Private

‘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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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.

“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.

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Sicar: The retreat transforming the lives of young people in Latin America #Catholic The Sicar retreat (“Sychar” in the English Bible) has given rise to one of the most notable youth evangelization experiences in Latin America. It came about through a process of discernment by a Mexican religious in her own search for God, a dynamic movement that today reaches thousands of young people.With over 30 years of consecrated life, Mother María Elena Martínez has dedicated her life to the spiritual formation of young people and adults through “Mary, Mother of Love,” a private association of the faithful she founded in Mexico in 2015.The community is centered on retreats making a spiritual impact, such as Emmaus, which is held in parishes and correctional facilities, and Sicar, which is aimed specifically at young adults.
 
 Mother María Elena Martínez. | Credit: Photo courtesy of Mother María Elena Martínez
 
 Her life, marked from childhood by a quest for God, would ultimately become bound up in an initiative that is active today in several Latin American countries, including Mexico, Guatemala, Paraguay, Argentina, and Peru.“I remember as a little girl I had a great thirst for God,” she shared in an interview with ACI Prensa, the Spanish-language sister service of EWTN News.That initial calling deepened over time. At age 11, she recalled, a desire to please Jesus arose within her. “A desire for purity … I wanted to live a life of virginity,” she noted, explaining that she prayed insistently to the Virgin Mary, asking for that consecration.
 
 Mother María Elena Martínez in front of an oasis. | Credit: Photo courtesy of Mother María Elena Martínez
 
 However, her path was neither immediate nor direct. “Religious life wasn’t something that particularly appealed to me,” she admitted. In her youth, she went through various experiences ranging from completing a degree in translating to exploring broader spiritual concerns, which eventually led her to try out consecrated life with the Missionaries of Charity.Some time later, she tried cloistered contemplative life. “I wanted something more interior, deeper,” she confessed.A concern arises: ‘What about the young people?’The Sicar retreat did not originate as a planned initiative but rather as a pastoral response that only gradually took shape. According to Mother María Elena, for years many people approached her with the same concern: “What about the young people?” “Do something for the young people,” they would tell her.
 
 Sicar team members in Mexico. | Credit: Photo courtesy of Mother María Elena Martínez
 
 The Gospel account of the Samaritan woman began to take center stage in her prayer and discernment. Jesus’ dialogue at the well of Sychar — “If you knew the gift of God” (cf. Jn 4:1-42) — served as the starting point for helping young people discover Christ. “The passage about the Samaritan woman was so rich, so rich, that I could draw so much from it,” she explained.The decisive step came in 2016, when the first Sicar retreat was held. Mother María Elena remembered it as the beginning of something small and simple yet deeply meaningful. Young people with prior experience in movements like Emmaus were the first to participate.
 
 Sicar Mexico. | Credit: Photo courtesy of Mother María Elena Martínez
 
 Sicar began to expand. After establishing itself in cities such as Mexico City, Tehuacán, and Tecamachalco (in the state of Puebla), as well as San Luis de la Paz (Guanajuato state), Veracruz, Mérida (Yucatán state), and Cuernavaca (Morelos state), the initiative began to cross borders beyond Mexico. The first retreat in Guatemala took place in 2017; Buenos Aires in 2018; Paraguay in 2022; and in Peru in 2023.“It has been growing in many places, rescuing so many young people,” Mother María Elena said with gratitude.In Mexico, 38 Sicar retreats have been held with an average of 50 participants each, amounting to nearly 2,000 young people. In Peru, where the initiative arrived in 2023, seven retreats have already taken place with around 70 participants each, reaching approximately 490 people.
 
 Sicar Mexico. | Credit: Photo courtesy of Mother María Elena Martínez
 
 Ottmar Ricalde, a Sicar volunteer in Mexico, noted that “Sicar means and has meant so much over these past 10 years.” “I could write and speak about all the stories, all the laughter, and all the tears, but the most important thing of all is the love of God that has been a gift to me,” he stated.“My life was always focused on pleasing others, but when I met God and realized how much he loves me, I began wanting to please him,” he said.In Paraguay, Sicar coordinator Fátima Correa highlighted that the experience “was a time of growth and renewal. It allowed us to view our history with fresh eyes.”
 
