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More adults quit Catholic Church than enter it in most countries Pew surveyed #Catholic A Pew Research Center study found that more adults leave the Catholic Church than enter it in most countries, but Catholics still make up the majority of the population in a number of countries analyzed.The research released April 23 found that Christianity has experienced some of the largest losses of followers due to religious switching, when people identify with a different religion in adulthood than they were raised in as a child, compared with other faith groups around the world.The U.S. data in the report, “Catholicism Has Lost People to Religious Switching in Many Countries, While Protestantism Has Gained in Some,” comes from the Center’s 2023-24 U.S. Religious Landscape Study (RLS). The international data comes from surveys conducted by Pew in spring 2024. Percent of adults in each country survey who reported they were raised Catholic. | Credit: Photo courtesy of Pew Research Center The global data that analyzed 24 countries was from Pew’s international surveys conducted via telephone or face-to-face interviews. Pew has conducted more than 800,000 interviews in over 110 countries. The margin of sampling error is based on individual countries’ research.Religious switching impact on CatholicismReligious switching has affected Catholicism and Protestantism, two of the largest Christian subgroups, in differing ways. Catholicism has lost more people than it has gained in almost all the countries surveyed, whereas Protestantism has seen a net gain from religious switching.Despite losses from religious switching, Catholics still make up the majority of the population in eight of the 24 nations Pew surveyed, including Poland (92%), the Philippines (80%), Italy (69%), Mexico (67%), Peru (67%), Hungary (63%), Colombia (60%), and Argentina (58%).In 12 of the 24 surveyed countries, most of the population was raised Catholic and many adults still identify with the faith today. For example, 96% of Polish adults were raised Catholics. Of the group, 92% still identify with the religion, with 4% reporting they have left Catholicism.Hungary also experienced a slight loss with 57% of the population identifying as lifelong Catholics and only 2% reporting that they left the Church.But overall, more people left Catholicism than joined it in 21 of the countries. People who leave Catholicism tend to join Protestantism or disaffiliate from religion altogether, the report said.Disaffiliation was found to be especially common in parts of Europe and Latin America, including Chile, where 19% of all adults who are former Catholics identify as atheist, agnostic, or “nothing in particular.”In comparison, in Kenya, Brazil, Ghana, Nigeria, and the Philippines, former Catholics are more likely to have joined Protestantism than to have become religious “nones,” the report said.Other adults have left the Church, with former Catholics making up 10% or more of the total population in 15 countries.In Italy, 22% of adults said they were raised Catholic but no longer identify as such, and an additional 1% were not raised Catholic but entered the Church. The nationʼs Catholic population experienced a net loss of 21% due to religious switching.In the United States, 30% of adults surveyed reported they were raised Catholic and only 17% remain Catholic. An additional 2% who were not raised Catholic reported they entered the Church, for a total of 19% of U.S. adults who are Catholic.Impact on other religionsSimilar to Catholics, former Protestants also make up a large share of the population in many countries. In nine of the 24 countries analyzed, the group was found to make up 10% or more of the population.In several countries, more people have joined Protestantism than have left it, with the religion having a net gain from switching in almost as many places as it has seen a net loss. Adults who leave Protestantism tend to become religiously unaffiliated, the report said.Most of the countries where Protestantism has had net gains are in Latin America, including in Brazil where 15% have joined Protestantism and 6% have left. Most Brazilians who reported switching into Protestantism were former Catholics.
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More adults quit Catholic Church than enter it in most countries Pew surveyed #Catholic A Pew Research Center study found that more adults leave the Catholic Church than enter it in most countries, but Catholics still make up the majority of the population in a number of countries analyzed.The research released April 23 found that Christianity has experienced some of the largest losses of followers due to religious switching, when people identify with a different religion in adulthood than they were raised in as a child, compared with other faith groups around the world.The U.S. data in the report, “Catholicism Has Lost People to Religious Switching in Many Countries, While Protestantism Has Gained in Some,” comes from the Center’s 2023-24 U.S. Religious Landscape Study (RLS). The international data comes from surveys conducted by Pew in spring 2024. Percent of adults in each country survey who reported they were raised Catholic. | Credit: Photo courtesy of Pew Research Center The global data that analyzed 24 countries was from Pew’s international surveys conducted via telephone or face-to-face interviews. Pew has conducted more than 800,000 interviews in over 110 countries. The margin of sampling error is based on individual countries’ research.Religious switching impact on CatholicismReligious switching has affected Catholicism and Protestantism, two of the largest Christian subgroups, in differing ways. Catholicism has lost more people than it has gained in almost all the countries surveyed, whereas Protestantism has seen a net gain from religious switching.Despite losses from religious switching, Catholics still make up the majority of the population in eight of the 24 nations Pew surveyed, including Poland (92%), the Philippines (80%), Italy (69%), Mexico (67%), Peru (67%), Hungary (63%), Colombia (60%), and Argentina (58%).In 12 of the 24 surveyed countries, most of the population was raised Catholic and many adults still identify with the faith today. For example, 96% of Polish adults were raised Catholics. Of the group, 92% still identify with the religion, with 4% reporting they have left Catholicism.Hungary also experienced a slight loss with 57% of the population identifying as lifelong Catholics and only 2% reporting that they left the Church.But overall, more people left Catholicism than joined it in 21 of the countries. People who leave Catholicism tend to join Protestantism or disaffiliate from religion altogether, the report said.Disaffiliation was found to be especially common in parts of Europe and Latin America, including Chile, where 19% of all adults who are former Catholics identify as atheist, agnostic, or “nothing in particular.”In comparison, in Kenya, Brazil, Ghana, Nigeria, and the Philippines, former Catholics are more likely to have joined Protestantism than to have become religious “nones,” the report said.Other adults have left the Church, with former Catholics making up 10% or more of the total population in 15 countries.In Italy, 22% of adults said they were raised Catholic but no longer identify as such, and an additional 1% were not raised Catholic but entered the Church. The nationʼs Catholic population experienced a net loss of 21% due to religious switching.In the United States, 30% of adults surveyed reported they were raised Catholic and only 17% remain Catholic. An additional 2% who were not raised Catholic reported they entered the Church, for a total of 19% of U.S. adults who are Catholic.Impact on other religionsSimilar to Catholics, former Protestants also make up a large share of the population in many countries. In nine of the 24 countries analyzed, the group was found to make up 10% or more of the population.In several countries, more people have joined Protestantism than have left it, with the religion having a net gain from switching in almost as many places as it has seen a net loss. Adults who leave Protestantism tend to become religiously unaffiliated, the report said.Most of the countries where Protestantism has had net gains are in Latin America, including in Brazil where 15% have joined Protestantism and 6% have left. Most Brazilians who reported switching into Protestantism were former Catholics.

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Despite losses from religious switching, Catholics still make up the majority of the population in a number of countries Pew Research Center analyzed across the globe.

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March for Life in Warsaw commemorates 1,060 years of Christianity in Poland #Catholic Thousands of people gathered in Poland’s capital on April 19 for the National March for Life, a large public demonstration organized under the slogan “Faith and Fidelity 1966–2026,” commemorating the 1,060th anniversary of the Christianization of Poland. The event combined religious observance, civic participation, and pro-life advocacy, drawing families, clergy, activists, and public figures to central Warsaw. The day began with Mass celebrated in two of the cityʼs major churches. Mass is celebrated at the Archcathedral Basilica of the Martyrdom of St. John the Baptist in Warsaw, Poland, on April 19, 2026. | Credit: Tomasz Daniluk/Ordo Iuris In the Archcathedral Basilica of St. John the Baptist, Bishop Piotr Jarecki presided over the liturgy, while Bishop Tomasz Sztajerwald celebrated Mass at the Cathedral of St. Michael the Archangel and St. Florian in Warsaw-Praga.Participants later gathered at Castle Square, where the march officially began. Organizers described the event as a public expression of support for life and family, rooted in Poland’s Christian tradition. Metropolitan Archbishop Adrian Galbas of Warsaw encouraged participation ahead of the event, framing it as a testimony to human dignity. “We want to testify that we are lovers of life. Bring your family along! Life triumphs over every death,” he declared. Church leaders join Poland’s President Karol Nawrocki and other dignitaries at the March for Life in Warsaw on April 19, 2026. | Credit: Tomasz Daniluk/Ordo lures March through Warsaw highlights pro-life messageThe procession moved through central Warsaw streets under the historic slogan marking Poland’s Christian heritage. As participants approached the Presidential Palace, Polish President Karol Nawrocki spoke, linking the march to broader social concerns.“I support initiatives that serve Poland, and this initiative certainly serves Poland,” he said. “It is also a response to the deep demographic crisis. Today, the answer to many Polish problems lies precisely in Polish families, in our identity, in remembering where we come from and where we are going.”Organizers said the march was intended not only as a demonstration of pro-life conviction but also as a broader reflection on national identity and social cohesion.A prominent symbol carried during the march was a copy of the icon of Our Lady of Częstochowa, which has been traveling internationally for 14 years as part of the From Ocean to Ocean pilgrimage in defense of life. The icon has traveled more than 220,000 kilometers (almost 137,000 miles) and visited 32 countries across five continents. Participants carry an icon of Our Lady of Częstochowa. | Credit: Tomasz Daniluk/Ordo Iuris Shifting abortion attitudes among younger PolesThe National March for Life is organized by the St. Benedict Foundation alongside dozens of pro-life groups from across Poland and takes place under the honorary patronage of the Polish Episcopal Conference.Patrycja Michońska-Dynek, director of the Press Center of the Archdiocese of Warsaw, told EWTN News that there are shifting public attitudes toward abortion in Poland, including growing societal acceptance and increased calls for liberalization, attributing these changes to secularization, cultural pressures, and differing interpretations of freedom.Michońska-Dynek also observed that while pro-life values remain important in Polish society, younger generations often approach the issue with more nuanced perspectives, particularly in complex or exceptional situations. Fostering a “culture of life” must include practical support for families, such as assistance for single mothers and couples in crisis, Michońska-Dynek said. Lidia, a participant at the National March for Life. | Credit: Tomasz Daniluk/Ordo Iuris Not a single-issue agendaLidia Sankowska-Grabczuk, one of the organizers of the National March for Life, told EWTN News that the pro-life movement in Poland extends beyond a single-issue focus on abortion.“In a nutshell, the pro-life movement is [often] the anti-abortion movement. In our view… it’s a bit different. We don’t reduce it to a single-issue agenda,” she said, warning that such a narrow framing “strips it of its true meaning.” While protecting unborn life remains central, she described it as part of a broader vision rooted in what she called “the public voice of Polish Christianity.”She outlined three core pillars underpinning the movement. The first is “respect for life,” encompassing not only the unborn but also solidarity with the elderly, families, and those in need. The second is the family as society’s foundation, grounded in the traditional understanding of marriage and its role in Poland’s social stability. The third pillar is “a state serving the common good,” reflecting a view of politics as service and a call for greater social solidarity. March for Life in Warsaw commemorates 1,060 years of Christianity in Poland. | Credit: Tomasz Daniluk/Ordo Iuris Sankowska-Grabczuk also discussed the importance of Poland’s historical and Christian identity in shaping the movement. She noted that recent marches have intentionally marked major national milestones, including the 1,000th anniversary of Poland’s first royal coronation in 2025.These commemorations, she said, highlight how the movement sees its mission as inseparable from Poland’s historical development, where Christianity has long informed both national identity and social values.Pro-life voices and public participationAmong international participants was Tonio Borg, president of the European Federation One of Us. He urged participants to remain steadfast in their convictions despite criticism or public pressure. “Do not be afraid of being slandered and ridiculed because you seek to protect life from the moment of conception,” he said, encouraging continued public engagement and advocacy. He also called on supporters to make their voices heard in the public sphere, stressing the importance of influencing lawmakers and demonstrating that “the unborn child is one of us.” Paula, a participant at the National March for Life in Poland. | Credit: Tomasz Daniluk/Ordo Iuris Marcin Perłowski, director of the Centre for Life and Family, said participants gathered at the march out of a shared conviction that “human life begins at conception” and must be defended. He stated that the National March for Life serves as a public demonstration of that belief, describing it as a stand “against all those who raise a hand against unborn children.”Pro-life activist Emilia Mędrzecka told EWTN News that her position is grounded in a belief in universal human dignity. “Children in the womb are as human as we are… they are more dependent and need time to grow,” she said while adding that the march reflected a strong presence of families, young people, and older generations united in support of life. Polish president Karol Nawrocki walks among participants at the National March for Life in Poland. | Credit: Tomasz Daniluk/Ordo Iuris While official attendance figures have not been released, estimates provided to EWTN News suggested more than 10,000 people participated, with organizers placing peak attendance between 25,000 and 30,000.
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March for Life in Warsaw commemorates 1,060 years of Christianity in Poland #Catholic Thousands of people gathered in Poland’s capital on April 19 for the National March for Life, a large public demonstration organized under the slogan “Faith and Fidelity 1966–2026,” commemorating the 1,060th anniversary of the Christianization of Poland. The event combined religious observance, civic participation, and pro-life advocacy, drawing families, clergy, activists, and public figures to central Warsaw. The day began with Mass celebrated in two of the cityʼs major churches. Mass is celebrated at the Archcathedral Basilica of the Martyrdom of St. John the Baptist in Warsaw, Poland, on April 19, 2026. | Credit: Tomasz Daniluk/Ordo Iuris In the Archcathedral Basilica of St. John the Baptist, Bishop Piotr Jarecki presided over the liturgy, while Bishop Tomasz Sztajerwald celebrated Mass at the Cathedral of St. Michael the Archangel and St. Florian in Warsaw-Praga.Participants later gathered at Castle Square, where the march officially began. Organizers described the event as a public expression of support for life and family, rooted in Poland’s Christian tradition. Metropolitan Archbishop Adrian Galbas of Warsaw encouraged participation ahead of the event, framing it as a testimony to human dignity. “We want to testify that we are lovers of life. Bring your family along! Life triumphs over every death,” he declared. Church leaders join Poland’s President Karol Nawrocki and other dignitaries at the March for Life in Warsaw on April 19, 2026. | Credit: Tomasz Daniluk/Ordo lures March through Warsaw highlights pro-life messageThe procession moved through central Warsaw streets under the historic slogan marking Poland’s Christian heritage. As participants approached the Presidential Palace, Polish President Karol Nawrocki spoke, linking the march to broader social concerns.“I support initiatives that serve Poland, and this initiative certainly serves Poland,” he said. “It is also a response to the deep demographic crisis. Today, the answer to many Polish problems lies precisely in Polish families, in our identity, in remembering where we come from and where we are going.”Organizers said the march was intended not only as a demonstration of pro-life conviction but also as a broader reflection on national identity and social cohesion.A prominent symbol carried during the march was a copy of the icon of Our Lady of Częstochowa, which has been traveling internationally for 14 years as part of the From Ocean to Ocean pilgrimage in defense of life. The icon has traveled more than 220,000 kilometers (almost 137,000 miles) and visited 32 countries across five continents. Participants carry an icon of Our Lady of Częstochowa. | Credit: Tomasz Daniluk/Ordo Iuris Shifting abortion attitudes among younger PolesThe National March for Life is organized by the St. Benedict Foundation alongside dozens of pro-life groups from across Poland and takes place under the honorary patronage of the Polish Episcopal Conference.Patrycja Michońska-Dynek, director of the Press Center of the Archdiocese of Warsaw, told EWTN News that there are shifting public attitudes toward abortion in Poland, including growing societal acceptance and increased calls for liberalization, attributing these changes to secularization, cultural pressures, and differing interpretations of freedom.Michońska-Dynek also observed that while pro-life values remain important in Polish society, younger generations often approach the issue with more nuanced perspectives, particularly in complex or exceptional situations. Fostering a “culture of life” must include practical support for families, such as assistance for single mothers and couples in crisis, Michońska-Dynek said. Lidia, a participant at the National March for Life. | Credit: Tomasz Daniluk/Ordo Iuris Not a single-issue agendaLidia Sankowska-Grabczuk, one of the organizers of the National March for Life, told EWTN News that the pro-life movement in Poland extends beyond a single-issue focus on abortion.“In a nutshell, the pro-life movement is [often] the anti-abortion movement. In our view… it’s a bit different. We don’t reduce it to a single-issue agenda,” she said, warning that such a narrow framing “strips it of its true meaning.” While protecting unborn life remains central, she described it as part of a broader vision rooted in what she called “the public voice of Polish Christianity.”She outlined three core pillars underpinning the movement. The first is “respect for life,” encompassing not only the unborn but also solidarity with the elderly, families, and those in need. The second is the family as society’s foundation, grounded in the traditional understanding of marriage and its role in Poland’s social stability. The third pillar is “a state serving the common good,” reflecting a view of politics as service and a call for greater social solidarity. March for Life in Warsaw commemorates 1,060 years of Christianity in Poland. | Credit: Tomasz Daniluk/Ordo Iuris Sankowska-Grabczuk also discussed the importance of Poland’s historical and Christian identity in shaping the movement. She noted that recent marches have intentionally marked major national milestones, including the 1,000th anniversary of Poland’s first royal coronation in 2025.These commemorations, she said, highlight how the movement sees its mission as inseparable from Poland’s historical development, where Christianity has long informed both national identity and social values.Pro-life voices and public participationAmong international participants was Tonio Borg, president of the European Federation One of Us. He urged participants to remain steadfast in their convictions despite criticism or public pressure. “Do not be afraid of being slandered and ridiculed because you seek to protect life from the moment of conception,” he said, encouraging continued public engagement and advocacy. He also called on supporters to make their voices heard in the public sphere, stressing the importance of influencing lawmakers and demonstrating that “the unborn child is one of us.” Paula, a participant at the National March for Life in Poland. | Credit: Tomasz Daniluk/Ordo Iuris Marcin Perłowski, director of the Centre for Life and Family, said participants gathered at the march out of a shared conviction that “human life begins at conception” and must be defended. He stated that the National March for Life serves as a public demonstration of that belief, describing it as a stand “against all those who raise a hand against unborn children.”Pro-life activist Emilia Mędrzecka told EWTN News that her position is grounded in a belief in universal human dignity. “Children in the womb are as human as we are… they are more dependent and need time to grow,” she said while adding that the march reflected a strong presence of families, young people, and older generations united in support of life. Polish president Karol Nawrocki walks among participants at the National March for Life in Poland. | Credit: Tomasz Daniluk/Ordo Iuris While official attendance figures have not been released, estimates provided to EWTN News suggested more than 10,000 people participated, with organizers placing peak attendance between 25,000 and 30,000.

