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France becomes first European country to ban social media for minors under 15 #Catholic The French Parliament on July 21 definitively passed a law banning children under the age of 15 from accessing social media, making France the first country in Europe to enshrine such a restriction in its national legislation. The measure is the culmination of a campaign led by President Emmanuel Macron since 2017 in which he has denounced anonymity on social media as a gateway to online abuse.The law, presented as a child protection measure against all the risks associated with the use of social media, from addiction to bullying and abuse, has also reignited concerns about increased government oversight of internet users, as the age verification requirements — intended to target minors — entail identity checks for everyone.“France is leading the way in Europe by becoming the first country to establish a ‘digital age of majority’ to better protect our children online,” said Anne Le Hénanff, minister delegate for digital sovereignty, following the vote.The Senate adopted the compromise bill by a vote of 243 to 2, and the National Assembly followed suit a few hours later, paving the way for Macron to sign the measure into law, subject to review by the Constitutional Council.The bill’s central provision bars minors under 15 from accessing “an online social network service.” Leading platforms such as Facebook, Instagram, TikTok, and Snapchat are expected to fall under the ban, though lawmakers left the precise scope undefined. Wikipedia and other online encyclopedias, along with open-source software and educational platforms, are explicitly exempted. Responsibility for verifying users’ ages falls to the platforms themselves, which must offer at least two different verification methods.Enforcement will unfold in two different stages. New accounts will be subject to age checks starting Sept. 1, while existing accounts belonging to minors under 15 will have until Jan. 1, 2027, before they are suspended.The law also extends France’s existing smartphone ban in middle schools to high schools starting in the 2026 school year.France’s move makes it the first EU member state to enact a blanket social-network age floor, though it follows Australia, which imposed a minimum age of 16 in December 2025. Officials say a coalition of roughly 15 European countries is interested in adopting a similar standard. Le Hénanff confirmed Greece is ready to transpose the French model, with Spain expected to follow in the fall. The European Commission is separately developing its own EU-wide age-verification tool, expected to be available to member states by the end of the year.Under the model France has adopted — built around the “double anonymity” principle found in the EU’s Digital Services Act, the bloc’s main online-platform law — a trusted third party would verify a user’s age from an ID document or bank card and issue an anonymous token confirming only whether the user is over or under 15, without revealing the user’s identity or which platform requested the check. Le Hénanff has described this as a way of avoiding data collection by the platforms themselves. Critics, however, argue the system’s implementation is far less safe than officials suggest.The underlying concern is that this child-protection measure could evolve into a broader mechanism for verifying and tracking the identity of internet users generally. Opponents of the law claim that the mechanics of age verification remain largely undefined barely a month before the law takes effect.They also point to recent history of large-scale personal data breaches across government agencies as a reason for caution about centralizing age- or identity-verification data.La Quadrature du Net, France’s leading digital-rights advocacy group, and the Conseil national du numérique, an official government advisory body, both warned that the law amounted to what they termed “generalized surveillance disguised as child protection.”The European Center for Law and Justice, along the same lines, argues that France and the European Commission are each independently pushing to generalize identity checks across the EU under the banner of online safety policy.Several digital-rights groups are reportedly preparing separate challenges before France’s Council of State and the EU’s Court of Justice, arguing the law violates free-expression and proportionality principles.For now, all eyes are on Australia, the only country with a comparable ban already in force. An early analysis of survey data from roughly 400 young social media users, published in The BMJ on June 24, found little evidence that Australia’s Social Media Minimum Age Act had produced any substantial early drop in social media use among adolescents in its first three months — although researchers cautioned that legislative effects can take time to appear and called for longer-term evaluation.A companion analysis reported that roughly 85% of Australians aged 12 to 15 were still using restricted platforms, the most common workarounds being fake accounts and private browsers.

France becomes first European country to ban social media for minors under 15 #Catholic The French Parliament on July 21 definitively passed a law banning children under the age of 15 from accessing social media, making France the first country in Europe to enshrine such a restriction in its national legislation. The measure is the culmination of a campaign led by President Emmanuel Macron since 2017 in which he has denounced anonymity on social media as a gateway to online abuse.The law, presented as a child protection measure against all the risks associated with the use of social media, from addiction to bullying and abuse, has also reignited concerns about increased government oversight of internet users, as the age verification requirements — intended to target minors — entail identity checks for everyone.“France is leading the way in Europe by becoming the first country to establish a ‘digital age of majority’ to better protect our children online,” said Anne Le Hénanff, minister delegate for digital sovereignty, following the vote.The Senate adopted the compromise bill by a vote of 243 to 2, and the National Assembly followed suit a few hours later, paving the way for Macron to sign the measure into law, subject to review by the Constitutional Council.The bill’s central provision bars minors under 15 from accessing “an online social network service.” Leading platforms such as Facebook, Instagram, TikTok, and Snapchat are expected to fall under the ban, though lawmakers left the precise scope undefined. Wikipedia and other online encyclopedias, along with open-source software and educational platforms, are explicitly exempted. Responsibility for verifying users’ ages falls to the platforms themselves, which must offer at least two different verification methods.Enforcement will unfold in two different stages. New accounts will be subject to age checks starting Sept. 1, while existing accounts belonging to minors under 15 will have until Jan. 1, 2027, before they are suspended.The law also extends France’s existing smartphone ban in middle schools to high schools starting in the 2026 school year.France’s move makes it the first EU member state to enact a blanket social-network age floor, though it follows Australia, which imposed a minimum age of 16 in December 2025. Officials say a coalition of roughly 15 European countries is interested in adopting a similar standard. Le Hénanff confirmed Greece is ready to transpose the French model, with Spain expected to follow in the fall. The European Commission is separately developing its own EU-wide age-verification tool, expected to be available to member states by the end of the year.Under the model France has adopted — built around the “double anonymity” principle found in the EU’s Digital Services Act, the bloc’s main online-platform law — a trusted third party would verify a user’s age from an ID document or bank card and issue an anonymous token confirming only whether the user is over or under 15, without revealing the user’s identity or which platform requested the check. Le Hénanff has described this as a way of avoiding data collection by the platforms themselves. Critics, however, argue the system’s implementation is far less safe than officials suggest.The underlying concern is that this child-protection measure could evolve into a broader mechanism for verifying and tracking the identity of internet users generally. Opponents of the law claim that the mechanics of age verification remain largely undefined barely a month before the law takes effect.They also point to recent history of large-scale personal data breaches across government agencies as a reason for caution about centralizing age- or identity-verification data.La Quadrature du Net, France’s leading digital-rights advocacy group, and the Conseil national du numérique, an official government advisory body, both warned that the law amounted to what they termed “generalized surveillance disguised as child protection.”The European Center for Law and Justice, along the same lines, argues that France and the European Commission are each independently pushing to generalize identity checks across the EU under the banner of online safety policy.Several digital-rights groups are reportedly preparing separate challenges before France’s Council of State and the EU’s Court of Justice, arguing the law violates free-expression and proportionality principles.For now, all eyes are on Australia, the only country with a comparable ban already in force. An early analysis of survey data from roughly 400 young social media users, published in The BMJ on June 24, found little evidence that Australia’s Social Media Minimum Age Act had produced any substantial early drop in social media use among adolescents in its first three months — although researchers cautioned that legislative effects can take time to appear and called for longer-term evaluation.A companion analysis reported that roughly 85% of Australians aged 12 to 15 were still using restricted platforms, the most common workarounds being fake accounts and private browsers.

unitedyam July 22, 2026July 23, 2026

“France is leading the way in Europe by becoming the first country to establish a ‘digital age of majority,’” said the country’s minister delegate for digital sovereignty.

Catholic, Orthodox bishops join in dialogue and prayer at Washington, D.C., conference #Catholic Catholic and Eastern Orthodox bishops exchanged dialogue and joined together in prayer at an ecumenical conference in Washington, D.C., this week with a hope that one day the Eastern and Western churches will be reunited.The conference, held at the retreat house for the St. John Paul II National Shrine on July 13–15, was organized by the Orientale Lumen Foundation. Jack Figel, an Eastern Catholic who founded the group, named it after St. John Paul II’s apostolic letter expressing hope for reunification.Speakers included the secretary for the Vatican Dicastery for Promoting Christian Unity, Archbishop Flavio Pace; the primate of the Orthodox Church in America, Metropolitan Tikhon Mollard; Cardinal Seán Patrick OʼMalley; Greek Orthodox Bishop Anthony Vrame; and Romanian Catholic Bishop John Michael Botean.“I grew up with — I lived with — the tension between East and West my whole life,” Figel told EWTN News.A reunification, Figel said, “all depends on the Holy Spirit.” He said: “It is going to be a miracle and it’s going to be on God’s time.”The conference included speeches by both Catholic and Orthodox bishops and joint panels. Prayer services were held in the Eastern form in which bishops from both traditions participated: a moleben to the Holy Spirit on Monday, daily vespers on Tuesday, and the Akathist to the Mother of God on Wednesday.Theological hurdlesRecent popes have had friendly relations with Eastern Orthodox patriarchs, and ongoing study by the Joint International Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Church is seeking to resolve theological disputes.In 2024, the commission set up two subcommittees to analyze two major points of contention: one for papal infallibility and the other for the Filioque.Papal infallibility refers to Vatican I’s teaching that the pope can infallibly define doctrines. The Filioque — Latin for “and the Son” — refers to the West adding the phrase in the Nicene Creed “the Holy Spirit … who proceeds from the Father ‘and the Son.’” Catholics argue this clarifies the Latin translation of the Creed, which was originally in Greek; but many Orthodox see it as changing the understanding of the Trinity.Vrame told EWTN News these theological issues continue to be a hurdle toward Catholic and Orthodox communion.The No. 1 issueSpeaking from the Orthodox perspective, he said papal infallibility and supremacy is the No. 1 issue. Although Orthodox acknowledge Ecumenical Patriarch Bartholomew as “first among equals” among patriarchs, “our governance structure allows for each national Church to govern itself,” he said.Dialogue with Rome, Vrame said, must address questions of “how do we begin to understand any claims of universal jurisdiction of the papacy” and “how do we understand any form of papal infallibility.” He said the Catholic embrace of synodality could improve dialogue on this issue.He said a major question is what unity would look like and pointed toward Rome’s relationship with Eastern Catholics as a possible example, saying they are “in communion with Rome,” but “Rome allowed them to retain their distinctive rites and practices.” However, he noted historical complications with Rome’s past attempts to Latinize Eastern Catholics and a major question to settle is: “What would unity do?”Mollard also told EWTN News “the whole question of primacy and synodality” remains a major issue, along with “centuries of separation,” which he said “doesn’t help either.”Pace told EWTN News that the subcommittee addressing infallibility has to “prepare a very good draft” on the matter that the full committee made up of Catholic and Orthodox leaders “can discuss and approve.”Steps toward unityAs the hierarchy tries to work out millennium-old theological disputes, Mollard said another step is “trying to get from the theological [dialogue] to the implementation” of a stronger relationship but warned “everyone’s afraid to do anything.”“We do have to practice these things,” he said in his speech. “Let’s work together and see if we can find our unity in Christ … [and] work on the structures that could bring that about more formally.”“Prayer and humility are always good,” Mollard said.He told EWTN News that some steps could be jointly “caring for the poor” or “feeding the hungry,” which is “the most direct way that collaboration can take place” at this time. In his speech, O’Malley called for joint prayer and study sessions, joint pastoral letters and statements, and joint works of mercy.Figel suggested Catholic and Orthodox parishes should “pray once a month for unity for at least 10 or 15 minutes.”Ultimately, Vrame said full unity and communion would be expressed “in the Eucharist” if all issues are resolved.“We don’t share the Eucharist,” he said. “That would be the culminating moment.”Dialogue and the laityMany bishops said dialogue and bonds should take place among laity too, with Botean saying in his speech that ecumenism cannot just be “at the level of academics.”“Without the face-to-face stuff, … we’re going to get nowhere,” he said. “And if our competition is the internet, we have more driving us apart than together.”Botean warned against hostile and uncharitable exchanges, many of which occur on social media, saying: “When we become unloving because of our faith, we’re on the wrong track.”Lizbeth Moncada, a senior at Florida Atlantic University who attended the conference, told EWTN News that she has “a lot of friends who are Eastern Orthodox and Oriental Orthodox” but agreed that online dialogue can often be “polarizing.”She said exchanges online can be “very disheartening” and she has “wanted to stop engaging in these conversations” at times. Yet, she said discussions like what occurred at the conference are “encouraging.”Andrew Likoudis of the ecumenical Likoudis Legacy Foundation, told EWTN News: “I try not to even engage in online discourse because of how toxic it is.” Yet, he said “the discourse here is much healthier” and allows Catholics and Orthodox Christians to “cross theological boundaries and retain the integrity of our own traditions without compromise.”Vrame, commenting on dialogue, said “beating up on somebody else is not very Christian … no matter what you think of their position.” He said people can have “respectful disagreements … without having to beat up on somebody,” saying that’s “no way to show love for your neighbor.”He said it’s good that people are passionate about their faith but posed the question: “Are we passionate in a way that reflects Christ and Christianity?”