 Sicar Paraguay 2026 team members. | Credit: Sicar Paraguay
 
 “It was a retreat organized by young people for young people, where every testimony reflected realities many of us could relate to,” she added.A couple from Argentina who participated in the retreat and are now married say that Sicar marked a turning point in their lives. “We arrived as boyfriend and girlfriend and returned with completely transformed hearts … today, we feel that one of the greatest fruits was our marriage.”A growing community in PeruSicar arrived in Peru in 2023 and has since established a growing community.Geraldine Spihlman, director of Sicar in Peru, explained that the initiative arose after a need was identified within youth ministry. “When young people reached the age of 24 or 25, they no longer had a place to continue their journey of faith,” she noted.Following contact with Mother María Elena, it was decided to launch the initiative in Lima, which holds two retreats a year: in May and November.Spihlman highlighted that the most visible fruit is the community: “Many young people have discovered that it’s hard to go it alone but that everything is easier in community. It is a community where you can see how they love one another.”Instagram post‘God’s mercy knows no bounds’One of the most common fruits of these retreats is a shift in how one views others.In personal encounters, transformation occurs not only for those receiving the retreat but also for those who put it on. “God’s mercy knows no bounds,” Mother María Elena stated. “You look at people with eyes of mercy. You no longer judge the person; instead, you see them as a child of God,” she explained.Eros Acevedo, another team member, said the retreat “was an encounter with God that changed everything … I arrived bearing wounds, and his presence touched them. I left renewed.”
 
 Sicar Peru team members, May 2026. | Credit: Sicar Peru
 
 Rafael Mansilla, 27, said Sicar taught him to persevere in the faith. “Faith is not a flame that goes out but a steady flame,” he said.Dina Dávila shared that the retreat was the instrument God used to call her. “The love I have experienced in the community is overwhelming,” she added.‘A living Jesus’Through the retreats, Mother María Elena explained, people are invited to encounter “a living Jesus.” “God continues to act; he continues to perform miracles every day,” she affirmed. She said she lives one day at a time. “Each day I tell the Lord, ‘For one more day, I say yes to you.’”
 
 Participants in a Sicar retreat in Mexico. | Credit: Sicar Mexico
 
 The Sicar retreat, born of a contemplative reading of the Gospel, continues to spread wherever young people seek meaning, healing, and an experience of mature faith.Today, the young “Samaritans” who have lived this experience carry with them the words that marked their encounter with God: “Whoever drinks of the water that I will give him shall never thirst” (Jn 4:14).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.

