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Catholic moral theologians concerned by claims U.S., Iran struck civilian infrastructure #Catholic Iran and the United States have faced accusations of strikes on civilian infrastructure and have explicitly threatened attacks on civilian infrastructure going forward, prompting concerns from Catholic moral theologians.“I have deep concerns that the war will widen and the greatest impact will be on the civilian populations of Middle East nations,” Joseph Capizzi, director of Notre Dame’s McGrath Institute for Church Life, told EWTN News.Charles Camosy, a moral theologian at The Catholic University of America, told EWTN News that threats to civilian infrastructure are “absolutely not” consistent with moral conduct during war or Catholic just war doctrine.“The dignity of the human person — including a commitment to Christʼs command to love oneʼs enemies — must be paramount,” he said. “Not winning a war. Not gaining political advantage. … Catholics are not consequentialists.”A Pakistan‑mediated ceasefire that began April 8 ended on July 8. Last week, Iranian state media alleged that the U.S. struck a water desalination plant in the Hormozgan Province that supplies water to 30 villages, impacting thousands of people. U.S. officials confirmed military strikes in the province but have not confirmed a strike on the plant.The U.S. has confirmed strikes in southern Iran that destroyed port infrastructure. Pro-regime media in Iran in Iran reported commercial and fishing piers were among the targets, citing the Iranian Red Crescent Society. That report also alleged strikes on a wheat storage facility, roads, and bridges.U.S. Central Command denied strikes on the wheat facility but has not addressed every specific allegation. U.S. military officials have repeatedly said they only target Iran’s military capabilities.When reached for comment about the other specific allegations, a spokesperson for U.S. Central Command told EWTN News "we refer you to our published releases" and "we have nothing further to add."In response to these alleged attacks, Iran has repeatedly struck power plants and water facilities throughout Kuwait and Bahrain. Officials in Kuwait, which relies on water desalination plants for 90% of its drinking water, are urging people to conserve energy and water. Bahrain’s supply of drinking water is 100% reliant on water desalination plants.On July 22, Trump escalated threats to civilian infrastructure, saying he would strike “one bridge or power plant” for every ship Iran strikes. Iranian Foreign Minister Seyed Abbas Araghchi said in response that Iran’s doctrine is “an eye for an eye” and “those who contribute” to aggression “will also be considered as legitimate targets.”When a reporter asked Secretary of State Marco Rubio on July 23 whether he would rule out strikes on civilian infrastructure, he did not say. Rather, he pointed to Araghchi’s statement and said: “The president’s policy is a head for an eye — I mean, honestly, that’s what it’s going to be.”Just conduct in warThree Catholic moral theologians who provided comments to EWTN News — Capizzi; Camosy; and Taylor Patrick O’Neill, a theology professor at Thomas Aquinas College — all said it is not moral to intentionally target civilian populations in war.“The prohibition against targeting civilian infrastructure is absolute in moral and international law,” Capizzi said. “States are prohibited from targeting civilian infrastructure.”He urged caution about purported justifications for striking “dual use” infrastructure targets that may be used for both military and civilian purposes. He said “no party is allowed merely to claim targets are ‘dual use.’”“When there is doubt as to the dual or single use of a target, international [law] stipulates the presumption begins with single use, and therefore the target is inadmissible to be targeted, unless proven to the contrary,” Capizzi said.Camosy also said this is a moral absolute and there is no circumstance in which it is moral to target civilians. He said that “even in war, even when the stakes are highest,” Catholics do not adhere to the consequentialist moral philosophy of the ends justifying the means.The Catechism of the Catholic Church explains a person can never engage in intrinsically evil acts — such as targeting innocent people for harm — regardless of the reason because “the end does not justify the means.” Acts also require “good intention,” so while “good intention” is not sufficient and does not justify evil acts, bad intention — such as intending to harm innocent people — always “makes an act evil,” it explains.Camosy said: “Protection against the targeting of civilians is an absolute value in war. Catholics are called to be prepared to lose a war rather than violate exceptionless moral norms or commit intrinsically evil acts in this area.”Sometimes an act, in war or elsewhere, can also have several effects. St. Thomas Aquinas explains in the “Summa Theologica” that it can be proper to engage in an act that is morally neutral in and of itself but has both good and bad consequences, so long as only the good consequence is the one that is intended. This is the principle of “double effect.”The Catechism of the Catholic Church teaches that proportionality is required in war. The evil inflicted through war cannot be more severe than the evil one is aiming to defeat.“We need to ask if civilian harm is the intention and/or the mechanism of action in the military strike or [if] it is a merely foreseen side effect,” Camosy explained.