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Recent marches in Poland have intentionally marked major national milestones, including the 1,000th anniversary of Poland’s first royal coronation in 2025.

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Pope Leo XIV urges Angola to ‘remove the obstacles to integral human development’ #Catholic LUANDA, Angola — Pope Leo XIV on April 18 called on Angola’s leaders and people to “remove the obstacles to integral human development,” urging them to choose the path of the common good, resist exploitative interests, and preserve the hope and joy that, he said, remain among Africa’s greatest treasures.The pope spoke at the presidential palace in Luanda during his meeting with authorities, civil society, and the diplomatic corps, the first public event of the Angola leg of his broader trip to Africa.Arriving in Luanda earlier in the day, Leo traveled by popemobile through jubilant crowds lining the route to the palace. He also held a private meeting with Angolan President João Lourenço before delivering his address.At the outset of his speech, the pope expressed solidarity with those affected by recent flooding in the country.“Before continuing, I would like to offer the assurance of my prayers for the victims of the heavy rains and floods that have struck the province of Benguela, and to express my closeness to the families who have lost their homes,” he said. “I also know that you, the people of Angola, are united in a great chain of solidarity with those affected.”His remarks came against the backdrop of mounting social strains in Angola, including protests last year over fuel price increases, repeated criticism by the country’s bishops over entrenched corruption, and deadly flooding in early April.Leo framed his address around themes that have marked earlier stops on his Africa trip, including peace, reconciliation, the common good, and criticism of those who exploit the continent for personal gain.Speaking in Portuguese, the pope praised the Angolan people for possessing “treasures that cannot be bought or taken away.”“In particular, there dwells within you a joy that not even the most adverse circumstances have been able to extinguish,” he said. This joy, he added, “is no stranger to sorrow, indignation, disappointment and defeat,” yet continues to be reborn in those who have resisted “the seductions of wealth.”The pope sharply criticized patterns of exploitation directed at Africa.“You know well that all too often people have looked — and continue to look — to your lands in order to give, or, more commonly, in order to take,” he said. “It is necessary to break this cycle of interests, which reduces reality, and even life itself, to mere commodities.”Leo described Africa’s joy and hope as “virtues that I would not hesitate to call ‘political,’” because “her young people and her poor continue to dream and to hope.” He said they “are not content with what already exists; they strive to rise above, to prepare themselves for great responsibilities, and to take an active part in shaping their own future.”He also emphasized that authentic social transformation cannot be imposed ideologically.“Indeed, the wisdom of a people cannot be stifled by any ideology, and the longing for the infinite that dwells in the human heart is a principle of social transformation far deeper than any political or cultural program,” he said.The pope said he had come to “listen to and encourage all those who have already chosen the paths of goodness, justice, peace, tolerance and reconciliation,” while also praying “for the conversion of those who choose contrary paths and hinder its harmonious and fraternal development.”Turning to Angola’s natural wealth, Leo warned against what he called a destructive extractive logic.“How much suffering, how many deaths, how many social and environmental disasters are brought about by this logic of extractivism!” he said. At every level, he added, it supports “a model of development that discriminates and excludes, while still presuming to impose itself as the only viable option.”He said Africa “urgently needs to overcome situations and dynamics of conflict and enmity that tear apart the social and political fabric of many countries, fostering poverty and exclusion.”Only encounter allows life to flourish, the pope said, and dialogue must come first, even when disagreements emerge.“Angola can experience great growth if, first of all, those who hold authority in the country believe in the manifold nature of its riches,” he said. “Do not be afraid of disagreement; do not suppress the ideas of the young or the dreams of the elderly; and know how to manage conflicts by transforming them into paths of renewal. Place the common good before every particular interest, never confusing your own part with the whole. History will then vindicate you, even if in the near term some may oppose you.”Leo then returned to the themes of joy and hope, describing them not as merely private sentiments but as forces with public and political consequences.“Despots and tyrants of both body and spirit seek to render souls passive and passions gloomy; they prefer a populace prone to inertia, docile and subservient to power,” he said.Sadness, he argued, leaves people vulnerable to fear, fanaticism, manipulation, and isolation from public life. By contrast, “true joy frees us from such alienation,” he said, calling joy “a gift of the Holy Spirit.”“Joy intensifies life and leads to the creation of community,” the pope said. “Joy knows how to carve paths even in the darkest zones of stagnation and hardship.”He concluded with an appeal for moral and social renewal.“Let us therefore examine our own hearts, dear friends, because without joy there is no renewal; without interiority there is no liberation; without encounter there is no politics; without the other there is no justice.”Leo said the Catholic Church wants to help Angola become “a project of hope” by fostering a just model of coexistence, especially in poor urban neighborhoods and remote rural areas.“Let us remove the obstacles to integral human development, working and hoping together alongside those whom the world has discarded but whom God has chosen,” he said.This story was first published by ACI Stampa, the Italian-language sister service of EWTN News. It has been translated and adapted by EWTN News English.
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Pope Leo XIV urges Angola to ‘remove the obstacles to integral human development’ #Catholic LUANDA, Angola — Pope Leo XIV on April 18 called on Angola’s leaders and people to “remove the obstacles to integral human development,” urging them to choose the path of the common good, resist exploitative interests, and preserve the hope and joy that, he said, remain among Africa’s greatest treasures.The pope spoke at the presidential palace in Luanda during his meeting with authorities, civil society, and the diplomatic corps, the first public event of the Angola leg of his broader trip to Africa.Arriving in Luanda earlier in the day, Leo traveled by popemobile through jubilant crowds lining the route to the palace. He also held a private meeting with Angolan President João Lourenço before delivering his address.At the outset of his speech, the pope expressed solidarity with those affected by recent flooding in the country.“Before continuing, I would like to offer the assurance of my prayers for the victims of the heavy rains and floods that have struck the province of Benguela, and to express my closeness to the families who have lost their homes,” he said. “I also know that you, the people of Angola, are united in a great chain of solidarity with those affected.”His remarks came against the backdrop of mounting social strains in Angola, including protests last year over fuel price increases, repeated criticism by the country’s bishops over entrenched corruption, and deadly flooding in early April.Leo framed his address around themes that have marked earlier stops on his Africa trip, including peace, reconciliation, the common good, and criticism of those who exploit the continent for personal gain.Speaking in Portuguese, the pope praised the Angolan people for possessing “treasures that cannot be bought or taken away.”“In particular, there dwells within you a joy that not even the most adverse circumstances have been able to extinguish,” he said. This joy, he added, “is no stranger to sorrow, indignation, disappointment and defeat,” yet continues to be reborn in those who have resisted “the seductions of wealth.”The pope sharply criticized patterns of exploitation directed at Africa.“You know well that all too often people have looked — and continue to look — to your lands in order to give, or, more commonly, in order to take,” he said. “It is necessary to break this cycle of interests, which reduces reality, and even life itself, to mere commodities.”Leo described Africa’s joy and hope as “virtues that I would not hesitate to call ‘political,’” because “her young people and her poor continue to dream and to hope.” He said they “are not content with what already exists; they strive to rise above, to prepare themselves for great responsibilities, and to take an active part in shaping their own future.”He also emphasized that authentic social transformation cannot be imposed ideologically.“Indeed, the wisdom of a people cannot be stifled by any ideology, and the longing for the infinite that dwells in the human heart is a principle of social transformation far deeper than any political or cultural program,” he said.The pope said he had come to “listen to and encourage all those who have already chosen the paths of goodness, justice, peace, tolerance and reconciliation,” while also praying “for the conversion of those who choose contrary paths and hinder its harmonious and fraternal development.”Turning to Angola’s natural wealth, Leo warned against what he called a destructive extractive logic.“How much suffering, how many deaths, how many social and environmental disasters are brought about by this logic of extractivism!” he said. At every level, he added, it supports “a model of development that discriminates and excludes, while still presuming to impose itself as the only viable option.”He said Africa “urgently needs to overcome situations and dynamics of conflict and enmity that tear apart the social and political fabric of many countries, fostering poverty and exclusion.”Only encounter allows life to flourish, the pope said, and dialogue must come first, even when disagreements emerge.“Angola can experience great growth if, first of all, those who hold authority in the country believe in the manifold nature of its riches,” he said. “Do not be afraid of disagreement; do not suppress the ideas of the young or the dreams of the elderly; and know how to manage conflicts by transforming them into paths of renewal. Place the common good before every particular interest, never confusing your own part with the whole. History will then vindicate you, even if in the near term some may oppose you.”Leo then returned to the themes of joy and hope, describing them not as merely private sentiments but as forces with public and political consequences.“Despots and tyrants of both body and spirit seek to render souls passive and passions gloomy; they prefer a populace prone to inertia, docile and subservient to power,” he said.Sadness, he argued, leaves people vulnerable to fear, fanaticism, manipulation, and isolation from public life. By contrast, “true joy frees us from such alienation,” he said, calling joy “a gift of the Holy Spirit.”“Joy intensifies life and leads to the creation of community,” the pope said. “Joy knows how to carve paths even in the darkest zones of stagnation and hardship.”He concluded with an appeal for moral and social renewal.“Let us therefore examine our own hearts, dear friends, because without joy there is no renewal; without interiority there is no liberation; without encounter there is no politics; without the other there is no justice.”Leo said the Catholic Church wants to help Angola become “a project of hope” by fostering a just model of coexistence, especially in poor urban neighborhoods and remote rural areas.“Let us remove the obstacles to integral human development, working and hoping together alongside those whom the world has discarded but whom God has chosen,” he said.This story was first published by ACI Stampa, the Italian-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

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The pontiff urged the country to reject exploitative models of development and place the common good above particular interests.

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U.S. Embassy to the Vatican: Nigerian Christians are being targeted #Catholic ROME — It is “intolerable” that Christians are being targeted for persecution in Nigeria, said U.S. Ambassador to the Holy See Brian Burch during an event in Rome on Friday.The group Solidarity with the Persecuted Church (SPC) and the Embassy of the United States to the Holy See organized the April 17 conference at the embassy on threats to religious freedom in Nigeria.Burch spoke to EWTN News on the sidelines about the stance of the U.S. on religious violence in Nigeria. He described the current situation as a “conflict between radical Islamic groups and Christians because of their faith.”“The United States is the greatest friend of religious liberty,” Burch said. “The purpose of this event is to call attention to the plight of Christians who are being targeted and killed in Nigeria. Unfortunately, there are extremist Islamic groups that have been targeting Christians specifically in their churches and their homes, and the scale and size of the persecution of Christians there is intolerable.”Asked about the denial by some Nigerian government officials that Christians specifically are being targeted, Burch insisted that the current violence against Christians is alarming, citing U.S. President Donald Trump, who designated Nigeria as a country of particular concern in 2025.“The president has said that Christians face an existential crisis in Nigeria, and thanks to his leadership, he is now acting to bring an end to this. We have called on the Nigerian government to take necessary steps to protect Christians, and the United States government is now working in partnership with the Nigerian government to assist them in doing just that,” he said.Steven Wagner, president of SPC, underscored the importance of Nigeria for Christianity in Africa and the need for the Holy See to be involved in raising awareness.“As Nigeria goes, so goes Africa. More Christians are martyred for their faith in Nigeria than in any other country on earth. There is a huge crisis of internally displaced persons. We are calling on the Vatican to increase public awareness of the problem and to continue to encourage the government of Nigeria to make progress in protecting its people,” Wagner said.Burch responds to Trump’s comments on the popeIn his opening remarks at the conference, Burch commented for the first time on the recent tensions between Trump and Pope Leo XIV. He emphasized their difference in approach to armed conflicts and their shared goal of eliminating evil.“In recent days, President Trump and Pope Leo have exchanged, shall we say, sharp words. We must not pretend there is no disagreement. But both men are driven by an unshakable belief in protecting the innocent. One leads with the sword and shield of American power, the other with the cross of sacrificial love. But both are saying in their own languages, ‘Evil must not triumph and innocence must not be abandoned,’” Burch said.Papal trip in AfricaThe pontiff is currently on his first apostolic journey to Africa — visiting Algeria, Cameroon, Angola, and Equatorial Guinea.Archbishop Fortunatus Nwachukwu, secretary of the Dicastery for Evangelization and a presenter at the conference, described the trip as a moment of profound unity for all Africans.“This is Africa, and much of the divisions, according to countries in Africa, are artificial divisions that were imposed on the continent,” Nwachukwu told EWTN News. “Africans quite often feel united even beyond the boundaries. So the popeʼs message to these churches and these populations will also be a message to the population in Nigeria and to the Church in Nigeria.”Many of the issues the pope is addressing on his trip “are shared in common in Nigeria,” Burch added. The Holy See and the United States “certainly share this deep, fundamental commitment to religious liberty.”
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U.S. Embassy to the Vatican: Nigerian Christians are being targeted #Catholic ROME — It is “intolerable” that Christians are being targeted for persecution in Nigeria, said U.S. Ambassador to the Holy See Brian Burch during an event in Rome on Friday.The group Solidarity with the Persecuted Church (SPC) and the Embassy of the United States to the Holy See organized the April 17 conference at the embassy on threats to religious freedom in Nigeria.Burch spoke to EWTN News on the sidelines about the stance of the U.S. on religious violence in Nigeria. He described the current situation as a “conflict between radical Islamic groups and Christians because of their faith.”“The United States is the greatest friend of religious liberty,” Burch said. “The purpose of this event is to call attention to the plight of Christians who are being targeted and killed in Nigeria. Unfortunately, there are extremist Islamic groups that have been targeting Christians specifically in their churches and their homes, and the scale and size of the persecution of Christians there is intolerable.”Asked about the denial by some Nigerian government officials that Christians specifically are being targeted, Burch insisted that the current violence against Christians is alarming, citing U.S. President Donald Trump, who designated Nigeria as a country of particular concern in 2025.“The president has said that Christians face an existential crisis in Nigeria, and thanks to his leadership, he is now acting to bring an end to this. We have called on the Nigerian government to take necessary steps to protect Christians, and the United States government is now working in partnership with the Nigerian government to assist them in doing just that,” he said.Steven Wagner, president of SPC, underscored the importance of Nigeria for Christianity in Africa and the need for the Holy See to be involved in raising awareness.“As Nigeria goes, so goes Africa. More Christians are martyred for their faith in Nigeria than in any other country on earth. There is a huge crisis of internally displaced persons. We are calling on the Vatican to increase public awareness of the problem and to continue to encourage the government of Nigeria to make progress in protecting its people,” Wagner said.Burch responds to Trump’s comments on the popeIn his opening remarks at the conference, Burch commented for the first time on the recent tensions between Trump and Pope Leo XIV. He emphasized their difference in approach to armed conflicts and their shared goal of eliminating evil.“In recent days, President Trump and Pope Leo have exchanged, shall we say, sharp words. We must not pretend there is no disagreement. But both men are driven by an unshakable belief in protecting the innocent. One leads with the sword and shield of American power, the other with the cross of sacrificial love. But both are saying in their own languages, ‘Evil must not triumph and innocence must not be abandoned,’” Burch said.Papal trip in AfricaThe pontiff is currently on his first apostolic journey to Africa — visiting Algeria, Cameroon, Angola, and Equatorial Guinea.Archbishop Fortunatus Nwachukwu, secretary of the Dicastery for Evangelization and a presenter at the conference, described the trip as a moment of profound unity for all Africans.“This is Africa, and much of the divisions, according to countries in Africa, are artificial divisions that were imposed on the continent,” Nwachukwu told EWTN News. “Africans quite often feel united even beyond the boundaries. So the popeʼs message to these churches and these populations will also be a message to the population in Nigeria and to the Church in Nigeria.”Many of the issues the pope is addressing on his trip “are shared in common in Nigeria,” Burch added. The Holy See and the United States “certainly share this deep, fundamental commitment to religious liberty.”