Catholic, Orthodox bishops join in dialogue and prayer at Washington, D.C., conference #Catholic Catholic and Eastern Orthodox bishops exchanged dialogue and joined together in prayer at an ecumenical conference in Washington, D.C., this week with a hope that one day the Eastern and Western churches will be reunited.The conference, held at the retreat house for the St. John Paul II National Shrine on July 13–15, was organized by the Orientale Lumen Foundation. Jack Figel, an Eastern Catholic who founded the group, named it after St. John Paul II’s apostolic letter expressing hope for reunification.Speakers included the secretary for the Vatican Dicastery for Promoting Christian Unity, Archbishop Flavio Pace; the primate of the Orthodox Church in America, Metropolitan Tikhon Mollard; Cardinal Seán Patrick OʼMalley; Greek Orthodox Bishop Anthony Vrame; and Romanian Catholic Bishop John Michael Botean.“I grew up with — I lived with — the tension between East and West my whole life,” Figel told EWTN News.A reunification, Figel said, “all depends on the Holy Spirit.” He said: “It is going to be a miracle and it’s going to be on God’s time.”The conference included speeches by both Catholic and Orthodox bishops and joint panels. Prayer services were held in the Eastern form in which bishops from both traditions participated: a moleben to the Holy Spirit on Monday, daily vespers on Tuesday, and the Akathist to the Mother of God on Wednesday.Theological hurdlesRecent popes have had friendly relations with Eastern Orthodox patriarchs, and ongoing study by the Joint International Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Church is seeking to resolve theological disputes.In 2024, the commission set up two subcommittees to analyze two major points of contention: one for papal infallibility and the other for the Filioque.Papal infallibility refers to Vatican I’s teaching that the pope can infallibly define doctrines. The Filioque — Latin for “and the Son” — refers to the West adding the phrase in the Nicene Creed “the Holy Spirit … who proceeds from the Father ‘and the Son.’” Catholics argue this clarifies the Latin translation of the Creed, which was originally in Greek; but many Orthodox see it as changing the understanding of the Trinity.Vrame told EWTN News these theological issues continue to be a hurdle toward Catholic and Orthodox communion.The No. 1 issueSpeaking from the Orthodox perspective, he said papal infallibility and supremacy is the No. 1 issue. Although Orthodox acknowledge Ecumenical Patriarch Bartholomew as “first among equals” among patriarchs, “our governance structure allows for each national Church to govern itself,” he said.Dialogue with Rome, Vrame said, must address questions of “how do we begin to understand any claims of universal jurisdiction of the papacy” and “how do we understand any form of papal infallibility.” He said the Catholic embrace of synodality could improve dialogue on this issue.He said a major question is what unity would look like and pointed toward Rome’s relationship with Eastern Catholics as a possible example, saying they are “in communion with Rome,” but “Rome allowed them to retain their distinctive rites and practices.” However, he noted historical complications with Rome’s past attempts to Latinize Eastern Catholics and a major question to settle is: “What would unity do?”Mollard also told EWTN News “the whole question of primacy and synodality” remains a major issue, along with “centuries of separation,” which he said “doesn’t help either.”Pace told EWTN News that the subcommittee addressing infallibility has to “prepare a very good draft” on the matter that the full committee made up of Catholic and Orthodox leaders “can discuss and approve.”Steps toward unityAs the hierarchy tries to work out millennium-old theological disputes, Mollard said another step is “trying to get from the theological [dialogue] to the implementation” of a stronger relationship but warned “everyone’s afraid to do anything.”“We do have to practice these things,” he said in his speech. “Let’s work together and see if we can find our unity in Christ … [and] work on the structures that could bring that about more formally.”“Prayer and humility are always good,” Mollard said.He told EWTN News that some steps could be jointly “caring for the poor” or “feeding the hungry,” which is “the most direct way that collaboration can take place” at this time. In his speech, O’Malley called for joint prayer and study sessions, joint pastoral letters and statements, and joint works of mercy.Figel suggested Catholic and Orthodox parishes should “pray once a month for unity for at least 10 or 15 minutes.”Ultimately, Vrame said full unity and communion would be expressed “in the Eucharist” if all issues are resolved.“We don’t share the Eucharist,” he said. “That would be the culminating moment.”Dialogue and the laityMany bishops said dialogue and bonds should take place among laity too, with Botean saying in his speech that ecumenism cannot just be “at the level of academics.”“Without the face-to-face stuff, … we’re going to get nowhere,” he said. “And if our competition is the internet, we have more driving us apart than together.”Botean warned against hostile and uncharitable exchanges, many of which occur on social media, saying: “When we become unloving because of our faith, we’re on the wrong track.”Lizbeth Moncada, a senior at Florida Atlantic University who attended the conference, told EWTN News that she has “a lot of friends who are Eastern Orthodox and Oriental Orthodox” but agreed that online dialogue can often be “polarizing.”She said exchanges online can be “very disheartening” and she has “wanted to stop engaging in these conversations” at times. Yet, she said discussions like what occurred at the conference are “encouraging.”Andrew Likoudis of the ecumenical Likoudis Legacy Foundation, told EWTN News: “I try not to even engage in online discourse because of how toxic it is.” Yet, he said “the discourse here is much healthier” and allows Catholics and Orthodox Christians to “cross theological boundaries and retain the integrity of our own traditions without compromise.”Vrame, commenting on dialogue, said “beating up on somebody else is not very Christian … no matter what you think of their position.” He said people can have “respectful disagreements … without having to beat up on somebody,” saying that’s “no way to show love for your neighbor.”He said it’s good that people are passionate about their faith but posed the question: “Are we passionate in a way that reflects Christ and Christianity?”

unitedyam July 17, 2026July 18, 2026

Catholic and Orthodox bishops discussed steps toward unity and the importance of cooperation and friendly dialogue.

Irish bishops condemn burning of mosque replica at holiday festivities #Catholic Archbishop Eamon Martin of the Catholic Archdiocese of Armagh and Archbishop John McDowell of the Church of Ireland have condemned the burning of a mosque replica in Northern Ireland during the country’s Eleventh Night bonfires.“The placement of a replica mosque atop a bonfire is grossly offensive and raises tensions so soon after the unrest that destroyed property and severely impacted the lives of individuals and families,” the archbishops said. Bonfires are traditionally lit in loyalist areas of Northern Ireland on the night before July 12 — a holiday referred to as “The Twelfth” — marking the Battle of the Boyne in 1690, which saw the defeat of Catholic King James II. The mosque replica placed on top of a bonfire was reported to depict a person holding a knife and a flag.The incident follows weeks of civil unrest and targeting of migrant communities throughout Northern Ireland after a brutal knife attack in Belfast carried out by a Sudanese national.Little Sisters of the Poor set up field hospital for Venezuela earthquake victimsThe Congregation of the Little Sisters of the Poor of Maiquetía has set up a field hospital following the destruction of San José Hospital during the earthquakes in Venezuela last month.The sisters are continuing their health ministry operations across the street from the damaged hospital, Sister María Yraida Mora Sánchez, vicar general of the Congregation of the Little Sisters of the Poor, told Vatican News. "We are also making regular visits to three emergency shelters, and the situation is extremely difficult. It is especially challenging because Venezuela was already facing a severe economic and humanitarian crisis, as much of the world already knows,” she said. Abuse survivors seek damages from entity tied to Christian Brothers’ asset transfersSurvivors of clergy abuse at the hands of the Congregation of Christian Brothers are seeking to transfer their compensation claims to Edmund Rice Education Australia, a Catholic entity that received over million worth of property from the Christian Brothers over the course of a decade in symbolic transfers. The move comes after the Christian Brothers said in court that they could not afford to pay survivors’ claims in full but that they would sell off their remaining 36 properties valued at 7 million to divide among creditors and abuse survivors, according to a report from The Guardian on Friday.Indonesia bishops speak out against killing of American mission pilotCatholic bishops in Papua, Indonesia’s easternmost province, have condemned the murder of an American pilot on July 2 by an armed group.“We strongly condemn this brutal act,” Archbishop Petrus Canisius Mandagi of Merauke said, according to Licas News, noting that the plane that was set on fire by the group was an Associated Mission Aviation (AMA) aircraft owned by five dioceses in Papua. AMA has served Papua for 67 years, delivering humanitarian aid to areas difficult to reach by land. “For decades, we have faced risks from weather and technical problems. However, a criminal act involving the burning of an aircraft and the murder of a pilot is extremely difficult to accept. It is a barbaric and inhumane act,” Bishop Yanuarius Theofilus Matopai of Jayapura in Papua said. Pakistan archbishop declares child abuse a national, moral crisisArchbishop Joseph Arshad of Islamabad-Rawalpindi in Pakistan has designated 2026 the “Year of Children” amid what he described as “deep concern over the growing number of child abuse cases in society.”"The issue of child sexual abuse in Pakistan remains widespread and requires urgent attention,” the archbishop said in an interview with Fides News Agency on July 8. “Crimes against children are among the most shameful and intolerable violations of human dignity. No society can call itself just, peaceful, or civilized as long as its children live under threat, fear, and insecurity. Children are a sacred gift from God and must be protected with the highest level of moral, social, legal and institutional responsibility,” he said, calling for action from the Pakistani government. New Zealand marks near-50% surge in euthanasia deaths in 3 yearsA report has recorded a 48.17% increase in deaths by euthanasia and assisted suicide in New Zealand over the past three years.The Registrar (assisted dying) Annual Report to the Minister of Health June 2026 report found there was a total of 486 cases of euthanasia and assisted suicide in New Zealand from April 1, 2025, to March 31, 2026. In 2023-2024, there were 328 cases nationwide. The New Zealand Catholic Bishops’ Conference has repeatedly spoken out against euthanasia and assisted suicide laws in the country. Bishop of Alexandria, Egypt, celebrates centenary of Latin Vicariate of Port SaidHundreds of pilgrims gathered in Port Said in Egypt to celebrate 100 years after the establishment of the apostolic procurator there, ACI MENA, the Arabic-language sister service of EWTN News, reported Sunday.Bishop Claudio Lurati of the Apostolic Vicariate of Alexandria presided over the Mass celebrating the anniversary at the Regina Mundi Cathedral. Beyond the anniversary itself, the celebration brought together the history of the local Church, the legacy of generations of Christians, and a remarkable example of ecumenical cooperation, with Regina Mundi Cathedral serving both Latin Catholic and Coptic Orthodox communities.Thailand Catholic schools launch program to combat food insecurityIn the wake of catastrophic flooding across southern Thailand, the Catholic Foundation of the Surat Thani Diocese has launched a program to transform schools into food hubs.The “Promoting Nutrition and Sustainable Food Production for Children and the Poor” project is funded by Pope Leo XIV through the apostolic nuncio to Thailand, according to a report from Licas News on Wednesday. The project is designed to ensure that students receive balanced meals every day by enabling schools to become agricultural food production zones. The program will also establish health monitoring systems to track body mass index (BMI) of students suffering from food insecurity.