Sicar: The retreat transforming the lives of young people in Latin America #Catholic The Sicar retreat (“Sychar” in the English Bible) has given rise to one of the most notable youth evangelization experiences in Latin America. It came about through a process of discernment by a Mexican religious in her own search for God, a dynamic movement that today reaches thousands of young people.With over 30 years of consecrated life, Mother María Elena Martínez has dedicated her life to the spiritual formation of young people and adults through “Mary, Mother of Love,” a private association of the faithful she founded in Mexico in 2015.The community is centered on retreats making a spiritual impact, such as Emmaus, which is held in parishes and correctional facilities, and Sicar, which is aimed specifically at young adults. Mother María Elena Martínez. | Credit: Photo courtesy of Mother María Elena Martínez Her life, marked from childhood by a quest for God, would ultimately become bound up in an initiative that is active today in several Latin American countries, including Mexico, Guatemala, Paraguay, Argentina, and Peru.“I remember as a little girl I had a great thirst for God,” she shared in an interview with ACI Prensa, the Spanish-language sister service of EWTN News.That initial calling deepened over time. At age 11, she recalled, a desire to please Jesus arose within her. “A desire for purity … I wanted to live a life of virginity,” she noted, explaining that she prayed insistently to the Virgin Mary, asking for that consecration. Mother María Elena Martínez in front of an oasis. | Credit: Photo courtesy of Mother María Elena Martínez However, her path was neither immediate nor direct. “Religious life wasn’t something that particularly appealed to me,” she admitted. In her youth, she went through various experiences ranging from completing a degree in translating to exploring broader spiritual concerns, which eventually led her to try out consecrated life with the Missionaries of Charity.Some time later, she tried cloistered contemplative life. “I wanted something more interior, deeper,” she confessed.A concern arises: ‘What about the young people?’The Sicar retreat did not originate as a planned initiative but rather as a pastoral response that only gradually took shape. According to Mother María Elena, for years many people approached her with the same concern: “What about the young people?” “Do something for the young people,” they would tell her. Sicar team members in Mexico. | Credit: Photo courtesy of Mother María Elena Martínez The Gospel account of the Samaritan woman began to take center stage in her prayer and discernment. Jesus’ dialogue at the well of Sychar — “If you knew the gift of God” (cf. Jn 4:1-42) — served as the starting point for helping young people discover Christ. “The passage about the Samaritan woman was so rich, so rich, that I could draw so much from it,” she explained.The decisive step came in 2016, when the first Sicar retreat was held. Mother María Elena remembered it as the beginning of something small and simple yet deeply meaningful. Young people with prior experience in movements like Emmaus were the first to participate. Sicar Mexico. | Credit: Photo courtesy of Mother María Elena Martínez Sicar began to expand. After establishing itself in cities such as Mexico City, Tehuacán, and Tecamachalco (in the state of Puebla), as well as San Luis de la Paz (Guanajuato state), Veracruz, Mérida (Yucatán state), and Cuernavaca (Morelos state), the initiative began to cross borders beyond Mexico. The first retreat in Guatemala took place in 2017; Buenos Aires in 2018; Paraguay in 2022; and in Peru in 2023.“It has been growing in many places, rescuing so many young people,” Mother María Elena said with gratitude.In Mexico, 38 Sicar retreats have been held with an average of 50 participants each, amounting to nearly 2,000 young people. In Peru, where the initiative arrived in 2023, seven retreats have already taken place with around 70 participants each, reaching approximately 490 people. Sicar Mexico. | Credit: Photo courtesy of Mother María Elena Martínez Ottmar Ricalde, a Sicar volunteer in Mexico, noted that “Sicar means and has meant so much over these past 10 years.” “I could write and speak about all the stories, all the laughter, and all the tears, but the most important thing of all is the love of God that has been a gift to me,” he stated.“My life was always focused on pleasing others, but when I met God and realized how much he loves me, I began wanting to please him,” he said.In Paraguay, Sicar coordinator Fátima Correa highlighted that the experience “was a time of growth and renewal. It allowed us to view our history with fresh eyes.” Sicar Paraguay 2026 team members. | Credit: Sicar Paraguay “It was a retreat organized by young people for young people, where every testimony reflected realities many of us could relate to,” she added.A couple from Argentina who participated in the retreat and are now married say that Sicar marked a turning point in their lives. “We arrived as boyfriend and girlfriend and returned with completely transformed hearts … today, we feel that one of the greatest fruits was our marriage.”A growing community in PeruSicar arrived in Peru in 2023 and has since established a growing community.Geraldine Spihlman, director of Sicar in Peru, explained that the initiative arose after a need was identified within youth ministry. “When young people reached the age of 24 or 25, they no longer had a place to continue their journey of faith,” she noted.Following contact with Mother María Elena, it was decided to launch the initiative in Lima, which holds two retreats a year: in May and November.Spihlman highlighted that the most visible fruit is the community: “Many young people have discovered that it’s hard to go it alone but that everything is easier in community. It is a community where you can see how they love one another.”Instagram post‘God’s mercy knows no bounds’One of the most common fruits of these retreats is a shift in how one views others.In personal encounters, transformation occurs not only for those receiving the retreat but also for those who put it on. “God’s mercy knows no bounds,” Mother María Elena stated. “You look at people with eyes of mercy. You no longer judge the person; instead, you see them as a child of God,” she explained.Eros Acevedo, another team member, said the retreat “was an encounter with God that changed everything … I arrived bearing wounds, and his presence touched them. I left renewed.” Sicar Peru team members, May 2026. | Credit: Sicar Peru Rafael Mansilla, 27, said Sicar taught him to persevere in the faith. “Faith is not a flame that goes out but a steady flame,” he said.Dina Dávila shared that the retreat was the instrument God used to call her. “The love I have experienced in the community is overwhelming,” she added.‘A living Jesus’Through the retreats, Mother María Elena explained, people are invited to encounter “a living Jesus.” “God continues to act; he continues to perform miracles every day,” she affirmed. She said she lives one day at a time. “Each day I tell the Lord, ‘For one more day, I say yes to you.’” Participants in a Sicar retreat in Mexico. | Credit: Sicar Mexico The Sicar retreat, born of a contemplative reading of the Gospel, continues to spread wherever young people seek meaning, healing, and an experience of mature faith.Today, the young “Samaritans” who have lived this experience carry with them the words that marked their encounter with God: “Whoever drinks of the water that I will give him shall never thirst” (Jn 4:14).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.