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Ambassador Brian Burch described the situation in Nigeria as a “conflict between radical Islamic groups and Christians because of their faith.”

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EWTN News explains: Why does the pope visit mosques on papal trips? #Catholic For more than a quarter-century, popes have periodically visited Islamic mosques as part of official voyages and papal visits. The tradition began with Pope John Paul II, who in 2001 became the first pope in history known to have entered a mosque when he visited the Great Mosque of Damascus in the capital of Syria. The subsequent Popes Benedict XVI, Francis, and Leo XIV have all paid visits to mosques to hold ecumenical dialogues and host diplomatic meetings. Yet the practice is not without some controversy. Indeed, Leo XIVʼs visit to the Great Mosque of Algiers on April 13 drew some backlash on social media by critics incredulous over the leader of the Catholic Church visiting a major Islamic holy site. (This was Leoʼs second visit to a mosque; he also visited the famed “Blue Mosque” in Istanbul in late 2025.) Pope Leo XIV stands with Rector Mohamed Mamoun Al Qasimi at the Great Mosque in Algiers, Monday, April 13, 2026. | Credit: Vatican Media So why do popes make visits to mosques, courting controversy and criticism for making a point to go to holy sites of another religion? ‘We can live together in peace’Pope Leo XIV himself addressed criticism directed toward him on April 15 on board the papal plane after leaving Algiers bound for Cameroon. “I think the visit to the mosque was significant [and showed] that although we have different beliefs, we have different ways of worshipping, we have different ways of living, we can [still] live together in peace,” the Holy Father said.  “I think that to promote that kind of image is something which the world needs to hear today,” he said, arguing that such visits show that “together we can continue to offer in our witness as we continue on this apostolic voyage.”Gabriel Said Reynolds, a theology professor at the University of Notre Dame who has written multiple works on the Quran and its relationship to Christianity, told EWTN News that interpreting papal visits to mosques should include an understanding of “the Churchʼs vision of God in the world.” “What is God’s relationship to the world? That’s been important to all of the recent popes,” he said.Reynolds pointed out that an Islamic mosque is “fundamentally different from a church.” “A Catholic church is a sort of temple in which God is present in the tabernacle — body, blood, soul, and divinity,” he said. “It’s a sacred space in the deepest sense of the word.”“What Muslims would say of a mosque is fundamentally different,” he said. “A mosque is for communal prayer, but the communal prayer that takes place in a mosque is no different than the ritual prayer that’s more often done at home.” He likened a mosque to a “gathering place” with just a few features that set it apart as a distinct site — such as a pulpit for occasional sermons and an alcove that denotes the direction of Mecca to which Muslims orient themselves during prayer. Reynolds said popes visit mosques in no small part as a “pastoral concern” for Christians living in majority-Muslim countries, such as Algeria. “Algerian society is thoroughly Islamic,” he said. “It’s not generally marked by notions of rights and responsibilities and citizenship in the same way the U.S. is. Cultivating positive relationships with Muslim leaders is absolutely essential for Christians.”Reynolds said the Churchʼs view about human dignity has “fundamental implications with its relationship toward non-Christians.” He pointed out, for instance, that the pope “could show up at an atheist convention and meet the people there and have dialogue with them.”“John 3:16 says God loves the world,” he said. “It’s not that God loves believers and doesn’t love the unbelievers. All people are children of God, according to Catholic teaching.”The declaration Nostra Aetate, meanwhile — issued by the Second Vatican Council in 1965 to address Catholicismʼs relationship with non-Christians — affirmed that the Church “regards [Muslims] with esteem.”The document points out that although Muslims “do not acknowledge Jesus as God,” they still “adore the one God” and “revere [Jesus] as a prophet” while giving honor to the Virgin Mother as well. The Second Vatican Council acknowledged that “in the course of centuries not a few quarrels and hostilities have arisen” between Christians and Muslims, but the document “urge[d] all to forget the past and to work sincerely for mutual understanding.”It further called on religious adherents to “preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom.”
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EWTN News explains: Why does the pope visit mosques on papal trips? #Catholic For more than a quarter-century, popes have periodically visited Islamic mosques as part of official voyages and papal visits. The tradition began with Pope John Paul II, who in 2001 became the first pope in history known to have entered a mosque when he visited the Great Mosque of Damascus in the capital of Syria. The subsequent Popes Benedict XVI, Francis, and Leo XIV have all paid visits to mosques to hold ecumenical dialogues and host diplomatic meetings. Yet the practice is not without some controversy. Indeed, Leo XIVʼs visit to the Great Mosque of Algiers on April 13 drew some backlash on social media by critics incredulous over the leader of the Catholic Church visiting a major Islamic holy site. (This was Leoʼs second visit to a mosque; he also visited the famed “Blue Mosque” in Istanbul in late 2025.) Pope Leo XIV stands with Rector Mohamed Mamoun Al Qasimi at the Great Mosque in Algiers, Monday, April 13, 2026. | Credit: Vatican Media So why do popes make visits to mosques, courting controversy and criticism for making a point to go to holy sites of another religion? ‘We can live together in peace’Pope Leo XIV himself addressed criticism directed toward him on April 15 on board the papal plane after leaving Algiers bound for Cameroon. “I think the visit to the mosque was significant [and showed] that although we have different beliefs, we have different ways of worshipping, we have different ways of living, we can [still] live together in peace,” the Holy Father said.  “I think that to promote that kind of image is something which the world needs to hear today,” he said, arguing that such visits show that “together we can continue to offer in our witness as we continue on this apostolic voyage.”Gabriel Said Reynolds, a theology professor at the University of Notre Dame who has written multiple works on the Quran and its relationship to Christianity, told EWTN News that interpreting papal visits to mosques should include an understanding of “the Churchʼs vision of God in the world.” “What is God’s relationship to the world? That’s been important to all of the recent popes,” he said.Reynolds pointed out that an Islamic mosque is “fundamentally different from a church.” “A Catholic church is a sort of temple in which God is present in the tabernacle — body, blood, soul, and divinity,” he said. “It’s a sacred space in the deepest sense of the word.”“What Muslims would say of a mosque is fundamentally different,” he said. “A mosque is for communal prayer, but the communal prayer that takes place in a mosque is no different than the ritual prayer that’s more often done at home.” He likened a mosque to a “gathering place” with just a few features that set it apart as a distinct site — such as a pulpit for occasional sermons and an alcove that denotes the direction of Mecca to which Muslims orient themselves during prayer. Reynolds said popes visit mosques in no small part as a “pastoral concern” for Christians living in majority-Muslim countries, such as Algeria. “Algerian society is thoroughly Islamic,” he said. “It’s not generally marked by notions of rights and responsibilities and citizenship in the same way the U.S. is. Cultivating positive relationships with Muslim leaders is absolutely essential for Christians.”Reynolds said the Churchʼs view about human dignity has “fundamental implications with its relationship toward non-Christians.” He pointed out, for instance, that the pope “could show up at an atheist convention and meet the people there and have dialogue with them.”“John 3:16 says God loves the world,” he said. “It’s not that God loves believers and doesn’t love the unbelievers. All people are children of God, according to Catholic teaching.”The declaration Nostra Aetate, meanwhile — issued by the Second Vatican Council in 1965 to address Catholicismʼs relationship with non-Christians — affirmed that the Church “regards [Muslims] with esteem.”The document points out that although Muslims “do not acknowledge Jesus as God,” they still “adore the one God” and “revere [Jesus] as a prophet” while giving honor to the Virgin Mother as well. The Second Vatican Council acknowledged that “in the course of centuries not a few quarrels and hostilities have arisen” between Christians and Muslims, but the document “urge[d] all to forget the past and to work sincerely for mutual understanding.”It further called on religious adherents to “preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom.”

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Why do popes make visits to Islamic mosques, courting controversy and criticism by taking part in events at holy sites of another religion?

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Pope Leo XIV in Algeria: ‘I am here among you as a pilgrim of peace’ #Catholic ALGIERS, Algeria — Pope Leo XIV on Monday presented himself to Algeria’s diplomatic corps and civil society as “a pilgrim of peace,” urging a more just international order, warning against exclusion and inequality, and praising those who refuse to be “blinded by power or wealth.”Peace remained the central theme of the pope’s first day in Algeria, following his earlier stop at the Martyrs’ Memorial, where he delivered an appeal for peace and reconciliation.Speaking in French at the Djamaa el Djazair Conference Center, Leo recalled his previous visits to Algeria in 2001 and 2013 to Annaba, the ancient see of St. Augustine, whose spiritual legacy has long shaped the Augustinian order to which the pope belongs.“I am here among you as a pilgrim of peace, eager to meet the noble Algerian people,” the pope said. “We are brothers and sisters, for we have the same Father in heaven.”Leo said the “profound religious sense of the Algerian people” fosters “a culture of encounter and reconciliation,” adding that his visit also seeks to be a sign of that spirit.“In a world full of conflicts and misunderstandings, let us meet and strive for mutual understanding, recognizing that we are one family!” he said. “Today, the simplicity of this awareness is the key to opening many doors that are closed.”Addressing an audience of about 1,400 people from civil society and the diplomatic corps, the pope praised the resilience of the Algerian people, saying they had never been defeated by their trials because of their spirit of solidarity, hospitality, and community.“They are the truly strong ones, to whom the future belongs: those who do not allow themselves to be blinded by power or wealth, and those who refuse to sacrifice the dignity of their fellow citizens for the sake of personal or collective gain,” he said.Leo also highlighted the Algerian understanding of hospitality and almsgiving, reflected in the word “sadaka,” which he noted can also mean justice.“The one who accumulates wealth and remains indifferent to others is unjust,” the pope said, calling this vision of justice both “simple and radical” because it recognizes the image of God in others. “Indeed, a religion without mercy and a society without solidarity are a scandal in God’s eyes.”At the same time, he warned that many societies that consider themselves advanced are falling ever deeper into inequality and exclusion, while “people and organizations that dominate others destroy the world.” He said Africa knows this reality well and suggested that Algeria’s historical experience gives it a critical perspective on global power balances.“If you are able to engage in dialogue regarding the concerns of all and show solidarity with the sufferings of so many countries near and far, then you will be able to contribute to both envisioning and bringing about greater justice among peoples,” Leo said.He added that this task is especially urgent “in the face of continuous violations of international law and neocolonial tendencies.”Drawing on the teaching of Benedict XVI and Pope Francis, Leo called on Algeria’s authorities not to fear a broader social participation by those on the margins.“I therefore urge those of you who hold positions of authority in this country not to fear this outlook but to promote a vibrant, dynamic, and free civil society, in which young people in particular are recognized as capable of helping to broaden the horizon of hope for all,” he said.“The true strength of a nation lies in the cooperation of everyone in pursuing the common good,” he continued. “Authorities are called not to dominate but to serve the people and foster their development.”The pope also pointed to Algeria’s unique role as “a bridge between North and South, and between East and West,” describing the Mediterranean and the Sahara as geographical and spiritual crossroads rich with human and cultural meaning.“Woe to us if we turn them into graveyards where hope also dies!” he said. “Let us multiply oases of peace; let us denounce and remove the causes of despair; and let us oppose those who profit from the misfortune of others!”“For illicit are the gains of those who exploit human life, whose dignity is inviolable,” he added.Leo then broadened his reflection to the place of religion in modern society, noting that Algeria, like much of the world, experiences tensions between religious sensibility and modern life. He warned against both fundamentalism and secularization when they distort the true sense of God and human dignity.“Religious symbols and words can become, on the one hand, blasphemous languages of violence and oppression, or on the other, empty signs in the immense marketplace of consumption that does not satisfy us,” he said.Still, the pope insisted that such polarization should not lead to despair.“We must educate people in critical thinking and freedom, in listening and dialogue, and in the trust that leads us to recognize in those who are different fellow travelers and not threats,” he said. “We must work toward the healing of memory and reconciliation among former adversaries.”In his introduction, Algerian President Abdelmadjid Tebboune called Leo’s presence the first visit of a pope to Algeria and said it gave the occasion “a unique resonance.” He invoked both St. Augustine and Emir Abdelkader as enduring models at a time of accelerating change and weakening moral values.Tebboune also praised the pope’s moral authority and his support for social justice while reaffirming Algeria’s commitment to working with the Holy Father to promote dialogue, coexistence, and cooperation over division and conflict.This story was first published by ACI Stampa, the Italian-language sister service of EWTN News. It has been translated and adapted by EWTN News English.
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Pope Leo XIV in Algeria: ‘I am here among you as a pilgrim of peace’ #Catholic ALGIERS, Algeria — Pope Leo XIV on Monday presented himself to Algeria’s diplomatic corps and civil society as “a pilgrim of peace,” urging a more just international order, warning against exclusion and inequality, and praising those who refuse to be “blinded by power or wealth.”Peace remained the central theme of the pope’s first day in Algeria, following his earlier stop at the Martyrs’ Memorial, where he delivered an appeal for peace and reconciliation.Speaking in French at the Djamaa el Djazair Conference Center, Leo recalled his previous visits to Algeria in 2001 and 2013 to Annaba, the ancient see of St. Augustine, whose spiritual legacy has long shaped the Augustinian order to which the pope belongs.“I am here among you as a pilgrim of peace, eager to meet the noble Algerian people,” the pope said. “We are brothers and sisters, for we have the same Father in heaven.”Leo said the “profound religious sense of the Algerian people” fosters “a culture of encounter and reconciliation,” adding that his visit also seeks to be a sign of that spirit.“In a world full of conflicts and misunderstandings, let us meet and strive for mutual understanding, recognizing that we are one family!” he said. “Today, the simplicity of this awareness is the key to opening many doors that are closed.”Addressing an audience of about 1,400 people from civil society and the diplomatic corps, the pope praised the resilience of the Algerian people, saying they had never been defeated by their trials because of their spirit of solidarity, hospitality, and community.“They are the truly strong ones, to whom the future belongs: those who do not allow themselves to be blinded by power or wealth, and those who refuse to sacrifice the dignity of their fellow citizens for the sake of personal or collective gain,” he said.Leo also highlighted the Algerian understanding of hospitality and almsgiving, reflected in the word “sadaka,” which he noted can also mean justice.“The one who accumulates wealth and remains indifferent to others is unjust,” the pope said, calling this vision of justice both “simple and radical” because it recognizes the image of God in others. “Indeed, a religion without mercy and a society without solidarity are a scandal in God’s eyes.”At the same time, he warned that many societies that consider themselves advanced are falling ever deeper into inequality and exclusion, while “people and organizations that dominate others destroy the world.” He said Africa knows this reality well and suggested that Algeria’s historical experience gives it a critical perspective on global power balances.“If you are able to engage in dialogue regarding the concerns of all and show solidarity with the sufferings of so many countries near and far, then you will be able to contribute to both envisioning and bringing about greater justice among peoples,” Leo said.He added that this task is especially urgent “in the face of continuous violations of international law and neocolonial tendencies.”Drawing on the teaching of Benedict XVI and Pope Francis, Leo called on Algeria’s authorities not to fear a broader social participation by those on the margins.“I therefore urge those of you who hold positions of authority in this country not to fear this outlook but to promote a vibrant, dynamic, and free civil society, in which young people in particular are recognized as capable of helping to broaden the horizon of hope for all,” he said.“The true strength of a nation lies in the cooperation of everyone in pursuing the common good,” he continued. “Authorities are called not to dominate but to serve the people and foster their development.”The pope also pointed to Algeria’s unique role as “a bridge between North and South, and between East and West,” describing the Mediterranean and the Sahara as geographical and spiritual crossroads rich with human and cultural meaning.“Woe to us if we turn them into graveyards where hope also dies!” he said. “Let us multiply oases of peace; let us denounce and remove the causes of despair; and let us oppose those who profit from the misfortune of others!”“For illicit are the gains of those who exploit human life, whose dignity is inviolable,” he added.Leo then broadened his reflection to the place of religion in modern society, noting that Algeria, like much of the world, experiences tensions between religious sensibility and modern life. He warned against both fundamentalism and secularization when they distort the true sense of God and human dignity.“Religious symbols and words can become, on the one hand, blasphemous languages of violence and oppression, or on the other, empty signs in the immense marketplace of consumption that does not satisfy us,” he said.Still, the pope insisted that such polarization should not lead to despair.“We must educate people in critical thinking and freedom, in listening and dialogue, and in the trust that leads us to recognize in those who are different fellow travelers and not threats,” he said. “We must work toward the healing of memory and reconciliation among former adversaries.”In his introduction, Algerian President Abdelmadjid Tebboune called Leo’s presence the first visit of a pope to Algeria and said it gave the occasion “a unique resonance.” He invoked both St. Augustine and Emir Abdelkader as enduring models at a time of accelerating change and weakening moral values.Tebboune also praised the pope’s moral authority and his support for social justice while reaffirming Algeria’s commitment to working with the Holy Father to promote dialogue, coexistence, and cooperation over division and conflict.This story was first published by ACI Stampa, the Italian-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

