Private

Vatican vegetable garden goes 100% organic #Catholic A vegetable garden and orchard inside the Vatican walls, which historically provided food for the pope’s household, is now cultivated using exclusively organic farming techniques.The private garden covers almost a tenth of an acre of cultivable land inside the Mater Ecclesiae Monastery property, where Pope Benedict XVI lived during his retirement and now reside cloistered Benedictine nuns from the Abbey of St. Scholastica in Victoria, Argentina.Sometimes known as “the pope’s garden,” the vegetable plot “has always been a defining feature of the Vatican Gardens because, in fact, the Vatican Gardens were originally created primarily for that purpose — to provide sustenance for the [Apostolic] Palace,” Stefano Giampaolo, a forestry expert and head of the Gardens and Environment Service of the Vatican, told EWTN News.Giampaolo explained that now the plot is more accurately understood as the vegetable garden of the Vatican Gardens — an area that covers roughly half of Vatican City at 57 acres.
 
 Mater Ecclesiae Monastery, built inside Vatican City in the 1990s to house nuns who support the ministry of the pope through prayer, has an adjoining vegetable garden and orchard. | Credit: Hannah Brockhaus/EWTN News
 
 The Benedictine nuns at Mater Ecclesiae Monastery, who pray for the pope, eat the fruit and vegetables grown in the garden and use them to make jams and other food preserves. The excess produce is given to a Vatican soup kitchen run by the Missionaries of Charity.The move to biological farming techniques has been underway for several years, partly in response to Pope Francis’ 2015 encyclical Laudato Si’, Giampaolo said.The challenges of organicAccording to Gilberto Bianchi, the gardener responsible for the orchard and vegetable patch since 2008, the Vatican has a “desire to respect nature” in how it cares for the plants and trees on its land.But it’s far from easy.“Clearly, running a completely organic vegetable garden presents challenges, partly because insects are aggressive, and we use natural predators in the soil to control them,” Bianchi said. “No chemical fertilizers or insecticides are used.”He added that soil drainage and water conservation are also challenges.“This type of soil drains very well, so to conserve water, we add coconut fiber to retain moisture. And it’s watered with a drip irrigation system specifically to target the plants and avoid wasting water,” he said.Part of an organic agriculture also means respecting the seasons, he said. “Right now, the winter crops are being planted, while the summer crops are being harvested.”
 
 The fresh produce grown in the vegetable garden and orchard in Vatican City feeds the Benedictine nuns living in the Mater Ecclesiae Monastery and supports the nearby Missionaries of Charity-run soup kitchen. | Credit: Governorate of Vatican City State
 
 The end-of-summer harvest includes tomatoes, eggplants, green beans, zucchini, cucumbers, and peppers, while the fall and winter crop has broccoli, spinach, lettuce, and pumpkins.According to Vatican Media, the garden also includes garlic, basil, and a Peruvian variety of chili peppers known for its intensity. Kiwi plants were also added recently at the request of the Argentinian nuns.Next to the garden is a small orchard of around 15 citrus trees, some of which are 150 years old.“At this time, we’re planting savoy cabbage,” Bianchi said. “In short, whatever is in season. … So whatever is planted is because nature dictates it at that moment. The plants are grown from seed. We don’t use lab-grown plants.”A historic collection of gardensBianchi, who has worked for more than three decades in the Vatican Gardens, “is the one with the most expertise in this field, and he is now passing that knowledge on to a new gardener,” Giampaolo said.The expert gardener is part of a team of around 35 gardeners and administrators who oversee the Vatican’s green spaces and provide the flower arrangements for papal ceremonies.
 
 Stefano Giampaolo, left, head of the Gardens and Environment Service of Vatican City, and expert gardener Gilberto Bianchi, right, the main caretaker of the orchard and vegetable garden commonly known as “the pope’s garden,” share their expertise with EWTN News in the Vatican Gardens on Sept. 9, 2026. | Credit: Hannah Brockhaus/EWTN News
 
 “People expect to see a single garden, but in reality, as the name suggests, they are the Vatican Gardens — a collection of gardens,” Giampaolo said.The Gardens date to the mid-13th century, when Pope Nicolas III moved the papal residence from the Lateran Palace to the Vatican, had the city state’s walls built, and ordered the creation of a lawn, orchard, and “viridarium” — a Roman-style garden with flowerbeds and a fountain.Today, Giampaolo said, “there are countless different species, both trees and flowers. This is because, over time, the gardens have been enriched by donations and the search for specific botanical material, to the point of becoming a true botanical garden.”“Visitors are often struck by the diversity of the spaces — so many different gardens contained within this small area.”Ultimately, he said, the gardeners hope to one day eliminate all synthetic fertilizers and pesticides from their care of the entire Vatican territory.“It’s a process — the transformation of all the Gardens into organic ones,” he said.

Vatican vegetable garden goes 100% organic #Catholic A vegetable garden and orchard inside the Vatican walls, which historically provided food for the pope’s household, is now cultivated using exclusively organic farming techniques.The private garden covers almost a tenth of an acre of cultivable land inside the Mater Ecclesiae Monastery property, where Pope Benedict XVI lived during his retirement and now reside cloistered Benedictine nuns from the Abbey of St. Scholastica in Victoria, Argentina.Sometimes known as “the pope’s garden,” the vegetable plot “has always been a defining feature of the Vatican Gardens because, in fact, the Vatican Gardens were originally created primarily for that purpose — to provide sustenance for the [Apostolic] Palace,” Stefano Giampaolo, a forestry expert and head of the Gardens and Environment Service of the Vatican, told EWTN News.Giampaolo explained that now the plot is more accurately understood as the vegetable garden of the Vatican Gardens — an area that covers roughly half of Vatican City at 57 acres. Mater Ecclesiae Monastery, built inside Vatican City in the 1990s to house nuns who support the ministry of the pope through prayer, has an adjoining vegetable garden and orchard. | Credit: Hannah Brockhaus/EWTN News The Benedictine nuns at Mater Ecclesiae Monastery, who pray for the pope, eat the fruit and vegetables grown in the garden and use them to make jams and other food preserves. The excess produce is given to a Vatican soup kitchen run by the Missionaries of Charity.The move to biological farming techniques has been underway for several years, partly in response to Pope Francis’ 2015 encyclical Laudato Si’, Giampaolo said.The challenges of organicAccording to Gilberto Bianchi, the gardener responsible for the orchard and vegetable patch since 2008, the Vatican has a “desire to respect nature” in how it cares for the plants and trees on its land.But it’s far from easy.“Clearly, running a completely organic vegetable garden presents challenges, partly because insects are aggressive, and we use natural predators in the soil to control them,” Bianchi said. “No chemical fertilizers or insecticides are used.”He added that soil drainage and water conservation are also challenges.“This type of soil drains very well, so to conserve water, we add coconut fiber to retain moisture. And it’s watered with a drip irrigation system specifically to target the plants and avoid wasting water,” he said.Part of an organic agriculture also means respecting the seasons, he said. “Right now, the winter crops are being planted, while the summer crops are being harvested.” The fresh produce grown in the vegetable garden and orchard in Vatican City feeds the Benedictine nuns living in the Mater Ecclesiae Monastery and supports the nearby Missionaries of Charity-run soup kitchen. | Credit: Governorate of Vatican City State The end-of-summer harvest includes tomatoes, eggplants, green beans, zucchini, cucumbers, and peppers, while the fall and winter crop has broccoli, spinach, lettuce, and pumpkins.According to Vatican Media, the garden also includes garlic, basil, and a Peruvian variety of chili peppers known for its intensity. Kiwi plants were also added recently at the request of the Argentinian nuns.Next to the garden is a small orchard of around 15 citrus trees, some of which are 150 years old.“At this time, we’re planting savoy cabbage,” Bianchi said. “In short, whatever is in season. … So whatever is planted is because nature dictates it at that moment. The plants are grown from seed. We don’t use lab-grown plants.”A historic collection of gardensBianchi, who has worked for more than three decades in the Vatican Gardens, “is the one with the most expertise in this field, and he is now passing that knowledge on to a new gardener,” Giampaolo said.The expert gardener is part of a team of around 35 gardeners and administrators who oversee the Vatican’s green spaces and provide the flower arrangements for papal ceremonies. Stefano Giampaolo, left, head of the Gardens and Environment Service of Vatican City, and expert gardener Gilberto Bianchi, right, the main caretaker of the orchard and vegetable garden commonly known as “the pope’s garden,” share their expertise with EWTN News in the Vatican Gardens on Sept. 9, 2026. | Credit: Hannah Brockhaus/EWTN News “People expect to see a single garden, but in reality, as the name suggests, they are the Vatican Gardens — a collection of gardens,” Giampaolo said.The Gardens date to the mid-13th century, when Pope Nicolas III moved the papal residence from the Lateran Palace to the Vatican, had the city state’s walls built, and ordered the creation of a lawn, orchard, and “viridarium” — a Roman-style garden with flowerbeds and a fountain.Today, Giampaolo said, “there are countless different species, both trees and flowers. This is because, over time, the gardens have been enriched by donations and the search for specific botanical material, to the point of becoming a true botanical garden.”“Visitors are often struck by the diversity of the spaces — so many different gardens contained within this small area.”Ultimately, he said, the gardeners hope to one day eliminate all synthetic fertilizers and pesticides from their care of the entire Vatican territory.“It’s a process — the transformation of all the Gardens into organic ones,” he said.