“If the rationale for hitting the electric grid or desalination plant is that widespread darkness, spoiled food, rampant disease, failed hospitals, and more will generate political pressure on the Iranian regime, then the suffering of peaceful civilians becomes the causal pathway to the advantage sought,” he said. “This then becomes the object of the act itself and not a merely foreseen side effect.”Alternatively, Camosy added: “Attacking a generator dedicated to a command bunker, however, would likely not suffer the same kind of critique, however, even if one foresaw but did not intend that it would also have bad impacts on civilians.”Similarly, O’Neill said the moral analysis of striking a facility that results in civilian harm is about intention and proportionality. It is never moral to intend the suffering of innocents or target them.“You cannot intend or rely upon civilian death or fear to aid in your military effort,” O’Neill said. “In other words, the foreseen evil cannot itself be the means by which you attempt to achieve some good.”A specific bridge that is “dual use,” such as one used by civilians but also used “to transport tanks from factory to battlefield,” he said could possibly be justified under double effect. The moral analysis would have to consider intention and proportionality and “you must also try to minimize the negative.”“Will blowing up the bridge make civilian life uncomfortable or will it result in the loss of life, access to basic necessities, etc.? All of these things have to be taken into account just for double effect,” O’Neill said.“Under double effect, itʼs theoretically possible to strike a dual-use target,” he added. “But any strike on merely civilian infrastructure (or even [a target] with indirect ties to the war effort) would be intrinsically unjust.”“At that point, the attack would have more in common with an act of terrorism,” O’Neill said.‘Blessed are the peacemakers’St. Augustine, in a letter to the Roman general Boniface, emphasized that the intention of war must be to ultimately establish a just peace — not to simply to unleash destruction: “Peace should be the object of your desire; war should be waged only as a necessity, and waged only that God may by it deliver men from the necessity and preserve them in peace.”The fifth-century bishop and theologian cited the words of Jesus Christ in Matthew 5:9: “Blessed are the peacemakers, for they will be called children of God.”O’Neill explained that in the context of a just war, “the Christian always seeks war for the sake of peace and that of both his own people and the people of the enemy nation.”“To consider the civilians of an enemy nation as the enemy is already to lose the necessary distinction of combatant from innocent,” he said.Camosy noted that Trump, in his 2024 campaign, promised “to be deeply skeptical of war” and encouraged him to move back in that direction.“Trump himself was aggressively pursuing the Nobel Peace Prize on this basis,” he said. “It would be much better to go back to this way of thinking about war. Think about becoming a peacemaker again.”Trump told Axios on July 23 that he is “considering a massive attack, bigger than ever before” but did not say whether this includes the civilian infrastructure he has threatened. He said that Iranians want to negotiate, but “they havenʼt received enough pain yet.”
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Catholic moral theologians concerned by claims U.S., Iran struck civilian infrastructure #Catholic Iran and the United States have faced accusations of strikes on civilian infrastructure and have explicitly threatened attacks on civilian infrastructure going forward, prompting concerns from Catholic moral theologians.“I have deep concerns that the war will widen and the greatest impact will be on the civilian populations of Middle East nations,” Joseph Capizzi, director of Notre Dame’s McGrath Institute for Church Life, told EWTN News.Charles Camosy, a moral theologian at The Catholic University of America, told EWTN News that threats to civilian infrastructure are “absolutely not” consistent with moral conduct during war or Catholic just war doctrine.“The dignity of the human person — including a commitment to Christʼs command to love oneʼs enemies — must be paramount,” he said. “Not winning a war. Not gaining political advantage. … Catholics are not consequentialists.”A Pakistan‑mediated ceasefire that began April 8 ended on July 8. Last week, Iranian state media alleged that the U.S. struck a water desalination plant in the Hormozgan Province that supplies water to 30 villages, impacting thousands of people. U.S. officials confirmed military strikes in the province but have not confirmed a strike on the plant.The U.S. has confirmed strikes in southern Iran that destroyed port infrastructure. Pro-regime media in Iran in Iran reported commercial and fishing piers were among the targets, citing the Iranian Red Crescent Society. That report also alleged strikes on a wheat storage facility, roads, and bridges.U.S. Central Command denied strikes on the wheat facility but has not addressed every specific allegation. U.S. military officials have repeatedly said they only target Iran’s military capabilities.When reached for comment about the other specific allegations, a spokesperson for U.S. Central Command told EWTN News "we refer you to our published releases" and "we have nothing further to add."In response to these alleged attacks, Iran has repeatedly struck power plants and water facilities throughout Kuwait and Bahrain. Officials in Kuwait, which relies on water desalination plants for 90% of its drinking water, are urging people to conserve energy and water. Bahrain’s supply of drinking water is 100% reliant on water desalination plants.On July 22, Trump escalated threats to civilian infrastructure, saying he would strike “one bridge or power plant” for every ship Iran strikes. Iranian Foreign Minister Seyed Abbas Araghchi said in response that Iran’s doctrine is “an eye for an eye” and “those who contribute” to aggression “will also be considered as legitimate targets.”When a reporter asked Secretary of State Marco Rubio on July 23 whether he would rule out strikes on civilian infrastructure, he did not say. Rather, he pointed to Araghchi’s statement and said: “The president’s policy is a head for an eye — I mean, honestly, that’s what it’s going to be.”Just conduct in warThree Catholic moral theologians who provided comments to EWTN News — Capizzi; Camosy; and Taylor Patrick O’Neill, a theology professor at Thomas Aquinas College — all said it is not moral to intentionally target civilian populations in war.