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The pontiff called for a world order that does not exclude the vulnerable and urged leaders to serve the common good.

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French priest Henri Caffarel, founder of Teams of Our Lady, declared venerable by Pope Leo XIV #Catholic Father Henri Caffarel, a French priest whose apostolate centered on accompanying and guiding married couples on the path to holiness, is one step closer to being canonized.On March 23, Pope Leo XIV recognized the heroic virtues of the newly declared venerable, who maintained that couples are made for happiness and that marriage is a path toward it.With this deep conviction, and conscious of the challenges faced by couples, Caffarel, who was born in Lyon, France, in 1903, founded the movement for marital spirituality known as “Teams of Our Lady” in Paris in 1939.The beginning of a living legacySpaniards Alberto Pérez Bueno and Mercedes Gómez-Ferrer Lozano, the couple in charge of the Teams of Our Lady internationally, have been married for 35 years and have three children. In an interview with ACI Prensa, the Spanish-language sister service of EWTN News, they said the ministry started “with four couples who approached Father Caffarel to ask him how they could live out their faith as a couple.”“He didn’t have an answer at that moment, so he proposed that they embark on a journey of discovery together rooted in the sacrament of holy orders and the sacrament of matrimony. And that‘s how it all began,” Alberto explained.Following World War II, the movement, which is primarily lay-led, grew rapidly; today, it is present in 92 countries and is comprised of more than 15,000 teams. Father Henri Caffarel. | Credit: Photo courtesy of Alberto Pérez Bueno Marital communication and prayerMercedes emphasized that from the very beginning, Caffarel saw the need to foster the essentials of marital communication and prayer, convinced that by sharing their problems with one another, many couples could avoid estrangement that sometimes occurs in marriage.The priest, Alberto recalled, said that “the sacrament of matrimony is an image of God” and “probably the most perfect one there is.” The priest said married couples are called to holiness through a life of “work, personal growth, love, patience, and building a life together.”“It‘s not an overnight process but rather a journey undertaken over the course of a lifetime. Father Caffarel invited couples to embark on this path and to attain holiness through their work and their life together,” Alberto emphasized.Mercedes said the priest thought of marriage as a sign “that reflects the love of God” because the relationship of communion that exists between spouses is analogous to the relationship existing among the three Divine Persons: Christ, the Father, and the Holy Spirit.In the priest’s view, the image of marriage allowed for a clearer expression of the idea of ​​a God who is love “and who communicates and expands within his own nature.” From this perspective, “holiness ceases to be understood as a matter of individual effort or moral perfection and is situated instead within the dynamic of love that transforms and animates life,” Mercedes explained.A continuous path of spiritual growthThe organization of the Teams of Our Lady is based on a specific methodology “that goes beyond monthly meetings,” encompassing prayer, dialogue, and personal commitment. Each team consists of five or six married couples, fostering “listening to the word, personal prayer, prayer as a couple and family prayer, and a profound dialogue in the presence of the Lord that we also have every month,” Mercedes explained.Ultimately, it is a matter of “having a rule of life, a set of elements through which you strive to improve your Christian life,” she said. There is also a yearly retreat and a specific study theme each month.Alberto emphasized that the Teams of Our Lady are, in a sense, “precursors of the synodality” promoted by Pope Francis. “It’s a movement that is very nonclerical — though, it must be said, the accompaniment of married couples by priests is essential.”He also noted that “married couples place their time, their skills, their charisms, and their gifts at the service of others in order to build community.” Mercedes, who had the opportunity to meet the now-venerable, recalled that in 1973 he stepped aside after founding the teams, convinced that “if it was a work of the Holy Spirit and possessed a charism for the Church, there was no need for him to stay on.”Leaving the ministry in the laity’s hands, he retired to a house of prayer on the outskirts of Paris, where he began his other “great work”: teaching people how to pray. Mercedes noted that “one of the things he desired most was to teach people how to draw closer to Christ and to serve as an intermediary so that every person could have a personal encounter with God.” Alberto Pérez Bueno and Mercedes Gómez-Ferrer Lozano, international organizers of Teams of Our Lady. | Credit: Photo courtesy of Alberto Pérez Bueno The challenges facing married couples todayAlberto and Mercedes explained how married couples today confront new challenges stemming from the pace of life, particularly the “massive entry of women into the workforce,” which has brought different challenges, such as “finding time to be together and talk.”They highlighted Caffarel’s enduring counsel: “Seek out these moments; don’t let them slip away,” for life “sweeps us along like a fast-moving river.They also highlighted the movement’s impact in countries such as Lithuania, with a past marked by communist repression, or in African nations where the teams foster equality, participation, and changes such as abandoning polygamy. This is also true in Europe, where the Teams of Our Lady help strengthen families within increasingly secularized societies.Both highlight the universal impact of the movement: Couples from diverse cultures agree on the benefits received, particularly the “opportunity to pray together” and the realization of “how difficult it would have been without the presence of Christ in their married life.” Ultimately, this is a way of life that responds to a profound desire: Even as sacramental marriages decline, “there is no diminishing of people’s desire to live as a couple.”Mercedes also warned of a growing way of dealing with problems: “At the slightest setback, people are right off tempted to give up,” and the couple is not taught how to “persevere and forgive.” Added to this is “a great fear of commitment” and a tendency to avoid lasting bonds or communities despite the fact that, deep down, people “want to be happy and want to stay together.”For this reason, she emphasized the importance of mutual support and community life: “It‘s fundamental to allow oneself to be helped,” since in her view navigating married life in isolation “is extremely complex.”The teams offer precisely the necessary tools and support: a setting where married couples share their problems and solutions. Drawing upon their own experiences, they particularly encourage young couples to embark on this path of holiness.Both expressed their joy that Caffarel has been declared venerable, a long-awaited recognition following nearly 20 years of going through the beatification process, which continues, awaiting a miracle wrought through his intercession.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.
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French priest Henri Caffarel, founder of Teams of Our Lady, declared venerable by Pope Leo XIV #Catholic Father Henri Caffarel, a French priest whose apostolate centered on accompanying and guiding married couples on the path to holiness, is one step closer to being canonized.On March 23, Pope Leo XIV recognized the heroic virtues of the newly declared venerable, who maintained that couples are made for happiness and that marriage is a path toward it.With this deep conviction, and conscious of the challenges faced by couples, Caffarel, who was born in Lyon, France, in 1903, founded the movement for marital spirituality known as “Teams of Our Lady” in Paris in 1939.The beginning of a living legacySpaniards Alberto Pérez Bueno and Mercedes Gómez-Ferrer Lozano, the couple in charge of the Teams of Our Lady internationally, have been married for 35 years and have three children. In an interview with ACI Prensa, the Spanish-language sister service of EWTN News, they said the ministry started “with four couples who approached Father Caffarel to ask him how they could live out their faith as a couple.”“He didn’t have an answer at that moment, so he proposed that they embark on a journey of discovery together rooted in the sacrament of holy orders and the sacrament of matrimony. And that‘s how it all began,” Alberto explained.Following World War II, the movement, which is primarily lay-led, grew rapidly; today, it is present in 92 countries and is comprised of more than 15,000 teams. Father Henri Caffarel. | Credit: Photo courtesy of Alberto Pérez Bueno Marital communication and prayerMercedes emphasized that from the very beginning, Caffarel saw the need to foster the essentials of marital communication and prayer, convinced that by sharing their problems with one another, many couples could avoid estrangement that sometimes occurs in marriage.The priest, Alberto recalled, said that “the sacrament of matrimony is an image of God” and “probably the most perfect one there is.” The priest said married couples are called to holiness through a life of “work, personal growth, love, patience, and building a life together.”“It‘s not an overnight process but rather a journey undertaken over the course of a lifetime. Father Caffarel invited couples to embark on this path and to attain holiness through their work and their life together,” Alberto emphasized.Mercedes said the priest thought of marriage as a sign “that reflects the love of God” because the relationship of communion that exists between spouses is analogous to the relationship existing among the three Divine Persons: Christ, the Father, and the Holy Spirit.In the priest’s view, the image of marriage allowed for a clearer expression of the idea of ​​a God who is love “and who communicates and expands within his own nature.” From this perspective, “holiness ceases to be understood as a matter of individual effort or moral perfection and is situated instead within the dynamic of love that transforms and animates life,” Mercedes explained.A continuous path of spiritual growthThe organization of the Teams of Our Lady is based on a specific methodology “that goes beyond monthly meetings,” encompassing prayer, dialogue, and personal commitment. Each team consists of five or six married couples, fostering “listening to the word, personal prayer, prayer as a couple and family prayer, and a profound dialogue in the presence of the Lord that we also have every month,” Mercedes explained.Ultimately, it is a matter of “having a rule of life, a set of elements through which you strive to improve your Christian life,” she said. There is also a yearly retreat and a specific study theme each month.Alberto emphasized that the Teams of Our Lady are, in a sense, “precursors of the synodality” promoted by Pope Francis. “It’s a movement that is very nonclerical — though, it must be said, the accompaniment of married couples by priests is essential.”He also noted that “married couples place their time, their skills, their charisms, and their gifts at the service of others in order to build community.” Mercedes, who had the opportunity to meet the now-venerable, recalled that in 1973 he stepped aside after founding the teams, convinced that “if it was a work of the Holy Spirit and possessed a charism for the Church, there was no need for him to stay on.”Leaving the ministry in the laity’s hands, he retired to a house of prayer on the outskirts of Paris, where he began his other “great work”: teaching people how to pray. Mercedes noted that “one of the things he desired most was to teach people how to draw closer to Christ and to serve as an intermediary so that every person could have a personal encounter with God.” Alberto Pérez Bueno and Mercedes Gómez-Ferrer Lozano, international organizers of Teams of Our Lady. | Credit: Photo courtesy of Alberto Pérez Bueno The challenges facing married couples todayAlberto and Mercedes explained how married couples today confront new challenges stemming from the pace of life, particularly the “massive entry of women into the workforce,” which has brought different challenges, such as “finding time to be together and talk.”They highlighted Caffarel’s enduring counsel: “Seek out these moments; don’t let them slip away,” for life “sweeps us along like a fast-moving river.They also highlighted the movement’s impact in countries such as Lithuania, with a past marked by communist repression, or in African nations where the teams foster equality, participation, and changes such as abandoning polygamy. This is also true in Europe, where the Teams of Our Lady help strengthen families within increasingly secularized societies.Both highlight the universal impact of the movement: Couples from diverse cultures agree on the benefits received, particularly the “opportunity to pray together” and the realization of “how difficult it would have been without the presence of Christ in their married life.” Ultimately, this is a way of life that responds to a profound desire: Even as sacramental marriages decline, “there is no diminishing of people’s desire to live as a couple.”Mercedes also warned of a growing way of dealing with problems: “At the slightest setback, people are right off tempted to give up,” and the couple is not taught how to “persevere and forgive.” Added to this is “a great fear of commitment” and a tendency to avoid lasting bonds or communities despite the fact that, deep down, people “want to be happy and want to stay together.”For this reason, she emphasized the importance of mutual support and community life: “It‘s fundamental to allow oneself to be helped,” since in her view navigating married life in isolation “is extremely complex.”The teams offer precisely the necessary tools and support: a setting where married couples share their problems and solutions. Drawing upon their own experiences, they particularly encourage young couples to embark on this path of holiness.Both expressed their joy that Caffarel has been declared venerable, a long-awaited recognition following nearly 20 years of going through the beatification process, which continues, awaiting a miracle wrought through his intercession.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.

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A married couple that leads the Teams of Our Lady, founded by newly-declared Venerable Father Henri Caffarel, explains how this lay apostolate helps couples grow together in holiness.