The move to biological farming techniques has been underway for several years in response to Pope Francis’ 2015 encyclical Laudato Si’.

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Pope Leo XIV grants jubilee year for 50th anniversary of new Basilica of Guadalupe #Catholic Pope Leo XIV granted a Guadalupan jubilee year to mark the 50th anniversary of the dedication of the new Basilica of Our Lady of Guadalupe in Mexico City and the transfer of the image of the Virgin to the current shrine on Oct. 12, 1976.Cardinal Carlos Aguiar Retes, primate archbishop of Mexico, announced that the grant was issued by the pontiff through the Apostolic Penitentiary.The jubilee year will begin on Oct. 12, 2026, and end on Oct. 12, 2027. Aguiar indicated that this celebration will also coincide with the 131st anniversary of the pontifical coronation of the image of Our Lady of Guadalupe.
 
 The original image of Our Lady of Guadalupe with the Mexican flag. | Credit: David Ramos/ACI Prensa
 
 The cardinal invited the faithful to attend the Mass officially marking the start of this “time of jubilee grace,” which will take place on Oct. 12 at noon at the Basilica of Guadalupe.Plenary indulgence during the jubilee yearThe archbishop explained that the plenary indulgence will be granted to the faithful who visit “with devotion and a contrite spirit the aacred house of St. Mary of Guadalupe and participate in a liturgical act or spend time in prayer at the basilica.”To receive it, they must also fulfill the usual conditions established by the Church: sacramental confession, Eucharistic Communion, recitation of the Creed, and prayer for the intentions of the Holy Father.The primate archbishop of Mexico encouraged Catholics to use this period as an opportunity for “spiritual renewal and conversion” under the protection of the Virgin of Guadalupe.“May St. Mary of Guadalupe, mother of the true God through whom we live, help us to make the most of this jubilee and accompany us on this journey of spiritual renewal and conversion,” he said.The ‘new basilica’According to the Nican Mopohua account recording the apparitions of St. Mary of Guadalupe, the Virgin chose St. Juan Diego to convey a request to the first bishop of Mexico, Fray Juan de Zumárraga: the construction of a church “on the plain of Tepeyac.”Following the miraculous appearance on Juan Diego’s tilma (cloak), de Zumárraga took the image to his private oratory, but a few days later, he placed it out for the veneration of the Mexican people.By 1695, a simple hermitage had been established; its structure can still be seen today beside the altar of the Old Parish Church of the Indians. The tilma remained there until 1709, when it was moved to what is now called the Expiatory Temple of Christ the King — also known as the Old Basilica of Guadalupe.By the 20th century — as Father Guillermo Schulenburg Prado, the former abbot of the Basilica of Guadalupe who championed the construction of the new church, explains in his memoirs — the “inadequacy of the old temple to meet liturgical, pastoral, and administrative needs” was evident.
 
 Expiatory Temple of Christ the King, also known as the Old Basilica. | Credit: Diego Grandi/Shutterstock
 
 Construction of the new basilica began in 1974, and on Oct. 12, 1976, the image of the Virgin was transferred to its new home.This is how the Guadalupan jubilee year will beginCelebrations will commence on Sunday, Oct. 11. Morning prayer (Lauds) and Mass will be celebrated at 8:30 a.m. local time, while Aguiar will celebrate the Sunday Mass at noon. Vespers for the dedication of the new basilica of Guadalupe will take place at 5 p.m.On Monday, Oct. 12 — the day the jubilee begins — activities will start at 8:30 a.m. with morning prayer and the celebration of Mass.At 11 a.m., a commemorative video regarding the transfer of the image of St. Mary of Guadalupe to the New Basilica and its dedication will be shown.At noon, Aguiar will celebrate the traditional Mass of the roses and the opening of the Holy Door, formally marking the beginning of the Guadalupan jubilee year.The day’s events will continue at 5 p.m. with the archdiocesan rosary; at 6 p.m., a commemorative concert marking the 50th anniversary of the New Basilica will take place; and at 7 p.m., the rosary of Guadalupan love will be held.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.

Pope Leo XIV grants jubilee year for 50th anniversary of new Basilica of Guadalupe #Catholic Pope Leo XIV granted a Guadalupan jubilee year to mark the 50th anniversary of the dedication of the new Basilica of Our Lady of Guadalupe in Mexico City and the transfer of the image of the Virgin to the current shrine on Oct. 12, 1976.Cardinal Carlos Aguiar Retes, primate archbishop of Mexico, announced that the grant was issued by the pontiff through the Apostolic Penitentiary.The jubilee year will begin on Oct. 12, 2026, and end on Oct. 12, 2027. Aguiar indicated that this celebration will also coincide with the 131st anniversary of the pontifical coronation of the image of Our Lady of Guadalupe. The original image of Our Lady of Guadalupe with the Mexican flag. | Credit: David Ramos/ACI Prensa The cardinal invited the faithful to attend the Mass officially marking the start of this “time of jubilee grace,” which will take place on Oct. 12 at noon at the Basilica of Guadalupe.Plenary indulgence during the jubilee yearThe archbishop explained that the plenary indulgence will be granted to the faithful who visit “with devotion and a contrite spirit the aacred house of St. Mary of Guadalupe and participate in a liturgical act or spend time in prayer at the basilica.”To receive it, they must also fulfill the usual conditions established by the Church: sacramental confession, Eucharistic Communion, recitation of the Creed, and prayer for the intentions of the Holy Father.The primate archbishop of Mexico encouraged Catholics to use this period as an opportunity for “spiritual renewal and conversion” under the protection of the Virgin of Guadalupe.“May St. Mary of Guadalupe, mother of the true God through whom we live, help us to make the most of this jubilee and accompany us on this journey of spiritual renewal and conversion,” he said.The ‘new basilica’According to the Nican Mopohua account recording the apparitions of St. Mary of Guadalupe, the Virgin chose St. Juan Diego to convey a request to the first bishop of Mexico, Fray Juan de Zumárraga: the construction of a church “on the plain of Tepeyac.”Following the miraculous appearance on Juan Diego’s tilma (cloak), de Zumárraga took the image to his private oratory, but a few days later, he placed it out for the veneration of the Mexican people.By 1695, a simple hermitage had been established; its structure can still be seen today beside the altar of the Old Parish Church of the Indians. The tilma remained there until 1709, when it was moved to what is now called the Expiatory Temple of Christ the King — also known as the Old Basilica of Guadalupe.By the 20th century — as Father Guillermo Schulenburg Prado, the former abbot of the Basilica of Guadalupe who championed the construction of the new church, explains in his memoirs — the “inadequacy of the old temple to meet liturgical, pastoral, and administrative needs” was evident. Expiatory Temple of Christ the King, also known as the Old Basilica. | Credit: Diego Grandi/Shutterstock Construction of the new basilica began in 1974, and on Oct. 12, 1976, the image of the Virgin was transferred to its new home.This is how the Guadalupan jubilee year will beginCelebrations will commence on Sunday, Oct. 11. Morning prayer (Lauds) and Mass will be celebrated at 8:30 a.m. local time, while Aguiar will celebrate the Sunday Mass at noon. Vespers for the dedication of the new basilica of Guadalupe will take place at 5 p.m.On Monday, Oct. 12 — the day the jubilee begins — activities will start at 8:30 a.m. with morning prayer and the celebration of Mass.At 11 a.m., a commemorative video regarding the transfer of the image of St. Mary of Guadalupe to the New Basilica and its dedication will be shown.At noon, Aguiar will celebrate the traditional Mass of the roses and the opening of the Holy Door, formally marking the beginning of the Guadalupan jubilee year.The day’s events will continue at 5 p.m. with the archdiocesan rosary; at 6 p.m., a commemorative concert marking the 50th anniversary of the New Basilica will take place; and at 7 p.m., the rosary of Guadalupan love will be held.This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

The jubilee year will begin on Oct. 12 and extend until Oct. 12, 2027.