Irish bishops condemn burning of mosque replica at holiday festivities #Catholic Archbishop Eamon Martin of the Catholic Archdiocese of Armagh and Archbishop John McDowell of the Church of Ireland have condemned the burning of a mosque replica in Northern Ireland during the country’s Eleventh Night bonfires.“The placement of a replica mosque atop a bonfire is grossly offensive and raises tensions so soon after the unrest that destroyed property and severely impacted the lives of individuals and families,” the archbishops said. Bonfires are traditionally lit in loyalist areas of Northern Ireland on the night before July 12 — a holiday referred to as “The Twelfth” — marking the Battle of the Boyne in 1690, which saw the defeat of Catholic King James II. The mosque replica placed on top of a bonfire was reported to depict a person holding a knife and a flag.The incident follows weeks of civil unrest and targeting of migrant communities throughout Northern Ireland after a brutal knife attack in Belfast carried out by a Sudanese national.Little Sisters of the Poor set up field hospital for Venezuela earthquake victimsThe Congregation of the Little Sisters of the Poor of Maiquetía has set up a field hospital following the destruction of San José Hospital during the earthquakes in Venezuela last month.The sisters are continuing their health ministry operations across the street from the damaged hospital, Sister María Yraida Mora Sánchez, vicar general of the Congregation of the Little Sisters of the Poor, told Vatican News. "We are also making regular visits to three emergency shelters, and the situation is extremely difficult. It is especially challenging because Venezuela was already facing a severe economic and humanitarian crisis, as much of the world already knows,” she said. Abuse survivors seek damages from entity tied to Christian Brothers’ asset transfersSurvivors of clergy abuse at the hands of the Congregation of Christian Brothers are seeking to transfer their compensation claims to Edmund Rice Education Australia, a Catholic entity that received over $50 million worth of property from the Christian Brothers over the course of a decade in symbolic $1 transfers. The move comes after the Christian Brothers said in court that they could not afford to pay survivors’ claims in full but that they would sell off their remaining 36 properties valued at $217 million to divide among creditors and abuse survivors, according to a report from The Guardian on Friday.Indonesia bishops speak out against killing of American mission pilotCatholic bishops in Papua, Indonesia’s easternmost province, have condemned the murder of an American pilot on July 2 by an armed group.“We strongly condemn this brutal act,” Archbishop Petrus Canisius Mandagi of Merauke said, according to Licas News, noting that the plane that was set on fire by the group was an Associated Mission Aviation (AMA) aircraft owned by five dioceses in Papua. AMA has served Papua for 67 years, delivering humanitarian aid to areas difficult to reach by land. “For decades, we have faced risks from weather and technical problems. However, a criminal act involving the burning of an aircraft and the murder of a pilot is extremely difficult to accept. It is a barbaric and inhumane act,” Bishop Yanuarius Theofilus Matopai of Jayapura in Papua said. Pakistan archbishop declares child abuse a national, moral crisisArchbishop Joseph Arshad of Islamabad-Rawalpindi in Pakistan has designated 2026 the “Year of Children” amid what he described as “deep concern over the growing number of child abuse cases in society.”"The issue of child sexual abuse in Pakistan remains widespread and requires urgent attention,” the archbishop said in an interview with Fides News Agency on July 8. “Crimes against children are among the most shameful and intolerable violations of human dignity. No society can call itself just, peaceful, or civilized as long as its children live under threat, fear, and insecurity. Children are a sacred gift from God and must be protected with the highest level of moral, social, legal and institutional responsibility,” he said, calling for action from the Pakistani government. New Zealand marks near-50% surge in euthanasia deaths in 3 yearsA report has recorded a 48.17% increase in deaths by euthanasia and assisted suicide in New Zealand over the past three years.The Registrar (assisted dying) Annual Report to the Minister of Health June 2026 report found there was a total of 486 cases of euthanasia and assisted suicide in New Zealand from April 1, 2025, to March 31, 2026. In 2023-2024, there were 328 cases nationwide. The New Zealand Catholic Bishops’ Conference has repeatedly spoken out against euthanasia and assisted suicide laws in the country. Bishop of Alexandria, Egypt, celebrates centenary of Latin Vicariate of Port SaidHundreds of pilgrims gathered in Port Said in Egypt to celebrate 100 years after the establishment of the apostolic procurator there, ACI MENA, the Arabic-language sister service of EWTN News, reported Sunday.Bishop Claudio Lurati of the Apostolic Vicariate of Alexandria presided over the Mass celebrating the anniversary at the Regina Mundi Cathedral. Beyond the anniversary itself, the celebration brought together the history of the local Church, the legacy of generations of Christians, and a remarkable example of ecumenical cooperation, with Regina Mundi Cathedral serving both Latin Catholic and Coptic Orthodox communities.Thailand Catholic schools launch program to combat food insecurityIn the wake of catastrophic flooding across southern Thailand, the Catholic Foundation of the Surat Thani Diocese has launched a program to transform schools into food hubs.The “Promoting Nutrition and Sustainable Food Production for Children and the Poor” project is funded by Pope Leo XIV through the apostolic nuncio to Thailand, according to a report from Licas News on Wednesday. The project is designed to ensure that students receive balanced meals every day by enabling schools to become agricultural food production zones. The program will also establish health monitoring systems to track body mass index (BMI) of students suffering from food insecurity.

unitedyam July 11, 2026July 12, 2026

Irish bishops condemn anti-Muslim display, religious sisters set up a field hospital for Venezuela earthquake victims, euthanasia in New Zealand surges, and more in this week’s world news roundup.

Vatican commission seeks to address legal loophole facing women religious suffering abuse #Catholic Consecrated women and women religious who have suffered abuse face a significant legal loophole: Canon law and specialized commissions focus primarily on minors and adults with disabilities, leaving these women outside their scope of protection.In practice, this means that if the victim is an adult who has received formation, it is assumed she can defend herself or that she consented. However, signs of change are beginning to emerge from the Vatican.In addressing this issue, “it cannot simply be a label of ‘vulnerable adult,’” said Claudia Giampietro, an Italian canon lawyer working at the Pontifical Commission for the Protection of Minors (PCPM).“We must understand that there are situations of imbalances of power … and situations involving abuse, and so it is these situations of vulnerability that we need to examine more deeply,” she told EWTN News on July 1.

Claudia Giampietro, an Italian canon lawyer working at the Pontifical Commission for the Protection of Minors (PCPM), during an interview on July 1, 2026. | Credit: EWTN News

One of the functions of the PCPM is to collaborate with the various dicasteries of the Roman Curia, the conferences and unions of religious men and women, and the institutes of consecrated life.This enables them to gain firsthand knowledge of a complex reality: “There are a great many circumstances, situations, and people that can also affect women religious, including older ones, and so it is necessary to understand the contexts in which they work and carry out their ministry, both within their communities and also outside them,” Giampietro said.The situation in Latin AmericaThe Vatican helped break the taboo surrounding abuse against women religious by dedicating an extensive report to it in January 2020, published in Donne, Chiesa, Mondo (Women, Church, World), the monthly women’s supplement to L’Osservatore Romano. Issues covered include abuse of power, sexual abuse, and the difficulties faced by many nuns both within and outside consecrated life.In subsequent years, there has been a proliferation of studies aimed at gauging the scale of a phenomenon that was traditionally hidden. Notable among them is the research published in 2022 in the Spanish-language book “Vulnerability, Abuse, and Care in Womenʼs Religious Life,” edited by Sister María Rosaura González Casas, who at the time was coordinator of the Commission for the Care and Protection of Minors and Vulnerable Persons for the Latin American and Caribbean Confederation of Religious.Based on a survey of 1,417 women religious, the study revealed that 19.8% reported having suffered sexual abuse, and more than half stated they had experienced some form of abuse of power at the hands of superiors, priests, formators, or bishops. Additionally, 14.3% of respondents indicated having been harassed by a priest, 9.7% by laypeople, and 8% by other religious women, figures that highlight the scope and complexity of an issue that remained largely silenced for decades.González Casas, dean of the Institute of Anthropology at the Pontifical Gregorian University, explained that since the study was published four years ago, “greater awareness of what abuse entails has grown at all levels” in the region.

Sister María Rosaura González Casas of the Company of St. Teresa of Jesus is dean of the Institute of Anthropology at the Pontifical Gregorian University. | Credit: Victoria Cardiel/EWTN News

“The sisters are more aware, and bishops and priests are also more alert to it. When we conducted the survey, many women religious did not want to respond, even though it was anonymous. There was fear of speaking out. Now there is greater awareness, although clear codes of conduct are still lacking. Unconscious and internalized machismo persists in society and has permeated religious and priestly life,” she explained in comments to EWTN News.A conference in Rome on abuse preventionIn order to promote dialogue to prevent abuse against women religious, the PCPM will organize the second annual meeting on abuse prevention, focusing on consecrated life. It will be held in Rome on Dec. 9–11, centering on the theme “Communion, Care, and Justice: Mutual Relationships for a Shared Mission.”This is not an academic conference but a synodal “learning lab” geared toward concrete results. Over the course of three days, bishops, representatives from institutes of consecrated life and societies of apostolic life, conferences and unions of major superiors, officials from Roman Curia dicasteries, and experts in abuse prevention will collaborate through roundtables, sessions on canon law, and working groups.“The Pontifical Commission for the Protection of Minors has already taken up this issue, and with their involvement, superiors and women religious will take it more seriously,” said Sister Jacinta Ondeng of the School Sisters of Notre Dame in Kenya, who has been invited to participate in the forum.“Safeguarding must be an essential part of community life,” emphasized the religious sister, director of the Safeguarding Initiative for Catholic Sisters, a project based at Tangaza University in Nairobi that provides training on abuse prevention across various African countries.Many situations are covered up due to a lack of oversightOndeng emphasized the need for effective case follow-up. “It’s important for the relevant Vatican offices to oversee these situations because cases from Africa, and perhaps other parts of the world, are often covered up precisely due to a lack of oversight. If the relevant bodies of the Holy See intervene and evaluate cases when congregations fail to resolve them, that will help.”

