness the world needs to see today more than ever, especially here in the Middle East.”

Iran and the United States recently reached a preliminary agreement to extend a ceasefire that was welcomed by Gulf Cooperation Council states earlier this year. Although the situation remains fragile and many challenges continue, the bishop ended with a message of hope.

“We follow these developments closely, not from a political perspective but from a pastoral one,” he said. “We remain convinced that every step toward peace is a gift from God, and we receive it with gratitude.”

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

In an open letter addressed to Pope Leo on June 22, the group’s co-founders André Villeneuve and Father Antoine Lévy, OP, are asking the Holy Father to answer the question, “Should Catholics interpret the creation and enduring existence of the State of Israel as a sign of God’s providence — or should they not?”

While the pair note that “the Church’s reticence to pronounce on the theological meaning of the State of Israel has served a real purpose,” they proceed to express concerns over “a number of Catholic commentators” who they contend “have interpreted this silence as a formal dismissal of the very possibility of ascribing any theological resonance to the founding of the State of Israel and to its enduring existence.”

“The Church’s silence regarding Israel’s right to exist — the reluctance to go beyond mere political recognition, on a par with that extended to the still inchoate State of Palestine (2013) — gives ground to all those Catholic voices that wish to lend this campaign of denigration the authority of the Church’s own name,” the letter manifests.

Villeneuve and Lévy argue that “the ‘theological silence’ that has prevailed until now would risk doing more harm to the Church’s witness than the prudence it was meant to preserve.”

‘For Zion’s Sake’

Villeneuve and Lévy’s letter to Pope Leo comes as part of an effort by Catholic Voices for Israel to make “a biblically grounded, theologically informed case for Catholic solidarity with Israel.”

In its founding statement, “For Zion’s Sake: A Catholic Appeal in Support of Israel,” the recently formed Catholic Voices for Israel (CVFI) calls for Catholic Zionism to be understood as “supporting the Jewish people’s right to self‑determination in their ancient, biblical homeland; acknowledging God’s love for Zion and his promise of the land in Scripture; recognizing that these promises were never revoked in the New Testament; and remaining open to seeing the work of divine providence in Israel’s return to the land — a possibility the Church has not foreclosed.”

Since launching CVFI last month, “For Zion’s Sake” has garnered 165 signatories, including prominent names such as Gavin DʼCosta of the Pontifical University of St. Thomas Aquinas in Rome and Jennifer Bryson of the Ethics and Public Policy Center in Washington, D.C.

Addressing the question of his motivation for helping to spearhead the initiative, Villeneuve, an associate professor of Old Testament and biblical languages at Sacred Heart Major Seminary in Detroit, Michigan, told EWTN News that Catholic antisemitism has “become much more prevalent” since Oct. 7, 2023 on two levels: the political level and the theological and biblical level.

“All the prophets consistently reaffirm Godʼs covenant with Israel and his promises that he will return them back to their land. So why arenʼt Catholics taking that seriously?” Villeneuve said. “As if this is just an evangelical, dispensationalist-type of idea, when Scripture is really quite clear about it? These promises and prophecies are never abolished in the New Testament.”

One of the four “Guiding Principles” in CVFI’s Charter asserts the importance of the re-establishment of a Jewish homeland in the modern State of Israel, quoting Pope Benedict XVI who said in a 2018 letter to Rabbi Arie Folger that "it is not difficult, I believe, to see in the creation of the State of Israel the fidelity of God to Israel is revealed in a mysterious way.”

While Villeneuve and the Charter both make the case for a Catholic Zionism and recognition of biblical significance for the modern state of Israel, other Catholic public intellectuals argue that the lack of official teaching leaves room for Catholics to disagree or form alternate opinions.

Indeed, in the same 2018 letter to Rabbi Folger, Benedict XVI says “the state of Israel cannot be seen to theologically represent fulfillment of the Land promise, but rather as a secular state which of course has religious foundations.”

Outside perspectives on the effort

“The Charter is strongest when it grounds itself in truths the Church has clearly affirmed,” Simone Rizkallah, manager of Jewish-Christian Partnerships at the Tikvah Fund, told EWTN News.