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10 lesser-known facts about St. Teresa of Calcutta, 10 years after canonization #Catholic On Sept. 5, Catholics around the world celebrate the feast of St. Teresa of Calcutta, popularly known as Mother Teresa, and this year marks 10 years since she was declared a saint by the Catholic Church. The beloved religious sister was known globally for her work among the poorest of poor in India and for founding the Missionaries of Charity.Yet behind the familiar image of the saint there are aspects of her life that may not be as well-known — from her childhood in the Balkans and years as a teacher to her surprising friendships and spiritual struggles.Here are 10 lesser-known facts about the life of St. Teresa of Calcutta as we celebrate her 10 years as a canonized saint:1. She wasn’t born in IndiaMother Teresa was born Anjezë (Agnes) Gonxhe Bojaxhiu in 1910 in Skopje, which was then part of the Ottoman Empire and is now the capital of North Macedonia. She came from an ethnic Albanian family and was the youngest of five children — two of whom died in infancy.2. She entered religious life at 18At age 12, she felt called to serve the poor and at 18, left home to join the Institute of the Blessed Virgin Mary, known as the Sisters of Loreto, an Irish order of nuns, with the intention to serve in India. She would never again live with her immediate family.3. She chose the name Teresa after St. Thérèse of LisieuxUpon her arrival at Rathfarnham Abbey in Ireland, she took the name Teresa after St. Thérèse of Lisieux, a 19th-century French nun known as the “Little Flower” who was known for her simplicity and doing things in her “Little Way.”4. She was a teacher before she served the poorBefore beginning her work among the poor, Mother Teresa taught in India for nearly two decades. She arrived in Calcutta, India. on Jan. 6, 1929, and after making her first vows in 1931, she was assigned to the Loretto Entally community and taught at St. Mary’s Bengali Medium School for girls. In 1937, Teresa made her final vows as a Loreto nun and then reassumed her duties at the school. In 1944 she became principal of the school.5. She experienced a ‘call within a call’On Sept. 10, 1946, Mother Teresa experienced what she would refer to as the “call within a call.” Over the following weeks and months, she would receive inspiration from God asking her to establish a religious community that would serve the poorest of the poor.6. She didn’t immediately start the religious orderIn August of 1948, Teresa left the Loreto convent and went to a short medical training with the Medical Mission Sisters in Patna. In December of the same year, she returned to Calcutta and stayed temporarily with the Little Sisters of the Poor. During this time, she worked in the slums tending to the sick and dying. On Oct. 7, 1950, the congregation of the Missionaries of Charity was officially established.7. She founded branches for men and priests, tooIn order to serve the various physical and spiritual needs of the sick, Teresa founded the Missionaries of Charity Brothers in 1963 and in 1984 the Missionaries of Charity Fathers. She also created groups for lay people including Co-Workers of Mother Teresa and the Sick and Suffering Co-Workers, which were groups of people who shared her spirit of prayer, simplicity, and love for those most in need.8. She received the Nobel Peace Prize — and rejected the traditional banquetWhen Mother Teresa received the Nobel Peace Prize in 1979, she asked that the money that would have been spent on the customary banquet instead be given to the poor. She also used her Nobel platform to speak about the dignity of human life and the need for the protection of the unborn.9. She experienced profound spiritual darknessOne of the most surprising aspects of Mother Teresa’s life is that she endured decades of what she described as profound interior darkness. Despite being a woman of deep prayer, her private letters revealed that she sometimes felt distant from God even as she continued serving him.10. Her congregation spread around the worldToday the Missionaries of Charity have 754 homes in 138 countries around the world and a little over 5,000 nuns serving the poorest of the poor.

10 lesser-known facts about St. Teresa of Calcutta, 10 years after canonization #Catholic On Sept. 5, Catholics around the world celebrate the feast of St. Teresa of Calcutta, popularly known as Mother Teresa, and this year marks 10 years since she was declared a saint by the Catholic Church. The beloved religious sister was known globally for her work among the poorest of poor in India and for founding the Missionaries of Charity.Yet behind the familiar image of the saint there are aspects of her life that may not be as well-known — from her childhood in the Balkans and years as a teacher to her surprising friendships and spiritual struggles.Here are 10 lesser-known facts about the life of St. Teresa of Calcutta as we celebrate her 10 years as a canonized saint:1. She wasn’t born in IndiaMother Teresa was born Anjezë (Agnes) Gonxhe Bojaxhiu in 1910 in Skopje, which was then part of the Ottoman Empire and is now the capital of North Macedonia. She came from an ethnic Albanian family and was the youngest of five children — two of whom died in infancy.2. She entered religious life at 18At age 12, she felt called to serve the poor and at 18, left home to join the Institute of the Blessed Virgin Mary, known as the Sisters of Loreto, an Irish order of nuns, with the intention to serve in India. She would never again live with her immediate family.3. She chose the name Teresa after St. Thérèse of LisieuxUpon her arrival at Rathfarnham Abbey in Ireland, she took the name Teresa after St. Thérèse of Lisieux, a 19th-century French nun known as the “Little Flower” who was known for her simplicity and doing things in her “Little Way.”4. She was a teacher before she served the poorBefore beginning her work among the poor, Mother Teresa taught in India for nearly two decades. She arrived in Calcutta, India. on Jan. 6, 1929, and after making her first vows in 1931, she was assigned to the Loretto Entally community and taught at St. Mary’s Bengali Medium School for girls. In 1937, Teresa made her final vows as a Loreto nun and then reassumed her duties at the school. In 1944 she became principal of the school.5. She experienced a ‘call within a call’On Sept. 10, 1946, Mother Teresa experienced what she would refer to as the “call within a call.” Over the following weeks and months, she would receive inspiration from God asking her to establish a religious community that would serve the poorest of the poor.6. She didn’t immediately start the religious orderIn August of 1948, Teresa left the Loreto convent and went to a short medical training with the Medical Mission Sisters in Patna. In December of the same year, she returned to Calcutta and stayed temporarily with the Little Sisters of the Poor. During this time, she worked in the slums tending to the sick and dying. On Oct. 7, 1950, the congregation of the Missionaries of Charity was officially established.7. She founded branches for men and priests, tooIn order to serve the various physical and spiritual needs of the sick, Teresa founded the Missionaries of Charity Brothers in 1963 and in 1984 the Missionaries of Charity Fathers. She also created groups for lay people including Co-Workers of Mother Teresa and the Sick and Suffering Co-Workers, which were groups of people who shared her spirit of prayer, simplicity, and love for those most in need.8. She received the Nobel Peace Prize — and rejected the traditional banquetWhen Mother Teresa received the Nobel Peace Prize in 1979, she asked that the money that would have been spent on the customary banquet instead be given to the poor. She also used her Nobel platform to speak about the dignity of human life and the need for the protection of the unborn.9. She experienced profound spiritual darknessOne of the most surprising aspects of Mother Teresa’s life is that she endured decades of what she described as profound interior darkness. Despite being a woman of deep prayer, her private letters revealed that she sometimes felt distant from God even as she continued serving him.10. Her congregation spread around the worldToday the Missionaries of Charity have 754 homes in 138 countries around the world and a little over 5,000 nuns serving the poorest of the poor.

Sept. 5 marks the feast of Mother Teresa and the 10th anniversary of her canonization.