Through her own spiritual journey seeking God, Mother María Elena Martínez founded a community and a retreat movement that is touching the lives of thousands of young people in Latin America.

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Parishioners in western New York ask Vatican to let them save 160-year-old church #Catholic “[We] will not receive an extension or any second chances.” That’s the urgent message Catholics in western New York are telling the local faithful in their bid to preserve a Civil War-era parish in the small town of Auburn. The Diocese of Rochester is moving to permanently close and potentially sell Holy Family Church due to structural issues that officials say make it unsafe to use as a parish. 
 
 Interior details of Holy Family Catholic Church in Auburn, New York. | Credit: Photo courtesy of H.O.P.E.
 
 The diocese shut down the church in June 2024, but parishioners of the parish in Auburn — located about 40 minutes outside of Syracuse — are petitioning the Vatican to keep the church an active holy site rather than allow it to be sold off to potential developers. On its website, Holy Family Organization to Preserve and Endure says the Vatican has requested that the group “demonstrate funding for the purchase, repair, and maintenance of the church.”The organizers say they are working to raise pledges to support the parish but there is a “narrow time window” and numbers “must be provided to the Vatican by mid-late summer 2026.”“If H.O.P.E. fails to demonstrate sufficient evidence to the Vatican by mid-late summer, then Holy Family Church could be sold to a secular buyer and could be destroyed,” the group said.Parish’s roots stretch back to early 1800sThe Auburn-based Roblee Historic Preservation said in a “statement of significance” report that Auburn was the site of the first Catholic Mass in the Western New York region in the early 1800s. The Roblee report was drafted in order to assist the city’s historic review board in potentially awarding a landmark designation to the parish. The New York Historic Preservation Office had previously said the property was eligible for listing on both the state and national historic registers.
 
 Holy Family Church hosts the wedding of Joseph Paul Staehr Sr. and Jean Marie Hayes Staehr on Nov. 29, 1958. | Credit: Photo courtesy of Richard Staehr
 
 The Church of the Holy Family was initially dedicated in 1830 in a chapel previously used by local Methodists. The current building was built in 1861 by local Dutch-born master builder John Vanderbosch.The report described the parish as the “mother church” of Auburn and “an iconic part of its downtown skyline.” On its website, the Catholic preservation group says it hopes to retain the parish for “Catholic religious activity,” including rosary groups and private prayer groups, “occasional worship,” sacred music concerts, sacred art displays, and architecture tours.Karen Odrzywolski, the president of the parish preservation group, said the church is also meant to preserve the memory and legacy of Bishop Patrick Byrne, an apostolic delegate to Korea who was martyred in 1950 during a four-month-long forced march while in the captivity of communist forces in North Korea. Born in Washington, D.C., Byrne spent his formative years in Auburn, living just a few blocks from the parish. His family attended Mass there and he attended the parochial school; he was confirmed at the parish in 1900. 
 
 A record from Holy Family Church shows the Sept. 2, 1900, date of Bishop Patrick Byrne’s confirmation. | Credit: Courtesy of H.O.P.E.
 