Sister Jacinta Ondeng, of the School Sisters of Notre Dame congregation in Kenya, will participate in a Vatican-organized conference on abuse. | Credit: Photo courtesy of Sister Jacinta Ondeng

She also proposes developing clear guidelines for handling abuse cases within consecrated life — similar to those established by Pope Francis in Vos Estis Lux Mundi for allegations of abuse against minors — which require bishops and superiors to take action when faced with complaints or concerning indications.“Once it becomes clear that the Vatican is involved in matters affecting members of consecrated life, there will be changes. Human nature responds to clear rules: When they exist, people tend to act with greater prudence,” she observed.The sister also led a revealing, as-yet-unpublished study in Africa that brought to light harrowing testimonies from consecrated women, such as:“Sisters leave not because they lack a vocation but because of abuse; superiors are abusing their authority.”“Sisters suffer in silence rather than reporting it because they love the Church and fear damaging the reputation of a priest, bishop, or superior.”“I told my superior what was happening, and since the sister in question was her friend, she did nothing.”The study’s results were presented at the Pontifical Gregorian University in Rome during the 2026 International Safeguarding Conference, held June 16–19 under the theme “One Commitment, Many Contexts: Safeguarding Across Cultures.” The study was based on an anonymous online survey conducted between February and March in which more than 140 religious sisters from various African countries participated.Fear of stigma and self-blameThe findings are revealing: 35.5% of congregations lack a formal safeguarding policy; 67.4% of those surveyed identify fear of stigma and self-blame as the main obstacles to reporting abuse; and 60.3% point to the absence of confidential reporting channels.Personal factors such as “shame, guilt, and self-reproach are very prevalent among many women religious who wish to take the step of reporting abuse,” explained Ondeng, who dedicates her ministry to conducting workshops and training on safeguarding in Africa, with a particular focus on Catholic women religious.Her goal is to raise awareness about abuse and its consequences, empower consecrated women to break the culture of silence, and promote safe environments for all. She also emphasized the importance of transparency and accountability as fundamental pillars for the success of safeguarding policies within the Church.The religious also warned of the tendency toward cover-ups that can arise in certain ecclesial contexts.“As numerous studies on abuse and the abuse of authority have shown, the Church hierarchy commands immense respect in many African societies,” she noted. While this is a positive cultural value, it also helps explain why individuals in positions of authority are rarely reported when involved in abusive behavior.This phenomenon is reflected in several of the testimonies gathered during the investigation:“Many sisters do not want to air dirty laundry. They do not wish to publicly expose these problems, in order to protect the institute’s reputation.”“Some fear that if they speak out, they will be expelled from religious life, and they do not want to leave,” Ondeng added.Lack of training in abuse preventionOndeng’s study also reveals that, when faced with situations of injustice or abuse, some women religious choose to leave consecrated life. Abuse can take many forms — sexual, spiritual, physical, emotional, or institutional — and, in certain cases, becomes unbearable.However, the majority of victims remain in their communities, often out of fear of the social stigma or rejection they might suffer if they returned to their families.Others are aware that leaving the convent could entail serious financial difficulties, as they lack employment or the means to support themselves, the religious explained.Of the 141 women religious surveyed, more than 95% stated they had received some form of training on the prevention of sexual abuse. However, in many cases, this preparation proves insufficient.“Most have taken short courses, but we cannot say that this 95% has received comprehensive training in safeguarding. At most, some have participated in one- or two-day sessions. That is very little, and it poses a problem,” the Kenyan religious sister noted in a statement to EWTN News.For this reason, she insists on the need to strengthen safeguarding training as a true ministry within the Church.“Much more preparation is needed for Catholic women religious to have the courage to speak about their experiences in their communities. Currently, training is very limited and must be ramped up to empower consecrated women,” she stated.Added to this challenge is a significant cultural component. “People do not want to make their problems public. It is something deeply rooted in African culture, although it also occurs in European and American contexts,” she stated.For its part, the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life does not publish aggregate figures on apostolic visitations conducted worldwide, as these are carried out on an occasional rather than a systematic basis.The only large-scale investigation for which detailed data exist was the one conducted in the United States from 2008 to 2014, which involved 341 institutes of consecrated life and about 50,000 religious women.“The entire Church must understand that safeguarding is a Gospel value. It’s not something imposed from the outside. The Gospel calls us to promote the dignity of every person, support those who suffer, and care for those who are hurting,” Ondeng pointed out.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.

Vatican commission seeks to address legal loophole facing women religious suffering abuse #Catholic Consecrated women and women religious who have suffered abuse face a significant legal loophole: Canon law and specialized commissions focus primarily on minors and adults with disabilities, leaving these women outside their scope of protection.In practice, this means that if the victim is an adult who has received formation, it is assumed she can defend herself or that she consented. However, signs of change are beginning to emerge from the Vatican.In addressing this issue, “it cannot simply be a label of ‘vulnerable adult,’” said Claudia Giampietro, an Italian canon lawyer working at the Pontifical Commission for the Protection of Minors (PCPM).“We must understand that there are situations of imbalances of power … and situations involving abuse, and so it is these situations of vulnerability that we need to examine more deeply,” she told EWTN News on July 1. Claudia Giampietro, an Italian canon lawyer working at the Pontifical Commission for the Protection of Minors (PCPM), during an interview on July 1, 2026. | Credit: EWTN News One of the functions of the PCPM is to collaborate with the various dicasteries of the Roman Curia, the conferences and unions of religious men and women, and the institutes of consecrated life.This enables them to gain firsthand knowledge of a complex reality: “There are a great many circumstances, situations, and people that can also affect women religious, including older ones, and so it is necessary to understand the contexts in which they work and carry out their ministry, both within their communities and also outside them,” Giampietro said.The situation in Latin AmericaThe Vatican helped break the taboo surrounding abuse against women religious by dedicating an extensive report to it in January 2020, published in Donne, Chiesa, Mondo (Women, Church, World), the monthly women’s supplement to L’Osservatore Romano. Issues covered include abuse of power, sexual abuse, and the difficulties faced by many nuns both within and outside consecrated life.In subsequent years, there has been a proliferation of studies aimed at gauging the scale of a phenomenon that was traditionally hidden. Notable among them is the research published in 2022 in the Spanish-language book “Vulnerability, Abuse, and Care in Womenʼs Religious Life,” edited by Sister María Rosaura González Casas, who at the time was coordinator of the Commission for the Care and Protection of Minors and Vulnerable Persons for the Latin American and Caribbean Confederation of Religious.Based on a survey of 1,417 women religious, the study revealed that 19.8% reported having suffered sexual abuse, and more than half stated they had experienced some form of abuse of power at the hands of superiors, priests, formators, or bishops. Additionally, 14.3% of respondents indicated having been harassed by a priest, 9.7% by laypeople, and 8% by other religious women, figures that highlight the scope and complexity of an issue that remained largely silenced for decades.González Casas, dean of the Institute of Anthropology at the Pontifical Gregorian University, explained that since the study was published four years ago, “greater awareness of what abuse entails has grown at all levels” in the region. Sister María Rosaura González Casas of the Company of St. Teresa of Jesus is dean of the Institute of Anthropology at the Pontifical Gregorian University. | Credit: Victoria Cardiel/EWTN News “The sisters are more aware, and bishops and priests are also more alert to it. When we conducted the survey, many women religious did not want to respond, even though it was anonymous. There was fear of speaking out. Now there is greater awareness, although clear codes of conduct are still lacking. Unconscious and internalized machismo persists in society and has permeated religious and priestly life,” she explained in comments to EWTN News.A conference in Rome on abuse preventionIn order to promote dialogue to prevent abuse against women religious, the PCPM will organize the second annual meeting on abuse prevention, focusing on consecrated life. It will be held in Rome on Dec. 9–11, centering on the theme “Communion, Care, and Justice: Mutual Relationships for a Shared Mission.”This is not an academic conference but a synodal “learning lab” geared toward concrete results. Over the course of three days, bishops, representatives from institutes of consecrated life and societies of apostolic life, conferences and unions of major superiors, officials from Roman Curia dicasteries, and experts in abuse prevention will collaborate through roundtables, sessions on canon law, and working groups.“The Pontifical Commission for the Protection of Minors has already taken up this issue, and with their involvement, superiors and women religious will take it more seriously,” said Sister Jacinta Ondeng of the School Sisters of Notre Dame in Kenya, who has been invited to participate in the forum.“Safeguarding must be an essential part of community life,” emphasized the religious sister, director of the Safeguarding Initiative for Catholic Sisters, a project based at Tangaza University in Nairobi that provides training on abuse prevention across various African countries.Many situations are covered up due to a lack of oversightOndeng emphasized the need for effective case follow-up. “It’s important for the relevant Vatican offices to oversee these situations because cases from Africa, and perhaps other parts of the world, are often covered up precisely due to a lack of oversight. If the relevant bodies of the Holy See intervene and evaluate cases when congregations fail to resolve them, that will help.” Sister Jacinta Ondeng, of the School Sisters of Notre Dame congregation in Kenya, will participate in a Vatican-organized conference on abuse. | Credit: Photo courtesy of Sister Jacinta Ondeng She also proposes developing clear guidelines for handling abuse cases within consecrated life — similar to those established by Pope Francis in Vos Estis Lux Mundi for allegations of abuse against minors — which require bishops and superiors to take action when faced with complaints or concerning indications.“Once it becomes clear that the Vatican is involved in matters affecting members of consecrated life, there will be changes. Human nature responds to clear rules: When they exist, people tend to act with greater prudence,” she observed.The sister also led a revealing, as-yet-unpublished study in Africa that brought to light harrowing testimonies from consecrated women, such as:“Sisters leave not because they lack a vocation but because of abuse; superiors are abusing their authority.”“Sisters suffer in silence rather than reporting it because they love the Church and fear damaging the reputation of a priest, bishop, or superior.”“I told my superior what was happening, and since the sister in question was her friend, she did nothing.”The study’s results were presented at the Pontifical Gregorian University in Rome during the 2026 International Safeguarding Conference, held June 16–19 under the theme “One Commitment, Many Contexts: Safeguarding Across Cultures.” The study was based on an anonymous online survey conducted between February and March in which more than 140 religious sisters from various African countries participated.Fear of stigma and self-blameThe findings are revealing: 35.5% of congregations lack a formal safeguarding policy; 67.4% of those surveyed identify fear of stigma and self-blame as the main obstacles to reporting abuse; and 60.3% point to the absence of confidential reporting channels.Personal factors such as “shame, guilt, and self-reproach are very prevalent among many women religious who wish to take the step of reporting abuse,” explained Ondeng, who dedicates her ministry to conducting workshops and training on safeguarding in Africa, with a particular focus on Catholic women religious.Her goal is to raise awareness about abuse and its consequences, empower consecrated women to break the culture of silence, and promote safe environments for all. She also emphasized the importance of transparency and accountability as fundamental pillars for the success of safeguarding policies within the Church.The religious also warned of the tendency toward cover-ups that can arise in certain ecclesial contexts.“As numerous studies on abuse and the abuse of authority have shown, the Church hierarchy commands immense respect in many African societies,” she noted. While this is a positive cultural value, it also helps explain why individuals in positions of authority are rarely reported when involved in abusive behavior.This phenomenon is reflected in several of the testimonies gathered during the investigation:“Many sisters do not want to air dirty laundry. They do not wish to publicly expose these problems, in order to protect the institute’s reputation.”“Some fear that if they speak out, they will be expelled from religious life, and they do not want to leave,” Ondeng added.Lack of training in abuse preventionOndeng’s study also reveals that, when faced with situations of injustice or abuse, some women religious choose to leave consecrated life. Abuse can take many forms — sexual, spiritual, physical, emotional, or institutional — and, in certain cases, becomes unbearable.However, the majority of victims remain in their communities, often out of fear of the social stigma or rejection they might suffer if they returned to their families.Others are aware that leaving the convent could entail serious financial difficulties, as they lack employment or the means to support themselves, the religious explained.Of the 141 women religious surveyed, more than 95% stated they had received some form of training on the prevention of sexual abuse. However, in many cases, this preparation proves insufficient.“Most have taken short courses, but we cannot say that this 95% has received comprehensive training in safeguarding. At most, some have participated in one- or two-day sessions. That is very little, and it poses a problem,” the Kenyan religious sister noted in a statement to EWTN News.For this reason, she insists on the need to strengthen safeguarding training as a true ministry within the Church.“Much more preparation is needed for Catholic women religious to have the courage to speak about their experiences in their communities. Currently, training is very limited and must be ramped up to empower consecrated women,” she stated.Added to this challenge is a significant cultural component. “People do not want to make their problems public. It is something deeply rooted in African culture, although it also occurs in European and American contexts,” she stated.For its part, the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life does not publish aggregate figures on apostolic visitations conducted worldwide, as these are carried out on an occasional rather than a systematic basis.The only large-scale investigation for which detailed data exist was the one conducted in the United States from 2008 to 2014, which involved 341 institutes of consecrated life and about 50,000 religious women.“The entire Church must understand that safeguarding is a Gospel value. It’s not something imposed from the outside. The Gospel calls us to promote the dignity of every person, support those who suffer, and care for those who are hurting,” Ondeng pointed out.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.