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Official delegation announced for Pope Leo XIV’s upcoming visit to Equatorial Guinea #Catholic EBEBIYÍN, Equatorial Guinea — Preparations for the planned apostolic visit of Pope Leo XIV to Equatorial Guinea have gained momentum, with Church authorities unveiling details of the high-level delegation expected to accompany the Holy Father during his visit scheduled for April 21–23.The announcement was made by Father Cristino Ela Engonga, secretary-general of the Episcopal Conference of Equatorial Guinea (CEGE) and general coordinator of the Church commission for the papal visit, during a strategic meeting that was held on March 28 at the bishop’s house in Bata Diocese.The meeting brought together members of various subcommissions from the dioceses of Bata, Ebibeyín, Evinayong, and Mongomo to assess ongoing preparations and receive updates from the Holy See regarding the historic visit, which will mark Pope Leo XIV’s first trip to Africa.According to Engonga, nearly 50 Vatican officials are expected to accompany the pontiff, including five cardinals. Among them is Cardinal Robert Sarah, prefect emeritus of the Dicastery for Divine Worship and the Discipline of the Sacraments.The pope is expected to visit key cities, including Malabo, Mongomo, and Bata, accompanied by senior Vatican officials such as Secretary of State Cardinal Pietro Parolin and Cardinal Luis Antonio Tagle, pro-prefect of the Dicastery for Evangelization.Other prominent members of the papal entourage include Cardinal George Jacob Koovakad, prefect of the Dicastery for Interreligious Dialogue, and Cardinal Peter Kodwo Appiah Turkson, chancellor of the Pontifical Academy of Social Sciences.They will be joined by 42 additional Vatican officials, including Monsignor José Nahúm Jairo Salas, who is responsible for coordinating papal international travels, as well as leading Vatican communicators such as Paolo Ruffini and Matteo Bruni.Beyond the papal entourage, the meeting also highlighted the participation of special guests, including Cardinal Fridolin Ambongo, president of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), as well as Archbishop Luis Javier Argüello García, president of the Spanish Episcopal Conference (CEE).Engonga further said that more than 40 Catholic bishops from six central African countries have expressed their intention to attend the event.During the meeting, participants also received a report from the masters of ceremonies of CEGE, Fathers Julio Enrique Meheme and Diosdado Márquez Sabadell, who recently traveled to Rome to prepare the liturgical celebrations the pope will preside over.The Holy Father is expected to arrive in Malabo on Tuesday, April 21, the final leg of his four-nation African trip. Following the official welcome ceremony, he will meet the president of Equatorial Guinea and address political leaders, civil society representatives, and the diplomatic corps.In the afternoon, the pope will engage with academics and artists during a meeting with representatives of the world of culture at the León XIV Campus of the National University. A pastoral visit to patients and staff at the Jean Pierre Olie Psychiatric Hospital is also scheduled for this day.On Wednesday, April 22, the pope will travel to Mongomo to celebrate Mass at the Basilica of the Immaculate Conception before visiting the Pope Francis Technology School.Later in the day, the Holy Father will continue to Bata, where he is scheduled to visit a prison; pray at a memorial dedicated to victims of the March 7, 2021, explosion; and meet young people and families at Bata Stadium.The apostolic journey to Africa is to conclude on Thursday, April 23, with a final Mass celebrated by the pope at Malabo Stadium.Following the farewell ceremony at Malabo International Airport, the Holy Father will depart for Rome, arriving later that evening at Rome’s Fiumicino International Airport.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.
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Official delegation announced for Pope Leo XIV’s upcoming visit to Equatorial Guinea #Catholic EBEBIYÍN, Equatorial Guinea — Preparations for the planned apostolic visit of Pope Leo XIV to Equatorial Guinea have gained momentum, with Church authorities unveiling details of the high-level delegation expected to accompany the Holy Father during his visit scheduled for April 21–23.The announcement was made by Father Cristino Ela Engonga, secretary-general of the Episcopal Conference of Equatorial Guinea (CEGE) and general coordinator of the Church commission for the papal visit, during a strategic meeting that was held on March 28 at the bishop’s house in Bata Diocese.The meeting brought together members of various subcommissions from the dioceses of Bata, Ebibeyín, Evinayong, and Mongomo to assess ongoing preparations and receive updates from the Holy See regarding the historic visit, which will mark Pope Leo XIV’s first trip to Africa.According to Engonga, nearly 50 Vatican officials are expected to accompany the pontiff, including five cardinals. Among them is Cardinal Robert Sarah, prefect emeritus of the Dicastery for Divine Worship and the Discipline of the Sacraments.The pope is expected to visit key cities, including Malabo, Mongomo, and Bata, accompanied by senior Vatican officials such as Secretary of State Cardinal Pietro Parolin and Cardinal Luis Antonio Tagle, pro-prefect of the Dicastery for Evangelization.Other prominent members of the papal entourage include Cardinal George Jacob Koovakad, prefect of the Dicastery for Interreligious Dialogue, and Cardinal Peter Kodwo Appiah Turkson, chancellor of the Pontifical Academy of Social Sciences.They will be joined by 42 additional Vatican officials, including Monsignor José Nahúm Jairo Salas, who is responsible for coordinating papal international travels, as well as leading Vatican communicators such as Paolo Ruffini and Matteo Bruni.Beyond the papal entourage, the meeting also highlighted the participation of special guests, including Cardinal Fridolin Ambongo, president of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), as well as Archbishop Luis Javier Argüello García, president of the Spanish Episcopal Conference (CEE).Engonga further said that more than 40 Catholic bishops from six central African countries have expressed their intention to attend the event.During the meeting, participants also received a report from the masters of ceremonies of CEGE, Fathers Julio Enrique Meheme and Diosdado Márquez Sabadell, who recently traveled to Rome to prepare the liturgical celebrations the pope will preside over.The Holy Father is expected to arrive in Malabo on Tuesday, April 21, the final leg of his four-nation African trip. Following the official welcome ceremony, he will meet the president of Equatorial Guinea and address political leaders, civil society representatives, and the diplomatic corps.In the afternoon, the pope will engage with academics and artists during a meeting with representatives of the world of culture at the León XIV Campus of the National University. A pastoral visit to patients and staff at the Jean Pierre Olie Psychiatric Hospital is also scheduled for this day.On Wednesday, April 22, the pope will travel to Mongomo to celebrate Mass at the Basilica of the Immaculate Conception before visiting the Pope Francis Technology School.Later in the day, the Holy Father will continue to Bata, where he is scheduled to visit a prison; pray at a memorial dedicated to victims of the March 7, 2021, explosion; and meet young people and families at Bata Stadium.The apostolic journey to Africa is to conclude on Thursday, April 23, with a final Mass celebrated by the pope at Malabo Stadium.Following the farewell ceremony at Malabo International Airport, the Holy Father will depart for Rome, arriving later that evening at Rome’s Fiumicino International Airport.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.

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Church authorities unveiled details of the official delegation expected to accompany the Holy Father during his visit scheduled for April 21–23.

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U.S., Canadian seminarians prepare in Mexico to serve Hispanic community #Catholic In response to the growing Hispanic Catholic community in the United States and Canada, seminarians from both countries are being sent to study in Mexico at the Hispanic Seminary of Our Lady of Guadalupe, a multicultural formation center for future priests.The seminary was founded on Aug. 31, 1999, by the then-primate archbishop of Mexico, Cardinal Norberto Rivera, after the Catholic Church recognized the need to form priests capable of understanding the cultural richness of Hispanics in North America. Study group at the Hispanic seminary in Mexico. | Credit: EWTN Noticias Rivera was inspired by the call issued by St. John Paul II in the January 1999 apostolic exhortation Ecclesia in America, which called the American Church to a new evangelization.The seminary opened in August 2000 with the arrival of five seminarians from the archdioceses of Los Angeles and Milwaukee. Since then, more than 200 graduates from at least 55 dioceses across the U.S. have passed through the formation center.‘A Church without borders’In an interview with ACI Prensa, the Spanish-language sister service of EWTN News, Father Juan Antonio Vértiz Gutiérrez, the seminary’s rector, explained that the learning experience goes beyond language. The seminarians gain firsthand insight into what the Church in Mexico is like as well as its ecclesial and cultural traditions, particularly through apostolates. Seminarians visit the Isabel the Catholic Monarch nursing home in Mexico City. | Credit: Hispanic Seminary of Our Lady of Guadalupe According to the priest, this enables them to “better serve our fellow countrymen and our brothers and sisters of Hispanic origin” in their home dioceses in the U.S. He emphasized that this formation helps these young men understand two distinct cultural realities that, while united in faith, have different cultural expressions.For Vértiz, one of the greatest beauties of Catholicism is that it “doesn’t have any borders.” In a time marked by tensions stemming from immigration policies, he noted that the experience of the Hispanic seminary demonstrates that for the Catholic Church, regardless of one’s background, every person “already belongs to the family of the children of God.”The programLife at the seminary follows the rhythm of any house of priestly formation but with a particular emphasis on cultural encounter. Mornings are dedicated to philosophical and theological studies at Lumen Gentium Catholic University, while in the afternoons, seminarians delve deeper into language learning and spiritual formation.During Holy Week, seminarians are often sent to communities outside Mexico City.The admissions process is typically conducted through diocesan vocations offices in the U.S. “We do not accept young men who do not belong to a diocese,” the rector explained. Currently, the seminary hosts 16 young men hailing from California, Nevada, Washington, Texas, Illinois, Alabama, and Georgia. A map marks the seminarians’ states of origin. | Credit: EWTN Noticias Diverse testimonies of faithRamsés Yates, originally from the Diocese of Yakima, Washington, arrived at the seminary a year and a half ago to complete his theological formation and learn Spanish.In an interview with ACI Prensa, he said his experience in Mexican communities has filled him with “much hope and much joy.” In them, he said, it’s possible to witness what it means to “be a community that lives out Catholicism to the fullest.”He noted that he is eagerly preparing to return to Yakima, knowing that he will now be able to speak “with many more people in my diocese, people with whom I previously could not communicate effectively. That fills me with great enthusiasm.”Ramón Pérez, originally from Guanajuato, Mexico, migrated to Fresno, California, at the age of 17. There, his life was defined by work until he felt “the call to the priesthood, to a more complete dedication to the service of the Church.” A seminarian prays at the Hispanic Seminary of Our Lady of Guadalupe. | Credit: EWTN Noticias He told ACI Prensa that following a lengthy process of discernment, he requested admission to the seminary. His diocese decided to send him to Mexico “to continue nurturing my culture and to support the various people entering the United States” from Spanish-speaking countries.The seminarian said the experience has enabled him “to know and become conscious of my origins, my roots, and my culture, of where I was born and where I come from.” Growing up in two different cultures, he acknowledged, can be challenging, but it has also “profoundly shaped this aspect of my vocation.”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.
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U.S., Canadian seminarians prepare in Mexico to serve Hispanic community #Catholic In response to the growing Hispanic Catholic community in the United States and Canada, seminarians from both countries are being sent to study in Mexico at the Hispanic Seminary of Our Lady of Guadalupe, a multicultural formation center for future priests.The seminary was founded on Aug. 31, 1999, by the then-primate archbishop of Mexico, Cardinal Norberto Rivera, after the Catholic Church recognized the need to form priests capable of understanding the cultural richness of Hispanics in North America. Study group at the Hispanic seminary in Mexico. | Credit: EWTN Noticias Rivera was inspired by the call issued by St. John Paul II in the January 1999 apostolic exhortation Ecclesia in America, which called the American Church to a new evangelization.The seminary opened in August 2000 with the arrival of five seminarians from the archdioceses of Los Angeles and Milwaukee. Since then, more than 200 graduates from at least 55 dioceses across the U.S. have passed through the formation center.‘A Church without borders’In an interview with ACI Prensa, the Spanish-language sister service of EWTN News, Father Juan Antonio Vértiz Gutiérrez, the seminary’s rector, explained that the learning experience goes beyond language. The seminarians gain firsthand insight into what the Church in Mexico is like as well as its ecclesial and cultural traditions, particularly through apostolates. Seminarians visit the Isabel the Catholic Monarch nursing home in Mexico City. | Credit: Hispanic Seminary of Our Lady of Guadalupe According to the priest, this enables them to “better serve our fellow countrymen and our brothers and sisters of Hispanic origin” in their home dioceses in the U.S. He emphasized that this formation helps these young men understand two distinct cultural realities that, while united in faith, have different cultural expressions.For Vértiz, one of the greatest beauties of Catholicism is that it “doesn’t have any borders.” In a time marked by tensions stemming from immigration policies, he noted that the experience of the Hispanic seminary demonstrates that for the Catholic Church, regardless of one’s background, every person “already belongs to the family of the children of God.”The programLife at the seminary follows the rhythm of any house of priestly formation but with a particular emphasis on cultural encounter. Mornings are dedicated to philosophical and theological studies at Lumen Gentium Catholic University, while in the afternoons, seminarians delve deeper into language learning and spiritual formation.During Holy Week, seminarians are often sent to communities outside Mexico City.The admissions process is typically conducted through diocesan vocations offices in the U.S. “We do not accept young men who do not belong to a diocese,” the rector explained. Currently, the seminary hosts 16 young men hailing from California, Nevada, Washington, Texas, Illinois, Alabama, and Georgia. A map marks the seminarians’ states of origin. | Credit: EWTN Noticias Diverse testimonies of faithRamsés Yates, originally from the Diocese of Yakima, Washington, arrived at the seminary a year and a half ago to complete his theological formation and learn Spanish.In an interview with ACI Prensa, he said his experience in Mexican communities has filled him with “much hope and much joy.” In them, he said, it’s possible to witness what it means to “be a community that lives out Catholicism to the fullest.”He noted that he is eagerly preparing to return to Yakima, knowing that he will now be able to speak “with many more people in my diocese, people with whom I previously could not communicate effectively. That fills me with great enthusiasm.”Ramón Pérez, originally from Guanajuato, Mexico, migrated to Fresno, California, at the age of 17. There, his life was defined by work until he felt “the call to the priesthood, to a more complete dedication to the service of the Church.” A seminarian prays at the Hispanic Seminary of Our Lady of Guadalupe. | Credit: EWTN Noticias He told ACI Prensa that following a lengthy process of discernment, he requested admission to the seminary. His diocese decided to send him to Mexico “to continue nurturing my culture and to support the various people entering the United States” from Spanish-speaking countries.The seminarian said the experience has enabled him “to know and become conscious of my origins, my roots, and my culture, of where I was born and where I come from.” Growing up in two different cultures, he acknowledged, can be challenging, but it has also “profoundly shaped this aspect of my vocation.”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.

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A seminary was established in Mexico in 1999 to serve the growing Hispanic community in North America, forming future priests who learn Spanish as well as ecclesial and cultural traditions.