 Odrzywolski told EWTN News the preservation group formed in July 2024, a month after the parish was officially shuttered by the diocese. “We initially put together a preservation plan, which we shared with our pastor and with the Diocese of Rochester,” she said. “We’ve also shared it with the Vatican.” “We’ve also worked on educating the community as to the significance of the church,” she said. “We’ve had events in honor of Bishop Byrne and of his family, and on the 75th anniversary of his martyrdom we had a prayer vigil.”In addition to the link with Byrne, Odrzywolski said the parish was also once host to another famous Catholic bishop, now-Venerable Archbishop Fulton Sheen. The prelate, at the time the bishop of the Diocese of Rochester, officiated the funeral Mass of Father William Davie at the parish in 1968. The Vatican has requested that the group demonstration its ability to fund the church’s upkeep, she said. “We’re very appreciative of this opportunity. We’re hopeful if we can demonstrate the funding they’ll allow us to proceed with preserving the church.”Thus far, Odrzywolski said, the group isn’t accepting cash donations; instead, it is collecting pledges “so we can demonstrate our ability to fund the maintenance, repair, and preservation of the church.” “We’ve received over 300 pledges,” she continued. “We’re extremely grateful to every single person who has pledged. Many people have pledged as much as they possibly can. Many who pledge in general may be of limited or fixed income.”Odrzywolski said the needed repairs are limited to the exterior facade. The interior, she said, has been well maintained over more than a century and a half. The Vatican, meanwhile, is expecting the group’s proof of viability by August. “We’re trying our best to aim for an Aug. 1 deadline in order to allow enough time to prepare the documents in a timely manner,” she said.“The truth is, we need the entire community to come together,” she said. “The closure of the church impacts the entire community, and we need individuals, families, and businesses to come together.” “It’s about the future of Auburn,” she continued. “but it’s also about honoring Bishop Byrne, and ultimately honoring God.”

Parishioners in western New York ask Vatican to let them save 160-year-old church #Catholic “[We] will not receive an extension or any second chances.” That’s the urgent message Catholics in western New York are telling the local faithful in their bid to preserve a Civil War-era parish in the small town of Auburn. The Diocese of Rochester is moving to permanently close and potentially sell Holy Family Church due to structural issues that officials say make it unsafe to use as a parish. Interior details of Holy Family Catholic Church in Auburn, New York. | Credit: Photo courtesy of H.O.P.E. The diocese shut down the church in June 2024, but parishioners of the parish in Auburn — located about 40 minutes outside of Syracuse — are petitioning the Vatican to keep the church an active holy site rather than allow it to be sold off to potential developers. On its website, Holy Family Organization to Preserve and Endure says the Vatican has requested that the group “demonstrate funding for the purchase, repair, and maintenance of the church.”The organizers say they are working to raise pledges to support the parish but there is a “narrow time window” and numbers “must be provided to the Vatican by mid-late summer 2026.”