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U.S. bishops offer pre-midterms guidance on faithful citizenship #Catholic The U.S. Conference of Catholic Bishops (USCCB) published a guide for dioceses that outlines how they can train priests to better assist members of their congregation to be “faithful citizens.”It comes about two months before the midterm elections, which will decide control of the U.S. Senate and House of Representatives. It does not instruct people how to vote, but does note principles of Catholic teaching that should be considered when making that decision.Faithful citizenship, the guide explains, embraces “the fullness of the Church’s teachings and is a way of living the Gospel in attending to specific duties in the public square, which sit alongside a wide array of other duties.” It emphasizes that faith must come before politics.The guide, titled “Outlines for Clergy Formation on Faithful Citizenship,” offers sample outlines for clergy formation sessions, which includes the options of a a 3-5 hour session and a concise 1-hour session.It was developed following internal dialogue among bishops after some had requested a guide on the subject. It focuses on Catholic Social Teaching, how it applies to modern politics in the U.S. and how to help priests communicate those teachings to their congregations.“We are supposed to be agents of transformation of society according to the principles of the Gospel and the profound dignity and the life of every human person,” Archbishop Alexander Sample of the Archdiocese of Portland said in a video message that the USCCB provided to dioceses to accompany the guide.“The church and the laity,” he said, “we need to have a seat at the table to help form a society where every individualʼs dignity is recognized and everybodyʼs right to life is recognized.”The document includes five guiding principles of Catholic Social Teaching, which derive from Pope Leo XIV’s encyclical Magnifica Humanitas.First, it points to the common good, noting the obligation for every person “to act in a manner that serves the whole of society” and be “a neighbor to all.” It cites the Second Vatican Council’s definition of the term: “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfillment.”Second, it points to the Universal Destination of Goods. It notes that God “created the world and entrusted it to the care of humanity.” It pointed to Pope Leo XIII’s teachings in Rerum Novarum, which defends the right to private property, but not one that is absolute. The right is “subordinate to the duty to ensure that all can live in dignity,” it explains.It points to subsidiarity, which is the principle that “issues should be addressed at as local a level as possible.” It notes “natural justice forbids a government from intruding on the dignity of the family.”The fourth principle is solidarity, which it explains “puts into practice our Lord’s vast definition of neighbor given in the Parable of the Good Samaritan.”Fifth, the guide states, is social justice. It states the term is often “incorrectly perceived as ‘woke,’” but stems from the cardinal virtues. It cites Pope Leo XIV, who explained it as “looking beyond one-on-one relationships … to the structural elements that lead to injustice in society.”Bishop Daniel Flores of the Diocese of Brownsville, Texas, said in the video message that Catholics are “called to be faithful, faithful citizens, faithful people in the building up of a society and a community that is somehow reflective of the very things that God Himself has shown us in Christ.”“And the rest is in Godʼs hands,” he said. “I think as Catholics, our first role in political life and in social life is to give an authentic witness that we that we carry within ourselves, the person of Christ and all that that implies.”The guide refers to faithful citizenship as “a way of life, not merely something exercised when marking a ballot.”“Although it addresses specific moral issues — abortion, racial equality, economic inequities, criminal justice, euthanasia, family life, immigration, participation in the political process, war and peace, and many more — faithful citizenship fundamentally is a way of seeing the world in the light of the Gospel and allowing Gospel truth to point the way to prudential judgements and concrete decisions,” it explains.

U.S. bishops offer pre-midterms guidance on faithful citizenship #Catholic The U.S. Conference of Catholic Bishops (USCCB) published a guide for dioceses that outlines how they can train priests to better assist members of their congregation to be “faithful citizens.”It comes about two months before the midterm elections, which will decide control of the U.S. Senate and House of Representatives. It does not instruct people how to vote, but does note principles of Catholic teaching that should be considered when making that decision.Faithful citizenship, the guide explains, embraces “the fullness of the Church’s teachings and is a way of living the Gospel in attending to specific duties in the public square, which sit alongside a wide array of other duties.” It emphasizes that faith must come before politics.The guide, titled “Outlines for Clergy Formation on Faithful Citizenship,” offers sample outlines for clergy formation sessions, which includes the options of a a 3-5 hour session and a concise 1-hour session.It was developed following internal dialogue among bishops after some had requested a guide on the subject. It focuses on Catholic Social Teaching, how it applies to modern politics in the U.S. and how to help priests communicate those teachings to their congregations.“We are supposed to be agents of transformation of society according to the principles of the Gospel and the profound dignity and the life of every human person,” Archbishop Alexander Sample of the Archdiocese of Portland said in a video message that the USCCB provided to dioceses to accompany the guide.“The church and the laity,” he said, “we need to have a seat at the table to help form a society where every individualʼs dignity is recognized and everybodyʼs right to life is recognized.”The document includes five guiding principles of Catholic Social Teaching, which derive from Pope Leo XIV’s encyclical Magnifica Humanitas.First, it points to the common good, noting the obligation for every person “to act in a manner that serves the whole of society” and be “a neighbor to all.” It cites the Second Vatican Council’s definition of the term: “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfillment.”Second, it points to the Universal Destination of Goods. It notes that God “created the world and entrusted it to the care of humanity.” It pointed to Pope Leo XIII’s teachings in Rerum Novarum, which defends the right to private property, but not one that is absolute. The right is “subordinate to the duty to ensure that all can live in dignity,” it explains.It points to subsidiarity, which is the principle that “issues should be addressed at as local a level as possible.” It notes “natural justice forbids a government from intruding on the dignity of the family.”The fourth principle is solidarity, which it explains “puts into practice our Lord’s vast definition of neighbor given in the Parable of the Good Samaritan.”Fifth, the guide states, is social justice. It states the term is often “incorrectly perceived as ‘woke,’” but stems from the cardinal virtues. It cites Pope Leo XIV, who explained it as “looking beyond one-on-one relationships … to the structural elements that lead to injustice in society.”Bishop Daniel Flores of the Diocese of Brownsville, Texas, said in the video message that Catholics are “called to be faithful, faithful citizens, faithful people in the building up of a society and a community that is somehow reflective of the very things that God Himself has shown us in Christ.”“And the rest is in Godʼs hands,” he said. “I think as Catholics, our first role in political life and in social life is to give an authentic witness that we that we carry within ourselves, the person of Christ and all that that implies.”The guide refers to faithful citizenship as “a way of life, not merely something exercised when marking a ballot.”“Although it addresses specific moral issues — abortion, racial equality, economic inequities, criminal justice, euthanasia, family life, immigration, participation in the political process, war and peace, and many more — faithful citizenship fundamentally is a way of seeing the world in the light of the Gospel and allowing Gospel truth to point the way to prudential judgements and concrete decisions,” it explains.

The guide is meant to assist in priestly formation on Catholic Social Teaching, so they can better communicate those teachings to their congregations.