“Where the Charter moves beyond settled doctrine is in its attempt to reflect on the theological significance of the modern State of Israel,” she said, explaining that the Catholic Church has never taught that the modern State of Israel was biblically prophesied, nor rejected the idea that “the re-establishment of a Jewish homeland might bear theological significance in light of Godʼs enduring fidelity to the Jewish people.”

“On these questions there remains room for legitimate theological exploration and debate among Catholics,” Rizkallah, who is not a signatory to the Charter, said.

In addition, Rizkallah pointed to the perspective of Cardinal Pierbattista Pizzaballa, the Latin Patriarch of Jerusalem, in his framing of the issue: “[Pizzaballa] put his finger on an important aspect of the discussion when he observed: "While Europeans primarily view Israel as a state, for Jews it is much more than that.”

“Too often Catholics discuss Israel exclusively as a political entity without adequately appreciating the religious, historical, and covenantal significance that the Land of Israel holds within the Jewish self-understanding,” she said. “Recognizing that reality does not require agreement with every policy of the Israeli government, but it does require taking Jewish self-understanding seriously.”

Rizkallah, who is also a founding member of the Coalition of Catholics Against Antisemitism, said she welcomed the charter’s rejection of dispensationalism, dual-covenant theology, political absolutism, and the notion that Israel should be exempt from moral scrutiny. She further praised the document’s acknowledgement of the dignity and concerns of Palestinians and local Christians.

“One reason I believe this conversation is so important is that, despite the tremendous progress in Catholic-Jewish relations since Nostra Aetate, there are signs that certain anti-Jewish attitudes are reappearing within parts of Catholic discourse,” she said. “I do not mean that large numbers of Catholics are racial antisemites, nor do I mean that the Churchʼs official teaching has changed. On the contrary, the Churchʼs teaching on the Jewish people remains one of the great achievements of the post-conciliar era.”

“The challenge facing Catholics today is not only to reject overt antisemitism, but also to ensure that our theological, political, and moral judgments are shaped by what the Church actually teaches about the Jewish people,” Rizkallah pointed out.

A ‘work of God’

For his part, David Moss, longtime president of the Association of Hebrew Catholics in the U.S., praised CVFI’s initiative.

“I am totally in agreement with this new Catholic initiative in support of Israel,” Moss told EWTN News. “It can only be a work of God that His chosen people, the people Israel (aka the Jews), would survive the holocaust in Christian Europe, and then three years after the end of World War II return to their ancient homeland.”

Moss emphasized that “it is way past time for Catholics to stand up for the Jewish people, the State of Israel, and the many Jewish traditions of Jesus and His people upon which the Catholic faith is based.”

The visit of the two heads of the Orthodox and Catholic Churches in the Holy Land expressed, according to the statement, the “pastoral responsibility” of their respective Churches toward the Christian communities of Gaza but also “toward the whole population” of this territory, “where families continue to endure grave humanitarian suffering, fear, loss and uncertainty.”

The patriarchs were accompanied on their visit by Josef D. Blotz, grand hospitaller of the Sovereign Military Order of Malta, as well as by representatives of Malteser International, the orderʼs humanitarian agency.

Their presence “reflects the enduring commitment of faith-based humanitarian services to healthcare, relief work, and the protection of human dignity in Gaza,” the statement noted.

Furthermore, the statement said the presence of both religious leaders “carries the prayer of Jerusalem to Gaza’s wounded faithful and to all who suffer, in a ministry of consolation, mercy and steadfast Christian witness rooted in the Gospel and in the sacred vocation of the Holy City.”

During their time in Gaza, the leaders visited the cityʼs only Catholic church, the Latin rite parish dedicated to the Holy Family where, according to Vatican News, Theophilos III and Pizzaballa were welcomed with applause from the faithful and joyful cheers from the children.

After an initial greeting and a prayer led by the parish priest, Father Gabriel Romanelli, Pizzaballa expressed his joy at being able to look into the eyes not only of the parishioners and those living in the vicinity of the church, but also of all the inhabitants of that suffering city.