“The prohibition against targeting civilian infrastructure is absolute in moral and international law,” Capizzi said. “States are prohibited from targeting civilian infrastructure.”He urged caution about purported justifications for striking “dual use” infrastructure targets that may be used for both military and civilian purposes. He said “no party is allowed merely to claim targets are ‘dual use.’”“When there is doubt as to the dual or single use of a target, international [law] stipulates the presumption begins with single use, and therefore the target is inadmissible to be targeted, unless proven to the contrary,” Capizzi said.Camosy also said this is a moral absolute and there is no circumstance in which it is moral to target civilians. He said that “even in war, even when the stakes are highest,” Catholics do not adhere to the consequentialist moral philosophy of the ends justifying the means.The Catechism of the Catholic Church explains a person can never engage in intrinsically evil acts — such as targeting innocent people for harm — regardless of the reason because “the end does not justify the means.” Acts also require “good intention,” so while “good intention” is not sufficient and does not justify evil acts, bad intention — such as intending to harm innocent people — always “makes an act evil,” it explains.Camosy said: “Protection against the targeting of civilians is an absolute value in war. Catholics are called to be prepared to lose a war rather than violate exceptionless moral norms or commit intrinsically evil acts in this area.”Sometimes an act, in war or elsewhere, can also have several effects. St. Thomas Aquinas explains in the “Summa Theologica” that it can be proper to engage in an act that is morally neutral in and of itself but has both good and bad consequences, so long as only the good consequence is the one that is intended. This is the principle of “double effect.”The Catechism of the Catholic Church teaches that proportionality is required in war. The evil inflicted through war cannot be more severe than the evil one is aiming to defeat.“We need to ask if civilian harm is the intention and/or the mechanism of action in the military strike or [if] it is a merely foreseen side effect,” Camosy explained.“If the rationale for hitting the electric grid or desalination plant is that widespread darkness, spoiled food, rampant disease, failed hospitals, and more will generate political pressure on the Iranian regime, then the suffering of peaceful civilians becomes the causal pathway to the advantage sought,” he said. “This then becomes the object of the act itself and not a merely foreseen side effect.”Alternatively, Camosy added: “Attacking a generator dedicated to a command bunker, however, would likely not suffer the same kind of critique, however, even if one foresaw but did not intend that it would also have bad impacts on civilians.”Similarly, O’Neill said the moral analysis of striking a facility that results in civilian harm is about intention and proportionality. It is never moral to intend the suffering of innocents or target them.“You cannot intend or rely upon civilian death or fear to aid in your military effort,” O’Neill said. “In other words, the foreseen evil cannot itself be the means by which you attempt to achieve some good.”A specific bridge that is “dual use,” such as one used by civilians but also used “to transport tanks from factory to battlefield,” he said could possibly be justified under double effect. The moral analysis would have to consider intention and proportionality and “you must also try to minimize the negative.”“Will blowing up the bridge make civilian life uncomfortable or will it result in the loss of life, access to basic necessities, etc.? All of these things have to be taken into account just for double effect,” O’Neill said.“Under double effect, itʼs theoretically possible to strike a dual-use target,” he added. “But any strike on merely civilian infrastructure (or even [a target] with indirect ties to the war effort) would be intrinsically unjust.”“At that point, the attack would have more in common with an act of terrorism,” O’Neill said.‘Blessed are the peacemakers’St. Augustine, in a letter to the Roman general Boniface, emphasized that the intention of war must be to ultimately establish a just peace — not to simply to unleash destruction: “Peace should be the object of your desire; war should be waged only as a necessity, and waged only that God may by it deliver men from the necessity and preserve them in peace.”The fifth-century bishop and theologian cited the words of Jesus Christ in Matthew 5:9: “Blessed are the peacemakers, for they will be called children of God.”O’Neill explained that in the context of a just war, “the Christian always seeks war for the sake of peace and that of both his own people and the people of the enemy nation.”“To consider the civilians of an enemy nation as the enemy is already to lose the necessary distinction of combatant from innocent,” he said.Camosy noted that Trump, in his 2024 campaign, promised “to be deeply skeptical of war” and encouraged him to move back in that direction.“Trump himself was aggressively pursuing the Nobel Peace Prize on this basis,” he said. “It would be much better to go back to this way of thinking about war. Think about becoming a peacemaker again.”Trump told Axios on July 23 that he is “considering a massive attack, bigger than ever before” but did not say whether this includes the civilian infrastructure he has threatened. He said that Iranians want to negotiate, but “they havenʼt received enough pain yet.”