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‘An unborn child is a child’: Lawyer questions lack of empathy regarding pregnancy loss #Catholic Ecuadorian lawyer Pablo Proaño questioned the lack of empathy for families who lose a child during pregnancy and called for protocols to support them.His remarks followed the death due to a pregnancy complication of Stefano, the son of Ecuadorian President Daniel Noboa and his wife, Lavinia Valbonesi.On Aug. 15, Interior Minister Nataly Morillo announced the news and offered her condolences to the presidential family.Many comments appeared on social media questioning the characterization of the loss as the death of a “child” rather than an embryo or fetus, or arguing that the matter should have remained private.For Proaño, a lawyer with the firm Dignidad y Derecho (Dignity and Law), these reactions reveal “a lack of understanding regarding pregnancy loss and a lack of empathy that goes beyond the political debate over the way the president is running the country.”“Many people approached this topic by first claiming it’s a ‘fake news’ story — arguing that it’s not a child, but rather an embryo or a fetus — and secondly, by insisting that it’s a matter that should remain private. And this reveals, as I said, a profound lack of empathy,” he noted in an interview with ACI Prensa, the Spanish-language sister service of EWTN News.‘There’s already an expectation’ of welcoming the childThe lawyer explained that regardless of gestational age, “parents who already know, long for, and look forward to welcoming this baby are already forming an expectation, both on the psychological and social level.”He said there can be “severe psychological impact following the loss” but also “long-term effects when the time comes to decide whether or not to try for another child.”The lawyer also noted that this suffering can arise in everyday situations, particularly when the mother encounters other women with babies.Proaño said he believes the scale of the phenomenon makes it important for society to learn how to support those going through this type of grief. “According to the World Health Organization, 1 in 4 women has experienced pregnancy loss at some point in her life,” he stated.The lawyer noted that while the circumstances of a miscarriage or an abortion may differ, both situations can involve suffering and grief.“Induced abortion often entails a greater sense of guilt,” he said.Regarding miscarriage, he said there is also “a great deal of suffering regarding why the pregnancy could not be carried to term.” “Many questions remain unanswered, and this creates a great deal of anxiety and can even lead to cases of severe depression in women and families going through this grief,” he continued.The need for protocols regarding pregnancy lossProaño said he believes healthcare systems should have protocols in place to care for women who lose their babies during pregnancy.“The first and most important aspect is institutional support from a medical standpoint. In many Latin American countries, there are protocols known as ‘butterfly protocols’ for the care of women experiencing pregnancy loss,” he explained.In this practice, the silhouette of a butterfly is placed on the headboard of the patient’s bed, alerting the hospital staff to be particularly sensitive to her emotional state. The butterfly symbolizes a brief life, fragility, and transformation.Ecuador does not currently have an official protocol from the Ministry of Health. “There are foundations promoting these types of protocols, and individual hospitals may implement them, but it largely depends on whether the hospital authorities choose to adopt them,” Proaño stated.These protocols, he explained, aim to prevent situations that could increase the suffering of a woman who has just lost her child.“What do these ‘butterfly protocols’ mean? It means healthcare staff are sensitized that they don’t say things like, ‘Oh, right. Well, it would have been better if you’d done this or that, and then you wouldn’t have lost the baby,’” he explained.He also emphasized the need to avoid placing a woman who has just suffered a loss “in the maternity ward, where you can hear and see other women with their babies.”Proaño even proposes identifying these patients: “They should be given a separate room and identified by a symbol or a sign on the door, so that when a nurse or doctor walks by, no one makes the mistake of asking, ‘And where is your baby? Why haven’t they brought your baby to you?’” he said.In addition, the woman should receive psychological care, he noted.Employers should also have to make allowancesAccording to Proaño, families also need “social recognition that extends to the workplace.”“In Ecuador, these cases often only qualify for three days of leave for a family emergency, and three days is not enough,” he maintained.“Many of these people go through episodes of severe depression, return to work, and are then fired because the enhanced job protection afforded to pregnant women because they are carrying a child does not apply. But if the baby dies, they don’t benefit from this leave,” he added.Parents' right to say goodbye to their childAnother aspect the lawyer deems necessary to review is what happens to the babyʼs remains following a pregnancy loss.Measures should be in place “to ensure the baby can be given a proper burial," he stated.Proaño explained that, according to Ecuadorian regulations, there is a distinction regarding the release of remains based on whether the pregnancy has reached 22 weeks of gestation.“In Ecuador, up to the 22nd week of pregnancy, hospitals are not required to hand over the child — the body or remains of the fetus — and may simply dispose of it, donate it for research, or even sell it to institutions,” he stated.He said this situation can deprive parents of a step that is important for the grieving process.“This baby is the child of a family that deserves and needs, for the sake of their grieving process, to bury him and have a place to go to mourn his death,” he noted.In his view, families should receive clear information about their rights and be able to decide what happens to their childʼs remains.“Parents should be provided with informed consent that explains this possibility and their rights, so they can make a decision. And if they ultimately decide not to take the fetus, they should also be able to decide on its final disposition,” he explained.‘An unborn child is a child’Beyond the legal and medical aspects, Proaño said he believes there is a cultural challenge: “A great deal of work to raise awareness and foster understanding” needs to be done, he noted.“Because an unborn child is a child; it’s not merely a fetus,” he emphasized.The lawyer lamented that many families do not even receive condolences after losing a child during pregnancy. He also questioned certain responses that may seem well-intentioned but ultimately minimize the pain.For example, he said, “there are many doctors who say, ‘You can get pregnant again; there’s no problem.’ As if that loss could simply be erased from a mother’s heart.”An issue that also involves the stateProaño maintained that the response should include public policies focused on prevention, support, and family protection.“At the state level, there are these three points: promoting the implementation of support protocols; ensuring proper informed consent when the disposition of the fetuses is to be decided; and enacting workplace reforms to grant parents more time to grieve the loss of their child in accordance with the law,” he explained.“And also, having awareness-raising campaigns. Furthermore — taking it a step further — it would be very important for the state to take up this issue as a public policy necessity,” he added.Proaño said he also believes that proper preventive care during pregnancy can help reduce some pregnancy losses. He cited, among other factors, medical monitoring during pregnancy and the detection of potential vitamin or hormonal deficiencies.This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

‘An unborn child is a child’: Lawyer questions lack of empathy regarding pregnancy loss #Catholic Ecuadorian lawyer Pablo Proaño questioned the lack of empathy for families who lose a child during pregnancy and called for protocols to support them.His remarks followed the death due to a pregnancy complication of Stefano, the son of Ecuadorian President Daniel Noboa and his wife, Lavinia Valbonesi.On Aug. 15, Interior Minister Nataly Morillo announced the news and offered her condolences to the presidential family.Many comments appeared on social media questioning the characterization of the loss as the death of a “child” rather than an embryo or fetus, or arguing that the matter should have remained private.For Proaño, a lawyer with the firm Dignidad y Derecho (Dignity and Law), these reactions reveal “a lack of understanding regarding pregnancy loss and a lack of empathy that goes beyond the political debate over the way the president is running the country.”“Many people approached this topic by first claiming it’s a ‘fake news’ story — arguing that it’s not a child, but rather an embryo or a fetus — and secondly, by insisting that it’s a matter that should remain private. And this reveals, as I said, a profound lack of empathy,” he noted in an interview with ACI Prensa, the Spanish-language sister service of EWTN News.‘There’s already an expectation’ of welcoming the childThe lawyer explained that regardless of gestational age, “parents who already know, long for, and look forward to welcoming this baby are already forming an expectation, both on the psychological and social level.”He said there can be “severe psychological impact following the loss” but also “long-term effects when the time comes to decide whether or not to try for another child.”The lawyer also noted that this suffering can arise in everyday situations, particularly when the mother encounters other women with babies.Proaño said he believes the scale of the phenomenon makes it important for society to learn how to support those going through this type of grief. “According to the World Health Organization, 1 in 4 women has experienced pregnancy loss at some point in her life,” he stated.The lawyer noted that while the circumstances of a miscarriage or an abortion may differ, both situations can involve suffering and grief.“Induced abortion often entails a greater sense of guilt,” he said.Regarding miscarriage, he said there is also “a great deal of suffering regarding why the pregnancy could not be carried to term.” “Many questions remain unanswered, and this creates a great deal of anxiety and can even lead to cases of severe depression in women and families going through this grief,” he continued.The need for protocols regarding pregnancy lossProaño said he believes healthcare systems should have protocols in place to care for women who lose their babies during pregnancy.“The first and most important aspect is institutional support from a medical standpoint. In many Latin American countries, there are protocols known as ‘butterfly protocols’ for the care of women experiencing pregnancy loss,” he explained.In this practice, the silhouette of a butterfly is placed on the headboard of the patient’s bed, alerting the hospital staff to be particularly sensitive to her emotional state. The butterfly symbolizes a brief life, fragility, and transformation.Ecuador does not currently have an official protocol from the Ministry of Health. “There are foundations promoting these types of protocols, and individual hospitals may implement them, but it largely depends on whether the hospital authorities choose to adopt them,” Proaño stated.These protocols, he explained, aim to prevent situations that could increase the suffering of a woman who has just lost her child.“What do these ‘butterfly protocols’ mean? It means healthcare staff are sensitized that they don’t say things like, ‘Oh, right. Well, it would have been better if you’d done this or that, and then you wouldn’t have lost the baby,’” he explained.He also emphasized the need to avoid placing a woman who has just suffered a loss “in the maternity ward, where you can hear and see other women with their babies.”Proaño even proposes identifying these patients: “They should be given a separate room and identified by a symbol or a sign on the door, so that when a nurse or doctor walks by, no one makes the mistake of asking, ‘And where is your baby? Why haven’t they brought your baby to you?’” he said.In addition, the woman should receive psychological care, he noted.Employers should also have to make allowancesAccording to Proaño, families also need “social recognition that extends to the workplace.”“In Ecuador, these cases often only qualify for three days of leave for a family emergency, and three days is not enough,” he maintained.“Many of these people go through episodes of severe depression, return to work, and are then fired because the enhanced job protection afforded to pregnant women because they are carrying a child does not apply. But if the baby dies, they don’t benefit from this leave,” he added.Parents' right to say goodbye to their childAnother aspect the lawyer deems necessary to review is what happens to the babyʼs remains following a pregnancy loss.Measures should be in place “to ensure the baby can be given a proper burial," he stated.Proaño explained that, according to Ecuadorian regulations, there is a distinction regarding the release of remains based on whether the pregnancy has reached 22 weeks of gestation.“In Ecuador, up to the 22nd week of pregnancy, hospitals are not required to hand over the child — the body or remains of the fetus — and may simply dispose of it, donate it for research, or even sell it to institutions,” he stated.He said this situation can deprive parents of a step that is important for the grieving process.“This baby is the child of a family that deserves and needs, for the sake of their grieving process, to bury him and have a place to go to mourn his death,” he noted.In his view, families should receive clear information about their rights and be able to decide what happens to their childʼs remains.“Parents should be provided with informed consent that explains this possibility and their rights, so they can make a decision. And if they ultimately decide not to take the fetus, they should also be able to decide on its final disposition,” he explained.‘An unborn child is a child’Beyond the legal and medical aspects, Proaño said he believes there is a cultural challenge: “A great deal of work to raise awareness and foster understanding” needs to be done, he noted.“Because an unborn child is a child; it’s not merely a fetus,” he emphasized.The lawyer lamented that many families do not even receive condolences after losing a child during pregnancy. He also questioned certain responses that may seem well-intentioned but ultimately minimize the pain.For example, he said, “there are many doctors who say, ‘You can get pregnant again; there’s no problem.’ As if that loss could simply be erased from a mother’s heart.”An issue that also involves the stateProaño maintained that the response should include public policies focused on prevention, support, and family protection.“At the state level, there are these three points: promoting the implementation of support protocols; ensuring proper informed consent when the disposition of the fetuses is to be decided; and enacting workplace reforms to grant parents more time to grieve the loss of their child in accordance with the law,” he explained.“And also, having awareness-raising campaigns. Furthermore — taking it a step further — it would be very important for the state to take up this issue as a public policy necessity,” he added.Proaño said he also believes that proper preventive care during pregnancy can help reduce some pregnancy losses. He cited, among other factors, medical monitoring during pregnancy and the detection of potential vitamin or hormonal deficiencies.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.