The situation, the cardinal said, is difficult but the presence of Church representatives demonstrates their concern for Gaza, which remains a priority.

In addition, they held meetings with the clergy, religious communities, and “local Christian families and people affected by the continuing humanitarian crisis,” according to the statement.

Through these encounters, they "seek to offer spiritual strength, comfort, and hope in the midst of deep suffering," they said. The Latin Patriarchate of Jerusalem emphasized that the presence of Theophilos III and Pizzaballa "carries the prayer of Jerusalem to Gaza’s wounded faithful and to all who suffer.”

This is the third such visit in the past year; Pizzaballa previously visited the Strip in July and December 2025.

The humanitarian work of the Latin Patriarchate of Jerusalem and the Holy Family Catholic Parish in Gaza has recently been recognized. On June 12, in the presence of Italian President Sergio Mattarella, they were awarded the Antonio Feltrinelli International Prize by the Accademia Nazionale dei Lincei — one of Italyʼs most prestigious scientific and humanitarian awards. Iyad Twal, patriarchal vicar for Jordan, accepted the prize on behalf of Pizzaballa.

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

For many Syrian Christians, the terrorist attack became a defining moment that shook the community in a way not seen since the final years of the Ottoman Empire.

Speaking to ACI MENA, EWTN News’ Arabic-language news service, Father Yohanna Shahada, pastor of St. Elias Church, recalled not only a year marked by grief, tears, and fear, but also one shaped by hope born of prayer, faith, and the solidarity of the Church’s living stones, supporting one another through suffering.

One memory from the days immediately following the attack remains especially vivid in Shahada’s mind. Rather than waiting to receive consolation, grieving families found themselves comforting the priests. Many of the wounded, despite their own pain, sought to encourage those serving the parish.

Shahada recalled one parishioner who underwent surgery on his leg. When the priest asked how he was doing, the man replied: “Father, as long as you are standing, we are well.”

The bombing revived memories of war, destruction, and fear that many had spent years trying to overcome, Shahada said. Even today, concerns about the future and the possibility of another attack remain present among many families.

The families of victims of the church bombing faced not only the emotional pain of losing loved ones but also significant financial hardship, as many of those killed were the primary breadwinners for their households.

According to Shahada, approximately 150 people were injured in the attack. Their injuries ranged from minor to moderate, with some requiring surgery and others suffering life-altering wounds that resulted in the loss of a limb.

The priest emphasized that from the first moments after the bombing, Greek Orthodox Patriarch John X Yazigi closely followed developments and directed efforts to provide emergency assistance, hospital care, medication, and the medical treatment needed by the injured.

Shahada also praised the work of the Church’s Department of Ecumenical Relations, which organized individual and group psychological support sessions. He highlighted the contributions of Church institutions and charitable organizations, including Caritas and the St. Ephrem Organization, as well as numerous community initiatives that stood beside affected families during their time of need.

Continuing support

The months following the attack were marked by sustained efforts to address urgent needs and help families rebuild their lives, Shahada said. These initiatives included assisting people in finding employment, supporting small business projects, and helping cover educational expenses for children from affected households whenever possible.

“No assistance can replace the loss of a loved one,” he said. “But these efforts are a tangible expression of the Church’s commitment to its people and its determination not to leave them alone in their suffering.”

Reflecting on the spiritual dimension of the tragedy, Shahada said the experience, despite the evil and pain it brought, ultimately deepened many people’s relationship with the Church and strengthened their appreciation for prayer and hope.

“The miracles we need are not born from anger or hatred,” he said. “Those only deepen divisions. Prayer for those who harm us, however, opens the door to true transformation.”

He pointed to the conversion of St. Paul on the road to Damascus as an example of such transformation. Evil, he said, resembles thorns that grow and spread on their own, while a field of wheat requires patience, effort, and constant care to bear fruit.

Looking back, Shahada noted that although the bombing itself lasted only seconds, the restoration of the church has taken more than a year because every part of the building sustained damage.