unitedyam July 9, 2026July 10, 2026

Efforts to address the abuse crisis in the Church have focused on minors and vulnerable adults, leaving unaddressed the abuse suffered by women religious. Efforts are underway to rectify that.

Notre-Dame Cathedral enters final stage of restoration following 2019 fire #Catholic A symbol of Christian heritage and one of the finest examples of Gothic architecture, Notre-Dame Cathedral in Paris, attracts millions of tourists and pilgrims from around the world each year.The devastating fire that significantly damaged the iconic cathedral on April 15, 2019, led to an unprecedented wave of international solidarity to ensure its restoration.Although the cathedral reopened for worship in December 2024, restoration work is not yet complete. French authorities recently unveiled a final phase of work to be carried out from 2027 to 2033, which will require a new fundraising campaign aiming to raise 130 million euros (8.5 million).

A view of the interior of the restored Notre Dame Cathedral. | Credit: Photo courtesy of Martín Muñoz Ledo

The planned investment amounts to 150 million euros (1.3 million). Of that sum, nearly 20 million euros (.8 million) has already been secured, while the remainder is to come from donations from individuals, companies, and partner organizations, following the funding model used to rebuild the monument after the fire.“Our goal is to fully complete the cathedral’s restoration,” stated Philippe Jost, president of Rebâtir Notre-Dame de Paris (Rebuilding Notre Dame in Paris), in an interview with the French Catholic newspaper La Croix.The program consists of around a dozen projects aimed both at repairing damage done by the fire and at restoring elements of cultural heritage that were already in a fragile state of preservation prior to 2019.The western rose window: The central focusThe planned works feature the complete restoration of the great western rose window, one of the most iconic examples of European Gothic architecture. This historic 13th-century stained-glass window has not undergone a complete restoration since the work directed by Eugène Viollet-le-Duc in the 19th century.The plans also include the restoration of the north transept façades, various medieval sculptures, and other architectural elements showing signs of wear. Project leaders believe these works will be crucial for ensuring the cathedralʼs long-term preservation.A functioning cathedral, yet still under constructionThe reopening of Notre Dame in late 2024 allowed the resumption of the cathedralʼs ordinary liturgical life. Since then, thousands of the faithful and tourists have once again passed through its doors each day.However, the fire also made evident conservation issues that had accumulated over decades in a building with more than eight centuries of history. Consequently, the new phase of work aims not only to repair fire damage but also to address broader structural and heritage-related needs.The reopening ceremony, held in December 2024, was considered one of the most significant cultural and religious events in Europe in recent years.Furthermore, those responsible for the restoration hope to rekindle the spirit of solidarity that emerged following the 2019 tragedy. At that time, financial pledges totaling nearly 1 billion euros (.14 billion) were secured, funds that made the reconstruction possible and left resources for future conservation work.Debate persists over new stained-glass windowsThe unveiling of this final phase does not put an end to one of the most notable controversies surrounding Notre Dame: the proposal, backed by President Emmanuel Macron, to replace six 19th-century stained-glass windows created by Viollet-le-Duc with contemporary works by French artist Claire Tabouret.The project remains subject to a court ruling following challenges filed by various heritage preservation associations. Their representatives argue that the historic stained-glass windows sustained minimal damage during the fire and consider their replacement unjustified.The issue has divided restoration experts, public officials, and figures from the world of culture. While some advocate for the complete preservation of the cathedralʼs historic legacy, others view the proposal as an opportunity to incorporate a new artistic expression into one of Franceʼs most recognizable monuments.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.

Notre-Dame Cathedral enters final stage of restoration following 2019 fire #Catholic A symbol of Christian heritage and one of the finest examples of Gothic architecture, Notre-Dame Cathedral in Paris, attracts millions of tourists and pilgrims from around the world each year.The devastating fire that significantly damaged the iconic cathedral on April 15, 2019, led to an unprecedented wave of international solidarity to ensure its restoration.Although the cathedral reopened for worship in December 2024, restoration work is not yet complete. French authorities recently unveiled a final phase of work to be carried out from 2027 to 2033, which will require a new fundraising campaign aiming to raise 130 million euros ($148.5 million). A view of the interior of the restored Notre Dame Cathedral. | Credit: Photo courtesy of Martín Muñoz Ledo The planned investment amounts to 150 million euros ($171.3 million). Of that sum, nearly 20 million euros ($22.8 million) has already been secured, while the remainder is to come from donations from individuals, companies, and partner organizations, following the funding model used to rebuild the monument after the fire.“Our goal is to fully complete the cathedral’s restoration,” stated Philippe Jost, president of Rebâtir Notre-Dame de Paris (Rebuilding Notre Dame in Paris), in an interview with the French Catholic newspaper La Croix.The program consists of around a dozen projects aimed both at repairing damage done by the fire and at restoring elements of cultural heritage that were already in a fragile state of preservation prior to 2019.The western rose window: The central focusThe planned works feature the complete restoration of the great western rose window, one of the most iconic examples of European Gothic architecture. This historic 13th-century stained-glass window has not undergone a complete restoration since the work directed by Eugène Viollet-le-Duc in the 19th century.The plans also include the restoration of the north transept façades, various medieval sculptures, and other architectural elements showing signs of wear. Project leaders believe these works will be crucial for ensuring the cathedralʼs long-term preservation.A functioning cathedral, yet still under constructionThe reopening of Notre Dame in late 2024 allowed the resumption of the cathedralʼs ordinary liturgical life. Since then, thousands of the faithful and tourists have once again passed through its doors each day.However, the fire also made evident conservation issues that had accumulated over decades in a building with more than eight centuries of history. Consequently, the new phase of work aims not only to repair fire damage but also to address broader structural and heritage-related needs.The reopening ceremony, held in December 2024, was considered one of the most significant cultural and religious events in Europe in recent years.Furthermore, those responsible for the restoration hope to rekindle the spirit of solidarity that emerged following the 2019 tragedy. At that time, financial pledges totaling nearly 1 billion euros ($1.14 billion) were secured, funds that made the reconstruction possible and left resources for future conservation work.Debate persists over new stained-glass windowsThe unveiling of this final phase does not put an end to one of the most notable controversies surrounding Notre Dame: the proposal, backed by President Emmanuel Macron, to replace six 19th-century stained-glass windows created by Viollet-le-Duc with contemporary works by French artist Claire Tabouret.The project remains subject to a court ruling following challenges filed by various heritage preservation associations. Their representatives argue that the historic stained-glass windows sustained minimal damage during the fire and consider their replacement unjustified.The issue has divided restoration experts, public officials, and figures from the world of culture. While some advocate for the complete preservation of the cathedralʼs historic legacy, others view the proposal as an opportunity to incorporate a new artistic expression into one of Franceʼs most recognizable monuments.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.

unitedyam July 7, 2026July 8, 2026

The cathedral has reopened but restoration work remains to be done, including on the western rose window.

Little Sisters argue contraception mandate case before 3rd Circuit as long fight continues #Catholic Legal counsel for the Little Sisters of the Poor delivered oral arguments to a federal appellate court on July 7 as the Catholic religious society continued its 15-year legal battle over contraception mandates.The dispute goes back to a 2011 federal regulation imposed by the U.S. Department of Health and Human Services (HHS), which requires employers to include coverage of contraception in healthcare plans offered to employees, as part of rules implementing the Affordable Care Act.Although the Little Sisters of the Poor already won two Supreme Court cases — which found the federal government must protect the religious freedom of those who object to contraception and that the federal government has the authority to create exemptions — the attorneys general of Pennsylvania and New Jersey are challenging federal exemptions on grounds that the Supreme Court has not yet ruled on.A lower court ruled in favor of the two states, against the Little Sisters of the Poor, finding that the federal exemptions are arbitrary and capricious. The sisters filed an appeal, which is being considered by the U.S. Court of Appeals for the 3rd Circuit.Aimee Thomson, who represented the two states, argued that the broad exemptions — which allow both religious and moral objectors to avoid the mandate — are “arbitrary and capricious” and that the exemptions “swept well beyond all religious employers” who first objected to the mandate.Under the rule, employers who have moral or religious objections can opt in to an accommodation in which the federal government subsidizes contraception coverage in their plans. Employers who also have moral or religious objections to the accommodation can sidestep contraception coverage altogether.She told the panel of judges that the exemption exceeds the scope that is required under the Religious Freedom Restoration Act (RFRA). She said the regulators failed to show that these exemptions were necessary to solve the religious liberty issue and expressed concerns over employers potentially getting exemptions even though their objections are not sincere.Thomson said it’s unclear “how many women have been impacted” by insincere objections, but “expecting female employees” to study policies and litigate an employer’s insincere objections is burdensome.“That is an incredible burden to place on employees and on women,” she said.Mark Rienzi, president of Becket and lead attorney for the Little Sisters, argued that the federal government sought to “choose a middle ground” that created a mandate but protected religious freedom, based on Supreme Court guidance: “Nothing about that is even close to arbitrary and capricious.”“This law is about the federal government … accommodating religion with its own mandate,” he said.Rienzi said a rule does not become arbitrary and capricious just because the scope is “a hair more than what’s required” under RFRA.The Little Sisters of the Poor are also receiving support from the Department of Justice. Deputy Assistant Attorney General Eric McArthur argued on behalf of the federal government, in favor of the exemptions, saying RFRA does not require the exemptions to be the “bare minimum.”He said HHS chose to “set everything aside and take a fresh look at everything” and decided “an exemption was the most appropriate administrative response” to objections. He said this was adopted “as a policy matter … even if RFRA does not compel it.”McArthur argued there is “no good reason” for someone to insincerely request an exemption because the employer can request the accommodation “at zero cost.” Yet, if the court decides the exemptions are too broad, the court could strike down “one line in the rule” rather than “take down the entire rule,” as the two states have requested.Mother Loraine Marie Maguire of the Little Sisters of the Poor said in a statement after the oral arguments that the states’ lawsuit to eliminate the exemptions is threatening their mission to serve the poor and the elderly.“This is our God-given mission,” she said “For nearly 200 years we have welcomed the elderly poor and dying into our homes, and with the population of seniors rapidly growing we cannot allow a government lawsuit to stop us from carrying out our mission. Pennsylvania and New Jersey can keep fighting if they want. All we want is to keep serving.”