Ecuadoran lawyer Pablo Proaño’s remarks followed the death due to a pregnancy complication of Stefano, the son of Ecuadorian President Daniel Noboa and his wife, Lavinia Valbonesi.

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Picture of the day





Ceiling of Sala della Stufa, Galleria Palatina, Palazzo Pitti, Florence. The room, created between 1627 and 1641, was originally an open gallery, but it was closed off later in the 17th century and restructured as a “stove” room, a bathroom heated using the same techniques as the Roman baths and intended for private use by the Grand Duke, whose bedroom is believed to be next door. The decoration, specially the frescos and stuccos, commissioned by Grand Duke Ferdinand II de’ Medici, are a work of Michelangelo Cinganelli (1558-1635) Matteo Rosselli (1578-1650) and Ottavio Vannini (1585–1643).
 #ImageOfTheDay
Picture of the day
Ceiling of Sala della Stufa, Galleria Palatina, Palazzo Pitti, Florence. The room, created between 1627 and 1641, was originally an open gallery, but it was closed off later in the 17th century and restructured as a “stove” room, a bathroom heated using the same techniques as the Roman baths and intended for private use by the Grand Duke, whose bedroom is believed to be next door. The decoration, specially the frescos and stuccos, commissioned by Grand Duke Ferdinand II de’ Medici, are a work of Michelangelo Cinganelli (1558-1635) Matteo Rosselli (1578-1650) and Ottavio Vannini (1585–1643).
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Federal court hears arguments on Oklahoma’s ban for religious charter schools #Catholic A federal court heard oral arguments on Aug. 5 about whether an Oklahoma law banning religious charter schools violates the First Amendment’s protection of the free exercise of religion.Oklahoma established a charter school system in 1999, which provides public funds for privately run K–12 schools to which parents can send their children instead of a public school operated by a school district. The law only allows “nonsectarian” applicants, which prevents any participation from schools that have a religious identity.In 2023, the Oklahoma Statewide Charter School Board (SCSB) approved an application from a proposed Catholic charter school — St. Isidore of Seville Catholic Virtual School — which led to a legal challenge from Oklahoma Attorney General Gentner Drummond, who opposed religious charter schools.The Oklahoma Supreme Court sided against the school, finding that charter schools are public schools and that public schools must be secular. St. Isidore appealed this to the U.S. Supreme Court, but that resulted in a 4-4 deadlock with no majority opinion because Justice Amy Coney Barrett had a conflict of interest and recused herself.Amid no clear guidance from the federal courts, a Jewish organization — National Ben Gamla Jewish Charter School Foundation — filed an application to set up a charter school, which was denied. The group, represented by lawyers at the Becket Fund, filed a new lawsuit and asked a federal district court to require the SCSB to consider religious applicants.“Oklahoma makes room in its charter program for schools of all shapes and sizes, from those focused on science and fine arts to language immersion and classical education,” Daniel Chen, a Becket attorney representing the Jewish foundation, said in a statement.“The one it refuses to make room for is a faith-based school,” Chen added. “That is religious discrimination, plain and simple, and the state deserves a failing grade for it.”Chen told EWTN News that Becket is asking the federal court to immediately allow National Ben Gamla Jewish Charter School Foundation to set up a charter school, citing U.S. Supreme Court precedent that requires government programs to allow religious institutions the same access as secular institutions.“They’re private actors,” he said. “And because they’re private actors, they cannot be excluded from participating in a public benefits program.”Chen said the federal district court is not bound by the precedent of the Oklahoma Supreme Court because that is a state court, so it could rule in favor of the school. He also said if the case goes to the U.S. Supreme Court, he hopes Barrett can weigh in to break the 4-4 deadlock.“We’re hoping that [for] our case, there wouldn’t have to be any recusals,” he said.School board’s hands are tiedAlthough the charter school board denied the application from the National Ben Gamla Jewish Charter School Foundation, one of its lawyers at First Liberty Institute explained to EWTN News that its hands are tied by the statute and the Oklahoma Supreme Court’s decision.“They’re following that order,” said Hiram Sasser, executive general counsel for First Liberty and the lawyer representing SCSB. “But [they] would be happy if the federal court didn’t [require the school board] to engage in that kind of discrimination.”Sasser said the SCSB does not want to exclude an applicant “simply because it’s religious” and would rather evaluate applicants “just based on the merits.” But he said the order “makes them exclude religious schools just because they’re religious.”“They want to maximize all of the various choices and opportunities for parents,” he added.Sasser said he hopes the question goes to the U.S. Supreme Court again so “we’ll get an answer — a real answer.” He said it would provide more clarity for the school board, which “needs an answer.”John Meiser, director of the Lindsay and Matt Moroun Religious Liberty Clinic at the University of Notre Dame and the lawyer who represented St. Isidore at the Supreme Court, told EWTN News that the question ultimately comes down to whether charter schools are private or public institutions.In Oklahoma, he said charter schools “are called public schools” and that label “introduces a confusion that I don’t think would be present if they chose any other word.”He said Supreme Court precedent is clear that religious institutions must have equal access to government programs available to private institutions, but if a charter school is a “government school,” that “doesn’t apply” because the government “doesn’t and can’t run religious schools.”In spite of the label, Meiser said charter schools in Oklahoma are “formed and designed and run by private groups” and people who work there “are private employees.” He said the structure “looks just like a government contract” and funding from the government “doesn’t turn all those private contractors into the government itself.”“The dispute is really just about, ‘Well is a charter school in some way different?’” he said.Although Meiser said he is not aware of any ongoing Catholic efforts to recreate a charter school, he said that a Supreme Court ruling in favor of the National Ben Gamla Jewish Charter School Foundation’s constitutional arguments for equal access “would presumably apply to all religious operators of schools, and so it would open the door to a Catholic charter school or other religiously based charter school.”Attorney general stands firmDrummond, who remains Oklahoma’s attorney general, is standing firm in opposing the creation of religious charter schools and is fighting against National Ben Gamla Jewish Charter School Foundation’s efforts."This matter was resolved when the state Supreme Courtʼs ruling to prevent taxpayer funded religious charter schools was upheld by the U.S. Supreme Court last year,” Leslie Berger, press secretary for the attorney general’s office, told EWTN News.Drummond has also criticized the charter school board in public statements surrounding this legal battle in March, accusing the SCSB of “playing politics with the taxpayers' money” and alleged it “manipulated the record [about why National Ben Gamla Jewish Charter School Foundation’s application was rejected] to make that lawsuit easier to lose — not win.”"A state agency that deliberately hobbles its own legal position is not doing its job — it is betraying Oklahoma taxpayers,” he said. “I will not allow that.”Drummond has garnered support from the American Civil Liberties Union (ACLU) and the Freedom From Religion Foundation (FFRF) for opposing the creation of religious charter schools.Attorneys for FFRF are representing seven Oklahomans who oppose their tax money being used to support religious charter schools.“The federal court should rule according to constitutional principles,” FFRF Co-President Annie Laurie Gaylor said in a statement. “A religious public charter school has no place in our secular public education system.”It’s unclear when the federal court will issue its ruling, but National Ben Gamla Jewish Charter School Foundation has asked the judge to issue a preliminary injunction against the state so it can begin operating a school while the litigation plays out.