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A battle over the Strait of Hormuz rekindled the war in the Middle East after a ceasefire ended. Intent to harm civilians, including attacks on civilian infrastructure, is immoral, theologians said.

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

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

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Five years of euthanasia in Spain: The toll and path forward to overturn #Catholic It hasbeen five years since the Euthanasia Law came into effect in Spain — a law that, since its approval, has claimed the lives of 1,668 people, according to official data published by the Spanish Ministry of Health.Since its inception, the number of euthanasia procedures carried out in the country has risen steadily; from 75 in the second half of 2021 to 288 in 2022, followed by 334 in 2023, some 426 in 2024 and 565 in 2025.The Madrid-based Professionals for Ethics Association has issued a report that points out that the progression of euthanasia over the past five years shows that “once approved, euthanasia becomes a slippery slope” with destructive effects.In addition to accelerated year-to-year growth in the number of euthanasia cases, the ethics professionals cite the progressive expansion of the grounds for the procedure under the catch-all category of “severe suffering.”Euthanasia procedures have been streamlined “even at the cost of reducing or eliminating safeguards,” according to the report.Euthanasia is being promoted “as an altruistic choice, based on arguments regarding organ donation and bequests to pro-euthanasia associations.”The report denounces the “imposition of the so-called ‘right to die’ and personal autonomy over good medical practice.”The practice of euthanasia results in the “abandonment of clinical effort” in situations where it appears to be an “easier and less costly” option. The report also underscores that euthanasia “harms the relationship of trust” between patient and physician, as well as between the patient and their family members.The "normalization of euthanasia" in society and among healthcare professionals has led to the "loss of the meaning of vulnerable life, of aging, and of the value of caring for and accompanying” such patients, the report finds.Other destructive effects include “social pressure on dependent individuals based on ‘quality of life’ criteria and the perception of being a burden to others” and, finally, the fostering of individualism and “society’s indifference toward suffering.”RecommendationsBeyond pointing out dangers and contradictions inherent in the advance of euthanasia in Spain, the Professionals for Ethics Association proposes five measures “to reverse the slippery slope of euthanasia upon which we have already embarked.” The first recommended measure is to develop “the plan, organization, and resources necessary to provide nationwide palliative care coverage," which must include "home-based teams and specialized pediatric units."The ethics professionals also recommend boosting support “for vulnerable individuals and their families,” specifically those facing dependency, mental illness, and unwanted loneliness. This requires both the allocation of resources to address these challenges and facilitating “family support through programs that balance work and family life in order to provide care” for the patient.A third recommendation is to monitor official information regarding the euthanasia procedures performed in order to “ensure rigor in the processes for requesting and approving euthanasia,” as well as preventing lax interpretations of the law that make “euthanasia the easiest, most accessible, and quickest ‘solution’.”Fourth, the association holds that “it is vital to preserve the mission and objectives of healthcare aimed at preventing, curing, and caring for health as well as professional ethics and practice.”In this regard, the group emphasizes that “euthanasia runs counter to the essence of medicine, caring for human life, and should never be considered a medical act.” Thus, the association also advocates the right of healthcare workers to conscientiously object to participating in euthanasia procedures.Finally, the association calls for halting the promotion of euthanasia, as its rise “is neither a social good nor a sign of progress in human rights, nor is it even a neutral matter.”“The fact that an increasing number of people in Spain desire a lethal injection should be a cause for concern, not celebration,” the group emphasizes; and therefore advocates for “a euthanasia prevention plan” similar to those for suicide and, ultimately, the repeal of the euthanasia law and the enactment of legislation “that facilitates the care of human life until the very end.”This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.