Little Sisters argue contraception mandate case before 3rd Circuit as long fight continues #Catholic Legal counsel for the Little Sisters of the Poor delivered oral arguments to a federal appellate court on July 7 as the Catholic religious society continued its 15-year legal battle over contraception mandates.The dispute goes back to a 2011 federal regulation imposed by the U.S. Department of Health and Human Services (HHS), which requires employers to include coverage of contraception in healthcare plans offered to employees, as part of rules implementing the Affordable Care Act.Although the Little Sisters of the Poor already won two Supreme Court cases — which found the federal government must protect the religious freedom of those who object to contraception and that the federal government has the authority to create exemptions — the attorneys general of Pennsylvania and New Jersey are challenging federal exemptions on grounds that the Supreme Court has not yet ruled on.A lower court ruled in favor of the two states, against the Little Sisters of the Poor, finding that the federal exemptions are arbitrary and capricious. The sisters filed an appeal, which is being considered by the U.S. Court of Appeals for the 3rd Circuit.Aimee Thomson, who represented the two states, argued that the broad exemptions — which allow both religious and moral objectors to avoid the mandate — are “arbitrary and capricious” and that the exemptions “swept well beyond all religious employers” who first objected to the mandate.Under the rule, employers who have moral or religious objections can opt in to an accommodation in which the federal government subsidizes contraception coverage in their plans. Employers who also have moral or religious objections to the accommodation can sidestep contraception coverage altogether.She told the panel of judges that the exemption exceeds the scope that is required under the Religious Freedom Restoration Act (RFRA). She said the regulators failed to show that these exemptions were necessary to solve the religious liberty issue and expressed concerns over employers potentially getting exemptions even though their objections are not sincere.Thomson said it’s unclear “how many women have been impacted” by insincere objections, but “expecting female employees” to study policies and litigate an employer’s insincere objections is burdensome.“That is an incredible burden to place on employees and on women,” she said.Mark Rienzi, president of Becket and lead attorney for the Little Sisters, argued that the federal government sought to “choose a middle ground” that created a mandate but protected religious freedom, based on Supreme Court guidance: “Nothing about that is even close to arbitrary and capricious.”“This law is about the federal government … accommodating religion with its own mandate,” he said.Rienzi said a rule does not become arbitrary and capricious just because the scope is “a hair more than what’s required” under RFRA.The Little Sisters of the Poor are also receiving support from the Department of Justice. Deputy Assistant Attorney General Eric McArthur argued on behalf of the federal government, in favor of the exemptions, saying RFRA does not require the exemptions to be the “bare minimum.”He said HHS chose to “set everything aside and take a fresh look at everything” and decided “an exemption was the most appropriate administrative response” to objections. He said this was adopted “as a policy matter … even if RFRA does not compel it.”McArthur argued there is “no good reason” for someone to insincerely request an exemption because the employer can request the accommodation “at zero cost.” Yet, if the court decides the exemptions are too broad, the court could strike down “one line in the rule” rather than “take down the entire rule,” as the two states have requested.Mother Loraine Marie Maguire of the Little Sisters of the Poor said in a statement after the oral arguments that the states’ lawsuit to eliminate the exemptions is threatening their mission to serve the poor and the elderly.“This is our God-given mission,” she said “For nearly 200 years we have welcomed the elderly poor and dying into our homes, and with the population of seniors rapidly growing we cannot allow a government lawsuit to stop us from carrying out our mission. Pennsylvania and New Jersey can keep fighting if they want. All we want is to keep serving.”

unitedyam July 7, 2026July 8, 2026

The dispute stems from a 2011 federal rule requiring employers to include contraception coverage in employee health plans under the Affordable Care Act.

Procession urges dignity and respect for migrants at border crossing #Catholic Catholic bishops, clergy, and hundreds of faithful processed across the U.S.–Mexico border to celebrate the contribution of immigrants in America ahead of the 250th anniversary of the nation.

Catholic bishops, clergy, and hundreds of faithful attended the Border Mass 250 at Sacred Heart Church in Nogales, Arizona, on June 26, 2026. | Credit: Photo courtesy of Brett Meister/Diocese of Phoenix

“Weʼre here as shepherds and as pastors to walk with people, to listen to people, and to be well together with the people of God here at the border,” Bishop James Misko of Tucson, Arizona, said at the event.“We call ourselves Christians. To be called a Christian means to be like Christ — to be living a life as conformed to Christ as possible. And we know that justice is being in right relationship with God and one another,” Misko said.Organized by the dioceses of Tucson and Phoenix in partnership with the Kino Border Initiative, the Hope Border Institute, and the Center for Migration Studies, the June 26 event included a conversation on immigration with U.S. Catholic bishops, Mass at Sacred Heart Church in Nogales, Arizona, and a rosary procession across the international line.The pastoral conversation on migration and human dignity “was a great conversation with five bishops about what the Church holds to be true when it comes to migration and human dignity,” Misko said.Misko and Bishop John Dolan of Phoenix were joined in conversation by Archbishop John Wester of Santa Fe, New Mexico; Bishop Mark Seitz of El Paso, Texas; and Bishop Emeritus Gerald Kicanas of Tucson.

Bishop Mark Seitz of El Paso, Texas; Archbishop John Wester of Santa Fe, New Mexico; Bishop James Misko of Tucson, Arizona; Bishop John Dolan of Phoenix; and Bishop Gerald Kicanas of Tucson, Arizona, gather for the Border Mass 250 in Nogales, Arizona on June 26, 2026. | Credit: Photo courtesy of Brett Meister/Diocese of Phoenix

“As we mark the 250th anniversary of the Declaration of Independence, we are reminded that we are made by our Creator with certain inalienable rights. Theyʼre given by God,” Seitz said at the event.“That is a fundamental reality that we in the Church always have in mind and that no policy, no executive order or Supreme Court decision can take away,” Seitz said.After the bishops celebrated Mass, the procession began at the Arizona parish and concluded at Parroquia De Pa Purísima Concepción — a Catholic church in Nogales, Sonora, Mexico. The group ended the event with a meal with migrants hosted by the Kino Border Initiative.Mexican bishops José Luis Cerra Luna of Nogales and Enrique Sanchez Martinez of Mexicali also participated in the binational event.

U.S. and Mexican bishops celebrate the Border Mass 250 at Sacred Heart Church in Nogales, Arizona, on June 26, 2026. | Credit: Photo courtesy of Brett Meister/Diocese of Phoenix

U.S. bishops have ‘almost complete unanimity’ on immigration matter“What is discouraging for me is that as a country, we have not yet been able to address the issue of immigration,” Kicanas said. “The conference of bishops has been clamoring, crying out, for comprehensive immigration reform, and we have not yet been able to accomplish that.”“We have to address the immigration policy of our country — as [do] most countries around the world today. Itʼs a serious concern. All of us want this situation to improve,” Kicanas said.

Bishop Mark Seitz of El Paso, Texas; Archbishop John Wester of Santa Fe, New Mexico; Bishop John Dolan of Phoenix; and Bishop James Misko of Tucson, Arizona, lead the Border Mass 250 rosary procession from Nogales, Arizona, to Nogales, Sonora, Mexico, on June 26, 2026. | Credit: Photo courtesy of Brett Meister/Diocese of Phoenix

“The bishops have been advocating for comprehensive immigration reform for a long, long time,” and Border Mass 250 “was just one more example of that,” Wester said.The event followed other calls for reform including pastoral letters on immigration and a special message from the United States Conference of Catholic Bishops highlighting their opposition to “the indiscriminate mass deportation of people.”The bishops approved the message at their 2025 fall plenary assembly on Nov. 12, 2025, where the motion passed with support from more than 95% of the American bishops who voted.“One of the key principles of Catholic social teaching is solidarity — that weʼre together,” Wester said. “But this is an issue, Iʼd say, that enjoys almost complete unanimity in the bishops’ conference.”The bishops are addressing the matter as communities across the country “are looking for a clear moral response to the human cost of mass detention and deportation,” Dylan Corbett, executive director at Hope Border Institute, told EWTN News.“In union with Pope Leo XIV, who will soon go to Lampedusa, the border Mass in Nogales was a way for the Catholic community to name the suffering, affirm the dignity of those affected by these policies, and commit to working for reform,” said Corbett, who is also a member of the Vatican Dicastery for Promoting Integral Human Development.“In this moment, moral clarity must be matched by ongoing action that recognizes the contributions of immigrants to our country and the urgent need to work for justice,” he said.