“If H.O.P.E. fails to demonstrate sufficient evidence to the Vatican by mid-late summer, then Holy Family Church could be sold to a secular buyer and could be destroyed,” the group said.Parish’s roots stretch back to early 1800sThe Auburn-based Roblee Historic Preservation said in a “statement of significance” report that Auburn was the site of the first Catholic Mass in the Western New York region in the early 1800s. The Roblee report was drafted in order to assist the city’s historic review board in potentially awarding a landmark designation to the parish. The New York Historic Preservation Office had previously said the property was eligible for listing on both the state and national historic registers. Holy Family Church hosts the wedding of Joseph Paul Staehr Sr. and Jean Marie Hayes Staehr on Nov. 29, 1958. | Credit: Photo courtesy of Richard Staehr The Church of the Holy Family was initially dedicated in 1830 in a chapel previously used by local Methodists. The current building was built in 1861 by local Dutch-born master builder John Vanderbosch.The report described the parish as the “mother church” of Auburn and “an iconic part of its downtown skyline.” On its website, the Catholic preservation group says it hopes to retain the parish for “Catholic religious activity,” including rosary groups and private prayer groups, “occasional worship,” sacred music concerts, sacred art displays, and architecture tours.Karen Odrzywolski, the president of the parish preservation group, said the church is also meant to preserve the memory and legacy of Bishop Patrick Byrne, an apostolic delegate to Korea who was martyred in 1950 during a four-month-long forced march while in the captivity of communist forces in North Korea. Born in Washington, D.C., Byrne spent his formative years in Auburn, living just a few blocks from the parish. His family attended Mass there and he attended the parochial school; he was confirmed at the parish in 1900. A record from Holy Family Church shows the Sept. 2, 1900, date of Bishop Patrick Byrne’s confirmation. | Credit: Courtesy of H.O.P.E. Odrzywolski told EWTN News the preservation group formed in July 2024, a month after the parish was officially shuttered by the diocese. “We initially put together a preservation plan, which we shared with our pastor and with the Diocese of Rochester,” she said. “We’ve also shared it with the Vatican.” “We’ve also worked on educating the community as to the significance of the church,” she said. “We’ve had events in honor of Bishop Byrne and of his family, and on the 75th anniversary of his martyrdom we had a prayer vigil.”In addition to the link with Byrne, Odrzywolski said the parish was also once host to another famous Catholic bishop, now-Venerable Archbishop Fulton Sheen. The prelate, at the time the bishop of the Diocese of Rochester, officiated the funeral Mass of Father William Davie at the parish in 1968. The Vatican has requested that the group demonstration its ability to fund the church’s upkeep, she said. “We’re very appreciative of this opportunity. We’re hopeful if we can demonstrate the funding they’ll allow us to proceed with preserving the church.”Thus far, Odrzywolski said, the group isn’t accepting cash donations; instead, it is collecting pledges “so we can demonstrate our ability to fund the maintenance, repair, and preservation of the church.” “We’ve received over 300 pledges,” she continued. “We’re extremely grateful to every single person who has pledged. Many people have pledged as much as they possibly can. Many who pledge in general may be of limited or fixed income.”Odrzywolski said the needed repairs are limited to the exterior facade. The interior, she said, has been well maintained over more than a century and a half. The Vatican, meanwhile, is expecting the group’s proof of viability by August. “We’re trying our best to aim for an Aug. 1 deadline in order to allow enough time to prepare the documents in a timely manner,” she said.“The truth is, we need the entire community to come together,” she said. “The closure of the church impacts the entire community, and we need individuals, families, and businesses to come together.” “It’s about the future of Auburn,” she continued. “but it’s also about honoring Bishop Byrne, and ultimately honoring God.”