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Five years of euthanasia in Spain: The toll and path forward to overturn #Catholic It hasbeen five years since the Euthanasia Law came into effect in Spain — a law that, since its approval, has claimed the lives of 1,668 people, according to official data published by the Spanish Ministry of Health.Since its inception, the number of euthanasia procedures carried out in the country has risen steadily; from 75 in the second half of 2021 to 288 in 2022, followed by 334 in 2023, some 426 in 2024 and 565 in 2025.The Madrid-based Professionals for Ethics Association has issued a report that points out that the progression of euthanasia over the past five years shows that “once approved, euthanasia becomes a slippery slope” with destructive effects.In addition to accelerated year-to-year growth in the number of euthanasia cases, the ethics professionals cite the progressive expansion of the grounds for the procedure under the catch-all category of “severe suffering.”Euthanasia procedures have been streamlined “even at the cost of reducing or eliminating safeguards,” according to the report.Euthanasia is being promoted “as an altruistic choice, based on arguments regarding organ donation and bequests to pro-euthanasia associations.”The report denounces the “imposition of the so-called ‘right to die’ and personal autonomy over good medical practice.”The practice of euthanasia results in the “abandonment of clinical effort” in situations where it appears to be an “easier and less costly” option. The report also underscores that euthanasia “harms the relationship of trust” between patient and physician, as well as between the patient and their family members.The "normalization of euthanasia" in society and among healthcare professionals has led to the "loss of the meaning of vulnerable life, of aging, and of the value of caring for and accompanying” such patients, the report finds.Other destructive effects include “social pressure on dependent individuals based on ‘quality of life’ criteria and the perception of being a burden to others” and, finally, the fostering of individualism and “society’s indifference toward suffering.”RecommendationsBeyond pointing out dangers and contradictions inherent in the advance of euthanasia in Spain, the Professionals for Ethics Association proposes five measures “to reverse the slippery slope of euthanasia upon which we have already embarked.” The first recommended measure is to develop “the plan, organization, and resources necessary to provide nationwide palliative care coverage," which must include "home-based teams and specialized pediatric units."The ethics professionals also recommend boosting support “for vulnerable individuals and their families,” specifically those facing dependency, mental illness, and unwanted loneliness. This requires both the allocation of resources to address these challenges and facilitating “family support through programs that balance work and family life in order to provide care” for the patient.A third recommendation is to monitor official information regarding the euthanasia procedures performed in order to “ensure rigor in the processes for requesting and approving euthanasia,” as well as preventing lax interpretations of the law that make “euthanasia the easiest, most accessible, and quickest ‘solution’.”Fourth, the association holds that “it is vital to preserve the mission and objectives of healthcare aimed at preventing, curing, and caring for health as well as professional ethics and practice.”In this regard, the group emphasizes that “euthanasia runs counter to the essence of medicine, caring for human life, and should never be considered a medical act.” Thus, the association also advocates the right of healthcare workers to conscientiously object to participating in euthanasia procedures.Finally, the association calls for halting the promotion of euthanasia, as its rise “is neither a social good nor a sign of progress in human rights, nor is it even a neutral matter.”“The fact that an increasing number of people in Spain desire a lethal injection should be a cause for concern, not celebration,” the group emphasizes; and therefore advocates for “a euthanasia prevention plan” similar to those for suicide and, ultimately, the repeal of the euthanasia law and the enactment of legislation “that facilitates the care of human life until the very end.”This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

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Euthanasia is on the rise in Spain, and as its destructive effects become more apparent, ethics professionals are offering recommendations to prevent and ultimately eliminate the practice.