Procession urges dignity and respect for migrants at border crossing #Catholic Catholic bishops, clergy, and hundreds of faithful processed across the U.S.–Mexico border to celebrate the contribution of immigrants in America ahead of the 250th anniversary of the nation. Catholic bishops, clergy, and hundreds of faithful attended the Border Mass 250 at Sacred Heart Church in Nogales, Arizona, on June 26, 2026. | Credit: Photo courtesy of Brett Meister/Diocese of Phoenix “Weʼre here as shepherds and as pastors to walk with people, to listen to people, and to be well together with the people of God here at the border,” Bishop James Misko of Tucson, Arizona, said at the event.“We call ourselves Christians. To be called a Christian means to be like Christ — to be living a life as conformed to Christ as possible. And we know that justice is being in right relationship with God and one another,” Misko said.Organized by the dioceses of Tucson and Phoenix in partnership with the Kino Border Initiative, the Hope Border Institute, and the Center for Migration Studies, the June 26 event included a conversation on immigration with U.S. Catholic bishops, Mass at Sacred Heart Church in Nogales, Arizona, and a rosary procession across the international line.The pastoral conversation on migration and human dignity “was a great conversation with five bishops about what the Church holds to be true when it comes to migration and human dignity,” Misko said.Misko and Bishop John Dolan of Phoenix were joined in conversation by Archbishop John Wester of Santa Fe, New Mexico; Bishop Mark Seitz of El Paso, Texas; and Bishop Emeritus Gerald Kicanas of Tucson. Bishop Mark Seitz of El Paso, Texas; Archbishop John Wester of Santa Fe, New Mexico; Bishop James Misko of Tucson, Arizona; Bishop John Dolan of Phoenix; and Bishop Gerald Kicanas of Tucson, Arizona, gather for the Border Mass 250 in Nogales, Arizona on June 26, 2026. | Credit: Photo courtesy of Brett Meister/Diocese of Phoenix “As we mark the 250th anniversary of the Declaration of Independence, we are reminded that we are made by our Creator with certain inalienable rights. Theyʼre given by God,” Seitz said at the event.“That is a fundamental reality that we in the Church always have in mind and that no policy, no executive order or Supreme Court decision can take away,” Seitz said.After the bishops celebrated Mass, the procession began at the Arizona parish and concluded at Parroquia De Pa Purísima Concepción — a Catholic church in Nogales, Sonora, Mexico. The group ended the event with a meal with migrants hosted by the Kino Border Initiative.Mexican bishops José Luis Cerra Luna of Nogales and Enrique Sanchez Martinez of Mexicali also participated in the binational event. U.S. and Mexican bishops celebrate the Border Mass 250 at Sacred Heart Church in Nogales, Arizona, on June 26, 2026. | Credit: Photo courtesy of Brett Meister/Diocese of Phoenix U.S. bishops have ‘almost complete unanimity’ on immigration matter“What is discouraging for me is that as a country, we have not yet been able to address the issue of immigration,” Kicanas said. “The conference of bishops has been clamoring, crying out, for comprehensive immigration reform, and we have not yet been able to accomplish that.”“We have to address the immigration policy of our country — as [do] most countries around the world today. Itʼs a serious concern. All of us want this situation to improve,” Kicanas said. Bishop Mark Seitz of El Paso, Texas; Archbishop John Wester of Santa Fe, New Mexico; Bishop John Dolan of Phoenix; and Bishop James Misko of Tucson, Arizona, lead the Border Mass 250 rosary procession from Nogales, Arizona, to Nogales, Sonora, Mexico, on June 26, 2026. | Credit: Photo courtesy of Brett Meister/Diocese of Phoenix “The bishops have been advocating for comprehensive immigration reform for a long, long time,” and Border Mass 250 “was just one more example of that,” Wester said.The event followed other calls for reform including pastoral letters on immigration and a special message from the United States Conference of Catholic Bishops highlighting their opposition to “the indiscriminate mass deportation of people.”The bishops approved the message at their 2025 fall plenary assembly on Nov. 12, 2025, where the motion passed with support from more than 95% of the American bishops who voted.“One of the key principles of Catholic social teaching is solidarity — that weʼre together,” Wester said. “But this is an issue, Iʼd say, that enjoys almost complete unanimity in the bishops’ conference.”The bishops are addressing the matter as communities across the country “are looking for a clear moral response to the human cost of mass detention and deportation,” Dylan Corbett, executive director at Hope Border Institute, told EWTN News.“In union with Pope Leo XIV, who will soon go to Lampedusa, the border Mass in Nogales was a way for the Catholic community to name the suffering, affirm the dignity of those affected by these policies, and commit to working for reform,” said Corbett, who is also a member of the Vatican Dicastery for Promoting Integral Human Development.“In this moment, moral clarity must be matched by ongoing action that recognizes the contributions of immigrants to our country and the urgent need to work for justice,” he said.

unitedyam June 29, 2026June 30, 2026

The Border Mass 250 included a conversation on immigration with U.S. Catholic bishops, celebration of a Mass, and a rosary procession across the international line.

Court ruling leaves Haitian migrants’ future uncertain as Archbishop Wenski urges Senate action #Catholic The future of hundreds of thousands of Haitian and Syrian migrants living legally in the United States remains uncertain after the Supreme Court allowed the Trump administration to move forward with changes to temporary protected status (TPS), shifting the issue back to Congress.In response to the decision, Archbishop Thomas Wenski of Miami called on Congress to protect TPS holders, arguing that ending the humanitarian program would have serious consequences for migrants, their families, and communities across the country.In an interview with Veronica Dudo of “EWTN News Nightly” on June 26, Wenski said the court’s ruling was “not unexpected,” adding that the justices ultimately returned the issue to lawmakers.“The decision was not unexpected, because a conservative court doesn’t want to rule from the bench, as it were. And so what has been done is kick the ball back into the Congress, which is the body of the government that is supposed to be making the laws,” he said.Push for Senate voteThe Miami archbishop said the U.S. Senate should send the president legislation passed in the House that would extend TPS protections for Haitians for three additional years. In April, the U.S. House of Representatives passed the legislation, H.R. 1689, that would extend TPS for Haitians until 2029. Senate consideration is next.“We’re asking the senators of the United States to approve that proposition, so that it could be passed into law,” he said, and he also urged its passage in a column for the Archdiocese of Miami. TPS allows nationals from countries experiencing armed conflict, natural disasters, or other extraordinary conditions to remain and work legally in the United States temporarily. Haiti was first designated for TPS following the devastating 2010 earthquake.Wenski warned that ending those protections could have severe humanitarian consequences.“Haiti could be described very correctly as a house on fire,” he said. “It would be hard to see how you could send back 350,000 people, many of whom have been here since the earthquake of 2010, and have built lives here in this country … and it’s unconscionable to think that that could be done without creating a tremendous humanitarian disaster.”The archbishop also highlighted the economic role many Haitian immigrants play, particularly in healthcare.“The Haitians are working; they’re not on the public dole. They’re not public charges. They’re working, and many of them are working in the healthcare sector,” he said.Within the Archdiocese of Miami, he said, many TPS holders serve in Catholic nursing homes and other healthcare ministries.“To have their work permits revoked and taken away from them would have not only a terrible effect on them, but it would have an economic impact on the entire community,” he said.The archdiocese is also preparing to assist migrants facing legal uncertainty.“The Archdiocese of Miami has Catholic Legal Services … we’re trying to accompany them and to see if there are any other pathways or solutions,” he said.Even so, Wenski emphasized that lasting immigration reform must come from Congress.“The ball is in the court of the Senate.”

Court ruling leaves Haitian migrants’ future uncertain as Archbishop Wenski urges Senate action #Catholic The future of hundreds of thousands of Haitian and Syrian migrants living legally in the United States remains uncertain after the Supreme Court allowed the Trump administration to move forward with changes to temporary protected status (TPS), shifting the issue back to Congress.In response to the decision, Archbishop Thomas Wenski of Miami called on Congress to protect TPS holders, arguing that ending the humanitarian program would have serious consequences for migrants, their families, and communities across the country.In an interview with Veronica Dudo of “EWTN News Nightly” on June 26, Wenski said the court’s ruling was “not unexpected,” adding that the justices ultimately returned the issue to lawmakers.“The decision was not unexpected, because a conservative court doesn’t want to rule from the bench, as it were. And so what has been done is kick the ball back into the Congress, which is the body of the government that is supposed to be making the laws,” he said.Push for Senate voteThe Miami archbishop said the U.S. Senate should send the president legislation passed in the House that would extend TPS protections for Haitians for three additional years. In April, the U.S. House of Representatives passed the legislation, H.R. 1689, that would extend TPS for Haitians until 2029. Senate consideration is next.“We’re asking the senators of the United States to approve that proposition, so that it could be passed into law,” he said, and he also urged its passage in a column for the Archdiocese of Miami. TPS allows nationals from countries experiencing armed conflict, natural disasters, or other extraordinary conditions to remain and work legally in the United States temporarily. Haiti was first designated for TPS following the devastating 2010 earthquake.Wenski warned that ending those protections could have severe humanitarian consequences.“Haiti could be described very correctly as a house on fire,” he said. “It would be hard to see how you could send back 350,000 people, many of whom have been here since the earthquake of 2010, and have built lives here in this country … and it’s unconscionable to think that that could be done without creating a tremendous humanitarian disaster.”The archbishop also highlighted the economic role many Haitian immigrants play, particularly in healthcare.“The Haitians are working; they’re not on the public dole. They’re not public charges. They’re working, and many of them are working in the healthcare sector,” he said.Within the Archdiocese of Miami, he said, many TPS holders serve in Catholic nursing homes and other healthcare ministries.“To have their work permits revoked and taken away from them would have not only a terrible effect on them, but it would have an economic impact on the entire community,” he said.The archdiocese is also preparing to assist migrants facing legal uncertainty.“The Archdiocese of Miami has Catholic Legal Services … we’re trying to accompany them and to see if there are any other pathways or solutions,” he said.Even so, Wenski emphasized that lasting immigration reform must come from Congress.“The ball is in the court of the Senate.”

unitedyam June 27, 2026June 28, 2026

The Miami archbishop said the U.S. Senate should send the president legislation that would extend Temporary Protected Status protections to Haitians for three years.

Philippine court dismisses case against bishop involved in mining dispute #Catholic A court in the northern Philippines has dismissed a forcible entry case against a Catholic bishop, a priest, and several community leaders involved in a dispute over a mining exploration project in Nueva Vizcaya province.Bishop Jose Elmer Mangalinao of Bayombong welcomed the June 24 ruling, which dismissed a complaint linked to barricades established by residents in Kasibu town against exploration activities by North Luzon Mineral Resources Corporation (NLMRC).“This outcome is not only a legal victory. It is a victory for truth, justice, and the collective efforts of communities who courageously stand to protect our land, water, and future generations,” Mangalinao said in a statement.The complaint named Mangalinao, Father Christian Dumangeng, and several community leaders allegedly involved in maintaining the barricades. The case drew national attention after a Catholic bishop and priest were included among the defendants.The dispute stems from opposition to a 4,456-hectare (11,011 acres) mining exploration project being undertaken by NLMRC in several villages in Kasibu, a municipality in Nueva Vizcaya, a mountainous province on the island of Luzon north of Manila.Residents, church groups, and some Indigenous leaders have raised concerns about the project’s potential effects on watersheds, local livelihoods, and nearby communities.Residents established barricades in May to block the movement of fuel, equipment, and mineral samples linked to NLMRC’s exploration activities, according to community groups.The complaint was filed by Rosario Camma, who identified himself as the overall chieftain of the Bugkalot-Ilongot Indigenous Cultural Communities. Some members of the Bugkalot-Ilongot Indigenous communities have joined opposition to the project, citing concerns about its possible effects on their communities and surrounding resources.In a nine-page decision obtained by EWTN News, the local court said the plaintiff failed to establish a clear legal right warranting injunctive relief and ruled that it lacked jurisdiction over the action. The court found that the relief sought was more consistent with an injunction case than a forcible entry action.The decision also cited a certification from the Philippine government’s Indigenous affairs agency stating that the exploration permit area falls outside officially recognized ancestral domain lands. Opponents of the project, however, have argued that the controversy extends beyond ancestral domain claims and includes concerns over environmental impacts and consultation requirements.The court further held that the complaint sought to stop activities related to the barricades rather than recover possession of property, a key element in forcible entry cases.Mangalinao has defended his involvement in the issue, saying his presence at the barricades was part of his pastoral responsibility. Earlier this week, he said he visited the communities to celebrate Mass and accompany residents concerned about the future of their land and water sources.“I went as their bishop to offer the Holy Mass, to pray with them, and to remind them that their concern for the land, the water, and their children’s future is one the Church shares and blesses,” he said.In his homily on June 21, the prelate said the dispute is an issue of environmental stewardship and concern for communities affected by development projects.“I could have chosen not to speak up, but if I do not speak up, my sin would be great before God,” he said.The bishop said the ruling would strengthen continuing efforts to defend the environment and communities affected by extractive projects.“Let this moment remind us that defending our watersheds, our environment, and our people’s livelihood is not a crime: it is a shared moral responsibility,” he said.“We believe, as the Church has always taught, that the earth is not ours to exhaust but ours to steward,” he added.