Holy Family Church in Auburn, New York, is facing a possible sale to developers if local Catholics cannot provide a financial plan to the Holy See.

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France legalizes euthanasia after forceful push through Parliament #Catholic The French National Assembly gave final approval on July 15 to a bill legalizing euthanasia and assisted suicide, making France one of the few European countries to legalize the practice along with Belgium, the Netherlands, Luxembourg, and Spain. The 291-241 vote came three years after President Emmanuel Macron, who had made it one of his key campaign promises, first opened the question to national debate.The vote ended an unusual parliamentary stalemate between the National Assembly and the Senate. Members of the National Assembly passed the bill three times over the course of 14 months — most recently on June 30 by a vote of 295 to 232 — and senators rejected it just as many times. On July 7, the Senate passed, by a narrow majority of 169 to 164, with 11 abstentions, a preliminary motion to outright reject the bill rather than debate it, and this motion itself called on the government to end the legislative process. Rather than heeding this call, Prime Minister Sébastien Lecornu invoked Article 45 of the Constitution, which allows the government to give the National Assembly the final say when repeated readings fail to produce an agreement between the two chambers. He then referred the bill back to the National Assembly for a fourth and final vote instead of a fourth reading in the Senate.The July 15 vote, however, did not close the matter. On July 14, Lecornu announced he would refer part of the text to the Constitutional Council, a step Senate President Gérard Larcher had also urged, citing in particular how the billʼs conscience clause would interact with health and social care facilities built around end-of-life accompaniment that exclude assisted dying. The council must rule within a month, or eight days if the government asks for an expedited review, meaning the law cannot be promulgated until that review is complete even though the Assembly has now adopted it.The end-of-life law covers both euthanasia, administered by a doctor or nurse, and assisted suicide, in which the patient self-administers a lethal substance, under five cumulative conditions: A person must be an adult, a stable resident of France, diagnosed with a serious and incurable condition, in an advanced or terminal phase of that condition, and suffering in a way current treatment cannot relieve, while remaining able to express a free and informed decision. Self-administration is supposed to be the default rule, with the law providing for intervention by a healthcare professional only when the patient is physically unable to act.A supporting measure aimed at expanding access to palliative care was adopted with much broader support, passing its first reading in the Senate by a vote of 307 to 17. To date, more than 20% of French departments still lack a palliative care unit, according to figures cited repeatedly by the Bishops’ Conference of France during the debate.The push to legalize assisted dying traces back to September 2022, when the National Consultative Ethics Committee reversed its earlier opposition to assisted dying and endorsed an “ethical” application of the practice. A citizens’ panel Macron had convened spent the following winter weighing the question and backed legalization.The French president unveiled the outline of a bill in March 2024, but the initiative stalled when he dissolved the Assembly in June the same year. Deputy Olivier Falorni, who had filed an earlier and unsuccessful end-of-life bill, revived it in 2025.Critics argue the newly adopted framework is among the most permissive of its kind in the world. Grégor Puppinck, a Catholic lawyer and director general of the European Centre for Law and Justice, has published a point-by-point analysis contending that the entire process rests on the judgment of a single physician, who may meet the patient for the first time on the day of the request and need not be the one already treating them.The two additional professionals that physician must consult are chosen by the same person, are not required to examine the patient in person, and may be consulted by videoconference. Puppinck noted the statute sets no minimum interval between the decision and the act itself beyond a two-day reflection window, relatives have no guaranteed right to be informed beforehand, and they cannot challenge the outcome in court. Doctors who object in conscience must still refer patients to a colleague willing to proceed, and private and religious institutions, including nursing homes, must accommodate mobile euthanasia teams under threat of administrative penalties. Oversight, in Puppinck’s account, comes only after death, based on a report filed by the same clinician who carried it out.The founders of the ethics collective Democracy, Ethics, and Solidarity, Laurent Frémont and Emmanuel Hirsch, wrote in Le Journal du Dimanche that the law’s eligibility criteria — primarily a “serious and incurable condition” causing “unbearable suffering,” are defined vaguely enough that a strict medical interpretation could make more than 1 million people eligible, including patients with chronic illnesses, psychiatric disorders, or advanced age, without requiring a prior written request, a peer review by medical colleagues, or a psychiatric evaluation.A 2025 study by the Fondation pour l’innovation politique estimated the measure could save the state around 1.4 billion euros (.6 billion) a year in health, eldercare, and pension spending, a projection critics have cited as evidence of the pressures vulnerable and elderly patients could face once the law takes effect.The French bishops’ conference called the text a threat to “the most fragile” among French citizens in a statement issued in May 2025 ahead of the Assembly’s first vote on the bill. The archbishop of Paris, Laurent Ulrich, has repeatedly urged lawmakers to reconsider their position, asserting that true solidarity is built through caring for others rather than through death. “More than assistance in dying, our society needs assistance in living,” he has repeatedly stated.In a video appeal to lawmakers released before the vote, Archbishop Vincent Jordy of Tours invoked François Rabelais’ centuries-old warning that “science without conscience is but the ruin of the soul.” What is underway, he said, is “an anthropological shift,” a new way of viewing life and its end that will gradually reshape the country, touching caregivers, families, people with disabilities, and the relationship between generations. He pointed to the Netherlands, where regulators had layered on safeguards for two decades and where health officials confirmed in June that a child under 12 had been euthanized for the first time, under a 2024 expansion of the law to children between the ages of 1 and 12. Making a law, Jordy said, is also opening doors toward things “one had perhaps not imagined” when it was written.