Federal court hears arguments on Oklahoma’s ban for religious charter schools #Catholic A federal court heard oral arguments on Aug. 5 about whether an Oklahoma law banning religious charter schools violates the First Amendment’s protection of the free exercise of religion.Oklahoma established a charter school system in 1999, which provides public funds for privately run K–12 schools to which parents can send their children instead of a public school operated by a school district. The law only allows “nonsectarian” applicants, which prevents any participation from schools that have a religious identity.In 2023, the Oklahoma Statewide Charter School Board (SCSB) approved an application from a proposed Catholic charter school — St. Isidore of Seville Catholic Virtual School — which led to a legal challenge from Oklahoma Attorney General Gentner Drummond, who opposed religious charter schools.The Oklahoma Supreme Court sided against the school, finding that charter schools are public schools and that public schools must be secular. St. Isidore appealed this to the U.S. Supreme Court, but that resulted in a 4-4 deadlock with no majority opinion because Justice Amy Coney Barrett had a conflict of interest and recused herself.Amid no clear guidance from the federal courts, a Jewish organization — National Ben Gamla Jewish Charter School Foundation — filed an application to set up a charter school, which was denied. The group, represented by lawyers at the Becket Fund, filed a new lawsuit and asked a federal district court to require the SCSB to consider religious applicants.“Oklahoma makes room in its charter program for schools of all shapes and sizes, from those focused on science and fine arts to language immersion and classical education,” Daniel Chen, a Becket attorney representing the Jewish foundation, said in a statement.“The one it refuses to make room for is a faith-based school,” Chen added. “That is religious discrimination, plain and simple, and the state deserves a failing grade for it.”Chen told EWTN News that Becket is asking the federal court to immediately allow National Ben Gamla Jewish Charter School Foundation to set up a charter school, citing U.S. Supreme Court precedent that requires government programs to allow religious institutions the same access as secular institutions.“They’re private actors,” he said. “And because they’re private actors, they cannot be excluded from participating in a public benefits program.”Chen said the federal district court is not bound by the precedent of the Oklahoma Supreme Court because that is a state court, so it could rule in favor of the school. He also said if the case goes to the U.S. Supreme Court, he hopes Barrett can weigh in to break the 4-4 deadlock.“We’re hoping that [for] our case, there wouldn’t have to be any recusals,” he said.School board’s hands are tiedAlthough the charter school board denied the application from the National Ben Gamla Jewish Charter School Foundation, one of its lawyers at First Liberty Institute explained to EWTN News that its hands are tied by the statute and the Oklahoma Supreme Court’s decision.“They’re following that order,” said Hiram Sasser, executive general counsel for First Liberty and the lawyer representing SCSB. “But [they] would be happy if the federal court didn’t [require the school board] to engage in that kind of discrimination.”Sasser said the SCSB does not want to exclude an applicant “simply because it’s religious” and would rather evaluate applicants “just based on the merits.” But he said the order “makes them exclude religious schools just because they’re religious.”“They want to maximize all of the various choices and opportunities for parents,” he added.Sasser said he hopes the question goes to the U.S. Supreme Court again so “we’ll get an answer — a real answer.” He said it would provide more clarity for the school board, which “needs an answer.”John Meiser, director of the Lindsay and Matt Moroun Religious Liberty Clinic at the University of Notre Dame and the lawyer who represented St. Isidore at the Supreme Court, told EWTN News that the question ultimately comes down to whether charter schools are private or public institutions.In Oklahoma, he said charter schools “are called public schools” and that label “introduces a confusion that I don’t think would be present if they chose any other word.”He said Supreme Court precedent is clear that religious institutions must have equal access to government programs available to private institutions, but if a charter school is a “government school,” that “doesn’t apply” because the government “doesn’t and can’t run religious schools.”In spite of the label, Meiser said charter schools in Oklahoma are “formed and designed and run by private groups” and people who work there “are private employees.” He said the structure “looks just like a government contract” and funding from the government “doesn’t turn all those private contractors into the government itself.”“The dispute is really just about, ‘Well is a charter school in some way different?’” he said.Although Meiser said he is not aware of any ongoing Catholic efforts to recreate a charter school, he said that a Supreme Court ruling in favor of the National Ben Gamla Jewish Charter School Foundation’s constitutional arguments for equal access “would presumably apply to all religious operators of schools, and so it would open the door to a Catholic charter school or other religiously based charter school.”Attorney general stands firmDrummond, who remains Oklahoma’s attorney general, is standing firm in opposing the creation of religious charter schools and is fighting against National Ben Gamla Jewish Charter School Foundation’s efforts."This matter was resolved when the state Supreme Courtʼs ruling to prevent taxpayer funded religious charter schools was upheld by the U.S. Supreme Court last year,” Leslie Berger, press secretary for the attorney general’s office, told EWTN News.Drummond has also criticized the charter school board in public statements surrounding this legal battle in March, accusing the SCSB of “playing politics with the taxpayers' money” and alleged it “manipulated the record [about why National Ben Gamla Jewish Charter School Foundation’s application was rejected] to make that lawsuit easier to lose — not win.”"A state agency that deliberately hobbles its own legal position is not doing its job — it is betraying Oklahoma taxpayers,” he said. “I will not allow that.”Drummond has garnered support from the American Civil Liberties Union (ACLU) and the Freedom From Religion Foundation (FFRF) for opposing the creation of religious charter schools.Attorneys for FFRF are representing seven Oklahomans who oppose their tax money being used to support religious charter schools.“The federal court should rule according to constitutional principles,” FFRF Co-President Annie Laurie Gaylor said in a statement. “A religious public charter school has no place in our secular public education system.”It’s unclear when the federal court will issue its ruling, but National Ben Gamla Jewish Charter School Foundation has asked the judge to issue a preliminary injunction against the state so it can begin operating a school while the litigation plays out.

Oklahoma’s Statewide Charter School Board wants to approve religious charter schools, but a ruling from the Oklahoma Supreme Court and efforts by the state attorney general prevent it from doing so.