Philippine court dismisses case against bishop involved in mining dispute #Catholic A court in the northern Philippines has dismissed a forcible entry case against a Catholic bishop, a priest, and several community leaders involved in a dispute over a mining exploration project in Nueva Vizcaya province.Bishop Jose Elmer Mangalinao of Bayombong welcomed the June 24 ruling, which dismissed a complaint linked to barricades established by residents in Kasibu town against exploration activities by North Luzon Mineral Resources Corporation (NLMRC).“This outcome is not only a legal victory. It is a victory for truth, justice, and the collective efforts of communities who courageously stand to protect our land, water, and future generations,” Mangalinao said in a statement.The complaint named Mangalinao, Father Christian Dumangeng, and several community leaders allegedly involved in maintaining the barricades. The case drew national attention after a Catholic bishop and priest were included among the defendants.The dispute stems from opposition to a 4,456-hectare (11,011 acres) mining exploration project being undertaken by NLMRC in several villages in Kasibu, a municipality in Nueva Vizcaya, a mountainous province on the island of Luzon north of Manila.Residents, church groups, and some Indigenous leaders have raised concerns about the project’s potential effects on watersheds, local livelihoods, and nearby communities.Residents established barricades in May to block the movement of fuel, equipment, and mineral samples linked to NLMRC’s exploration activities, according to community groups.The complaint was filed by Rosario Camma, who identified himself as the overall chieftain of the Bugkalot-Ilongot Indigenous Cultural Communities. Some members of the Bugkalot-Ilongot Indigenous communities have joined opposition to the project, citing concerns about its possible effects on their communities and surrounding resources.In a nine-page decision obtained by EWTN News, the local court said the plaintiff failed to establish a clear legal right warranting injunctive relief and ruled that it lacked jurisdiction over the action. The court found that the relief sought was more consistent with an injunction case than a forcible entry action.The decision also cited a certification from the Philippine government’s Indigenous affairs agency stating that the exploration permit area falls outside officially recognized ancestral domain lands. Opponents of the project, however, have argued that the controversy extends beyond ancestral domain claims and includes concerns over environmental impacts and consultation requirements.The court further held that the complaint sought to stop activities related to the barricades rather than recover possession of property, a key element in forcible entry cases.Mangalinao has defended his involvement in the issue, saying his presence at the barricades was part of his pastoral responsibility. Earlier this week, he said he visited the communities to celebrate Mass and accompany residents concerned about the future of their land and water sources.“I went as their bishop to offer the Holy Mass, to pray with them, and to remind them that their concern for the land, the water, and their children’s future is one the Church shares and blesses,” he said.In his homily on June 21, the prelate said the dispute is an issue of environmental stewardship and concern for communities affected by development projects.“I could have chosen not to speak up, but if I do not speak up, my sin would be great before God,” he said.The bishop said the ruling would strengthen continuing efforts to defend the environment and communities affected by extractive projects.“Let this moment remind us that defending our watersheds, our environment, and our people’s livelihood is not a crime: it is a shared moral responsibility,” he said.“We believe, as the Church has always taught, that the earth is not ours to exhaust but ours to steward,” he added.

unitedyam June 24, 2026June 25, 2026

Bishop Jose Elmer Mangalinao of Bayombong welcomed the June 24 ruling, which dismissed a complaint against him, another priest, and community leaders related to a mining exploration project.

UK bishops welcome child safety but cautious on social media ban for under 16 #Catholic Catholic bishops across the United Kingdom say they need to see more legislative detail before supporting government proposals to ban social media for youth under 16. On June 15, Secretary of State for Science, Innovation, and Technology Liz Kendall announced to the House of Commons that the government "will ban social media companies providing their services to under 16s.”Kendall said that the UK would be following the same model as Australia, which was the first country in the world to ban social media for youth under 16. The UK ban is due to come into effect early next year.In an email response to EWTN News on June 17 regarding whether bishops of England and Wales support the proposed ban, a spokeswoman for the Catholic Bishops' Conference for England and Wales said: “Until the government publishes further details it’s hard to give a yes or no answer.” But Bishop John Arnold, the lead bishop for communications for the conference, “is very keen to ensure that the safety and protection of the dignity of young people online is a central concern for all,” the statement said.In a separate email to EWTN News, Bishop Arnold wrote that the “safety of children and young people in the digital world is paramount. Young people face many pressures today, which are often exacerbated by unrealistic and harmful material which they have accessed online.”“When it comes to the responsible and appropriate use of technology, the protection of children and young people is a shared responsibility among parents, schools, government and society,” he said.“I urge all people to work together to protect and place the dignity of the human person, especially children, the young and vulnerable, at the center of technological and legislative developments,” the bishop said.The Bishops’ Conference of Scotland, meanwhile, said it would “prefer not to comment directly on the specific policy issue, but rather give a considered response to the noble principles behind online safety measures.” “The bishops support the introduction of any new measures which increase online safety for children and young people,” the conference said."We have a responsibility to ensure that children and young people are protected from harmful and age-inappropriate content, and from online environments that can negatively affect their wellbeing, relationships and healthy development,” the statement continued.The UK governmentʼs proposal includes banning youth usage of platforms like Instagram, YouTube, TikTok, Snapchat, Facebook, and X. They do not intend for messaging services like WhatsApp and Signal to be included in the ban.Livestreamers and strangers being able to contact children will also be restricted for those under‑16 on other online services like gaming.“Who should take responsibility?”Edwin Fawcett, a Catholic psychotherapist based in England and Wales, is also unsure about the benefits and drawbacks of the proposal.“At this point the toll taken on mental and emotional health by social media, especially for developing brains, is virtually undisputed. Who should take responsibility for young peopleʼs formation and education?” he told EWTN News. “The Churchʼs wise answer: parents. Yet in a busy, driven and fragmented society the tsunami of digital hyper-reality is almost impossible to avoid or withstand,” he said.Fawcett argued that there is “a pandemic of relational wounds and deficits in the real world” which “has set the stage for widespread mental health issues, which are being activated and worsened by addictive online behavior — behavior chosen in an attempt to anesthetize the same wounds.”He continued: “Whether the ban is designed to support the rights and responsibilities of the family is hard to say. But letʼs pray that a deep renewal of family life, communities and culture will begin filling the void which social media has falsely promised to do — a void which may now be exposed by the incoming ban.”Lucy Marsh, a spokeswoman for the Family Education Trust — a secular research body which supports traditional family values — said that the ban has not been sufficiently “thought through.”“Children should not have unsupervised access to social media, but the government’s rushed plan to ban under-16s from using certain platforms is the wrong way to go about it,” she told EWTN News.“Rather than educating parents on how to restrict their child’s access to the internet and raising awareness about why young children should not have smartphones, the government is trying to introduce digital ID via the back door. This means using facial recognition and biometrics which involve giving even more information to tech companies. In the name of protecting children, those children will be under even more surveillance.”The government “should focus on ensuring tech companies make phones for children which cannot access social media apps, including WhatsApp, which is used by predatory adults to share pornography and groom children,” she said.

UK bishops welcome child safety but cautious on social media ban for under 16 #Catholic Catholic bishops across the United Kingdom say they need to see more legislative detail before supporting government proposals to ban social media for youth under 16. On June 15, Secretary of State for Science, Innovation, and Technology Liz Kendall announced to the House of Commons that the government "will ban social media companies providing their services to under 16s.”Kendall said that the UK would be following the same model as Australia, which was the first country in the world to ban social media for youth under 16. The UK ban is due to come into effect early next year.In an email response to EWTN News on June 17 regarding whether bishops of England and Wales support the proposed ban, a spokeswoman for the Catholic Bishops' Conference for England and Wales said: “Until the government publishes further details it’s hard to give a yes or no answer.” But Bishop John Arnold, the lead bishop for communications for the conference, “is very keen to ensure that the safety and protection of the dignity of young people online is a central concern for all,” the statement said.In a separate email to EWTN News, Bishop Arnold wrote that the “safety of children and young people in the digital world is paramount. Young people face many pressures today, which are often exacerbated by unrealistic and harmful material which they have accessed online.”“When it comes to the responsible and appropriate use of technology, the protection of children and young people is a shared responsibility among parents, schools, government and society,” he said.“I urge all people to work together to protect and place the dignity of the human person, especially children, the young and vulnerable, at the center of technological and legislative developments,” the bishop said.The Bishops’ Conference of Scotland, meanwhile, said it would “prefer not to comment directly on the specific policy issue, but rather give a considered response to the noble principles behind online safety measures.” “The bishops support the introduction of any new measures which increase online safety for children and young people,” the conference said."We have a responsibility to ensure that children and young people are protected from harmful and age-inappropriate content, and from online environments that can negatively affect their wellbeing, relationships and healthy development,” the statement continued.The UK governmentʼs proposal includes banning youth usage of platforms like Instagram, YouTube, TikTok, Snapchat, Facebook, and X. They do not intend for messaging services like WhatsApp and Signal to be included in the ban.Livestreamers and strangers being able to contact children will also be restricted for those under‑16 on other online services like gaming.“Who should take responsibility?”Edwin Fawcett, a Catholic psychotherapist based in England and Wales, is also unsure about the benefits and drawbacks of the proposal.“At this point the toll taken on mental and emotional health by social media, especially for developing brains, is virtually undisputed. Who should take responsibility for young peopleʼs formation and education?” he told EWTN News. “The Churchʼs wise answer: parents. Yet in a busy, driven and fragmented society the tsunami of digital hyper-reality is almost impossible to avoid or withstand,” he said.Fawcett argued that there is “a pandemic of relational wounds and deficits in the real world” which “has set the stage for widespread mental health issues, which are being activated and worsened by addictive online behavior — behavior chosen in an attempt to anesthetize the same wounds.”He continued: “Whether the ban is designed to support the rights and responsibilities of the family is hard to say. But letʼs pray that a deep renewal of family life, communities and culture will begin filling the void which social media has falsely promised to do — a void which may now be exposed by the incoming ban.”Lucy Marsh, a spokeswoman for the Family Education Trust — a secular research body which supports traditional family values — said that the ban has not been sufficiently “thought through.”“Children should not have unsupervised access to social media, but the government’s rushed plan to ban under-16s from using certain platforms is the wrong way to go about it,” she told EWTN News.“Rather than educating parents on how to restrict their child’s access to the internet and raising awareness about why young children should not have smartphones, the government is trying to introduce digital ID via the back door. This means using facial recognition and biometrics which involve giving even more information to tech companies. In the name of protecting children, those children will be under even more surveillance.”The government “should focus on ensuring tech companies make phones for children which cannot access social media apps, including WhatsApp, which is used by predatory adults to share pornography and groom children,” she said.

unitedyam June 23, 2026June 23, 2026

Bishops across the UK and other Catholic leaders say they want more information before endorsing a proposal to ban social media for youth under 16.