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Vatican official warns of ‘Christianophobia’ in Muslim world and secular West #Catholic Archbishop Fortunatus Nwachukwu is alarmed about rising hostility toward Christians, both in parts of the Islamic world and in Europe’s increasingly post‑Christian culture.Nwachukwu, who serves as secretary of the Section of First Evangelization at the Vatican’s Dicastery for Evangelization, told EWTN News that any serious conversation about peace and coexistence must begin with clear condemnation of anti‑Christian violence, particularly from Muslim leaders in places where Christians lack full religious freedom.The Nigerian prelate also warned of a growing cultural aversion to Christianity in the West, where Christian expression is often treated with suspicion even as societies insist on defending the religious symbols of others.Pope Leo XIV is scheduled to visit four countries in Africa, including the Muslim-majority Algeria, on his first apostolic journey to the continent April 13–23.A diplomat urges Muslims to confront anti‑Christian violenceDrawing on decades of diplomatic service in Ghana, Paraguay, Algeria, and Switzerland, Nwachukwu described the anti‑Christian discrimination he witnessed firsthand — experiences he believes continue to be overlooked.“I do not criticize Islam; I criticize the way some people practice their Islam,” he said. “People just shout about Islamophobia, but its main cause is not to be sought in the West. It is to be sought in the way some Muslims practice their religion. We are calling our Muslim friends to condemn the wrong use of their religion as a religion of violence.”He recalled that during his service in Algeria, Christians were openly labeled “enemies of Islam.” In one incident, a shopkeeper refused to serve him because he was wearing a Roman collar.“Christians still do not have full liberty to practice their religion,” he said.A West increasingly uncomfortable with its Christian rootsBut Nwachukwu also directed sharp criticism toward Europe, where he sees a growing reluctance to defend Christianity even as Western societies emphasize religious tolerance.“Everybody denounces Islamophobia, but nobody denounces Christianophobia,” he said. “We are in a post‑Christian Europe and a post‑Christian West.”He noted that Christian symbols face discrimination not applied to other religions: “You enter a hall and see a symbol of Buddhism — nobody touches it. You see a Muslim in a hijab — nobody says to remove it. But you see a cross, and they say, ‘Remove it.’ Why?”This, he argued, reflects a cultural embarrassment about Europe’s Christian heritage:“It is like feeling guilty for having a mother who is ugly and then forgetting that she also has rights. The Christianity that gave them their education, culture, and society — they now feel uncomfortable with it.”Reverse missionaries and a hopeful response to Europe’s secular driftNwachukwu said this situation makes the growing presence of African and Asian missionaries in Europe all the more significant, as a hopeful sign that the global Church can help rekindle the continent’s Christian identity.“The West often forgets that we are the result of sacrifices made by their own brothers and sisters who became missionaries,” he said. “But the sheaves — the children of those missionaries — are now returning.”Nwachukwu described this movement as a gift that can strengthen Western Christianity in places where secularism has taken deep root.“We want to see the mother Churches in Europe accept and be proud of their missionary children from the global south.”Encouragement for persecuted ChristiansTo Christians facing persecution — whether under hostile regimes, extremist movements, or secular cultural pressures — Nwachukwu offered a message of strength: “If you are encountering persecution, it means that the message you have is important. If your message were not important, people wouldn’t even think of you. So, the message is: Do not feel you are alone. Know what you are worth.”
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Vatican official warns of ‘Christianophobia’ in Muslim world and secular West #Catholic Archbishop Fortunatus Nwachukwu is alarmed about rising hostility toward Christians, both in parts of the Islamic world and in Europe’s increasingly post‑Christian culture.Nwachukwu, who serves as secretary of the Section of First Evangelization at the Vatican’s Dicastery for Evangelization, told EWTN News that any serious conversation about peace and coexistence must begin with clear condemnation of anti‑Christian violence, particularly from Muslim leaders in places where Christians lack full religious freedom.The Nigerian prelate also warned of a growing cultural aversion to Christianity in the West, where Christian expression is often treated with suspicion even as societies insist on defending the religious symbols of others.Pope Leo XIV is scheduled to visit four countries in Africa, including the Muslim-majority Algeria, on his first apostolic journey to the continent April 13–23.A diplomat urges Muslims to confront anti‑Christian violenceDrawing on decades of diplomatic service in Ghana, Paraguay, Algeria, and Switzerland, Nwachukwu described the anti‑Christian discrimination he witnessed firsthand — experiences he believes continue to be overlooked.“I do not criticize Islam; I criticize the way some people practice their Islam,” he said. “People just shout about Islamophobia, but its main cause is not to be sought in the West. It is to be sought in the way some Muslims practice their religion. We are calling our Muslim friends to condemn the wrong use of their religion as a religion of violence.”He recalled that during his service in Algeria, Christians were openly labeled “enemies of Islam.” In one incident, a shopkeeper refused to serve him because he was wearing a Roman collar.“Christians still do not have full liberty to practice their religion,” he said.A West increasingly uncomfortable with its Christian rootsBut Nwachukwu also directed sharp criticism toward Europe, where he sees a growing reluctance to defend Christianity even as Western societies emphasize religious tolerance.“Everybody denounces Islamophobia, but nobody denounces Christianophobia,” he said. “We are in a post‑Christian Europe and a post‑Christian West.”He noted that Christian symbols face discrimination not applied to other religions: “You enter a hall and see a symbol of Buddhism — nobody touches it. You see a Muslim in a hijab — nobody says to remove it. But you see a cross, and they say, ‘Remove it.’ Why?”This, he argued, reflects a cultural embarrassment about Europe’s Christian heritage:“It is like feeling guilty for having a mother who is ugly and then forgetting that she also has rights. The Christianity that gave them their education, culture, and society — they now feel uncomfortable with it.”Reverse missionaries and a hopeful response to Europe’s secular driftNwachukwu said this situation makes the growing presence of African and Asian missionaries in Europe all the more significant, as a hopeful sign that the global Church can help rekindle the continent’s Christian identity.“The West often forgets that we are the result of sacrifices made by their own brothers and sisters who became missionaries,” he said. “But the sheaves — the children of those missionaries — are now returning.”Nwachukwu described this movement as a gift that can strengthen Western Christianity in places where secularism has taken deep root.“We want to see the mother Churches in Europe accept and be proud of their missionary children from the global south.”Encouragement for persecuted ChristiansTo Christians facing persecution — whether under hostile regimes, extremist movements, or secular cultural pressures — Nwachukwu offered a message of strength: “If you are encountering persecution, it means that the message you have is important. If your message were not important, people wouldn’t even think of you. So, the message is: Do not feel you are alone. Know what you are worth.”

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A Nigerian archbishop said African missionaries can evangelize a Europe uneasy with its Christian past.

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Bishops’ commission considers social, cultural, and pastoral factors behind polygamy in Africa #Catholic NAIROBI, Kenya — In addition to theological reflections on marriage and the sacraments, the final report addressing the pastoral challenge of polygamy in Africa, which members of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) issued on March 24, draws attention to a wide range of social, cultural, and pastoral realities shaping the practice across the continent.While reaffirming the Christian ideal of monogamous marriage, the 25-page report compiled by the SECAM commission — made up of selected theologians and professionals from relevant ecclesiastical disciplines — emphasizes that understanding the persistence of polygamy requires careful analysis of social change, legal frameworks, gender relations, and pastoral strategies within African societies. SECAM president Cardinal Fridolin Ambongo. | Credit: ACI Africa The report is a direct response to the mandate that the multiyear XVI Ordinary General Assembly of the Synod of Bishops — known as the Synod on Synodality — gave Catholic bishops in Africa: “to promote theological and pastoral discernment on the issue of polygamy.”Polygamy in a changing African social landscapeIn the report, the SECAM commission members note that polygamy cannot be understood solely through the lens of traditional culture. African societies have undergone profound transformation in recent decades.“The traditional environment has crumbled,” they said, leading to a climate in which many long-standing institutions and values are increasingly questioned. This transformation has also affected the dynamics of marriage and family life. Sociological studies cited in the report identify infertility as one of the principal motivations behind contemporary polygamy, though the report emphasizes that the reasons are complex.Despite modernization and evangelization, it notes that the practice of polygamy has not disappeared. Instead, “it remains alive and well” and, in some contexts, has even regained popularity.One notable development the SECAM commission members highlight in the report is the changing role of women in African societies. They observe that women increasingly occupy key economic roles, particularly within the informal sector.Legal frameworks across AfricaIn the report, commission members also highlight the legal status of polygamy across the continent.They note that roughly 30 African countries have legal frameworks that permit polygamy — either through civil law, customary law, or religious legislation. The list includes countries such as Kenya, Nigeria, Senegal, Tanzania, Morocco, and South Africa.However, the report points out that legal recognition of polygamy does not necessarily indicate broad societal consensus. In many countries, women’s movements have increasingly challenged these laws.“More and more women are speaking out against legislation in favor of polygamy, which is considered unfair and disrespectful of gender equality,” the report says. Members of the Symposium of Episcopal Conference of Africa and Madagascar (SECAM) meet at the 20th Plenary Assembly held in Kigali, Rwanda, from July 30 to Aug. 4, 2025, under the theme “Christ, Source of Hope, Reconciliation, and Peace.” | Credit: ACI Africa This tension between cultural tradition, legal frameworks, and evolving social values forms a significant part of the pastoral context in which the Catholic bishops in Africa must address the issue of polygamy, the SECAM commission says in the report.The question of women’s dignityA central theme in the report is the dignity of women within both cultural and ecclesial contexts.Pastoral responses to polygamy must explicitly seek “to enhance the dignity of women,” the report says. The report acknowledges that women sometimes choose polygamous arrangements for practical or cultural reasons — however, it raises theological questions about whether such choices correspond to God’s plan for human relationships.From a biblical perspective, polygamy “does not promote the development of women as intended by God,” according to the report. Therefore, pastoral strategies that help Christian communities reflect critically on cultural assumptions about gender roles and marriage are important.Economic vulnerability and the practice of polygamyThe report also links polygamy to economic vulnerability, particularly among widows.One example the SECAM commission members highlight is the traditional practice of levirate marriage, in which a widow marries a relative of her deceased husband in order to secure protection and support for herself and her children.While acknowledging the social security function of this practice, the report questions whether it can also lead to forms of exploitation and whether such arrangements risk reducing women to objects of exchange within family structures.For this reason, the commission members highlight the importance of pastoral care directed specifically toward widows. Ensuring their “material and moral security” can help prevent situations in which women feel compelled to enter polygamous relationships for survival, the report states.Hidden or ‘veiled’ forms of polygamyAnother issue raised in the report is what the SECAM commission members call “veiled polygamy.”This term refers to situations in which individuals maintain multiple sexual relationships outside formal marriage, resulting in families in which children are born to parents who are not married to one another.Although such situations do not present the same doctrinal challenges as formal polygamy, the commission members say they consider this harmful both to society and to the Church.One difficulty, they note, is that social stigma often falls disproportionately on women raising children outside marriage. The absence of fathers also raises concerns about the well-being of children.In response, the report calls for stronger pastoral formation within Christian communities so that believers can accompany families facing these realities with maturity and responsibility. Members of the SECAM in 2025 | Credit: ACI Africa Preparing couples for Christian marriageThe commission members in the report repeatedly emphasize that prevention is as important as pastoral accompaniment.Many cases of polygamy among baptized Christians arise from cultural expectations about fertility. In many African contexts, the inability to bear children can place intense pressure on a marriage, the report notes.Therefore, the report calls for rigorous marriage preparation programs that help couples understand the Christian meaning of marriage. While the desire for children is recognized as a legitimate cultural value, the reports stresses that biological fertility is not essential to the sacramental reality of marriage.Christian marriage, the SECAM commission members state, must be understood primarily as a covenant of love and fidelity rather than simply a means of producing offspring.A broader question of inculturationThroughout the report, commission members frame the issue of polygamy as part of a broader challenge of inculturation — the process of expressing Christian faith within diverse cultural contexts.They acknowledge that the Church’s engagement with African cultures has evolved significantly since the missionary era.While earlier pastoral approaches often treated polygamy primarily as a moral problem to be eliminated, today the Church must combine fidelity to the Gospel with attentive listening to cultural realities.In their concluding reflections, SECAM commission members call for continued dialogue among Catholic bishops in Africa, theologians, and pastoral workers to evaluate existing pastoral models and, where necessary, “propose other paths, with the aim of offering to all the possibility of an encounter with Christ and his Gospel.”In this way, the issue of polygamy is not simply a disciplinary question but part of the broader task of shaping an authentically African expression of Christian family life.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.
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Bishops’ commission considers social, cultural, and pastoral factors behind polygamy in Africa #Catholic NAIROBI, Kenya — In addition to theological reflections on marriage and the sacraments, the final report addressing the pastoral challenge of polygamy in Africa, which members of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) issued on March 24, draws attention to a wide range of social, cultural, and pastoral realities shaping the practice across the continent.While reaffirming the Christian ideal of monogamous marriage, the 25-page report compiled by the SECAM commission — made up of selected theologians and professionals from relevant ecclesiastical disciplines — emphasizes that understanding the persistence of polygamy requires careful analysis of social change, legal frameworks, gender relations, and pastoral strategies within African societies. SECAM president Cardinal Fridolin Ambongo. | Credit: ACI Africa The report is a direct response to the mandate that the multiyear XVI Ordinary General Assembly of the Synod of Bishops — known as the Synod on Synodality — gave Catholic bishops in Africa: “to promote theological and pastoral discernment on the issue of polygamy.”Polygamy in a changing African social landscapeIn the report, the SECAM commission members note that polygamy cannot be understood solely through the lens of traditional culture. African societies have undergone profound transformation in recent decades.“The traditional environment has crumbled,” they said, leading to a climate in which many long-standing institutions and values are increasingly questioned. This transformation has also affected the dynamics of marriage and family life. Sociological studies cited in the report identify infertility as one of the principal motivations behind contemporary polygamy, though the report emphasizes that the reasons are complex.Despite modernization and evangelization, it notes that the practice of polygamy has not disappeared. Instead, “it remains alive and well” and, in some contexts, has even regained popularity.One notable development the SECAM commission members highlight in the report is the changing role of women in African societies. They observe that women increasingly occupy key economic roles, particularly within the informal sector.Legal frameworks across AfricaIn the report, commission members also highlight the legal status of polygamy across the continent.They note that roughly 30 African countries have legal frameworks that permit polygamy — either through civil law, customary law, or religious legislation. The list includes countries such as Kenya, Nigeria, Senegal, Tanzania, Morocco, and South Africa.However, the report points out that legal recognition of polygamy does not necessarily indicate broad societal consensus. In many countries, women’s movements have increasingly challenged these laws.“More and more women are speaking out against legislation in favor of polygamy, which is considered unfair and disrespectful of gender equality,” the report says. Members of the Symposium of Episcopal Conference of Africa and Madagascar (SECAM) meet at the 20th Plenary Assembly held in Kigali, Rwanda, from July 30 to Aug. 4, 2025, under the theme “Christ, Source of Hope, Reconciliation, and Peace.” | Credit: ACI Africa This tension between cultural tradition, legal frameworks, and evolving social values forms a significant part of the pastoral context in which the Catholic bishops in Africa must address the issue of polygamy, the SECAM commission says in the report.The question of women’s dignityA central theme in the report is the dignity of women within both cultural and ecclesial contexts.Pastoral responses to polygamy must explicitly seek “to enhance the dignity of women,” the report says. The report acknowledges that women sometimes choose polygamous arrangements for practical or cultural reasons — however, it raises theological questions about whether such choices correspond to God’s plan for human relationships.From a biblical perspective, polygamy “does not promote the development of women as intended by God,” according to the report. Therefore, pastoral strategies that help Christian communities reflect critically on cultural assumptions about gender roles and marriage are important.Economic vulnerability and the practice of polygamyThe report also links polygamy to economic vulnerability, particularly among widows.One example the SECAM commission members highlight is the traditional practice of levirate marriage, in which a widow marries a relative of her deceased husband in order to secure protection and support for herself and her children.While acknowledging the social security function of this practice, the report questions whether it can also lead to forms of exploitation and whether such arrangements risk reducing women to objects of exchange within family structures.For this reason, the commission members highlight the importance of pastoral care directed specifically toward widows. Ensuring their “material and moral security” can help prevent situations in which women feel compelled to enter polygamous relationships for survival, the report states.Hidden or ‘veiled’ forms of polygamyAnother issue raised in the report is what the SECAM commission members call “veiled polygamy.”This term refers to situations in which individuals maintain multiple sexual relationships outside formal marriage, resulting in families in which children are born to parents who are not married to one another.Although such situations do not present the same doctrinal challenges as formal polygamy, the commission members say they consider this harmful both to society and to the Church.One difficulty, they note, is that social stigma often falls disproportionately on women raising children outside marriage. The absence of fathers also raises concerns about the well-being of children.In response, the report calls for stronger pastoral formation within Christian communities so that believers can accompany families facing these realities with maturity and responsibility. Members of the SECAM in 2025 | Credit: ACI Africa Preparing couples for Christian marriageThe commission members in the report repeatedly emphasize that prevention is as important as pastoral accompaniment.Many cases of polygamy among baptized Christians arise from cultural expectations about fertility. In many African contexts, the inability to bear children can place intense pressure on a marriage, the report notes.Therefore, the report calls for rigorous marriage preparation programs that help couples understand the Christian meaning of marriage. While the desire for children is recognized as a legitimate cultural value, the reports stresses that biological fertility is not essential to the sacramental reality of marriage.Christian marriage, the SECAM commission members state, must be understood primarily as a covenant of love and fidelity rather than simply a means of producing offspring.A broader question of inculturationThroughout the report, commission members frame the issue of polygamy as part of a broader challenge of inculturation — the process of expressing Christian faith within diverse cultural contexts.They acknowledge that the Church’s engagement with African cultures has evolved significantly since the missionary era.While earlier pastoral approaches often treated polygamy primarily as a moral problem to be eliminated, today the Church must combine fidelity to the Gospel with attentive listening to cultural realities.In their concluding reflections, SECAM commission members call for continued dialogue among Catholic bishops in Africa, theologians, and pastoral workers to evaluate existing pastoral models and, where necessary, “propose other paths, with the aim of offering to all the possibility of an encounter with Christ and his Gospel.”In this way, the issue of polygamy is not simply a disciplinary question but part of the broader task of shaping an authentically African expression of Christian family life.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.