He expressed hope that the faithful will be able to celebrate the rededication of St. Elias Church next autumn.

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

Chaldean Patriarch Paul III Nona (formerly Archbishop Amel Shamon Nona) was elected in April and formally installed at the Cathedral of St. Joseph in Baghdad in late May.

Speaking during a welcoming ceremony for the Chaldean patriarch at St. Joseph Cathedral in Ankawa, Warda said that choosing Ankawa as the first stop in Nona’s visits outside his patriarchal eparchy carried a clear message to its people: “You are in my heart.”

A Christian identity despite challenges

Warda recalled the deep Christian roots of the historic region of Adiabene — today’s Erbil and its surrounding areas — and its Church, known for its leaders, martyrs, and perseverance amid persecution.

He particularly remembered the 1310 massacre at the Erbil Citadel, which forced Christians to flee to Mosul and to the towns and villages of the Nineveh Plain.

“Yet the faith was not extinguished,” he said.

Ankawa’s distinct place

The archbishop praised Ankawa for preserving its Christian identity across the centuries and remaining a living witness of perseverance despite persecution and hardship. By the 16th century, he said, Ankawa had become the only remaining village in the area with a large Christian population.

“In every trial our Church endured, Ankawa was a refuge whose doors were never closed,” Warda said, especially during the forced displacement of 2014.

What happened in 2014?

The occupation of Mosul and the towns and villages of the Nineveh Plain by the terrorist organization ISIS caused the forced displacement of Christians, many of whom fled to the Kurdistan Region of Iraq. Ankawa and the towns and villages of the Chaldean Archeparchy of Erbil became among their most important places of refuge.

In his latest pastoral letter, Warda noted that within weeks in the summer of 2014, Ankawa received more than 13,200 displaced families. They were housed in churches, schools, parish halls, and homes of charity. The Joint Episcopal Relief Committee and the Chaldean Mercy Association helped organize the first response, providing temporary shelter, food, water, mattresses, and other basic needs in more than 26 small, medium, and large camps.

The people of Ankawa opened their hearts to welcome their persecuted brothers and sisters, and the town became home to the largest gathering of Christians in Iraq and a safe haven for them.

For years, Ankawa has faced several challenges related to political representation and public services. Many residents believe that the use of agricultural land for residential investment projects is contributing to demographic change and reducing green and cultivated areas. These concerns have grown with the spread of nightlife and entertainment venues in residential neighborhoods.

A deliberate exclusion

The Church believes it is unfair for Ankawa’s young people to direct their frustration toward the Church over these issues. Warda stressed that since 2011 the Chaldean Church has been excluded from having the final word on matters concerning Ankawa and its future, despite being, as he put it, “the owner of the land, the history, and the people.”

He pointed to several issues that concern public opinion in Ankawa, including the failure to appoint a permanent district mayor for nearly a year and a half “for unknown reasons.”

Warda said the truth, which is hidden from those who blame the Church for Ankawa’s situation and falsely accuse it of indifference or complicity, is that “our exclusion as a Church was deliberate, serving the narrow interests of beneficiaries at the expense of the good of the city and the future of its people.”

“This is my testimony for history,” he added. “I place it before God and before you.”

He urged the Church’s young people, whom he called “its hope and its tomorrow,” to remain attached to their land, to work patiently, and to persevere in their demands, saying that their legitimate anger alone cannot build a future.

“Our father the patriarch is with us,” Warda said, adding that “the truth will reach the attention of the Kurdistan Regional Government, which sincerely desires the survival and flourishing of Christians.”

Warda also emphasized that the Church has not remained idle but has worked to serve its people in practical and effective ways through “achievements accomplished despite the circumstances, not because of them.”

“Let actions speak for us, not words,” he said.

He highlighted the archeparchy’s catechetical programs for all ages, its active youth pastoral initiatives that help young people remain rooted in their faith and land, the construction of four new churches, three of them in Ankawa, as well as four schools, a university, a hospital, and Radio Maryam. Together, he said, these institutions provide more than 800 job opportunities for qualified residents of Ankawa, in addition to relief services and assistance to the poor and needy.