France legalizes euthanasia after forceful push through Parliament #Catholic The French National Assembly gave final approval on July 15 to a bill legalizing euthanasia and assisted suicide, making France one of the few European countries to legalize the practice along with Belgium, the Netherlands, Luxembourg, and Spain. The 291-241 vote came three years after President Emmanuel Macron, who had made it one of his key campaign promises, first opened the question to national debate.The vote ended an unusual parliamentary stalemate between the National Assembly and the Senate. Members of the National Assembly passed the bill three times over the course of 14 months — most recently on June 30 by a vote of 295 to 232 — and senators rejected it just as many times. On July 7, the Senate passed, by a narrow majority of 169 to 164, with 11 abstentions, a preliminary motion to outright reject the bill rather than debate it, and this motion itself called on the government to end the legislative process. Rather than heeding this call, Prime Minister Sébastien Lecornu invoked Article 45 of the Constitution, which allows the government to give the National Assembly the final say when repeated readings fail to produce an agreement between the two chambers. He then referred the bill back to the National Assembly for a fourth and final vote instead of a fourth reading in the Senate.The July 15 vote, however, did not close the matter. On July 14, Lecornu announced he would refer part of the text to the Constitutional Council, a step Senate President Gérard Larcher had also urged, citing in particular how the billʼs conscience clause would interact with health and social care facilities built around end-of-life accompaniment that exclude assisted dying. The council must rule within a month, or eight days if the government asks for an expedited review, meaning the law cannot be promulgated until that review is complete even though the Assembly has now adopted it.The end-of-life law covers both euthanasia, administered by a doctor or nurse, and assisted suicide, in which the patient self-administers a lethal substance, under five cumulative conditions: A person must be an adult, a stable resident of France, diagnosed with a serious and incurable condition, in an advanced or terminal phase of that condition, and suffering in a way current treatment cannot relieve, while remaining able to express a free and informed decision. Self-administration is supposed to be the default rule, with the law providing for intervention by a healthcare professional only when the patient is physically unable to act.A supporting measure aimed at expanding access to palliative care was adopted with much broader support, passing its first reading in the Senate by a vote of 307 to 17. To date, more than 20% of French departments still lack a palliative care unit, according to figures cited repeatedly by the Bishops’ Conference of France during the debate.The push to legalize assisted dying traces back to September 2022, when the National Consultative Ethics Committee reversed its earlier opposition to assisted dying and endorsed an “ethical” application of the practice. A citizens’ panel Macron had convened spent the following winter weighing the question and backed legalization.The French president unveiled the outline of a bill in March 2024, but the initiative stalled when he dissolved the Assembly in June the same year. Deputy Olivier Falorni, who had filed an earlier and unsuccessful end-of-life bill, revived it in 2025.Critics argue the newly adopted framework is among the most permissive of its kind in the world. Grégor Puppinck, a Catholic lawyer and director general of the European Centre for Law and Justice, has published a point-by-point analysis contending that the entire process rests on the judgment of a single physician, who may meet the patient for the first time on the day of the request and need not be the one already treating them.The two additional professionals that physician must consult are chosen by the same person, are not required to examine the patient in person, and may be consulted by videoconference. Puppinck noted the statute sets no minimum interval between the decision and the act itself beyond a two-day reflection window, relatives have no guaranteed right to be informed beforehand, and they cannot challenge the outcome in court. Doctors who object in conscience must still refer patients to a colleague willing to proceed, and private and religious institutions, including nursing homes, must accommodate mobile euthanasia teams under threat of administrative penalties. Oversight, in Puppinck’s account, comes only after death, based on a report filed by the same clinician who carried it out.The founders of the ethics collective Democracy, Ethics, and Solidarity, Laurent Frémont and Emmanuel Hirsch, wrote in Le Journal du Dimanche that the law’s eligibility criteria — primarily a “serious and incurable condition” causing “unbearable suffering,” are defined vaguely enough that a strict medical interpretation could make more than 1 million people eligible, including patients with chronic illnesses, psychiatric disorders, or advanced age, without requiring a prior written request, a peer review by medical colleagues, or a psychiatric evaluation.A 2025 study by the Fondation pour l’innovation politique estimated the measure could save the state around 1.4 billion euros ($1.6 billion) a year in health, eldercare, and pension spending, a projection critics have cited as evidence of the pressures vulnerable and elderly patients could face once the law takes effect.The French bishops’ conference called the text a threat to “the most fragile” among French citizens in a statement issued in May 2025 ahead of the Assembly’s first vote on the bill. The archbishop of Paris, Laurent Ulrich, has repeatedly urged lawmakers to reconsider their position, asserting that true solidarity is built through caring for others rather than through death. “More than assistance in dying, our society needs assistance in living,” he has repeatedly stated.In a video appeal to lawmakers released before the vote, Archbishop Vincent Jordy of Tours invoked François Rabelais’ centuries-old warning that “science without conscience is but the ruin of the soul.” What is underway, he said, is “an anthropological shift,” a new way of viewing life and its end that will gradually reshape the country, touching caregivers, families, people with disabilities, and the relationship between generations. He pointed to the Netherlands, where regulators had layered on safeguards for two decades and where health officials confirmed in June that a child under 12 had been euthanized for the first time, under a 2024 expansion of the law to children between the ages of 1 and 12. Making a law, Jordy said, is also opening doors toward things “one had perhaps not imagined” when it was written.

The vote, ending an unusual parliamentary stalemate between the National Assembly and the Senate, came three years after President Emmanuel Macron first opened the question to national debate.

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