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Bishops issue new calls for recognition of immigrants’ human dignity and immigration reform #Catholic In response to increased immigration enforcement measures throughout the country, two U.S. Catholic bishops have issued fresh statements affirming the human dignity of immigrants as children of God and calling for immigration reform.Both prelates said Americans should understand why people flee their home countries in search of a better life while acknowledging the nation’s right to enforce its immigration laws. The current situation, however, is unjust, immoral, and must be fixed, both men emphasized.On Aug. 3, the centennial anniversary of the elevation of San Antonio to a metropolitan archdiocese, Archbishop Gustavo García-Siller released a pastoral letter expressing the Church’s solidarity with migrants and calling for the “careful and well-formed moral discernment of every Catholic conscience” in response.Meanwhile, on Aug. 1, Bishop Robert Gruss of the Diocese of Saginaw, Michigan, issued a statement in which he reminded the faithful of the “inherent human dignity” of every person.Gruss said the current “challenge” facing the United States, which has “consistently received immigrants, refugees, exiles, and the persecuted from other lands” throughout its history, is “how to deal with a situation when one administration has allowed individuals and families to migrate … freely and the next administration wants their removal.”The bishop wrote that the removal of “immigrants who have caused harm to society by participating in criminal activity” is understandable, but asked if it is “fair to remove those who are and have been contributing to society in a positive way, oftentimes for many years?”He said that a “just and civil society” would not allow the deportation or detention of people “without cause” or “meaningful legal representation, without access to family or a supportive community, and without basic human needs being met.”He urged the faithful to “push for public policy changes that secure civil rights for all immigrants” and “humane border enforcement policies” that simultaneously uphold national security while protecting the “safety and dignity” of those who come to the country to work.‘We will come to you’García-Siller promulgated his letter, titled “We Will Come to You: United in Solidarity with Our Brothers and Sisters in Migration,” at a Mass at San Fernando Cathedral in downtown San Antonio.“We are living in a world of war,” the letter began. “Across continents, people are dying every day. Across borders, survivors are forced to migrate. They do not leave by choice, but because of violence, hunger, fear, and oppression.”In the 56-page letter, composed of five sections and concluding with a prayer to Our Lady of Guadalupe, García-Siller said he prayed “for a long time” before writing, saying he wanted to write from “the right place, one of accompaniment and solidarity.”He said the letter addresses an “unprecedented” time in the country, writing that “a convergence of structural and legal tactics … calls for the careful and well-formed moral discernment of every Catholic conscience.”“I write to comfort the afflicted, to ignite the comfortable, and to confront injustice with the full conviction of the Gospel.”He went on to cite his personal experience of “years walking alongside” migrants, many of whom are living in so much fear they rarely leave their homes, as well as his own story as a migrant himself.The archbishop wrote that he has witnessed a “fear that has taken root” across the archdiocese, saying he and other pastors “pray with parents who embrace their children each morning unsure if they will be home at night,” and describing parents who avoid taking children to the doctor or to go to work “because each mile carries risk.”“The community bears this cross, and the Church cannot be silent,” he wrote, describing declining Mass attendance and the worsening physical health of those who suffer fear related to immigration.“The people have not lost their faith,” he wrote. “Many, however, have lost their sense of safety and belonging.”The Church must “defend the dignity of those caught in the machinery of removal,” he emphasized.García-Siller described visiting three detention centers in the area, including the South Texas Family Residential Center in Dilley, the largest family detention center in the nation, saying he’s witnessed "firsthand, violations of human dignity within their walls.”He went on to quote Bishop Steven Biegler of the Diocese of Cheyenne, Wyoming, who wrote in a pastoral letter in April that “‘the current campaign of mass detention and deportations is immoral.’”García-Siller accused private corporations of profiting from the processing and movement of large numbers of detained immigrants from one site to another.He also cited an investigation by U.S. Sen. John Ossoff, D-Georgia, which documented more than 1,000 “credible reports of human rights abuses since January 2025, including “medical neglect, denial of food and water, overcrowding, sleep deprivation, and the separation of breastfeeding mothers from their infants,” as well as similar abuses in privately-run sites.García-Siller called the public narrative that only criminals are being removed “misleading,” writing that “73% of those in immigration detention have no criminal conviction, and only 5% have been convicted of a violent crime.”He described how pastors, deacons, extraordinary ministers, and trained catechists are developing “active ministries of accompaniment” in the archdiocese, visiting migrants in their homes, bringing the sacraments along with medicines and other supplies, as well as in detention centers.“If your family has been detained, tell us. We will go to them. The Body of Christ does not abandon its members in chains,” García-Siller declared.The archbishop went on to lament that existing legal pathways take years to navigate, years that families cannot afford to wait as they seek safety and stability. He called for more accessible legal pathways, saying migrants would take those pathways if they were available. Migrants’ “contribution to the common good of our nation” demands such, he wrote.At the end of the letter, García-Siller entrusted the situation to Our Lady of Guadalupe, who herself crossed borders of culture and race and walked the road of exile with the Holy Family: “Long before she was Queen of Mexico … she was a mother who crossed a border. She knows this road; she walked it with her own feet.”

Bishops issue new calls for recognition of immigrants’ human dignity and immigration reform #Catholic In response to increased immigration enforcement measures throughout the country, two U.S. Catholic bishops have issued fresh statements affirming the human dignity of immigrants as children of God and calling for immigration reform.Both prelates said Americans should understand why people flee their home countries in search of a better life while acknowledging the nation’s right to enforce its immigration laws. The current situation, however, is unjust, immoral, and must be fixed, both men emphasized.On Aug. 3, the centennial anniversary of the elevation of San Antonio to a metropolitan archdiocese, Archbishop Gustavo García-Siller released a pastoral letter expressing the Church’s solidarity with migrants and calling for the “careful and well-formed moral discernment of every Catholic conscience” in response.Meanwhile, on Aug. 1, Bishop Robert Gruss of the Diocese of Saginaw, Michigan, issued a statement in which he reminded the faithful of the “inherent human dignity” of every person.Gruss said the current “challenge” facing the United States, which has “consistently received immigrants, refugees, exiles, and the persecuted from other lands” throughout its history, is “how to deal with a situation when one administration has allowed individuals and families to migrate … freely and the next administration wants their removal.”The bishop wrote that the removal of “immigrants who have caused harm to society by participating in criminal activity” is understandable, but asked if it is “fair to remove those who are and have been contributing to society in a positive way, oftentimes for many years?”He said that a “just and civil society” would not allow the deportation or detention of people “without cause” or “meaningful legal representation, without access to family or a supportive community, and without basic human needs being met.”He urged the faithful to “push for public policy changes that secure civil rights for all immigrants” and “humane border enforcement policies” that simultaneously uphold national security while protecting the “safety and dignity” of those who come to the country to work.‘We will come to you’García-Siller promulgated his letter, titled “We Will Come to You: United in Solidarity with Our Brothers and Sisters in Migration,” at a Mass at San Fernando Cathedral in downtown San Antonio.“We are living in a world of war,” the letter began. “Across continents, people are dying every day. Across borders, survivors are forced to migrate. They do not leave by choice, but because of violence, hunger, fear, and oppression.”In the 56-page letter, composed of five sections and concluding with a prayer to Our Lady of Guadalupe, García-Siller said he prayed “for a long time” before writing, saying he wanted to write from “the right place, one of accompaniment and solidarity.”He said the letter addresses an “unprecedented” time in the country, writing that “a convergence of structural and legal tactics … calls for the careful and well-formed moral discernment of every Catholic conscience.”“I write to comfort the afflicted, to ignite the comfortable, and to confront injustice with the full conviction of the Gospel.”He went on to cite his personal experience of “years walking alongside” migrants, many of whom are living in so much fear they rarely leave their homes, as well as his own story as a migrant himself.The archbishop wrote that he has witnessed a “fear that has taken root” across the archdiocese, saying he and other pastors “pray with parents who embrace their children each morning unsure if they will be home at night,” and describing parents who avoid taking children to the doctor or to go to work “because each mile carries risk.”“The community bears this cross, and the Church cannot be silent,” he wrote, describing declining Mass attendance and the worsening physical health of those who suffer fear related to immigration.“The people have not lost their faith,” he wrote. “Many, however, have lost their sense of safety and belonging.”The Church must “defend the dignity of those caught in the machinery of removal,” he emphasized.García-Siller described visiting three detention centers in the area, including the South Texas Family Residential Center in Dilley, the largest family detention center in the nation, saying he’s witnessed "firsthand, violations of human dignity within their walls.”He went on to quote Bishop Steven Biegler of the Diocese of Cheyenne, Wyoming, who wrote in a pastoral letter in April that “‘the current campaign of mass detention and deportations is immoral.’”García-Siller accused private corporations of profiting from the processing and movement of large numbers of detained immigrants from one site to another.He also cited an investigation by U.S. Sen. John Ossoff, D-Georgia, which documented more than 1,000 “credible reports of human rights abuses since January 2025, including “medical neglect, denial of food and water, overcrowding, sleep deprivation, and the separation of breastfeeding mothers from their infants,” as well as similar abuses in privately-run sites.García-Siller called the public narrative that only criminals are being removed “misleading,” writing that “73% of those in immigration detention have no criminal conviction, and only 5% have been convicted of a violent crime.”He described how pastors, deacons, extraordinary ministers, and trained catechists are developing “active ministries of accompaniment” in the archdiocese, visiting migrants in their homes, bringing the sacraments along with medicines and other supplies, as well as in detention centers.“If your family has been detained, tell us. We will go to them. The Body of Christ does not abandon its members in chains,” García-Siller declared.The archbishop went on to lament that existing legal pathways take years to navigate, years that families cannot afford to wait as they seek safety and stability. He called for more accessible legal pathways, saying migrants would take those pathways if they were available. Migrants’ “contribution to the common good of our nation” demands such, he wrote.At the end of the letter, García-Siller entrusted the situation to Our Lady of Guadalupe, who herself crossed borders of culture and race and walked the road of exile with the Holy Family: “Long before she was Queen of Mexico … she was a mother who crossed a border. She knows this road; she walked it with her own feet.”

“I write to comfort the afflicted, to ignite the comfortable, and to confront injustice with the full conviction of the Gospel,” San Antonio Archbishop Gustavo García-Siller wrote.

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