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The final report addressing the pastoral challenge of polygamy in Africa draws attention to a wide range of social, cultural, and pastoral realities shaping the practice across the continent.

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Ireland sees modest revival in faith, especially among youth and young adults #Catholic An increase in spirituality and religious practice among young adults in Ireland aged 18 to 30 and confirmation that Ireland is in the “middle range” of religious countries in Europe are among the trends identified in a new report published by the Irish Catholic bishops titled “Turning the Tide.”Archbishop Eamon Martin of Armagh, primate of all Ireland, told EWTN News: “There has been a lot of talk recently about the so-called quiet revival in religious practice in recent years. The [report] looks at some of the research studies that have been carried out north and south of the island of Ireland into religious practice, religious awareness and spirituality, and interest in religion, and asks a question by comparing this with European social studies: Is there actually any uptake [in] religious practice and awareness and interest in Ireland?”Drawing on research from the European Social Survey, the Iona Institute’s two recent surveys conducted by Amárach Research, and a variety of relevant academic studies, the report seeks to provide an integrated, relevant, and current look at religious practice in Ireland.“The report very interestingly points to some type of uptick, as they call it, particularly among young people around the ages of 16 to 30 and the fact that they are taking a new interest in religion and in spirituality.”Encouraged by the positive trends emerging across different studies, Martin sounded a note of caution, highlighting the challenges that these findings pose for the Catholic Church in Ireland.“I don’t think we should get ourselves too enthusiastic thinking this is a complete reversal of the very obvious decline and religious practice over the last 10 or 20 years,” he said. “However, it is saying something on the turning tide.”The archbishop pointed to the implications for the Irish Church: “It’s asking us to reflect on this phenomenon in the light of research, and for instance what does this mean for us as Church, as parishes, as dioceses? How are we responding to this growing body of young people who want to know more more about God, about church, and about religion?”The report, co-authored by Stephen Bullivant, professor of theology and the sociology of religion at St. Mary’s University, Twickenham, and Emily Nelson, a doctoral student of sociology at Queen’s University Belfast, examined the overall religious profile of the island of Ireland, including areas of convergence and divergence between Northern Ireland and the Republic of Ireland.The authors drew together research studies on patterns in belief, practice, and religious identification between generations, with particular attention to differences within young adult cohorts. The work also provided insight on  dimensions of religiosity, religious transmission, and attitudes toward Church teaching and institutions among both men and women.Ireland remains among the more religious countries in Europe, on measures of religious affiliation, religious service attendance, and frequency of prayer. Among western European countries, it is one of few outliers with a relatively high level of overall religiosity. It also ranks toward the higher end of (especially western) European countries on measures of weekly Mass attendance and daily prayer.While key measures of Irish religiosity have declined significantly since the European Social Survey began in 2002-2003, the most recent round in 2023-2024 shows a strong uptick in religious affiliation and religious practice.This effect is most strongly evident among those aged 16–29 years, across both Catholics and Protestants.Northern Ireland is both the most religious region of the United Kingdom, by a large margin, and the most religious part of the island of Ireland, in terms of both affiliation and religious practice.Although women in the Republic of Ireland are equally as likely as men to be religious, they continue to play an influential role in transmitting faith, even as they express higher levels of moral dissent and institutional dissatisfaction. The report revealed that 74% of Irish Catholic women were found to believe that the Church did not treat them with “a lot of respect.”According to the report, 51% of Irish adults — and 27% of Irish young adults —pray at least once a week, and 31% say they attend Mass at least once a week, placing them fourth overall, alongside Italy (32%) but well behind Poland (49%) and Slovakia (46%).There is a significant drop-off among young adults, whose reported religious practice is roughly half that of older adults. Irish 16- to 29-year-olds rank sixth overall compared with other countries, at 17%, though that is at least double the rates of the same age group in Switzerland, Germany, and Belgium, at 5%, and in Austria with less than 1%.The Irish report also pointed to a 2023 Barna study that found in certain respects, Irish teens are more religious than their global peers. Just over 3 in 5 (62%) Irish teens identify as Christian with nearly a third identify as atheist, agnostic, or of no faith.On average, 18- to 24-year-olds in the Republic of Ireland aren’t particularly positive about both Christianity and the Catholic Church in Ireland, but they are more positive than those in the 25–34 age range, and fewer have a negative attitude toward priests and nuns.In 2023, EWTN News’ Colm Flynn traveled to Ireland with the question “Is Ireland still Catholic?” He explored the various reasons for the decline of the faith in Ireland and the challenges the Church faces there today. In the three years since, and after many emails and messages pointing to signs of a “quiet revival” of faith in Ireland, Flynn recently returned to the country to explore those signs of renewal. In his report, he refers to the “Turning the Tide” report:
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Ireland sees modest revival in faith, especially among youth and young adults #Catholic An increase in spirituality and religious practice among young adults in Ireland aged 18 to 30 and confirmation that Ireland is in the “middle range” of religious countries in Europe are among the trends identified in a new report published by the Irish Catholic bishops titled “Turning the Tide.”Archbishop Eamon Martin of Armagh, primate of all Ireland, told EWTN News: “There has been a lot of talk recently about the so-called quiet revival in religious practice in recent years. The [report] looks at some of the research studies that have been carried out north and south of the island of Ireland into religious practice, religious awareness and spirituality, and interest in religion, and asks a question by comparing this with European social studies: Is there actually any uptake [in] religious practice and awareness and interest in Ireland?”Drawing on research from the European Social Survey, the Iona Institute’s two recent surveys conducted by Amárach Research, and a variety of relevant academic studies, the report seeks to provide an integrated, relevant, and current look at religious practice in Ireland.“The report very interestingly points to some type of uptick, as they call it, particularly among young people around the ages of 16 to 30 and the fact that they are taking a new interest in religion and in spirituality.”Encouraged by the positive trends emerging across different studies, Martin sounded a note of caution, highlighting the challenges that these findings pose for the Catholic Church in Ireland.“I don’t think we should get ourselves too enthusiastic thinking this is a complete reversal of the very obvious decline and religious practice over the last 10 or 20 years,” he said. “However, it is saying something on the turning tide.”The archbishop pointed to the implications for the Irish Church: “It’s asking us to reflect on this phenomenon in the light of research, and for instance what does this mean for us as Church, as parishes, as dioceses? How are we responding to this growing body of young people who want to know more more about God, about church, and about religion?”The report, co-authored by Stephen Bullivant, professor of theology and the sociology of religion at St. Mary’s University, Twickenham, and Emily Nelson, a doctoral student of sociology at Queen’s University Belfast, examined the overall religious profile of the island of Ireland, including areas of convergence and divergence between Northern Ireland and the Republic of Ireland.The authors drew together research studies on patterns in belief, practice, and religious identification between generations, with particular attention to differences within young adult cohorts. The work also provided insight on  dimensions of religiosity, religious transmission, and attitudes toward Church teaching and institutions among both men and women.Ireland remains among the more religious countries in Europe, on measures of religious affiliation, religious service attendance, and frequency of prayer. Among western European countries, it is one of few outliers with a relatively high level of overall religiosity. It also ranks toward the higher end of (especially western) European countries on measures of weekly Mass attendance and daily prayer.While key measures of Irish religiosity have declined significantly since the European Social Survey began in 2002-2003, the most recent round in 2023-2024 shows a strong uptick in religious affiliation and religious practice.This effect is most strongly evident among those aged 16–29 years, across both Catholics and Protestants.Northern Ireland is both the most religious region of the United Kingdom, by a large margin, and the most religious part of the island of Ireland, in terms of both affiliation and religious practice.Although women in the Republic of Ireland are equally as likely as men to be religious, they continue to play an influential role in transmitting faith, even as they express higher levels of moral dissent and institutional dissatisfaction. The report revealed that 74% of Irish Catholic women were found to believe that the Church did not treat them with “a lot of respect.”According to the report, 51% of Irish adults — and 27% of Irish young adults —pray at least once a week, and 31% say they attend Mass at least once a week, placing them fourth overall, alongside Italy (32%) but well behind Poland (49%) and Slovakia (46%).There is a significant drop-off among young adults, whose reported religious practice is roughly half that of older adults. Irish 16- to 29-year-olds rank sixth overall compared with other countries, at 17%, though that is at least double the rates of the same age group in Switzerland, Germany, and Belgium, at 5%, and in Austria with less than 1%.The Irish report also pointed to a 2023 Barna study that found in certain respects, Irish teens are more religious than their global peers. Just over 3 in 5 (62%) Irish teens identify as Christian with nearly a third identify as atheist, agnostic, or of no faith.On average, 18- to 24-year-olds in the Republic of Ireland aren’t particularly positive about both Christianity and the Catholic Church in Ireland, but they are more positive than those in the 25–34 age range, and fewer have a negative attitude toward priests and nuns.In 2023, EWTN News’ Colm Flynn traveled to Ireland with the question “Is Ireland still Catholic?” He explored the various reasons for the decline of the faith in Ireland and the challenges the Church faces there today. In the three years since, and after many emails and messages pointing to signs of a “quiet revival” of faith in Ireland, Flynn recently returned to the country to explore those signs of renewal. In his report, he refers to the “Turning the Tide” report:

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A new report examining surveys and research on the practice of the Catholic faith in Ireland shows an uptick in religious practice and spirituality among younger people.

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Angola parish prepares to host historic meeting of pope and Church leaders #Catholic LUANDA, Angola — Our Lady of Fátima Parish in the Archdiocese of Luanda is at the center of preparations for a historic moment in Angola as it prepares to host Pope Leo XIV’s meeting with bishops, priests, women and men religious, and catechists during his planned April 18–21 apostolic visit.The encounter, scheduled for April 20, places the parish — run by members of the Order of Friars Minor Capuchin (OFM Cap) — in the spotlight, drawing attention from across the country and around the world.For Father Diogo Messias, pastor of the parish, the choice of Our Lady of Fátima as host is both an honor and a profound spiritual moment for the local Church.“The visit of the Holy Father to our community is a moment of great significance, joy, and pride for all the faithful,” he said in an interview with ACI Africa, the sister service of EWTN News in Africa, on March 18.“The pope’s presence is a blessing for our parish and for all of Angola,” he said. “The visit marks a historic moment, and seeing our parish chosen for this meeting is a cause of joy and renewal for our community.” Father Diogo Messias is pastor of Our Lady of Fátima Parish in the Archdiocese of Luanda in Angola. | Credit: Photo courtesy of ACI Africa As the largest Capuchin fraternity in Angola, the parish has become a hive of activity, with preparations focused on ensuring that the venue is ready to welcome hundreds of Church leaders and participants expected for the encounter.“The preparations are focused both inside and outside the church,” Messias explained, adding: “Visible work includes improving the courtyard, pavement, and chairs. The essential part, however, is the interior, where the meeting with the Holy Father will take place.”The parish’s infrastructure is old, but efforts are underway to enhance the space and ensure it reflects the dignity of the occasion.“It is not a case of serious deterioration, but we want to give dignity to the Capuchin house and the place of prayer for the faithful. Every touch and detail matters,” the priest said. Preparations are being made both inside and outside of Our Lady of Fátima Parish in the Archdiocese of Luanda, Angola, to prepare for Pope Leo XIV’s historic apostolic visit April 18–21, 2026. | Credit: Photo courtesy of ACI Africa Renovation works include painting, structural repairs, and adapting the church to accommodate the expected influx of participants. At the same time, improvements are ongoing in surrounding areas, particularly at Largo Rainha Ginga, where access routes and walkways are being upgraded.“These works aim to improve access and movement for everyone and enhance the appearance of the church that will receive the pope on April 20,” Messias said.Beyond logistics, Messias underscored the significance of the gathering, describing it as a moment that brings together the entire Church in Angola and beyond.“The meeting with the Holy Father involves the entire Church in Angola, including religious sisters, catechists, and members from other dioceses and neighboring countries, such as São Tomé,” he said. “The event will have national and international impact, showing the unity of the Church and the richness of Angolan culture.”While the parish prepares physically, the emphasis remains on spiritual renewal for those who will take part in the encounter.“Despite the great mobilization, the most important thing is the experience of renewal for all those present. Those who participate will leave strengthened in spirit, committed to the community, and motivated to live values of fraternity and respect,” Messias said.The April 20 meeting is expected to be one of the defining moments of the pope’s visit to Angola, offering a unique opportunity for direct engagement with Church leaders and pastoral agents.“Bishops, women and men religious, and catechists in Angola expect Pope Leo XIV to bring a message centered above all on unity, hope, and community commitment,” Messias said.He said the visit is widely seen as an opportunity for deeper reflection and renewal within the Church. Our Lady of Fátima Parish in Angola’s Archdiocese of Luanda will host Pope Leo XIV’s meeting with Church leaders during the pope’s planned apostolic visit April 18–21, 2026. | Credit: Photo courtesy of ACI Africa “The visit of the Holy Father is seen as a moment that goes beyond a simple meeting, being understood as an opportunity for inner renewal,” he said, adding: “It is expected that the Holy Father’s message will help consecrated persons renew their vocation, strengthen their dedication to service, and assume with greater responsibility the role they play in the life of the Church and the country.”Meanwhile, members of the local community are playing an active role in the preparations. Among them is David Afonso, a young carpenter overseeing the restoration of church benches.“Working to receive the Holy Father is a great responsibility, and we are doing our best to ensure everything is in good condition,” he said.Although not a Catholic, Afonso expressed pride in contributing to the preparations.“It is a pleasure to take part in an event of this magnitude. Every detail matters, and we want the space to be worthy and memorable for all the faithful and visitors,” he said.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.
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Angola parish prepares to host historic meeting of pope and Church leaders #Catholic LUANDA, Angola — Our Lady of Fátima Parish in the Archdiocese of Luanda is at the center of preparations for a historic moment in Angola as it prepares to host Pope Leo XIV’s meeting with bishops, priests, women and men religious, and catechists during his planned April 18–21 apostolic visit.The encounter, scheduled for April 20, places the parish — run by members of the Order of Friars Minor Capuchin (OFM Cap) — in the spotlight, drawing attention from across the country and around the world.For Father Diogo Messias, pastor of the parish, the choice of Our Lady of Fátima as host is both an honor and a profound spiritual moment for the local Church.“The visit of the Holy Father to our community is a moment of great significance, joy, and pride for all the faithful,” he said in an interview with ACI Africa, the sister service of EWTN News in Africa, on March 18.“The pope’s presence is a blessing for our parish and for all of Angola,” he said. “The visit marks a historic moment, and seeing our parish chosen for this meeting is a cause of joy and renewal for our community.” Father Diogo Messias is pastor of Our Lady of Fátima Parish in the Archdiocese of Luanda in Angola. | Credit: Photo courtesy of ACI Africa As the largest Capuchin fraternity in Angola, the parish has become a hive of activity, with preparations focused on ensuring that the venue is ready to welcome hundreds of Church leaders and participants expected for the encounter.“The preparations are focused both inside and outside the church,” Messias explained, adding: “Visible work includes improving the courtyard, pavement, and chairs. The essential part, however, is the interior, where the meeting with the Holy Father will take place.”The parish’s infrastructure is old, but efforts are underway to enhance the space and ensure it reflects the dignity of the occasion.“It is not a case of serious deterioration, but we want to give dignity to the Capuchin house and the place of prayer for the faithful. Every touch and detail matters,” the priest said. Preparations are being made both inside and outside of Our Lady of Fátima Parish in the Archdiocese of Luanda, Angola, to prepare for Pope Leo XIV’s historic apostolic visit April 18–21, 2026. | Credit: Photo courtesy of ACI Africa Renovation works include painting, structural repairs, and adapting the church to accommodate the expected influx of participants. At the same time, improvements are ongoing in surrounding areas, particularly at Largo Rainha Ginga, where access routes and walkways are being upgraded.“These works aim to improve access and movement for everyone and enhance the appearance of the church that will receive the pope on April 20,” Messias said.Beyond logistics, Messias underscored the significance of the gathering, describing it as a moment that brings together the entire Church in Angola and beyond.“The meeting with the Holy Father involves the entire Church in Angola, including religious sisters, catechists, and members from other dioceses and neighboring countries, such as São Tomé,” he said. “The event will have national and international impact, showing the unity of the Church and the richness of Angolan culture.”While the parish prepares physically, the emphasis remains on spiritual renewal for those who will take part in the encounter.“Despite the great mobilization, the most important thing is the experience of renewal for all those present. Those who participate will leave strengthened in spirit, committed to the community, and motivated to live values of fraternity and respect,” Messias said.The April 20 meeting is expected to be one of the defining moments of the pope’s visit to Angola, offering a unique opportunity for direct engagement with Church leaders and pastoral agents.“Bishops, women and men religious, and catechists in Angola expect Pope Leo XIV to bring a message centered above all on unity, hope, and community commitment,” Messias said.He said the visit is widely seen as an opportunity for deeper reflection and renewal within the Church. Our Lady of Fátima Parish in Angola’s Archdiocese of Luanda will host Pope Leo XIV’s meeting with Church leaders during the pope’s planned apostolic visit April 18–21, 2026. | Credit: Photo courtesy of ACI Africa “The visit of the Holy Father is seen as a moment that goes beyond a simple meeting, being understood as an opportunity for inner renewal,” he said, adding: “It is expected that the Holy Father’s message will help consecrated persons renew their vocation, strengthen their dedication to service, and assume with greater responsibility the role they play in the life of the Church and the country.”Meanwhile, members of the local community are playing an active role in the preparations. Among them is David Afonso, a young carpenter overseeing the restoration of church benches.“Working to receive the Holy Father is a great responsibility, and we are doing our best to ensure everything is in good condition,” he said.Although not a Catholic, Afonso expressed pride in contributing to the preparations.“It is a pleasure to take part in an event of this magnitude. Every detail matters, and we want the space to be worthy and memorable for all the faithful and visitors,” he said.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.