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Pope Leo XIV: Spain is an example of unity despite differences #Catholic Pope Leo XIV dedicated his general audience on June 17 to reflecting on his apostolic journey to Spain the previous week, during which he visited Madrid, Barcelona, ​​and the Canary Islands.In his remarks, the pope praised Spainʼs "very rich Catholic tradition" and highlighted the countryʼs “joyful expression of their faith" as well as the affection shown to him by the people.“In the case of Spain, I was able to observe with joy how much people of every age and situation were looking forward to the pope’s visit: Everywhere I found multitudes who welcomed me with great warmth,” Leo remarked, acknowledging that this was not something to be taken for granted.Safeguarding encounter between Catholic tradition, contemporary cultureReferring to the events in Madrid and Barcelona during his trip to Spain, the pope also described his trip as an “encounter of ancient and modern, Catholic tradition and contemporary culture,” allowing him to experience “the very character of Europe, its inestimable wealth, as a living reality, not a thing of the past.”Leo also said that Europeʼs cultural heritage must be preserved to address ongoing challenges.“It is a heritage to be safeguarded with care, so that it may be invested in today’s global world with its momentous challenges: peace, integral ecology, equitable and sustainable development, and respect for human dignity,” Leo said.Care for migrantsReferring to the final stage of the journey at the Canary Islands, where Leo met a large number of African migrants, the pope acknowledged that the migration phenomenon “is complex and requires organic and coordinated action plans.”The pontiff noted, however, that this reality also offers an interpretation that “opens up a different, broader perspective,” allowing Catholics to understand how “to reread the Gospel in today’s world, exchanging with each other the gifts of our respective cultures, and in particular the results produced in them by the fruitfulness of Christ’s message.”Among these results, he highlighted “dialogue between people and between peoples, the encounter in a spirit of fraternity, which enables us to discover and appreciate one another’s values.” He cautioned that this path is not easy and that asking for God’s help is essential to achieving a “civilization of love.”Praise for U.S.-Iran peace dealLeo concluded his remarks by expressing his satisfaction with the peace agreement between the United States and Iran, to be signed on June 19, which will bring an end to prolonged hostilities.He also renewed his appeal for peace in Ukraine, acknowledging with concern the casualties suffered in the Russo-Ukrainian war. He invited all to “ask the Lord to open pathways to dialogue, to extinguish hatred, and to make a just and lasting peace possible.”This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.
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Pope Leo XIV: Spain is an example of unity despite differences #Catholic Pope Leo XIV dedicated his general audience on June 17 to reflecting on his apostolic journey to Spain the previous week, during which he visited Madrid, Barcelona, ​​and the Canary Islands.In his remarks, the pope praised Spainʼs "very rich Catholic tradition" and highlighted the countryʼs “joyful expression of their faith" as well as the affection shown to him by the people.“In the case of Spain, I was able to observe with joy how much people of every age and situation were looking forward to the pope’s visit: Everywhere I found multitudes who welcomed me with great warmth,” Leo remarked, acknowledging that this was not something to be taken for granted.Safeguarding encounter between Catholic tradition, contemporary cultureReferring to the events in Madrid and Barcelona during his trip to Spain, the pope also described his trip as an “encounter of ancient and modern, Catholic tradition and contemporary culture,” allowing him to experience “the very character of Europe, its inestimable wealth, as a living reality, not a thing of the past.”Leo also said that Europeʼs cultural heritage must be preserved to address ongoing challenges.“It is a heritage to be safeguarded with care, so that it may be invested in today’s global world with its momentous challenges: peace, integral ecology, equitable and sustainable development, and respect for human dignity,” Leo said.Care for migrantsReferring to the final stage of the journey at the Canary Islands, where Leo met a large number of African migrants, the pope acknowledged that the migration phenomenon “is complex and requires organic and coordinated action plans.”The pontiff noted, however, that this reality also offers an interpretation that “opens up a different, broader perspective,” allowing Catholics to understand how “to reread the Gospel in today’s world, exchanging with each other the gifts of our respective cultures, and in particular the results produced in them by the fruitfulness of Christ’s message.”Among these results, he highlighted “dialogue between people and between peoples, the encounter in a spirit of fraternity, which enables us to discover and appreciate one another’s values.” He cautioned that this path is not easy and that asking for God’s help is essential to achieving a “civilization of love.”Praise for U.S.-Iran peace dealLeo concluded his remarks by expressing his satisfaction with the peace agreement between the United States and Iran, to be signed on June 19, which will bring an end to prolonged hostilities.He also renewed his appeal for peace in Ukraine, acknowledging with concern the casualties suffered in the Russo-Ukrainian war. He invited all to “ask the Lord to open pathways to dialogue, to extinguish hatred, and to make a just and lasting peace possible.”This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

unitedyam

The pontiff reflected on his recent apostolic journey to Spain during his general audience on June 17.

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