Ankawa includes about 75,000 Christians from the apostolic churches — Catholic and Orthodox — as well as evangelical communities. Today, Ankawa faces the challenge of preserving its religious character and safeguarding its historic identity.

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

Speaking to ACI MENA, the Arabic-language sister service of EWTN News, the patriarch said ongoing instability is increasing the vulnerability of local communities and deepening people’s uncertainty about the future.

The patriarch’s remarks came after an official ceremony at the Élysée Palace attended by French political and Church leaders, during which Macron awarded Pizzaballa the rank of officer in the Legion of Honor in recognition of his service to the people of the Holy Land and his ongoing efforts to promote interreligious dialogue and defend the values of justice and peace.

The cardinal said his meetings with Macron were “important and direct” and that their discussion focused less on political details, which the president already knows, and more on social issues, people’s concerns, and their daily realities in both Palestine and Israel.

He added that Macron showed particular interest in understanding how the Church interprets current developments and in learning about the humanitarian situation of Christian communities in Gaza, the West Bank, and Jerusalem.

Pizzaballa also noted that Palestinian Christians “do not differ in their suffering from other Palestinians.” Settlements continue to expand, lands are being confiscated, and landowners are often prevented from accessing or working their property, he said. At the same time, attacks by settlers continue amid what he described as a clear lack of security.

He also pointed to the economic crisis that is prompting many Christian families to consider emigration, especially after years of war, declining employment opportunities, and the suspension of development projects.

Pizzaballa called on the international community and churches in the West to “redouble their efforts to create real opportunities, build connections, and develop new pathways that enable families to remain in their homeland and preserve their roots.

Regarding the Church’s mission in the context of the conflict, Pizzaballa stressed that its role begins with speaking the truth and condemning injustice. It also includes promoting mutual respect, helping build dignified lives, and accompanying people as they seek to overcome despair.

The Church, he said, “tries to be a voice reminding everyone of the humanity of the other,” while combining spiritual care with advocacy for justice and peace.

The patriarch also reflected on the region’s broader tensions, noting that conflict has become part of the culture of the region after generations of violence. Overcoming this legacy, he said, “will not happen anytime soon,” particularly in the absence of leadership capable of looking beyond the barriers imposed by violence.

He added that the Church remains committed to serving as “a bridge of hope” at a time when trust is diminishing and fears are increasing.

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

At this significant site of the Neocatechumenal Way on the shores of the Sea of ​​Galilee in the Holy Land, the cardinal conferred priestly ordination upon Francisco Hurtado Cárdenas (Colombia), José Pablo Morera Mesén (Costa Rica), Adolfo René De León Salguero (Guatemala), and David Sotgiu (Italy).

In his homily, Pizzaballa highlighted the providential nature of the date — the eve of Corpus Christi — and emphasized that “there is no Eucharist without a priest, nor a priest without the Eucharist.” The Italian cardinal also stressed that “love cannot be locked within itself; it must be communicated, it must become a gift,” according to the Latin Patriarchate of Jerusalem.

The cardinal also emphasized that the priesthood is not a personal possession but a received gift that must be safeguarded. “If you keep it for yourselves, it will be stifled; it must always become a gift,” he warned the new priests.

Pizzaballa also encouraged the new priests to remember “what the Lord has done for you,” so that they do not forget the journey they have traveled or the people who have supported and accompanied them.

He also emphasized that a priest must lead people to an encounter with Christ through his witness and by helping communities live out the faith as something vibrant within the Church.

At the end of the homily, the patriarch highlighted both the beauty and the demanding nature of serving the Church in Jerusalem — a small, complex reality wounded by many situations. “Here, it is necessary to go to the very depths, to live the life of God to the fullest, right where the Word became incarnate and became tangible and real,” he emphasized.

In June of last year, in the same church, Pizzaballa conferred priestly ordination upon John Oscar Nuñez (Philippines), Giacomo Pagliariccia (Italy), and Lucas Solbach (France), who were also trained at the Redemptoris Mater Seminary in Galilee.