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Our Lady of Fatima Parish in the Archdiocese of Luanda is preparing to host Pope Leo XIV’s meeting with bishops, priests, women and men religious, and catechists during his April 18–21 visit.

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At a time of conflict, Pope Leo sends a bridge-builder to the United States #Catholic Archbishop Gabriele Caccia, the recently appointed apostolic nuncio to the United States, takes up his new role at a time of heightened tension between the Vatican and the White House over issues including immigration to the U.S. and war in the Middle East.Former collaborators say Caccia’s personal qualities and wide diplomatic experience — including in Lebanon and the Philippines — make him well suited for this crucial assignment.The 68-year-old diplomat recently served as the permanent observer of the Holy See Mission to the United Nations in New York after Pope Francis appointed him there in 2019. His new job is important as a liaison between the Vatican and the U.S., where recent federal policies have faced growing resistance from Church leaders.Pope Leo’s new man on a high-stakes missionA veteran diplomat, Caccia will serve as Pope Leo XIV’s chief representative to the Trump administration. Like his predecessor, Cardinal Christophe Pierre, he assumes office amid ongoing tension between the administration and the Church, especially on immigration enforcement and foreign policy.In a public statement in November 2025, U.S. bishops strongly opposed the administration’s treatment of migrants during mass deportations. Pope Leo expressed support for the statement and denounced the treatment of migrants as “extremely disrespectful, and with instances of violence.”The U.S. bishops have also voiced concern over recent foreign policy moves, including interventions in the Middle East. In January of this year, three U.S. cardinals — Blase Cupich, Joseph Tobin, and Robert McElroy — jointly condemned the administration’s foreign policy in a public statement. In recent addresses, Pope Leo has also called for a ceasefire in the Middle East, deploring on March 15 a “widespread climate of hatred and fear.”Monsignor Roger Landry, who served at the Holy See Mission from 2015 to 2022 and now heads the Pontifical Mission Societies, expressed confidence in the nuncio’s ability to communicate the Holy See’s concerns effectively to the U.S. government while supporting the bishops.“He will represent Pope Leo very well to the U.S. government and the U.S. Church, be a great listener and effective relayer of what’s happening in the United States to Pope Leo, and be a steady source of counsel and support to U.S. bishops,” he told EWTN News.Dálida Morales, who interned at the mission and now works at the Ministry of Industry and Commerce in the Dominican Republic, conveyed hope for the archbishop’s potential to build international dialogue.“He is genuinely a bridge-builder for peace. At a time when dialogue, moral clarity, and principled leadership are urgently needed in the United States, his appointment there is both timely and hopeful,” she said.A diplomat forged in complex geopoliticsHaving worked in the diplomatic service of the Holy See since 1991, Caccia previously served in challenging posts before his appointment to the U.N. He served as apostolic nuncio to Lebanon and the Philippines, two countries with sensitive political climates.His service in Lebanon occurred during the outbreak of the Syrian Civil War in 2011. There, he helped coordinate the Church’s humanitarian response to support over 1.5 million Syrian refugees in Lebanon. His service also included helping maintain peace in a country constitutionally divided among Maronite Christians, Muslims, and Druze.He served in the Philippines at the height of President Rodrigo Duterte’s highly aggressive and controversial anti-narcotics campaign, which resulted in thousands of extrajudicial killings. As the nuncio, he helped to support the bishops, who were vocal critics against the government, while maintaining the country’s diplomatic relations with the Holy See.During his time at the U.N., he promoted the Vatican’s diplomatic stance. Father Mark Knestout, who served with Caccia as a former attaché for the Holy See Mission, noted the importance of his diplomatic experience in his new role.“He was in Lebanon for eight years, which is a complex situation because you have multiple denominations of Catholics there, alongside the situation with Muslims,” he told EWTN News. “So I see him being personable and striving to get to know everyone in the United States as best he can.”An inclusive leader and sports loverFormer staff of Caccia also shared with EWTN News some personal anecdotes from their time serving with him in New York. Vitória Volpato, a former intern at the mission who serves at the Prefecture of São Paulo in Brazil, noted with gratitude the archbishop’s insights on leadership.“He said something that stayed with me: ‘I do not choose the people I work with, but I work with the people I have.’ That made me reflect on what a good leader must be, something the archbishop clearly is,” she said.Ashley Campbell, who interned at the mission and now works at the Religious Freedom Institute, reflected on his love of sports. “I remember once walking with him back to the Holy See Mission building from the U.N., and we talked about how we both grew up playing sports and how amazing it would be if Vatican City could send athletes to the Olympics.”Fidelity to the Holy FatherOne trait consistently praised by those who have worked with the archbishop is his fidelity to the Holy Father. Knestout described the archbishop as a “true Churchman who wants to represent the desires and the intentions of the Holy Father.”Morales added: “Every Wednesday, he would ask us about the Holy Father’s general audience. In this way, he reminded us that one of the most meaningful ways to remain united to the Church is by listening to the voice of the pope. It is a habit I continue to keep today thanks to him.”
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At a time of conflict, Pope Leo sends a bridge-builder to the United States #Catholic Archbishop Gabriele Caccia, the recently appointed apostolic nuncio to the United States, takes up his new role at a time of heightened tension between the Vatican and the White House over issues including immigration to the U.S. and war in the Middle East.Former collaborators say Caccia’s personal qualities and wide diplomatic experience — including in Lebanon and the Philippines — make him well suited for this crucial assignment.The 68-year-old diplomat recently served as the permanent observer of the Holy See Mission to the United Nations in New York after Pope Francis appointed him there in 2019. His new job is important as a liaison between the Vatican and the U.S., where recent federal policies have faced growing resistance from Church leaders.Pope Leo’s new man on a high-stakes missionA veteran diplomat, Caccia will serve as Pope Leo XIV’s chief representative to the Trump administration. Like his predecessor, Cardinal Christophe Pierre, he assumes office amid ongoing tension between the administration and the Church, especially on immigration enforcement and foreign policy.In a public statement in November 2025, U.S. bishops strongly opposed the administration’s treatment of migrants during mass deportations. Pope Leo expressed support for the statement and denounced the treatment of migrants as “extremely disrespectful, and with instances of violence.”The U.S. bishops have also voiced concern over recent foreign policy moves, including interventions in the Middle East. In January of this year, three U.S. cardinals — Blase Cupich, Joseph Tobin, and Robert McElroy — jointly condemned the administration’s foreign policy in a public statement. In recent addresses, Pope Leo has also called for a ceasefire in the Middle East, deploring on March 15 a “widespread climate of hatred and fear.”Monsignor Roger Landry, who served at the Holy See Mission from 2015 to 2022 and now heads the Pontifical Mission Societies, expressed confidence in the nuncio’s ability to communicate the Holy See’s concerns effectively to the U.S. government while supporting the bishops.“He will represent Pope Leo very well to the U.S. government and the U.S. Church, be a great listener and effective relayer of what’s happening in the United States to Pope Leo, and be a steady source of counsel and support to U.S. bishops,” he told EWTN News.Dálida Morales, who interned at the mission and now works at the Ministry of Industry and Commerce in the Dominican Republic, conveyed hope for the archbishop’s potential to build international dialogue.“He is genuinely a bridge-builder for peace. At a time when dialogue, moral clarity, and principled leadership are urgently needed in the United States, his appointment there is both timely and hopeful,” she said.A diplomat forged in complex geopoliticsHaving worked in the diplomatic service of the Holy See since 1991, Caccia previously served in challenging posts before his appointment to the U.N. He served as apostolic nuncio to Lebanon and the Philippines, two countries with sensitive political climates.His service in Lebanon occurred during the outbreak of the Syrian Civil War in 2011. There, he helped coordinate the Church’s humanitarian response to support over 1.5 million Syrian refugees in Lebanon. His service also included helping maintain peace in a country constitutionally divided among Maronite Christians, Muslims, and Druze.He served in the Philippines at the height of President Rodrigo Duterte’s highly aggressive and controversial anti-narcotics campaign, which resulted in thousands of extrajudicial killings. As the nuncio, he helped to support the bishops, who were vocal critics against the government, while maintaining the country’s diplomatic relations with the Holy See.During his time at the U.N., he promoted the Vatican’s diplomatic stance. Father Mark Knestout, who served with Caccia as a former attaché for the Holy See Mission, noted the importance of his diplomatic experience in his new role.“He was in Lebanon for eight years, which is a complex situation because you have multiple denominations of Catholics there, alongside the situation with Muslims,” he told EWTN News. “So I see him being personable and striving to get to know everyone in the United States as best he can.”An inclusive leader and sports loverFormer staff of Caccia also shared with EWTN News some personal anecdotes from their time serving with him in New York. Vitória Volpato, a former intern at the mission who serves at the Prefecture of São Paulo in Brazil, noted with gratitude the archbishop’s insights on leadership.“He said something that stayed with me: ‘I do not choose the people I work with, but I work with the people I have.’ That made me reflect on what a good leader must be, something the archbishop clearly is,” she said.Ashley Campbell, who interned at the mission and now works at the Religious Freedom Institute, reflected on his love of sports. “I remember once walking with him back to the Holy See Mission building from the U.N., and we talked about how we both grew up playing sports and how amazing it would be if Vatican City could send athletes to the Olympics.”Fidelity to the Holy FatherOne trait consistently praised by those who have worked with the archbishop is his fidelity to the Holy Father. Knestout described the archbishop as a “true Churchman who wants to represent the desires and the intentions of the Holy Father.”Morales added: “Every Wednesday, he would ask us about the Holy Father’s general audience. In this way, he reminded us that one of the most meaningful ways to remain united to the Church is by listening to the voice of the pope. It is a habit I continue to keep today thanks to him.”

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Archbishop Gabriele Caccia, the new papal envoy to Washington, has been shaped by a diplomatic career in geopolitical hot spots.

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Picture of the day Redstart (Phoenicurus phoenicurus) male ringed, Għadira Nature Reserve, Malta. Bird ringing is a vital activity that helps protect birds. In Malta, birds are humanely caught in mist nets which are checked every ten minutes. Each bird is ringed and weighed before being released. About 10% are retraps (i.e. they have been ringed before). The programme is carried on by BirdLife Malta.Ringing has shown that birds from at least 48 countries use Malta during migration. Unfortunately, Malta has the densest population of bird hunters in the European Union. The high numbers of wild birds illegally shot in Malta has led to the European Commission taking legal infringement proceedings against the Maltese Government over Article 5 of the Birds Directive. #ImageOfTheDay
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Picture of the day Redstart (Phoenicurus phoenicurus) male ringed, Għadira Nature Reserve, Malta. Bird ringing is a vital activity that helps protect birds. In Malta, birds are humanely caught in mist nets which are checked every ten minutes. Each bird is ringed and weighed before being released. About 10% are retraps (i.e. they have been ringed before). The programme is carried on by BirdLife Malta.Ringing has shown that birds from at least 48 countries use Malta during migration. Unfortunately, Malta has the densest population of bird hunters in the European Union. The high numbers of wild birds illegally shot in Malta has led to the European Commission taking legal infringement proceedings against the Maltese Government over Article 5 of the Birds Directive. #ImageOfTheDay

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Picture of the day
Redstart (Phoenicurus phoenicurus) male ringed, Għadira Nature Reserve, Malta. Bird ringing is a vital activity that helps protect birds. In Malta, birds are humanely caught in mist nets which are checked every ten minutes. Each bird is ringed and weighed before being released. About 10% are retraps (i.e. they have been ringed before). The programme is carried on by BirdLife Malta.
Ringing has shown that birds from at least 48 countries use Malta during migration. Unfortunately, Malta has the densest population of bird hunters in the European Union. The high numbers of wild birds illegally shot in Malta has led to the European Commission taking legal infringement proceedings against the Maltese Government over Article 5 of the Birds Directive.
Read More